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Monograph 51
Monograph 51 R E G I S T E R E D IN U . S . P A T E N T O F F IC E ( A L S O REG ISTERED THROUGHOUT THE WORUD1 P R IN T E D IN U . S- A.
5V T h e m a tte r contained h erein is officially issued th ro u g h the Su p rem e Council of th e A. M. O. R . C. u n d e r th e em blem above, w hich w as re g iste re d in th e U n ited S ta te s P a te n t Office lo r th e purpose of p ro te c tin g all th e “ p rin ted , en g rav ed , ty p e w ritte n , and photographic copies of officially p rescrib ed and c o p yrighted m onographs, d is s e rta tio n s. scientific p o stu latio n s, philosophical discourses, academ ic stu d ie s, d iag ram s, illu stra tio n s, a n d c h a r ts ” a s au th o rized by the Im p e ra to r of A. M. O. R. C. (T h e above em blem and nam e of the O rd er a re also re g iste re d in co u n trie s th ro u g h o u t th e w o rld .) All m a tte rs h erein co ntained a re s tric tly confidential to the m em ber receiving, a n d a re im p arted only a s an incident to m em bership. The o w n ersh ip of. th e legal title , and the rig h t of possession to th is m o n o g rap h is and sh all rem ain in th e Suprem e G rand L odge of A. M. O. R . C. an d it shall be re tu rn e d to it upon its request. The c o n te n ts h erein a re loaned to b e used fo r th e sole a nd exclusive in fo rm atio n of th e receiving m em ber a nd n o t o th erw ise. Any other u se o r a tte m p te d use does, ipso facto. te rm in a te a ll rig h ts of the m em ber, a n d is a violation of tn e S ta tu te s of th is O rder. A. M. O. R . C. is th e only o rg an ization a u thorized to use th e R eg iste re d nam e and sym bols, a n d th e Im p e ra to r has sole rig h t to g ra n t th e use of them to o th e r allied o rg a n iz a tio n s o r m ovem ents.
I
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V V C]J Belief in magic and the veneration of those who apparently possess such powers was widespread in ancient cultures, and the culture of the Egyptians was no exception. Magic was practiced in order to bring both good and evil results and to affect those both in this world and the next. The firm belief cherished by the Egyptians as to the efficacy of formulas and magic in the next world prevented any doubt as to the possibility of practising sorcery here. Sorcerers were in demand on every hand, and well understood how to fortify the faith of their clients by the display of conjuring tricks: in the Bible we have an allusion to feats of this kind performed before Pharaoh in opposition to Moses and Aaron. ALFRED WIEDEMANN, 1856-1936 -
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Beloved Members, Greetings! If you have not reported on the sanctum exercises included with these monographs, please let us hear from you. We should like to know, also, whether you are enjoying these reviews of past thought and its relation to the present. We shall continue our consideration of the magical beliefs and practices of the Egyptians of the Middle Kingdom. We have seen in the writings of Ptahhotep a didactic exposi tion of moral precepts for the individual. Justice was held to be an individual, personal attainment by which one was assured of greater happiness here or in the hereafter. There was, however, little social consciousness of the needs of justice. One was not honest in his dealings with subordinates and members of society be cause of any idealism centered in impersonal social relations. As yet no moral ends had been conceived for the state as had been established for the individual. Perhaps the reason for this was that there was no realization of the integration of all of the functions of society, nor any realization that society served a collective end. It was a number of separate ventures over which the Pharaoh presided, insofar as the individual was concerned. So long as the Pharaoh's interests were achieved, the conduct of soci ety and its moral standards were of no consequence. One's moral obligations did not extend beyond those relations which would intimately affect himself. THE ST A T E A S AN INSTRUMENT
Do we not see a similar trend in modern society? In theory, at least, we know that society is an entity. We know that individ ual justice can be assured only if society as a whole is kept on a plane of rational moral discipline. Nevertheless, we find people more and more corrupting society for their individual, mate rial gain. They seek to justify their conduct on the grounds of expediency— the need for survival at all costs. They state that personally they have brought no injury to another individual. They relate their moral conduct only to acts in which they personally participate. However, this does not relieve them from the moral responsibility of injustices performed by a society whose standards they have corrupted, directly or indirectly. The state is_ an in strument which man has created. It is man who has given the state existence and power. What the state does through its multitudinous agencies and bureaus when set into motion by man is every citizen's responsibility. A priest of Heliopolis contemplated this adverse trend of the society of this period. At a much later time, during the 18th Dynasty in fact, a scribe preserved his thoughts by recopying them. The composition is now in the British Museum. We quote below from parts of this impressive tractate: "Righteousness is cast out, iniquity is in the midst
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of the council-hall. The plans of the gods are violated and dispo sitions are disregarded. The land is in distress, mourning is in every place, towns and districts are in lamentation. All men alike are under wrongs: as for respect, an end is made of it.... "Come, then, my heart, that I may speak to thee and that thou mayest answer for me my sayings and mayest explain to me that which is in the land.... I am meditating on what has happened. Calami ties come to pass today, tomorrow afflictions are not past. All men are silent concerning it, [although] the whole land is in great disturbance. "When awake in the morning to suffer every day. Long and heavy is my malady. The poor man has no strength to save himself from him that is stronger than he. It-Ts painful to keep silent concerning the things hearcU [but] it is suffering to reply to the ignorant man...." The eloquence of these words is timeless. They could as well be the echo of the appeal of a social reformer of today who sees individual moral standards jeopardized by the lowered moral prac tices of his society. The priest saw the individual with a sense of righteousness made the victim of a social pollution that he could not stem. He realized that we cannot live wholly unto our selves. Each act and thought is dual in its function. From them we may experience a direct effect, but they will also provide an indirect result. This indirect result may be the impact which our thoughts or actions have upon society. We may be entirely unaware of such indirect effects, or they may seem so remote as to appear inconsequential. Eventually, however, they return to us, often with far greater efficacy than we gave them. If we are prudent in our thoughts and deeds, their indirect results as well as the direct ones will redound to our benefit. If we are not prudent, we experience the grievances of a corrupt society whose state of af fairs is in no small part our own responsibility. Aiding and abetting tyranny in public office by direct partic ipation, or by indifference, corrupts society. It is the certain way to experience ill effects in future years. Encouraging too much paternalism on the part of the government, that is, seeking such benefits from the state which it is the individual's duty to provide for himself is another invitation to misfortune. Paternal ism increases bureaucracy and excessive taxation, and provides temptation for those weak in character to misuse great power. The uncertainty of the immediate future caused by the corrup tion of society in the Middle Kingdom resulted in waves of skepti cism which swept over the people. This skepticism, as in every _____ age, was also an indication of a sophistication. It reYsQz/ vealed an accumulation of experiences by which the individuai was able intellectually to make an analytical v comparison of events. Not until one has had varied expe-
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riences is he able to select from them a norm which he believes to be most favorable to him. Skepticism, therefore, reveals a certain maturity of mind. It is not the naive acceptance of a verisimili tude as being absolute truth. Rather, skepticism injects the ele ments of probability into each experience. It challenges what is perceived in order to prove its reality and its purpose. Skepti cism degenerates into pessimism when events result in a preponder ance of adversity. The individual then no longer openly questions the nature of circumstances; he resigns himself to anticipating their ill effects. The pessimism of the Middle Kingdom was expressed in doubts about God. Particularly, there was no reliance upon the assurance of immortality. There was doubt about a future life of ultimate happiness and of equal sharing of the next world with the gods. Pessimism is not confined to one sphere of human interest. It flows over, like water over a dam, and submerges all human interest and idealism. If life here was not happy, if faith in human rela tions had been shattered, why then should men think it would be otherwise in another world? We must recall that the gods of the Egyptians of this period, that is, those adhered to by the masses, were humanized beings. They were thought to exhibit feelings and conduct not unlike men. If treachery, deception, and disillusion ment could exist among mortals, it could also prevail in the world beyond this where the gods dwell. REASO N V E R SU S EMOTION
During the early period of the Old Kingdom, emotions ruled. Men symbolized their feelings by forms which their mind conceived to express those feelings. This was just as many people do today in their religion. Having a sense of compassion and an impulse to do the right, desiring to live beyond this life and wanting to escape its suffering, men conceive things and conditions which seem to repre sent such desires and impulses. With intellection, increasing in telligence, and a knowledge born of experience, wisdom tempers such emotional idealism. It is then that many former concepts, although pleasant and relieving, are found to be without factual grounds. Reason distinguishes between reality and mere hopes and fan cies. This rationalizing is often disturbing in its earlier stages, as we all know. It upsets our peace of mind. There is a tendency to fight against it, to want to retreat again to blind faith. Reason, however, supports the instinct of preservation and caution. We know that we cannot afford to place our heads in a hole in the sand. We cannot believe that something is merely be cause the thought of it is pleasant, when the opposite may be true. When we finally make the decision and resort to reason, then we begin anew. We do not abandon idealism; that would be fatal, for we would have no motivation in life, nothing to lead us onward and upward. Reason allows us to segregate the chaff from the grain, to objectify our idealism and make it livable. It provides confidence and assurance that can never be disturbed.
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This monograph relates that there is a dualism of thought and action. We are most often conscious of the direct result of our thoughts and actions. We think something or we execute it as a course of action. In our minds, at the time, there is a single ob jective, the reason or purpose behind the thought or the deed. We think or act in relation to some immediate need or concern of our own. For analogy, one rushes out of his office because it is nec essary to reach a destination by a certain time. His actions are more far-reaching than perhaps he realizes. By failing to notify his secretary where he is going, she is unable to contact him to inform him that an important customer is anxious to reach him. An indirect result, then, is that he may have lost a substantial sale. Each of our acts and deeds is like an arrow shot into the air. The arrow may not land where it is pointed. Our acts may bring about unanticipated results. Although it is not always possible to anticipate the secondary effects of our thinking and doing, you will find that intuitive judgment will help you. It will warn you if what you intend to do may have disastrous effects. Intuition is the profound judgment of the inner self based upon experiences acquired objectively. By heeding these intuitive decisions, many acts or thoughts considered harmless can be made so in fact. It is not that our thoughts of themselves can reach out and bring harm to others; rather, the wrong thoughts may cause us to act in ways that may be detrimental to others. On this occasion, therefore, prepare your Sanctum as you are accustomed. Light the candles and ignite the incense. As prepara tion, it is advisable to refer to the book, Mystics at Prayer, selecting one prayer and repeating it slowly to vourself. Or_you jnay^pre£er to read a page from the inspiring work, ^Effvto Thee ~I~~ Grant. When you are finally relaxed, close your eyes, dismissing all thoughts except what you plan for tomorrow. That tomorrow may be twenty-four hours hence or several years. Approach your plans from a different point of view this time. Do not think of them only in terms of their immediate effects. Think of all the circum stances, people, and conditions that may be affected— in other words, of the lives and affairs of others who may be touched by your plans. Then inquire of the ifiner self whether or not the sec ondary and indirect consequences of your plans will be detrimental to others. Suddenly, welling up within your consciousness, the answer will come. It may appear as an auditory sensation, that is, as a spoken command or admonishment; again, it may take the form of a written reply, of brilliant letters standing out upon the screen of your consciousness. Regardless of the form of the experience, that is, the intuitive response, be determined to abide by it. Fraternally,
YOUR CLASS MASTER
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. f Justice for the Egyptians of the Middle Kingdom was conceived as an individual, personal attainm ent only. It was for the purpose of assuring greater happiness here or in the hereafter. There was little social consciousness of the needs of justice. f People today corrupt society for their individual material gain. They seek to justify their conduct on the grounds of the need of personal survival. 11 Each act and thought is dual in its function. In addition to a direct effect from them there also may be an indirect one. H Skepticism, as in every age, is an indication of sophistication. It injects the element of probability into each experience instead of a naive acceptance of it. 1[ Reason distinguishes between reality and mere hopes and fancies.
Self-Interrogation The following questions are given so that you may test your understanding of the contents of this monograph. From understanding comes wisdom, and wisdom is the application of knowledge. If you cannot answer the questions, reread the monograph. Do not send the answers to the Department of Instruction. 1. What is one of the principal ways of corrupting society and encouraging unethical practices in government? 2. What causes skepticism? How does it degenerate into pessimism? 3. Are thoughts and deeds wholly single in their effects, or are they dual? 4. Were there any moral ends conceived for society during the Middle Kingdom? 5. What form did the pessimism of the Middle Kingdom assume? 6. Is it proper to allow only our emotions to form our ideals in life?
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THE CONCURRENCE
This Week’s C onsideration of a Famous Opinion V V V It is not difficult to understand why the Egyptians looked upon Imhotep, the vizier of King Zoser, as a god, for besides his abilities as a physician and architect, he had a reputation for literary works. The following text makes this clear. Imhotep enjoyed the reputation of being ‘one of the greatest of Egyptian sages’; his fame for wisdom made so deep an impression on his countrymen that it endured as a national tradition for many centuries. As regards his literary activities, he is said to have produced works on medicine and architecture, as well as on more general subjects, and some of his works were extant at the dawn of the Christian era. His proverbs, embodying the philosophy of life which experience had taught, were handed down from generation to generation, and were noted for their grace and poetic diction, their author being described as a ‘master of poetry*. - JAMIESON B. HURRY, M.A., M.D.
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Beloved Members, Greetings! We are pleased to learn that the fratres and sorores who have reported on these monographs and their exercises have found them enlightening and personally helpful. Now we raise the curtain of time again to peer into the events and teachings of the Middle Kingdom of Egypt. There was much in the immediate environment of the Egyptian of the Middle Kingdom to arouse pessimism about the former emotional idealism and the traditional promises of the priesthood. Even in that early period, he found around him evidence of the decay of some of the vast pyramid temples. Their once-polished sides no longer glistened in the Sun; the whirling sands of centuries had eroded the huge lower blocks of these "eternal homes" of the kings. In these pyramids, great personages had been buried centuries before. They had not returned to claim their vaunted authority. These pyramid-tombs and the great kings themselves who were buried within them were to exemplify religious precepts which the priest hood had expounded to the masses. The bodies within these tombs were now nothing more than masses of matter slowly crumbling; the huge estates of the deceased had vanished; their palaces had fallen in ruin. Even their names were no longer known to some of the peasants and serfs. Where, then was the glory of the next life if the gods could not substantiate in this world that which they were supposed eventually to bestow upon the deceased? The following are examples of poems of pessimism of the period: How prosperous is this good prince! It is a goodly destiny that the bodies diminish, Passing away while others remain, Since the time of the ancestors, The gods who were aforetime, Who rest in their pyramids. Nobles and the glorious departed likewise, Entombed in their pyramids. Those who built their tombs (temples), Their place is no more. Behold what is done therein. I have heard the words of Imhotep and Hardedef, Words greatly celebrated as their utterances. Behold the places thereof! Their walls are dismantled, Their places are no more. And then, another poem: As if they had never been. None cometh from thence, That he may tell us how they fare;
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That he may tell us of their fortunes, That he may content our heart, Until we, too, depart To the place whither they have gone. Imhotep, to whom the first "poem of pessimism" referred, was the vizier and great architect of King Zoser. He constructed the latter's pyramid-tomb and other great edifices. He was related to have been one of the great sages of antiquity, learned in many arts and in esoteric knowledge. Hardedef, of a later period, a royal prince of King Khufu, was likewise celebrated for his learning. However, as this poem points out: "Behold the places thereof!" Such places were already in a state of deterioration in the Middle Kingdom. Time diminished their glory. What evidence was there, then, of the fulfillment of the promises of the gods? Of the great kings, it was "as if they had never been." GIVE US A SIGN
Observe that men wanted some sign, some objective proof that the traditional panegyrics of the glories of the future life, long expounded by their forebears, had merit. After all, as the hymn above relates: "None cometh from thence, that he may tell us how they fare." The populace was con fused. They were undergoing a conflict between the social insta bility of the times and their devotion to their religious dogma. They longed, as the hymn tells us, for some word or sign from one who had gone beyond "that he may content our heart." The beliefs that the venerated great had taught, as well as the monuments they had left to commemorate such sacred ideals, were now crumbling. These things had been declared eternal. Consequently, there was great disillusionment because men in a comparatively short time— that is, in relation to eternity— could violate and brush aside sacrosanct hopes and beliefs. It was even more shocking that time itself could take the toll of what had been said would last for ever. This experience of the Egyptians of the Middle Kingdom is sim ilar to that of many present-day orthodox Christians. Their great religious teachers, their priests and ministers, tell them of divine justice; they expound how a personal God is merciful and ex hibits compassion to all who believe on Him. Nevertheless, there is about them every evidence of injustice; and immorality, as they conceive it, is on the increase. They find themselves victims of such social maladjustments of the time as wars, famine, persecu tion, and oppression. In bewilderment, these persons ask: Has God forsaken us? The weaker ones become atheistic in their reaction to what they conceive as religious cant. The more disciplined reori ent their moral viewpoints; they find it necessary to reconstruct their spiritual ideals and values. This consists of a reinterpre tation of divine purpose and man's responsibilities in life. To the Egyptians, this reinterpretation was already
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underway. To many, it constituted an abandonment of spiritual idealism; in fact, it was doubted that there could be any existence providing a more positive happiness than that found in this mortal life. The harpists when entertaining sang of the lack of faith in this world. They told of the need to gain the utmost from this brief span of life. The following is quoted in part from such a song, preserved on one of the tomb walls: Every nostril inhaleth once the breezes of dawn, but all born of woman go down to their places. Make a good day, 0 holy father 1 Let odors and oils stand before thy nostril. Wreaths of lotus are on the arms and the bosom of thy sister, Dwelling in thy heart, sitting beside thee. Let song and music be before thy face, and leave behind thee all evil cares! Mind thee of joy, till cometh the day of pilgrimage, when we draw near the land which loveth silence. Here was the exhortation to make the most of the day, to find joy and music in song, to be enthralled by pleasant scenes, for soon the living would "draw near the land which loveth silence." These songs were sung on the occasion of great festivities and were accompanied by the music of the harp. Herodotus, ancient Greek historian, tells of a custom that may have originated in this period of doubt. He relates that at great feasts in Egypt, ser vants would drag in a skeleton for all to see, with the admonish ment to the assemblage: "Eat, drink, and be merry, for tomorrow ye die! " IMMORTALITY SOUGHT
However, there was a sign of hope entering this period of despair. We find a lesson in it as well. With the coming of disillusionment about the happi ness of the afterlife, men gave themselves over to sensual living, to passion and pleasure. Such pleasures diminish proportionately to the extent to which they are pursued. They are transient, and man finds that ennui with its constant irritation results. He then comes to realize that man can so satiate the appetites that nothing of a sensual nature will any longer satisfy. This inclines him to want to escape mortal existence, which has become drab. It encour ages suicide. On the other hand, when death appears to be a relief from life, the more thoughtful begin to contemplate the nature of death; they carefully appraise it. The apparent relation of death to the metaphysical problems of birth, existence, immortality, mor ality, and kindred subjects causes the mind again to entertain these matters— but from a new perspective. Below, we quote from one of these ancient songs, wherein death was held to be a glad release: Death is before me today Like the recovery of a sick man,
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Like going forth into a garden after sickness. Death is before me today As a man longs to see his house when he has spent years in captivity. Men want security. They are not content merely with an escape from adversities. They seek escape only when they are frustrated and disillusioned. The urge to live, to conquer, to find happiness in terms of personal achievement and as an expression of self is inherent in the nature of man. It is a cosmic impulse that is as much a part of his being as his organic functions. It was inevi table that man should once again hope for and conceive of an exist ence beyond this one, an existence that offered all that this life apparently lacked. With this probing into life's purpose came the question of the worthiness of self. There was a real awakening of the moral sense. This attitude was in contrast to that exhibited by King Unis in the pyramid texts. You will recall that when we studied his writings he made demands upon the gods. He believed the inevitable right of man was to have exalted power in the next world and to be the equivalent of the gods. Now. however, we find the Egyptian noble man of this period telling, not about vain deeds he expects to achieve in the afterlife, but rather about his evaluation of self and inquiry into his own character and conduct. A contemporary nobleman, known as Ameni, has said in a trea tise: "There was no citizen's daughter whom I misused, there was no widow whom I oppressed; there was no peasant whom I repulsed, there was no herdsman whom I repelled, there was no overseer of serf laborers whose people I took for (unpaid) imposts, there was none wretched in my community, there was none hungry in my time." SELF— There is still another lesson for us in this self-analyA N A L Y S IS sis which was becoming prevalent during that period. It is only from a frank contemplation of our own mental and moral resources that we can ever know our limitations. We cannot rise further if we believe that we have already attained perfec tion. The most hopeless are those who do not know or will not admit their imperfections. It is by contrasting our own natures and actions with the ideals which are motivated by our inner selves that we come to realize our personal lack. Much of our misfortune in life is caused by our insistence that circumstances, events, and persons have conspired against us. Holding to the position that we are perfect and virtuous often results in compounding personal faults and the dire effects that follow from them. We must become contrite and willingly confess to ourselves any errors of our ways. Such an attitude opens the mind and removes the blinds from the vision of the soul. This transition in thought, this contemplation of the self, bequeathed to posterity a new literature, referred
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to as "Counsels." These were books of moral teachings, but differ ent from Ptahhotep's earlier writings which we have studied. Not pedagogic, but popularly written, they appealed to the masses and were widely copied. The earliest of these is called: "Counsels of King Intef." This tractate was first translated by the eminent Egyptologist, A. H. Gardner, about 1914. We quote in part from this ancient writing, which advocates self-restraint and kindli ness. "The turbulent man is confusion to a city. He creates two factions among the young generation.... A man who talks much is a mischief-maker to a city.... A fool is he who is greedy when others possess. Life upon earth passes; it is not long. Fortunate is he who is remembered in it. The possession of a million men availeth not the Lord of the two Lands. The good man shall be living for ever. "Command thou men, the flocks of God. He made heaven and earth at their desire. He checked the greed of the waters and made the air to give life to their nostrils. They are his own images proceeding from his flesh. He arises in the heaven at their desire. He made for them grass and cattle, fowl and fish, to nour ish them. He slew his enemies and destroyed his own children be cause of their plots in making rebellion. He maketh the dawn at their desire. He sails by in order to see them. He has raised a shrine behind them. When they weep he heareth." The first part of the Counsel quoted is obviously drawn from experience. It had been observed that greed is not profitable, for it corrupts man's nature. "Life on earth passes; it is not long." Therefore, we are advised not to resort to acts which will condemn a man's soul in the life hereafter to acquire possessions. King Intef points out that "possession of a million men availeth not the Lord of the two Lands {God)." In other words, God is not impressed by the number of possessions a man has acquired during his mortal existence. Greed, as an evil, is detrimental to a happy life in the next world. However, King Intef relates, "The good man shall be living forever." THE The last part of the Counsel that we have quoted is a SHEPHERD remarkable concept of God. He is conceived as being the OF MEN Creator and the shepherd of men. It declares that "Men are his own images." It is especially remarkable to realize that this was written long before the Hebrews expounded like ideas, which eventually became incorporated in what is known as the Old Testament. This writing makes of God a just, benevo lent, but also an exacting, paternal being. He bestows many bene fits upon man; but at the same time he "slew his enemies" because of "their plots in making rebellion." There is also the "Counsel of Amenemhet." It is in the form of advice to his son, Sesostris. This, you will note, is a pessimistic review of relations with one's fellow humans. The entire
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treatise, which we shall not take the space to quote, is considered "one of the most vivid, dramatic writings of ancient times." This excerpt refers particularly to Amenemhet's recounting of a palace conspiracy which was almost fatal to him. We quote in part: I gave to the beggar, I nourished the orphan; I admitted the insignificant, as well as him who was great of account. But he who ate my food made insurrection, He, to whom I gave my hand, aroused fear therein; They put on my fine linen, looked upon me as... They who anointed themselves with my myrrh, defiled me. Here again was the conflict of experience with traditional religious platitudes. Amenemhet had found that all men are not true brothers. In good faith, he "gave to the beggar" and to others. These recipients of his generosity betrayed his kindness. As his other writings indicate, he was not wholly embittered but he was disillusioned. The Egyptians of the Middle Kingdom were learning a lesson that is still not known to many persons of our times. It is that religious dogma can often close the mind and run counter to the ever-expanding human experience. Religious teaching must concern principles— that is, broad moral ends. It must not attempt to reg ulate the particulars of human conduct except as they pertain to the absolute fundamentals of man's nature. An ever-increasing so ciety propels man into different channels of activity from which come new experiences. He is called upon to express himself in many ways. His relations with others cause him continually to make ad justments regarding the ends of life. His God, his conception of deity, must therefore ever keep abreast of the forms which his moral inclinations assume. If he does not make these adjustments, life seems to become wholly evil and futile. The divine purpose appears irreconcilable with what he observes in his daily affairs. The result of this is a deep pessimism, which comes to suppress the moral impulse. It brings about that spirit of abandonment which we have noted in the early part of the Middle Kingdom— and which is extant today. The self must have flexibility. Moral codes, whether they are conceived as a direct mandate from God, received through the medium of a religious founder, Messiah, or prophet, or as the voice of conscience, must not exclude the value of empirical knowledge. Our spiritual life must be tied fast to practical living. For success ful living, human relations must harmonize with those ends which the individual conceives as being spiritually motivated. In other words, each of us must to a great extent create our own religion out of our experiences, both objective and subjective, and that, in effect, becomes our philosophy of life. If our religion is not an intimate part of our consciousness, it never has the efficacy to lift us upward. It becomes a
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mere formality to which we adhere perhaps for no other reason than the force of convention. It destroys itself because of its immo bility. V
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This monograph has pointed out that during the period of pes simism and doubt of the Middle Kingdom concerning immortality and the afterlife, there finally came about within the minds of the people the question of the worthiness of self. The subsequent self-analysis was the saving factor of their moral sense. It made spiritual happiness and the purpose of life a personal matter. We do not mean to imply that man lives entirely to himself, but that his thoughts, conduct, and ideals are determining factors in the outcome of his life. How many do you know who can give you a logical and philoso phical definition of such words as good, virtue, evil, life, and immortality? You will find that the majority who respond to your questions will offer definitions that are really foreign to their intimate knowledge. They are inheritances— that is, what they have read, what teachers have told them, quotations from religious dogma dogma, and the like. They merely repeat empty words— words which they have never lived and whose meanings they do not personally understand. Life is often empty and futile to people simply because the rules, the terms and codes, by which to live it are shallow and ex traneous to their mentality, consciousness, and personality. A religion, a doctrine or philosophy, in order to be lived, to really be in harmony with one, must be part of his being. Its precepts must be formed of his own consciousness. For analogy, a man-made law is never popular with people if it does not find a response within their moral standards or personal convictions. If it is otherwise, they have no respect for it, and they will break it at the first opportunity without compunction or remorse. Each of us must find whether the life we live, the doctrines we accept, and the codes we recognize are those to which we really conform; that is, does our conformity reflect our inner self and reason, or is it merely a lip service? Such things should be con structed of our experience, meditations, and aspirations. Like the Egyptians of the Middle Kingdom, we must analyze ourselves periodi cally; we must be ready to admit faults and imperfections, or oth erwise we cannot hope to attain whatever ends we sincerely aspire to. On this occasion, let us attempt such an introspec tion. First, prepare your Sanctum as usual. Sanctify the event by lighting the candles on your Sanctum altar and by igniting your incense. If possible, as you have been in structed for many years, have a flower on your altar,
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symbolic of life itself. To assist you in entering the proper attunement with self, first intone softly the vowel RA three times; then follow it with MA the same number of times. Inhale deeply before each intonation. Now begin the review of your character. Analyze your conduct and relations with others. Are they commendable? What are your faults and bad habits? What is there about your way of living that is inconsistent with what you profess to be your philosophy of life? Remember, you are speaking to self; you cannot deceive your self. Is your accepted or customary philosophy of life doing jus tice to your temperament, your mentality, to the spiritual nature of your being; or do you feel that changes should be made? You will find that, after this brief introspection, you will experience a psychological or mental relief; you will feel rejuven ated in spirit. You will feel a kind of inner cleanliness as though you had discarded obstructing ideas and customs. Fraternally, YOUR CLASS MASTER For further reading: • Religion of the Ancient Egyptians, by Alfred Wiedemann • Sacred Books and Early Literature of the East
Summary of This Monograph
V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. U The populace was disillusioned because in a comparatively short time —that is, in relation to eternity — men had violated and brushed aside once-sacred hopes and beliefs. 11 When bewildered in their spiritual beliefs, w eaker men become atheists in their reaction to w hat they conceive as religious cant. The more disciplined reorient their moral viewpoints. They find it necessary to reconstruct their spiritual ideals and values. With any disillusionment about the happiness of the afterlife, men are inclined to give themselves over to sensual living. Such pleasures diminish in proportion to the extent to which they are pursued. It is only from a frank contemplation of our own mental and moral resources that we can ever know our limitations. H Religious dogma can often close the mind. It can, as well, run counter to the ever-expanding human experience. 11 Religious teaching must not attempt to regulate the particulars of human conduct except as they pertain to the absolute fundamentals of human nature.
Self-Interrogation The following questions are given so that you may test your understanding of the contents of this monograph. From understanding comes wisdom, and wisdom is the application of knowledge. If you cannot answer the questions, reread the monograph. Do not send the answers to the Department of Instruction. 1. Who was Imhotep? 2. What were some of the causes of the pessimism of the Middle Kingdom? 3. What was the Egyptian attitude toward death during this period? 4. Who were the authors of the famous “Counsels” of the Middle Kingdom? 5. What important lessons were the Egyptians learning at this time? 6. Should our religion be accepted entirely as a tradition, or should it be evolved in part from personal experiences and our moral sense?
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This monograph always remains the property of the Supreme Grand Lodge of A. M. O. R. C. It is not purchased by, but loaned to, the receiving member.
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Monograph 53 X CO ISTCR CO IN U . S . P A T E N T O F F IC E I A L SO f tE O IE T E K EO TH RO U G H O U T T H E W OU LD I P R IN T E D IN U . «- A.
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T h e m a tte r co n tain ed herein is officially Issued th ro u g h the Su p rem e Council of th e A. M. O. R. C. u n d e r the* em blem above, w hich w as re g iste re d in th e U nited S ta te s P a te n t Office fo r th e purpose of p ro te c tin g all th e •’p rin ted , en g rav ed. ty p e w ritte n , a nd photographic copies of officially p rescribed a n d c o p yrighted m onographs, d is s e rta tio n s. scientific p o stu la tio n s, philosophical discourses, academ ic s tu d ie s, d iag ram s. Illu stratio n s, and c h a r ts " a s a u thorized by the Im p e ra to r of A. M. O. R. C. (T h e above em blem and nam e of the O rd e r a re also re g iste re d In co u n trie s th ro u g h o u t the w o rld .) All m a tte rs herein contained a re s tric tly confldem ial to the m em ber receiving, and a re im parted only as an incident to m em bership. T he o w n ersh ip of, th e legal title , and th e rig h t of possession to this m on o g rap h is and sna.ll rem ain in th e Suprem e G rand L«odge of A. M. O. R . C. and it shall be re tu rn e d to it upon its request. T he c o n te n ts herein a re loaned to be used for th e sole and exclusive Inform ation of th e receiving m em ber and not o th erw ise. Any o th er use o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, and Is a violation of th e S ta tu te s of th is O rder. A. M. O. R. C. is the only o rg an ization a u thorized to use th e R eg iste re d nam e and sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use of them to o th e r allied o rg a n iz a tio n s o r m ovem ents.
I
THE CONCURRENCE
This Week’s C onsideration of a Famous Opinion V V V •I Thutmose III was famous for his Asian conquests; but no less important was his work in building and rebuilding in his own country and in administering government on all levels. The return of the king every autumn began for him a winter, if not so arduous, at least as busily occupied as the campaigning season in Asia. Immediately after his return Thutmose made a tour of inspection throughout Egypt for the purpose of suppressing corruption and oppression in the local administration. On these journeys, too, he had opportunity of observing the progress on the noble temples which he was either erecting, restoring or adorning at over thirty different places of which we know, and many more which have perished. He revived the long neglected Delta, and from there to the third cataract his buildings were rising, strung like gems, along the river . . . . It is evident that every resource of his empire was being thus exploited. -JA M E S HENRY BREASTED, 1865-1935
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Beloved Members, Greetings 1 We now enter the period of Egyptian history that technically is known either as the New Kingdom or the Empire Age. Because of its great cultural influence, its contribution to human knowledge and advancement, it sometimes has been designated the Golden Age. Of the whole disclosed Egyptian civilization, this Empire Age is the most fascinating, and to the mystic and student of Hermetic Philosophy the most important. It is the time of great illumina tion, which reached its peak of brilliance toward the end of the 18th Dynasty. However, without having studied and analyzed the life, beliefs, and customs of the Pyramid Age and the Middle King dom, we could not have an appreciation of the developments of the 18th Dynasty. As we have had occasion to state previously, certain events in history dominate by their prominence. Though they may seem to emerge as sudden achievements or inspired ideas, they are in almost all instances the climax of less sensational events which made them possible. The contributory incidents have been either forgotten or unobserved. In the history of events, as in the history of thought, there is a chain of causes. Should these causes be per petuated? Should they be revived if they are not extant? The pur pose of these monographs is to help us find the answers to such questions. Have we grown away from those experiences which result ed in man's spiritual awakening? Is there nothing left but the husk of tradition, which now fails to permeate and arouse our moral nature? If these questions are answered in the affirmative, then that accounts for the general moral decline in the modern civiliza tion of our times, which has made tremendous technological strides. The 18th Dynasty includes the period from 1580 to 1350 B.C. In that interval, eleven kings reigned in succession. Each had his brief moment in history, and each, by his positive or passive acts, his wisdom or ignorance, his achievements or failures, left an im print on this Empire Age. From the point of view with which we approach this subject, however, the events that occurred during the lives of some of these kings are more important to us than others. We shall begin, therefore, with Pharaoh Thutmose III. He reigned between 1500 and 1447 B.C. This is approximately 3500 years agol The appellation of great conqueror has been conferred upon Thutmose III by many historians. The majority of his campaigns were for the restoration and preservation of his empire. These campaigns were conducted mostly in Palestine, Syria, and other sections of Asia. The military expeditions to put down revolt in these vassal nations of the Egyptian Empire were executed with an obvious sense of righteousness. There was no remorse in marching an army into a rebellious land, destroying its citadel, killing and maim ing its warriors and leaders, and reducing a good portion of its populace to captivity. Such military expeditions during the reign of Thutmose III could be said to have
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been provoked by the conduct of the vassal people themselves. This immediately touches upon the psychological factor that makes war justifiable in the minds of many people. Though most will vehe mently denounce war, its elements of cruelty, destruction, and the like, they will yet relate circumstances which they consider make war unavoidable. SO CIAL The idealism of a people is one of the important facCO NSCIENCE tors which determine whether they can reconcile war with their social conscience. This idealism consti tutes the accepted good of a society. What do men by custom, expe rience, and agreement hold to be a good? Whatever that may be, it is considered conducive to their welfare. It engenders the in stinct of preservation of personal and collective interests. The good most certainly is held to be of their interests. Men will thus fight and willingly die for what they concede to be the good. Obviously, if there were universal goods which all races and na tions would accept alike, there would be no violations or offences against them that would invite a people to war. Though history often reveals that men are led into war by leaders with ulterior purposes, the masses engage in combat for what they believe is the defense of an ideal, a social or religious good. Have men the right to subjugate a nation and its people by war or by other means in order to maintain an empire, as did Thutmose III— and as has been done and is being done in our times? From the broad moral principle, the answer must be in the neg ative. On the other hand, from a pragmatic point of view, such wars at times seem justifiable. A culture or a civilization may feel itself to be superior to others. Its citizens feel that their knowledge, language, arts, sciences, and human relations transcend those of their neighbors. By their relatively "unprogressive" or "primitive" ways, those people living adjacent to them seem to con stitute an obstacle to advancement. Perhaps the neighboring people refuse to trade essential products which the civilization needs. Suppose, as well, that the customs of each are mutually offensive to the religious or moral standards of the other. War, then, to these people appears to have rectitude. It may even seem to be justifiable to their god, as they conceive that god. It is thought advisable that the "inferior" people should be integrated with the "more progressive" society so that they will no longer jeopardize the latter. Further, the civilization believes its con quest also has a humanitarian motive of bringing to the "inferior" society— whether it wishes it or not— the advantages of the "greater" culture. If you believe such motives are incompatible with the spirit of a truly advanced civilization, then it is sug gested that you reread the published addresses of some of the present-day statesmen before their parliamentary bodies. The economic welfare of nations has been
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materially improved and secured by the expansion of their re sources. Lands having such essential materials as rare metals, timber, cattle, wool, and the like are sought after. They are not permitted to refuse their resources to a more powerful neighbor. Such a refusal jeopardizes the economic security, the personal wel fare, and the necessary good of the citizens of the "have-not" na tions. As a consequence, the former find it not too difficult to sanction a war to enlarge and maintain an empire from which they derive advantages. Let us return to Egyptian history. Thutmose III was an excel lent military strategist. One of his principal campaigns was won in Palestine by such strategy. In defeating his enemies in that campaign, he resorted to a ruse somewhat similar to the centurieslater Trojan horse episode. Obelisks were periodically erected to commemorate his accession to the throne. There were a number of prominent ones of which we have a record. Emperor Constantine later took one to Byzantium, or Constantinople; another was removed to Rome. Two others in antiquity had been set up in Heliopolis. In 23 B.C., one was brought to Alexandria and erected before the Caesareum. Another, after lying on the ground for a thousand years, was brought to England by the aid of private capital. This obelisk is now to be seen on the Thames Embankment in London. Finally, one of the others was presented by the Egyptian government to the United States of America. It may be seen in Central Park, New York City. We must not labor under the impression that Thutmose Ill's activities were confined solely to military compaigns. He was also renowned as a great supporter of the prevailing religion. His con tributions to the vast temples were tremendous and he was instru mental in the erection of many new ones. Many of the prizes of war, seized in his campaigns as penalties for rebellion, became gifts to the priesthood and the mystery schools. Most of the mys tery schools, about which we shall comment more fully later, were under sacerdotal administration, that is, they were directed by the priesthood. The content of the mysteries, their thaumaturgical rites and ceremonies, were of a religious nature which was within the sphere and function of the priesthood. On the last day of the seventh month in the forty-fourth year of his reign, Thutmose III passed through transition. We are told that he "fulfilled his time; he flew up to the sky; united himself with the sun and mingled with him who created him." He had at tained the age of sixty-eight. His great tomb has battered or slanted walls and is so designed within as to give the appearance of a mammoth inscribed papyrus. The walls of this simulated papy rus, or ancient book, are covered with hieroglyphic inscriptions (early pictographic writings). It is, in fact, one of the \ / kest books of the period. Its title is Book of What is in the Netherworld. It constitutes a guide to the hereafter \/ and reveals how one may have the companionship of the Sunqod Ra in the npvt worlH.
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Thutmose III was an exceedingly beloved Pharaoh. His people felt that he had been truly ordained for his duties. They said of him: "How greatly the gods have loved him." On the walls of the great temple of Karnak on the Nile in what had once been Thebes, the ancient capital, there may be seen the inscriptions of his great Asiatic exploits. In standing before them, one is impressed by their huge size— as I myself was. They reveal the siege of Asiatic cities and show prisoners being taken and prizes of war being carried away— later to become gifts to the temple and mystery school priesthoods. These inscriptions were in a sense newspapers of their time. They became, as well, history texts for posterity. The latter is undoubtedly what the Pharaohs intended. We read these records or have them translated to us just as Thutmose III had hoped that a future people would do.
THE G R EA T Of particular importance to us as Rosicrucians is BROTHERHOOD the fact that esoteric tradition heralds Thutmose III as the founder of the mystery school o Brotherhood from which subsequently our own Rosicrucian Order emerged. In this connection, it is appropriate that we quote from the work, Rosicrucian Questions and Answers with Complete History of the Order, by Dr. H. Spencer Lewis: "It was Thutmose III who organized the physical form of the Secret Brotherhood and outlined many of its rules and regulations. He ruled from approximately 1500 B.C. until 1447 B.C., and his reign is unimportant to us except for his establishment of the Brotherhood... for when Thutmose proposed that the 'class' which had been meeting in his chambers become a closed and secret order, 'there was no dissenting voice, and articles of limitations were established ere the assembly dispersed in the early hours of the dawn.' ... This grand 'Council Meeting,' for such it is considered in all official records, occurred during what would be the week of March 28th to April 4th of 1489 B.C., according to our present cal endar. It is generally conceded to have been on Thursday, April 1, ... Thursday has become the usual day for Rosicrucian meetings." The following account, appearing in the Rosicrucian history of the A.M.O.R.C. and confirmed by the text, A History of Egypt, by Dr. James Breasted, is especially noteworthy1 "History relates a very strange occurrence, in the life of Thutmose III, that is mys tically important to us. We are told of a great feast which, oddly enough, if that is the term to use, occurred about on the occasion of the Spring equinox. This great festival was being held in the Temple of Amon, one of the prevailing gods of the time, in the great Temple of what is now Karnak at Thebes, Egypt, the then great capital city. We can visualize this ceremony, if we will; the mag nificent colonnaded halls of this splendid edifice, the balmy air of a March evening in Egypt, the Nile nearby, swaying palm trees, the heavy shadows, the flickering light of the torches, the colorful attire of the priests and the assem bly, the chanting, the soft strains of the stringed in-
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"Thutmose III, as was his custom, was present at the feast. He, with his colleagues, was seated in the Northern Hall of the great Temple. The chief priests or Kheri Hebs were perambulating and carrying a little image symbolic of the god Amen. As they passed the different groups of personages they were acclaimed. But, strangely, the High Priest would walk over to each group and peer into their faces as though he were searching for someone, and then as if realizing that they were not the ones, he would shake his head in the negative, and cross over to the opposite side and repeat the process. He knew all the time that Thutmose III was present, but finally when he reached the Northern Chamber of the Temple, he acted as though he had suddenly discovered the one for whom he had been searching. He placed at the feet of Thutmose III the image of Amen which depicted, in the customs of the time, that he, Thutmose III, had been chosen instead of his brother to succeed the father upon the throne, and the great assemblage broke forth in acclamation. "What interests us mostly, and which is recorded in history, is Thutmose Ill's explanation of his experience upon the occasion. He had no knowledge that he was to be chosen to become Pharaoh, because by right of accession, his brother should have been. But when the image was placed at his feet, he was seen to stand up; however, according to Thutmose III, he felt 'raised' as though his feet hardly touched the ground, and as though he had ascended into the heavens, and there he tells us God duly appointed him to serve his people. In fact, he felt as though he had been divinely or dained because of the mystical experience, and it became not even necessary for him to journey to Heliopolis where the Sun Temple was located, as had been the custom, to be formally coronated." Amenhotep II, son of Thutmose III, was succeeded by his son, Thutmose IV (1420-1411 B.C.). Thutmose IV was either disinclined toward military campaigns or the groundwork laid by Thutmose III made them unnecessary. His military ventures consisted of only minor campaigns in Syria and Nubia. These were really not much more than the strengthening and maintaining of the outposts of the empire. One of the principal events in the reign of Thutmose IV was the excavation of the Great Sphinx from the drifting sands, which even at that time had nearly covered it. The Great Sphinx is a huge couchant lion. It has been reputed to be the portrait of Khafre, who erected the adjacent pyramid. Upon the head there is carved the customary cloth headdress of the king, with the uraeus, or asp, on the brow. The Sphinx was probably carved from a large promontory of stone. It is the largest sculptured piece in the ancient world. There are, of course, many lesser sphinxes in Egypt, their lionlike bodies depicting the strength and authority of the king— the face usually being a portrait of him. During the time of Thutmose IV, the Great Sphinx was believed to look like the Sun-god Ra. It became
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known as the Harmachis (Horus in the Horizon). It must be realized that about 1400 years had elapsed between the time of Khafre, who is presumed to have erected the Great Sphinx as a portrait of him self, and the period of Thutmose IV. A M YST IC A L The tale of how Thutmose IV came to excavate the Great E X P E R IE N C E Sphinx indicates a mystical character. As a young prince, he frequently entertained himself by hunting on the desert in the vicinity of the Sphinx. It is recorded that he 11... drove on his chariot whose horses were swifter than the wind." He killed lions and gazelles with his javelin. On this particular occasion, when "... the sun reached the highest point, he fell asleep" in the shade of the Great Sphinx where he had lain down to refresh himself. During his sleep, he had a dream or, if you wish, a mystical experience, in which it seemed that the great god Harma chis (whom the Sphinx represented) spoke to him as a father to his son: "Look upon me and behold me! O my son, Thutmose, I am your father, Harmachis Khepre-Ra-Atum. I shall give to you my reign upon earth over the living, and you shall wear its red crown and its white crown on the throne of Geb, the prince. To you shall belong the earth in its length and its breadth, together with that which the eye of the All-Lord illuminates, and to you shall be apportioned the nourishment of... the Two Lands and the great trib ute of every foreign country. For prolonged years already my face has been turned toward you and my heart likewise. You shall be to me one to carry out my will, inasmuch as I am suffering in all my perfect body. For the sands of this desert on which I am are pressing me. Hasten to me to do what is in my heart? for I know that you are my son and my champion. Approach; I am with you; I am your guide." When Thutmose IV awoke, we are told, the words of the god were indelibly impressed upon his consciousness. They remained with him until his accession to the throne. One of his first official acts thereafter was to authorize the removal of the sand from about the Sphinx and thus fulfill the god's request of him. He had a stele (large stone tablet) inscribed, setting forth what he had accom plished and stating that he had obeyed the edict which came to him from the god Ra. This was copied by the priests of the Temple of Osiris upon an architrave (ornamental support). Subsequently, this was placed by them between the paws of the Sphinx and against the breast, where it may be seen today. V
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This monograph relates that many of us justify war because it conforms to our social conscience. The social conscience depends in turn upon our idealism and what we hold to be a good. We know, and history discloses, that many religious massacres were in accordance with what those participating thought were moral goods. They killed to preserve religious custom and their own interpretations of spiritual doctrines. They
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believed that they were enforcing the mandates of their god by doing so. Are we today perpetuating as good that which is really con trary to the general welfare of mankind? It is not a question of what our political system, social customs, or our religion defines as a good. It is a matter of weighing the effect of that good upon human conduct, the advancement of mankind, and, in fact, its con cord with basic spiritual precepts. Suppose there is a law prohib iting men of different colors to associate. Further, suppose that a law defines men of one color as being spiritually superior to others and, therefore, entitled to privileges and preferences that other races are not entitled to. Again, suppose that a religious mandate holds that one race only and no other is to be recognized by God. Are these real goods in the sense that they further cosmic justice? Therefore, we must ask ourselves: Are there so-called goods in our society that have racial hatred, prejudice, and igno rance as a foundation. If so, they should be exposed to the light of inner understanding. At least, we should remove them from our own consciousness. On this occasion, prepare your Sanctum as usual. Then softly intone the vowels Ra and Ma to yourself three or four times. Relax and meditate. Now ask yourself while in such meditation: What do I hold to be good? Then think of that good in the light of what ever impressions come to you cosmically. If you have the impres sion that the good that you have recognized and even practiced is merely an outmoded tradition, then it should be discarded. Ask the Cosmic for understanding so that you may be guided aright. What ever inspiration comes to you as an explanation, try as much as possible to adjust your life to that new and greater vision. In our next monograph, we shall resume our study of the cul ture of the 18th Dynasty and the great lessons it left for us to learn. Fraternally, YOUR CLASS MASTER
For further reading: •When Egypt Ruled the East, by Georg Steindorff •From Fetish to God, by Sir E. A. Wallis Budge
NOTES
Summary of This Monograph
V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. U Have we grown away from those experiences which resulted in man’s spiritual awakening? Is there nothing left now but the husk of tradition, which fails to permeate and arouse our moral nature? 51 The idealism of a people is one of the im portant factors which determine w hether they can reconcile w ar with their social conscience. 11 Thutmose III was renowned as a great supporter of the prevailing religion. Many of his prizes of w ar were presented as gifts to the mystery schools. H It was Thutmose III who organized the present physical form of the Secret Brotherhood and outlined many of its rules and regulations. U On the occasion of Thutmose Ill’s being chosen to succeed his father upon the throne of Egypt, history relates that he felt “raised” as though his feet hardly touched the ground. He believed that he had been divinely ordained because of this mystical experience. H While asleep in the shade of the Great Sphinx, Thutmose IV had a mystical experience wherein he was instructed to remove the sands from around the Sphinx.
This m o n o g ra p h it n o t s u b je c t to sale o r p u rc h a se b y a n y o n e . A sale or p u rc h a s e m ay m oke th e seller a n d p u rc h a s e r su b je c t to civil liab ility .
This monograph always remains the property of the Supreme Grand Lodge of A. M. O. R. C. It is not purchased by, but loaned to, the receiving member.
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lotfarfiruri# R E G I S T E R E D IN U . S . P A T E N T O F F I C E ( ALSO REGISTERED THROUGHOUT T H E W OR LD ) P R I N T E O I N U* S . A .
T h e m a tte r contained herein is officially issued th ro u g h the Su p rem e Council of th e A. M. O. R . C. u n d e r th e em blem above, which waa fo r the *--------».................. purpo.se of W t l » re g iste re d Iin I I th LUe C U U Inited I H l - U S ta te s P a te n t Office ----------------------------' nil th ea *‘nrintf»ri ritten ahi! photographic nhotoirruohic p ro te c tin g all " p rin te d , r>nprnv^H e n g rav ed , fv ty pn e w ritte n ,. and copies o f officially p re scrib ed a n d c o p yrighted m onographs, d is s e rta tio n s. scientific p o stu la tio n s, philosophical discourses, academ ic stu d ie s, d ia g ra m s, illu stra tio n s, and c h a r ts " a s au th o rized by the Im p e ra to r of A. M. O. R . C. (T h e above em blem a nd nam e of the O rd e r a re aiso re g iste re d in co u n tries th ro u g h o u t the world .) All m a tte rs herein co ntained a re s tric tly confldentfnl to the m em ber receiving, and a re im p arted only as an incident to m em bership. T he o w n ersh ip of. th e legal title , and th e rig h t of possession to this m on o g rap h la and snail rem ain In th e Suprem e G rand L odge of A. M. O. R. C. and it shall be re tu rn e d to it upon its req u est. T he c o n te n ts herein a re loaned to be used fo r th e sole and exclusive in fo rm atio n o f th e receiving m em ber and not o th e rw ise. Any other use o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, and Is a violation of tn e S ta tu te s of th is O rder. A. M. O. R . C. is th e only o rg an izatio n au th o rized to use th e R eg iste re d nam e and sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use o f them to o th e r allied o rg an izatio n s o r m ovem ents.
i I
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V V *1 Worship of the Sun as the symbol of the Creator, the giver of life, has been common to many peoples in many parts of the world. The symbols associated with the sun-god often have a basic similarity. One such symbol is the hawk, Heru or Horus. Ra is the name which was given by the Egyptians of the dynastic period to the god of the sun, who was regarded as the maker and creator of everything which we see in the visible world around us, and of the gods in heaven, as well as of heaven itself, and of the Tuat or underworld and the beings therein; the original meaning of his name is unknown, but at one period of Egyptian history it seems to have been thought that the word RA indicated “operative and creative power,” and that as a proper name it represented in meaning something like Creator, this epithet being used much in the same way and with the same idea as we use the term when applied to God Almighty, the Creator of heaven and earth and of all things therein. The worship of the sun in Egypt is extremely ancient and appears to have been universal; at a very early period adoration of him was associated with that of the hawk-god Heru, who was the personification of the height of heaven, and who appears to have been a type and symbol of the sun. - E . A. WALLIS BUDGE, 1857-1934
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NUMBER FIFTY-FOUR
The Rosicrucian Order
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Beloved Members, Greetings 1 We hope that you have not merely read and studied the last monograph, but that you have, as well, conscientiously conducted in your Sanctum the exercise it included. We shall appreciate your reports on these monographs and particularly any comments you wish to make about your sanctum exercises. Let us glance at the religion of the early 18th Dynasty. In all civilizations, the prevailing religion of the era has been mirrored in art, literature, and philosophy. Religious concepts became the incentive for the development of art. They also became the inspiration and substance out of which emerged great poetry, sculpture, and music. We shall not go so far— as have some others — as to say that all great art has had its roots in religion. We admit, however, that it has been sponsored by religion, that it has been commanded and financed by ecclesiastical heads. It has found in religion a rich field for the imagination, and, of course, the same may be said for literature and philosophy. Though religion and philosophy most often cannot be recon ciled, still the latter has found religion to be an intellectual challenge. Philosophy began as an attempt to rationalize mythology or to prove it a fantasy not worthy of the reason. Philosophy has stood in comparison to religion as reason stands to emotion or knowledge to faith. If one wants to know the motivating principle behind the lives, customs, and culture of an era, he must not fail to examine its religion. Neither do social relations and govern mental procedure escape the impact of religion, which is contiguous to them at all times. Heretofore, we have mentioned the communal deities, that is, local gods of the towns and regions of Egypt. These first gods came from nature worship. They were the consequences of apotheo sizing the awe-inspiring phenomena of nature such as the clouds, the rain, the Earth itself, the sky, and also the strength, fleet ness, and ferocity of animals. In nature worship, there began the birth of religious concepts and practices. At least, nature formed the substance to which the religious impulse could be tied fast. One of the local gods was Ra. He was, in fact, the deifica tion of the great natural phenomenon, the Sun, which profoundly impressed all early peoples with its majesty and its effect upon life. Even in our scientific times, the Sun still holds as a great point of interest, but with a somewhat different orientation as to its phenomenon. The community dedicated to Ra was Heliopolis, a later Greek name for the ancient Egyptian city, meaning "City of the Sun." A learned and prosperous priesthood presided over the rites of the religion of Ra. In Heliopolis, too, there existed a great mystery school in which the secrets con cerning the efficacy of Ra and his life in the celestial world were revealed to candidates during initiation. The
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influence of Ra spread, and the impressiveness of the functions of the Sun made him more acceptable to many of the people than the other deities. Already the effect of a pantheon was being felt, that is, there was a tendency to place the gods in a hierarchal order or rank, according to their relative importance. Ra stood high at the top of this graduated scale of deities. The sun disk with the uraeus mounted upon it became the symbol of Ra. It was used prominently in art and in architectural designs. We still find it painted on the walls of the ancient tombs and inscribed deeply in granite over the entrances to temples and in the sanctu ary chambers. Far to the south of Heliopolis was Thebes, capital of Egypt during this period. Its local deity was Amon. This name literally means "the hidden one." The exact origin of the name is obscure. He was the god of fertility and productivity. It was not long before he began to rival Ra of Heliopolis and Ptah of Memphis. Since Thebes was the capital and a wealthy city during the early part of the 18th Dynasty, its priesthood was able to receive much support for their temples and sacerdotal needs. We have already noted how Thutmose III made huge gifts to this Theban priesthood from his prizes of war. The rivalry between Ra and Amon became more intense. It suggests the intense rivalry between religious sects today, which by their dogma would almost make it appear that they worship separate deities. The polytheism, the multiplicity of gods, was becoming more composite. The respective priesthoods were choosing sides so that each was aligning himself either with Ra or Amon. THE SOUL Popularly, the Soul after death was thought to be A FT ER DEATH free of the burden of the body. The thought of the liberation of an integral part of man, the elevated and vital essence, has always had a strong appeal. After all, freedom to most means the severing of all restrictions which hamper their physical, mental, or social advantages. Restriction is tol erated only when it is construed as being in some way beneficial. This struggle for freedom is the primitive and eternal fight of the human will against necessity, natural and social, which imposes itself upon man. Strangely enough, the Egyptian masses believed that soul could not enjoy freedom unless the body was well pre served. There was thought to be a nexus, though not well defined, between the body which had once been animated and the Soul which was to live on after death. This belief was a strong factor in the development of the practice of embalming, which became an art with the Egyptians. In this, religion also came to serve the beginnings of the science of medicine and surgery. It provided man with knowledge of the human anatomy and physiology. From the removal of the human viscera and brains during the process of embalming, much was learned of the human structure, and this knowledge found its way into "medical papyri." The soul, it was thought, after death could assume
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forms such as those of birds, beasts, and fish. The Greeks, among them Herodotus, who visited Egypt and made reports of what they saw and learned, misinterpreted this belief as transmigration. They thought the Egyptians taught the rebirth of the soul in animal form. The Soul was called ba; but there was another element of man's being, which was also prominent in his spiritual life. This was known as ka. It was, so far as we can determine from the manner of the references to it, the equivalent of the self, the moral being or conscience. It was often depicted as a small identical figure of the personage and was shown leading him or standing by his side, sometimes even standing on his shoulder. As his duplicate self, this ka admonished and counseled man in all his actions. Ka, or this inner self, also survived death. The distinction between Soul and self made in this way by the Egyptians is quite significant. It is like the distinction which we make today in our most advanced Rosicrucian metaphysics. Soul or the Cosmic Consciousness is that which creates what man comes to experience as self. The self is the individual's consciousness of Soul or the Cosmic Mind within. It constitutes his reaction to and the identity he confers upon Soul and the Cosmic Mind. The self, then, is the outer expression of the inner spiritual motivation. There are, of course, the physical entity and the mental, moral, or spiritual aspects of self. It is the latter, however, which we are accustomed to designate as self. To conceive of Soul and self as being synonymous constitutes a misconception, for they are not one and the same. The Egyptians of this period had not evolved any ex position of the distinction between Soul and self, at least not for the masses. We can only infer one from their references to the functions of ka. In an earlier monograph, we referred to the profound Memphite teachings concerning Ptah. He was the God-Mind, and his spoken word was the creative force of the universe. This concept, as we have said, echoed down through the religious, mystical, hermetic philosophies of the centuries to our own times. There was, howev er, another evolved doctrine that became even more of a precursor of those precepts and doctrines which are incorporated principally in Judaism and Christianity. It was also earlier than the abstract teachings of the Ptah priesthood. This doctrine and the legends related to it were centered in the god Osiris. It is possible that Osiris may have been a remote king who lived before the 1st Dyn asty. A saga of his life and tragic death in the Nile, called "The Osirian Cycle," was most appealing. It contributed greatly to the religious concepts of ancient times and since. The earlier religious views held that Keb, the earthgod, and Nut, the sky-goddess, had four children. There were two sons, Osiris and Seth. Isis and Nephthys were the two daughters. Isis became the wife of Osiris; and
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Nepthys, the wife of Seth. It is related that Osiris was assigned the world as his domain and reigned as king. He was most generous, bestowing upon humans many gifts. He was, as well, conscientious in his concern for their welfare and did much to improve their plight. Seth, his brother, was envious of the domain given to Osiris. Being nefarious and jealous by disposition, he plotted against Osiris. It is further related that Seth desired to seize the throne of Osiris and organized a conspiracy with this end in view. He had constructed an elaborate chest, after first secretly contriving to take the exact measurements of Osiris. The chest was constructed to fit Osiris only. Seth then gave a banquet, ostensibly for good fellowship, to which he invited his seventy-two coconspirators and Osiris, who was ignorant, of course, of the motive behind the ban quet. After the feast, Seth displayed the ornate chest and an nounced that the one whose body conformed to its dimensions should claim it as a gift. Numerous of the conspirators lay in the chest; but, of course, they did not fit it. When Osiris lay in the coffiniike chest, the seventy-two conspirators sprang upon it and clamped down the lid. The chest was subsequently cast into the Nile, the waters of which bore it out to sea. Meanwhile, Isis, the sister-wife of Osiris, wandered throughout the world in search of the body of her husband. The waves of the Mediterranean are said eventually to have cast the body of Osiris upon the shores of Byblos. This is the ancient Phoenician town from which the word Bible originated. Isis finally located the body and obtained possession of it. She carried it back to Egypt and privately mourned her great loss. Later, after carefully placing the body of Osiris in another sar cophagus (coffin), she hid it in the marshes. It was also in this region that her son Horus was brought up. During an absence of Isis, Seth, who was on a wild boar hunt in the region, came upon the corpse of his brother in the marshes. In his rage upon finding it, we are told, he divided it into four teen pieces, which he then scattered throughout the land. Isis learned of this tragic deed and sought the remains of the body. At each place where a portion was found, a monument to Osiris was erected. It is for this reason that there are so many tombs of Osiris in Egypt. When Horus, the son of Osiris and Isis, reached maturity, he vowed to avenge the murder of his father. At last, he came upon Seth and slew him after a terrible battle. Then Horus awakened Osiris by magical devices, rites , words, prayers, and the like. Thereafter, Osiris ruled in the West, that is, in the next world, as "the Blessed King of the Dead." This account is reminiscent of similar religious concepts and legends which are contained in the
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hagiographies, or sacred accounts, of different religious sects. The fact of such similarity is no mere coincidence. It is evidence of the syncretism of the ancients; in other words, it is the bor rowing of one culture from another, particularly from the Osirian legend. The Osirian legend is called the cycle because it concerns the return of Osiris from death to life again. It is not coinci dence that the body of Kali, a princess in Hindu mythology, was also said to have been cut up and scattered throughout the land. Wherever the parts fell, shrines and temples were erected in India. I have visited the old and large Kali temple on the Hooghly River in Calcutta, the origin of which is related to this very saga. Then, too, it is significant that the infant Moses was also hidden in the bulrushes as was Horus, son of Osiris, who was reared there. M YSTIC A L DOCTRINES
Of even greater interest are the mystical doctrines which have been engendered by this legend. The tale of Osiris was postulated to the ancient Egyptians as proof that although each man must die, he would rise again. Each mortal, just as did the god, could begin life anew if he would follow simi lar spiritual rites and qualify himself for the resurrection. It was Horus, the son of Osiris, who restored his father by means of spiritual keys, or ceremonies. Thus, if men would follow these spiritual rites and beliefs left by the son of God, they could be restored to greater spiritual life after death. No one need really die, for a life of greater magnitude awaited the one who followed a virtuous life and the prescribed ceremonies here on Earth. Once raised from the dead, the Egyptians taught, he would then be sub ject to judgment after death. This judgment consisted of a weigh ing of the soul in the great court of Osiris before forty-two judges. The soul would be weighed in the balance before Thoth, the god of truth. In one pan of the scale of the judgment would be placed a feather, symbolic of Maat, which literally means truth. Here was hope renewed for all men. Cessation of life was not the end. It was simply the beginning of a greater cycle. Each man who was morally circumspect and followed sacerdotal and spiritual dictates could, like Osiris, rise from the dead and live in greater glory and honor eternally in the next life. Stop a moment and think of the Judgment Day that is mentioned in the Bible. Could it be a mere coincidence that Jews and Christians have a theology that proclaims a similar evaluation of human conduct in the next life? The resurrection of Christ from the dead and his ascent into heaven and the reiteration that if man will follow the mandates of Christ, the Son, he will rise again from the dead and live after judgment, eternally, parallels the doctrine that came forth from the Osirian cycle. V
A V
This monograph touches upon the distinction between Soul and self. How do you identify Soul? If you were asked if you had Soul, how would you answer? Suppose you
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answered in the affirmative, would such a reply be based upon your loyalty to tradition, to something you want to believe, or because of actual experience? If your understanding of Soul is a matter of experience, then how would you define that experience? After ar riving at such a definition, can you distinguish such characteris tics as you attribute to Soul from those which you call self? This monograph has briefly explained the distinction between Soul and self in accordance with Rosicrucian metaphysics. We want you personally to experience that distinction. We want you to realize that it is self which you experience normally and not Soul. Self is the manifestation of soul intelligence within you. Prepare your Sanctum in accordance with instructions pre viously given. With candlelight in your Sanctum and the delicate fragrance of the ignited incense in your nostrils, close your eyes and introvert your consciousness. Meditate upon those sensations which to you are self or Soul. Learn this distinction by personal experience. Fraternally, YOUR CLASS MASTER For further reading: • The Dawn of Conscience, by James H. Breasted • The Burden of Egypt, by John A. Wilson • Handbook of Egyptian Religion, by Adolf Erman
Peace Through Understanding The true articles of peace cannot be legislated but are drawn up in the personal aspirations and conduct of the millions of little people. When all men will frankly perceive their common dependence, an understanding will emerge that will transcend the barriers of time and space, creed and race. THE CREED OF PEACE written below is indicative of the individual’s responsibility in preventing war and creating a lasting peace.
CREED OF PEACE I am guilty of war when I proudly exercise my intelligence to the disadvantage of my fellow man. I am guilty of war when I distort others’ opinions which differ from my own. I am guilty of war when I show disregard for the rights and properties of others. I am guilty of war when I covet what another has honestly acquired. I am guilty of war when I seek to maintain my superiority of position by depriving others of their opportunity of advancement. I am guilty of war if I imagine my kin and myself to be a privileged people. I am guilty of war if I believe a heritage entitles me to monopolize resources of nature. I am guilty of war when I believe other people must think and live as I do. I am guilty of war when I make success in life solely dependent upon power, fame, and riches. I am guilty of war when I think the minds of people should be regulated by force, rather than by reason. I am guilty of war when I believe the God I conceive is the one others must accept. I am guilty of war when I think that a land of a man’s birth must necessarily be the place of his livelihood.
NOTES
Summary of This Monograph
V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. U In all civilizations, the prevailing religion of the era has been mirrored in art, literature, and philosophy. U Art has found in religion a rich field for the imagination. The same, of course, may be said for literature and philosophy. f Philosophy began as an attempt to rationalize mythology or to prove it a fantasy not worthy of reason. 1f Ra was the representation of the great natural phenomenon, the Sun. 1f The Soul after death was thought to be free of the burden of the body. This thought of liberation of an integral part of himself has always had a strong appeal to man. f The struggle for freedom is the primitive and eternal fight of the human will against necessity, natural and social, which imposes itself upon man. 1f The Egyptians call the Soul ba; the self, or moral person, they called ka. Ka was often depicted as a small identical figure of the person. It was shown leading him or even standing upon his shoulder ever ready to counsel. Ka, like the Soul, survived death. 1f The Osirian legend was called the cycle because it concerns the return of Osiris from death to live again.
Self-Interrogation The following questions are given so that you may test your understanding of the contents of this monograph. From understanding comes wisdom, and wisdom is the application of knowledge. If you cannot answer the questions, reread the monograph. Do not send the answers to the Department of Instruction. 1. Why is it important to study the religion of any civilization? 2. Who was Ra? What was the name of the city dedicated to him? 3. What were ba and ka? 4. What is meant by the Osirian Cycle? 5. What were the great lessons taught by the Osirian mystery school? 6. What religious doctrines were influenced by the Osirian mysteries?
This m o n o g ra p h is n o t s u b je c t to sa le or p u rc h a s e by a n y o n e . A sale or p u rc h a s e m ay m a le th e seller a n d p u rc h a s e r s u b je c t to civil liab ility .
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The Rosicrucian Order
MASTER MONOGRAPH ILLUMINATI SECTION This monograph always remains the property of the Supreme Grand Lodge of A. M. O. R. C. It is not purchased by, but loaned to, the receiving member.
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Monograph 55
Monograph 55
11
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T h e m a tte r co ntained herein is officially issued th ro u g h the Su p rem e Council of th e A. M. O. R. C. u n d e r th e em blem above, which was re g iste re d in th e U nited S ta te s T a le n t Office fo r the purpose of p ro te c tin g all th e " p rin te d , en g rav ed , ty p e w ritte n , and photographic copies o f officially p re sc rib e d a n d c o p yrighted m onographs, dis s e rta tio n s. scientific p o stu latio n s, philosophical discourses, academ ic stu d ie s, d iag ram s, illu stra tio n s, and c h a r ts " a s au th o rized by the Im p e ra to r of A. M. O. R. C. (T h e above em blem a nd nam e of the O rd e r a re also reg istered in co u n trie s th ro u g h o u t the w o rld .) All m a tte rs h erein contained a re s tric tly confidential to the m em ber receiving, and a re im p arted only as an incident to m em bership. T he ow n ersh ip of. th e legal title , a n d th e rig h t of possession to this and snail rem ain in th e Suprem e G rand L odge of inogra^l ............................. _nd it shall be re tu rn e d to It upon its request. The c o n ten ts herein a re loaned to be used fo r th e sole and exclusive Inform ation of th e receiving m em ber and not o th erw ise. Any o th er use o r a ttem p ted use does, ipso facto, te rm in a te all rig h ts of the m em ber, and Is a violation of tn e S ta tu te s of th is O rder. A. M. O. R. C. is th e only organization au th o rized to use the R eg istered nam e and sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use of them to o th e r allied org an izatio n s o r m ovem ents.
I
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V V •I The Book of the Dead is the source of much of our knowledge about Egyptian religion and its doctrines and teachings. When, through his knowledge of its chapters, the individual arrived in the Judgm ent * Hall, he proved his ethical conduct by reciting the confession to Maat, or, as it is spelled here, MSt. The Book of the Dead was the guide of the dead man on his journey to the other world. Its chapters were inscribed on the rolls buried with the mummy, or were painted on the coffin and the walls of the tomb. It was the Ritual which prescribed the prayers and incantations to be repeated in the course of the journey, and described the enemies to be met with on the other side of the grave. Thanks to its instructions, the dead passed safely through the limbo which divides this earth from the kingdom of Osiris, and arrived at last at the Judgment Hall, the hall of the Twofold Truth, where Mdt, the goddess of truth and law, received him. Here on his judgment throne sat Osiris, surrounded by the forty-two assessors of divine justice from the forty-two nomes of Egypt, while Thoth and the other deities of the Osirian cycle stood near at hand. - A . H. SAYCE, 1845-1933
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NUMBER FIFTY-FIVE
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Beloved Members, Greetings! The deeper significance of the Osirian Cycle, with its mys tical connotations, was not fully known to the masses of people in Egypt. To most of them, however, it was a sacred and truly author itative account. The analysis of the incidents and the developing of them into symbols of profound meaning were left for the priest hood. To the priests, the tale was an excellent dramatic presen tation of fundamental precepts. Through a portrayal, or enactment, of the death and awakening of Osiris and of justice for the good and punishment for the evil, an emotional impetus was given to the doctrines they wished to expound. This emotional emphasis caused the lessons of the Osirian Cycle to be well learned. As a result of the foregoing, the Osirian mystery school came into existence. This was a secret initiatory brotherhood for dram atizing the events of Osiris' death and resurrection. It was to provide as well a rite of initiation during which certain knowledge was to be imparted to the candidate. These mystical initiations correspond to the passion plays enacted by the Christians concern ing the birth, crucifixion, and resurrection of Christ. The word mysteries was not used by the Egyptians or the ancients generally in the same sense as it is commonly used today. It meant, rather, a unique or exceptional and sacred wisdom that was not to be di vulged except to those qualified, morally and intellectually. Although the Osirian mysteries were principally devoted to the eso teric significance of the Osirian rebirth, the whole structure of initiation and instruction became the means of imparting other secret wisdom which had been gradually acquired by the priesthood. The mystery schools were the instruments for learning the "higher wisdom" of the then known arts and sacred sciences. Ikhernofret, an officer of Pharaoh Sesostris III (1887-1849 B.C.), related some details of one of these mystery dramas based upon the Osirian Cycle. His account was inscribed on a memorial stone, which is now preserved in Berlin. He told that the drama, as a passion play, lasted several days. It consisted of a total of eight acts, and there was a different title for each. The duration of each act was about a day. The first showed Upwawet in a proces sion bent upon scattering the old enemies of Osiris. In the second act, Osiris himself appeared in his sacred barque. Then the play ers who were taking part in the ceremony divided. Some were the enemies and were supposed to attack the barque, and the others acted as though they were defending it. The death of the god was not described by Ikhernofret in his memorial stone since he consid ered the subject too sacred. In the third act, the god met his death; but this also was not described. In the fourth, Thoth, the god of wisdom, found the body. The fifth act was devoted to sacred ceremonies by which the body was prepared for entombment. In the sixth, the multitudes who took part journeyed to the Holy Sepulchre "... in the desert behind Abydos to lay away the body of the dead god in his tomb."
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The seventh act is said to have been the most imposing specta cle. On the shore or waters of Nedyt near Abydos, the mock enemies of Osiris, including the ones portraying the role of Seth and his companions, were overthrown in battle by Horus, son of Osiris. The mock battle became at times very realistic, with many of the actors incurring actual wounds, which it was an honor for them to display. The eighth and final scene completed the restoration of Osiris and his reigning again. His actual "raising" from the dead was also thought by Ikhernofret to be too sacred to relate. In the ancient Temple of Dendera, the ritual of the Osirian Cycle was perpetuated by puppets attired as the characters. Each had a part to enact. There was even a miniature bier constructed upon which the effigy of Osiris was placed. The original Temple of Dendera was erected by King Khufu (Cheops— 2840-2680 B.C.). Per sons were especially chosen for their roles in the mysteries and trained for the ceremonies. THE SA C R E D LAKE
Though the masses could witness some of these mystery dramas, the actual interpretation was left to the exclusive and secret initiations. Only the most vir tuous and those otherwise qualified were honored as recipients of the knowledge that was imparted on such occasions. Frequently, the mystery initiation was conferred upon candidates at night on exqui sitely ornamented barques, floating on a sacred lake. One of these sacred lakes may still be seen behind the partially restored ruins of the great Karnak Temple. The Rosicrucian camera expedition took colored motion pictures of this lake as one of the scenes in its film, Egypt the Eternal, which has attained worldwide circulation. Herodotus, ancient Greek historian, in the account of his journey to Egypt wrote: "On this lake it is that the Egyptians represent at night his [Osiris] sufferings, whose name I refrain from mentioning, and this representation they call the mysteries. I know well the whole course of the proceedings in these ceremonies but they shall not pass my lips." The eminent Sir E. A. Wallis Budge, Egyptologist and once director of the department of Egyptian Antiquities in the British Museum, has said of this secret wisdom of the mystery schools: "It is impossible to doubt that there were mysteries in the Egyptian religion, and this being so, it is impossible to think that the highest order of the priests did not possess esoteric knowledge, which they guarded with the greatest care. Each priesthood, if I read the evidence correctly, possessed a 'gnosis, a superiority of of knowledge, 1 which they never did put into writing, and so were enabled to enlarge or diminish its scope as circumstances made necessary. It is, therefore, absurd to expect to find in Egyptian ______ papyri descriptions of the secrets which formed the esoteric knowledge of the priests. Among the 'secret wisdom' of the priests must be included the knowledge of which day v was the shortest of the year, i.e., the day when Osiris
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died and the new sun began his course, and the day when Osiris would rise heliacally, and the true age of the moon [cycles], and the days when the greatest festivals of the year were to be cele brated. " ESO TERIC TRUTHS
Many of the hieroglyphs of the ancient Egyptians were symbol ic of esoteric truths rather than merely convey ing general ideas. For example, the ground plans of the temples were almost always oblong in shape and the actual sign of an oblong I _I was the symbol of a temple. It also depicted the letter "M" or "Ma." It further represented the earth and the mother influence. The circle with a dot in its center and numerous other symbols in hieroglyphic form were related to these mysteries, as well as composing words of the language. During the initia tions, the secret knowledge was imparted under strict oath. In a translation from a hieroglyphic inscription from the Book of the Dead, by Sir E. A. Wallis Budge, we find this admonishment: "... to allow no one to see it.... Never let an ignorant person or anyone whatsoever look upon it." Also, "... the things which are done secretly in the hall of the tomb are mysteries...." Amenhotep III (1411-1375 B.C.) has received the distinction of being called the Great Builder. Perhaps his greatest structure was the mortuary temple erected on the west bank of the Nile where the Theban necropolis is located. The crossing of the Nile from east to west was a very solemn part of the ancient funerary ritual. It corresponded to the apparent journey of Ra (the Sun) who rose in the east and sank beneath the horizon in the west. Thence, Ra was thought to journey in the netherworld beneath the earth, rising again in the east. Part of the obsequies consisted of the placing of the deceased on a bier which, in turn, was upon a funeral barque. This barque was then poled slowly across the Nile to the west bank. Accompanying were other boats on which were lamenting relatives and friends and the ritualistic mourners. On the west bank, a solemn processional, led by the priests, wended its way into the hills to a tomb which had already been prepared for the deceased. Therefore, the west bank of the Nile opposite Thebes (now Luxor) became a virtual grand cemetery. The Pharaohs built elaborate mortuary temples in this region, which were their tombs. All that remains of the mortuary temple of Amenhotep III are the famous Colossi of Memnon. These gigantic figures flanked the portal of his temple, which inscriptions refer to as "House-ofAmon-in-the-west-of-Thebes." There has been found a huge black granite statue of Amenhotep III on which he relates his building activities. A portion of his claims from this inscription reads: "King of Upper and Lower Egypt, Nibmare, beloved of Amon-Ra, Son of Ra, Amenhotep III, Ruler of Thebes. I made other monuments for \ rr 7 Amon, whose like hath not been seen. I built for thee thy house of millions of years in the ... of Amon-Ra, Lord of \ / Thebes, named Khammat, august in electrum, a resting-place ^ for my father at all his feasts. It is finished with fine
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white sandstone; it is wrought with gold throughout; its floor is adorned with silver, all of its portals are of gold. Two great obelisks are erected, one on each side. When my father [the god] rises between them, I am among his following. I have offered him thousands of oxen, limbs for the choicest of hindquarters." The extension of the Egyptian Empire, its political signifi cance, became a powerful suggestion to the Egyptian theology. We have shown that polytheism prevailed throughout Egypt. The rivalry between the supporters of the two great gods, Ra and Amon, was gradually resolving into an amalgamation. Each began to partici pate in the qualities previously preserved exclusively for the other. The conquest of Thutmose III had made Egypt a vast power, feared and respected. The Pharaoh was the son of the god. We note above how Amenhotep III referred to Amon as "my father." If the son could by conquest add lands and people to his domain, was the father to be limited? Was he to be less expansive in his authority than the son? The Pharaoh knew there were lands that had not yet come beneath his authority. Were these regions also beyond the sphere of the divine power of the god? Certainly, the supremacy of the god must be recognized. There can be no region, no people, no phenomena of nature excluded from his divine right. There was a growing proclivity toward universalism. The god was eternal and omnipotent. He must have domain, therefore, on a universal scale. These ideas were not as yet formalized, but it was evident that monotheism as a concept was now in the formative stage. As a world power, Egypt must have a world god as well. The wife of Amenhotep III was Tiy. It appears that she was probably the daughter of a commoner. Elevated to the position of queen-consort, she shared in Amenhotep's regal appearances. Upon the monuments of the time, her name and figure appear equally prom inent as her husband's. The equality of the sexes, recognition of the social status of women, was becoming more evident in Egypt. It constituted a tribute to the peak of her civilization which was now approaching. The populace of a nation is naturally guided by the customs of its king. The social recognition and eminence given women, therefore, reached down into the affairs of the people. It is related that Amenhotep III excavated a vast lake for Tiy in but fourteen days' time. It must have been a tremendous undertaking, for it was 1,952 meters long and 366 meters in width. A great friend and personal counselor of Amenhotep III was a man popularly known during the period as Huy. History tells that he had exceptional knowledge and was most sagacious. He was thor oughly familiar with the "Divine Words," namely, the hieroglyphics. Even at this period, hieroglyphic inscriptions were not commonly read. They were gradually being replaced by a cursive, or script, \ j. ? writing. This latter was used in all the commercial vM/ transactions and common communications of the day. The \ / hieroglyphics were principally confined to sacerdotal edicts. Thus, fewer of those who could read and write
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understood them. Because of their sacred character, they were called the "Divine Writings." In his autobiography, Huy says: "I was initiated into affairs of the Sacred Book. I beheld the spiritual matters of Thoth and I was versed in their mysteries. I unfolded all their intricacies. One took counsel with me in everything that pertained to them." This would indicate that Huy was initiated in one of the mystery schools where the contents of the Book of the Dead, a collection of liturgies and rituals of the afterlife, were revealed and ex plained. The Book of the Dead, as a collection of sacred papyri, was in hieroglyphs. Huy became, we are told, "Chief Royal Scribe of Recruits." For what purpose these recruits were acquired, we are not certain. Possibly they were to become scribes under his guidance. RO YAL PROPHET
The great Luxor Temple, which may still be seen in Egypt today, is often attributed to Amenhotep III. As a builder of great monuments and as one whose words were considered wise counsel, he became known, even in antiquity, as "one of the sages of Egypt." His sayings were quoted for centuries by later people who had even forgotten him as an individual. He is reputed to have had "the ability to foretell the future," to pos sess the divine power of prognostication. During the last years of his life, his son, Amenhotep IV, became associated with him. With old age, Amenhotep Ill's infirmities caused him considerable suf fering and left him little time for the affairs of state. Young Amenhotep IV, even as coregent with his father, showed a disinclination toward conquest and political affairs. The mystical aspects of his personality asserted themselves at an early age. He finally succeeded his father about 1375 B.C. With him, a new era was ushered in. This era was revolutionary and amazingly advanced in many ways, as we shall see. There is reason to believe that the young prince Amenhotep IV may have spent some time as a student at Heliopolis to the north, the great center of the Sun-god Ra. In such event, he would have been indoctrinated in the centuries-old teachings of that priesthood. We do know that he exhibited a great interest in and affection for Ra while coregent, which dismayed the Theban priesthood of this capital city. The priesthood sought to woo him back into their fold by effecting a compromise, combining the names of the gods, Amon-Ra. However, this proved ineffective. The serious state of the political affairs of Egypt troubled Amenhotep IV very little. Philosophy and theology— not the Empire — were his important interests. Though he was apparently neglect ing the political duties of his office, because of the idealism which he was nurturing, he was actually beginning a great service for all mankind, particularly for its spiritual future. His thought was distinctive. It was a radical departure from all that had preceded him. Because of that, histo rians have conferred upon him the title "first personality
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in history." It is a just title, for he became prominent not by participating in a series of events but by creating a series of far-reaching circumstances through his very thoughts. He was not moved externally to act, nor was he moved by the customary desires and inclinations of his forebears. Ra, as we have noted, held a favored psychological advantage over his rival Amon. The worship of Ra was naturalism, one of the earliest forms of religion. The phenomena of the Sun, its apparent rising and setting, its traversing of the sky, its radiations of light and heat were far more realistic and objective to him than merely reciting the invisible attributes of Amon. However, Amen hotep IV was not prepared to accept the visible Sun as a deity. His mystical disposition caused him to realize that, as vast as the Sun was, as great as was its efficacy, yet it could not be the uni versal deity which his mind conceived. The Heliopolis priesthood had already conferred the name Aton upon the solar disk. Young Amenhotep adopted this name but with more profound meaning. The illumination which he had was developing into a doctrine of mono theism, which was soon to burst forth like the dawn following the dark night. He said of these self-evident truths: "... it was known in my heart, revealed to my face, I understood...." Con scious that his thought was a departure from the established reli gion, that he was, in fact, promulgating a new sect, he "assumed office of High Priest, called Great Seer." ATON To Amenhotep IV the Sun was not the object of worship as SYM BO L Ra had been. It, or Aton, as he referred to the Sun disk, was symbolic of the creative force which emanates through it. The everliving sole God was everywhere by His rays. The uni versal force of God permeated the whole universe just as the rays of the Sun, its heat and light, bring forth life on Earth. The magnificent symbol of this concept was a solar disk with rays ex tending downward, terminating in human hands. This depicted power coming forth through the Sun and bestowed as a blessing upon the world by the one great divine benefactor. The light of the Sun was more than a physical phenomenon to this great mystic. From his famous writings, we cannot help deriving the meaning that light meant to him a spiritual effulgence as well. In this view, he definitely departed from the Sun worship of the old theology of Heliopolis. Amenhotep IV's dissatisfaction with Thebes and its great tem ples which had been erected to Amon became more disturbing to him. Everywhere he went, he was reminded in this centuries-old center of polytheism of what he considered the false gods. His religious fervor reached such a peak that he commanded expunging from the temple walls all inscriptions referring to Amon. Figures of Amon v m " '7 were eradicated from tombs, monuments, and temple walls alike. The priesthood was forbidden to conduct ceremonies \ / in his name. Consistent with his attitude, Amenhotep IV even changed his own name, which meant "Amon, the
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Satisfied," to Akhnaton, meaning "Aton Be Praised" or "Aton, the Satisfied." He decided to build a great temple to this new and glorious god. The stately edifice, erected between Karnak and Luxor, was called the "City of the Brightness of Aton." It was magnificently adorned with gold bas-reliefs. The priesthood of Amon received little or no sympathy from other priesthoods in their plight. The priests of Ptah at Memphis and Ra in Heliopolis had long been anxious for the overthrow of Amon. So, the Amon priesthood was completely dispossessed. It could only bide its time in the hope that there would be some change in the state of affairs. Their revenue had been completely shut off since the king made no further gifts to them. Their authority had also been suppressed. Obviously their hatred became intense. V
A V
Sacred literature has often stated in the exact words or those of equivalent meaning that man is the image of God. However, does not man also make God in his own image? Does not man fashion God in accordance with certain ideals or qualities which he believes are His attributes? May not man by so doing actually limit his own consciousness of the Divine? This monograph elucidates that there was a growing concept of universalism, or monotheism, in Egypt. To a great extent, these ideas were engendered by the political growth of Egypt as an empire. This quality of universalism was then transferred to man's conception of God. Men who believe in God always consider Him to transcend all of the values which they have. Therefore, at this period, the Egyptian God was conceived as uni versal although, of course, most of the masses still clung to Amon and the Sun-god Ra. Should man have a formal image of God that can be defined in words? Is it not more appropriate that God be expe rienced in accordance with the level of his consciousness? Fur ther, should that experience be compressed into words? The Rosicrucians speak of the God of one's Heart. This is another way of saying, the God of one's personal understanding and consciousness. Seek to experience that God upon this occasion. Prepare your Sanctum as usual. Now, while quiet and relaxed, try to contact the Cosmic, the great Universal Mind of God. Try to suppress all im pressions of your surroundings. Hold no thought in mind except attunement with the Cosmic. If you are momentarily conscious of the great Universal Mind within you, that will be an experience of God. It will be an afflatus of your soul; yet you will not de scribe it in order to make an image of Him, for that would seem to limit Him, in fact, to abase Him. Fraternally, YOUR CLASS MASTER
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. 11 Through a portrayal, or enactment, of the death and awakening of Osiris and of justice for the good and punishment for the evil, the Osirian mysteries were intended to give an emotional emphasis to moral and philosophical doctrines. H The Osirian mystery initiations were great dramas to teach vital lessons, as are the passion plays of today. H Only select persons were eligible to be candidates of these mystery initiations, and qualifications were moral attributes and a sincere desire for knowledge. U The mysteries were, in fact, a superior kind of gnosis, or wisdom, not allowed to be profaned by a general exposition. It was given only to those who proved their worthiness to receive it. 1/ There was a growing proclivity toward universalism in Egypt. God was eternal and omnipotent; He must have a domain on a universal scale; as a world power, Egypt must also have a world God. H Amenhotep IV showed a disinclination toward conquest and political affairs. The mystical aspects of his personality manifested at an early age. H To Amenhotep IV, the Sun was not the object of worship as Ra had been. Aton, or the sun disk, was only symbolic of the Everliving God, whose creative power emanated through the Sun and embraced all things.
Self-Interrogation The following questions are given so that you may test your understanding of the contents of this monograph. From understanding comes wisdom, and wisdom is the application of knowledge. If you cannot answer the questions, reread the monograph. Do not send the answers to the Department of Instruction. 1. What did the Egyptians mean by the word mysteries? 2. What did the Osirian mysteries portray? 3. What was part of the obligation of a candidate of the mystery initiation? 4. What influence did the expanding Egyptian empire have on religious concepts? 5. Who was Queen Tiy? 6. What was Amenhotep IV’s (Akhnaton) conception of God?
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T h e m a tte r contained h erein Is officially Issued th ro u g h th e Su p rem e Council of th e A. M. O. R . C. u n d e r th e em blem above, which w as re g iste re d in th e U nited S ta te s P a te n t Office fo r the purpose of p ro te c tin g all th e “ p rin te d , en g rav ed , ty p e w ritte n , and photographic copies o f officially p rescrib ed a n d c o p yrighted m onographs, d is se rta tio n s, scientific p o stu latio n s, philosophical discourses, academ ic stu d ie s, d ia g ra m s, illu stra tio n s, and c h a rts ” a s a u thorized by the Im p e ra to r o f A. M. O. R . C. (T h e above em blem a nd nam e of the O rd e r a re also re g iste re d in c o u n trie s th ro u g h o u t the w o rld .) All m a tte rs herein contained a re s tric tly confidential to the m em ber receiving, and a re im p arted only a s an incident to m em bership. The ow n ersh ip of. th e legal title , a n d th e rig h t of possession to th is m on o g rap h is and snail rem ain In th e Suprem e G rand Lodge of A. M. O. R. C. an d it shall be re tu rn e d to it upon its re a u est. T he c o n te n ts h erein a re loaned to be used fo r th e sole and exclusive in fo rm a tio n of th e receiving m em ber a nd n o t o th e rw ise. Any o th e r use o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, and Is a violation of tn e S ta tu te s of th is O rder. A. M. O. R . C. is th e only o rg an izatio n a u thorized to use th e R eg iste re d nam e a n d sym bols, a n d th e Im p e ra to r has sole rig h t to g ra n t th e use of them to o th e r allied o rg a n iz a tio n s o r m ovem ents.
THE CONCURRENCE
This Week’s C onsideration of a Famous Opinion V
V
V
The fact that Akhnaton was practical as well as idealistic is often overlooked; yet he was responsible for having an entire city built. His dedication to his ideal is expressed in an inscription on one of the boundary stones of the city. And the breadth of the City of the Horizon of Aton is from cliff to cliff, from the eastern horizon of heaven to the western horizon of heaven. It shall be for m y Father Ra-Horakhti Aton, its hills, its deserts, all its fowl, all its people, all its cattle, all things which the Aton produces, on which His rays shine, all things which are in ... the City of the Horizon, they shall be for the Father, the living Aton, unto the temple of Aton in the City of the Horizon for ever and ever; they are all offered to His spirit. And may His rays be beauteous when they receive them. -A R T H U R WEIGALL, 1880-1934
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Beloved Members, Greetings! Akhnaton finally selected a new capital between Thebes and the sea. It is now called Tell el-Amarna. He called it Akhetaton, literally meaning "Horizon of Aton . 11 He erected similar cities in Asia and Nubia, of which nothing remains, and built lesser sanctu aries as well. All were dedicated to this "sole everliving God." The whole plain of the new city of Akhetaton was marked as the domain belonging to the new god. On either side were cliffs, as if sheltering the new spiritual enlightenment. Akhnaton had fourteen steles prepared "not less than eight meters high." Each of these huge stone tablets bore inscriptions which set forth the limits of the new city. In area, the city was 13 km from north to south and 19 to 27 km from cliff to cliff, or from east to west. The north and south steles bore in part the following inscrip tion: "His majesty raised his hand to heaven, to him who made him, even to Aton, saying 'This is my testimony forever, this landmark (stele)... I have made Akhetaton for my father as a dwelling... I have demarked Akhetaton on its south, on its north, on its west, on its east. I shall not pass beyond the southern landmark of Akhe taton toward the south, nor shall I pass beyond the northern land mark of Akhetaton toward the north... He has made the circuit for his own. He has made his altar in its midst, whereon I made offer ing to him.'" It will be noted from the above that Akhnaton, in making his salutation to the god, is said to have also made salutation "even to Aton." This is important, for it indicates that he distin guished Aton from God and that the former was but a symbol of God. LIVING IN TRUTH
Whether the phrase that Akhnaton would never pass beyond the boundary of the city was a mere legal phrase indi cating no further expansion for the capital, or that he actually would confine himself there, is not made clear. He fre quently referred to himself and his followers as "Living in Truth." He most assuredly devoted his whole life to this revealed truth. It was his life. It may be that the inscriptions on the steles indicated that he would never depart from the conception which he had attained and which the new city of Akhetaton so magnificently depicted. This new capital indeed became not only the political center of the empire, but the center of the cultural revolution of the period. The royal architect Bek was sent south on an expedition to the first cataract on the Upper Nile to procure stone for the new temples of Akhetaton, of which there were three in the city. One of these was dedicated to the queen-mother, Tiy, another to the ^---- y princess, and the third, or most prominent, was the state temple. It was the latter which was used principally by \y Akhnaton. The city became a thing of beauty, as new and V revolutionary in its architectural design as were the
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spiritual ideas. In fact/ the structures seem to objectify the enlightenment. It was a period of complete transition in religion, literature, and art, as well as in many customs. Palaces of the king and nobles arose around the temples, sepa rated by broad, beautifully landscaped streets. There is on dis play in the Rosicrucian Egyptian Museum a model of one of these beautiful estates of the nobles. It shows the living quarters of the noble and those of his servants, his stables, his granaries, and even his little shrine to the sole God. This model was con structed to scale from archeological data and is the result of research by an eminent Egyptologist. It was constructed by an artist-member of the A.M.O.R.C. and is one of the few models of this Golden Age of Egypt to be seen anywhere in the world. The following are words from one of the ancient descriptions of the city: "Akhetaton, great in loveliness, rich in possessions ... at the sight of her beauty there is rejoicing. She is lovely and beautiful...." Notwithstanding this splendor, the masses of workmen, whose living quarters adjoined the city, did not fare much better than previously. It was unfortunate that the economic wel fare of the state under this idealistic king was not all it could have been. TOMBS Akhnaton appointed Merire to be Great Seer. He was also OF THE known as "High Priest— Merire Faithful." It would appear N O BLES that the king relinquished the title of high priest, which he had formerly assigned to himself when he severed his relations with the Theban priesthood. Merire carried out the beau tiful teachings with which his master Akhnaton was inspired. The teachings of this enlightened religion came to the young king as psalms or hymns. They were inscribed on the tombs of the nobles for posterity, such tombs being called eternal houses. It is from them that we have our record of the great teachings! Centuries later some of these psalms found their way into the Hebrew psalms and into our present-day Bible. We quote a few below and designate similar passages appearing in the Bible which, of course, was of a much later date. The frequent similarity is not coincidence. How manifold are thy works! They are hidden before men, 0 sole God, beside whom there is no other. Thou didst create the earth according to thy heart. The barques sail up-stream and down-stream alike. Every highway is open because thou dawnest.
0 Lord, how manifold are thy works! In wisdom hast thou made them all; The earth is full of thy riches. (Psalms 104:24) So is this great and wide sea, Wherein are things creeping innumerable, Both small and great beasts.
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The fish in the river leap up There go the ships; before thee. There is that leviathan, whom Thy rays are in the midst of the thou hast made to play therein, great green sea. (Psalms 104:25-26) o Thou dawnest beautifully in the horizon of the sky, 0 living Aton, who wast the Beginning of life! When thou didst rise in the eastern horizon, Thou didst fill every land with thy beauty. Thou art beautiful, great, glittering; high over every land, Thy rays, they encompass the lands, even to the end of all that thou hast made. Thou art Ra and thou penetratest to the very end of them; Thou bindest them for thy beloved son [the Pharaoh]. Though thou art far away, thy rays are upon earth; Though thou art in the faces of men, thy footsteps are unseen. We are told in the teachings of Akhnaton that Aton continually brings forth life from the egg and that he is eternal and univer sal. The egg is symbolic of the universe as a great cell, the nu cleus of which was thought to be the creative force of life. Aton thus sends forth the life-giving essence from the cell of the uni verse as an emanation, which is transmitted to Earth and animates all substance. We are told that Aton gives the breath of life and that his rays bring life and vitality. "Thou art in the sky but thy rays are in earth." This may be construed as meaning that the creative force of life, although beyond Earth, is conveyed to the air and thence to the Earth through the medium of Aton's rays. The universality of this divine, life-giving power is well indicated in the phrase: "Thy rays in the midst of the great green sea." There is nothing that escapes the touch of the sole God. "It is breath of life in the nostrils to behold thy rays." This has perhaps a mystical connotation. To behold the rays of Aton, to think about them even, is the equivalent of the breath of life. Without these rays of light, one has no spiritual union with God any more than he has life without breath. A serious effort was made by Aknaton to rationalize natural phenomena and to remove them from the traditional realm of magic. He sought to explain the rise and fall of the Nile with its annual inundation as a phenomenon ordained by God but functioning in man ner of natural law. We can also see in his doctrine the provenance of the Judaic concept of God as the Father. Aton was the symbol of the one God, the father of all, whose consciousness dwells every where and whose reign serves the welfare of man. We are told: "Thou art the father and mother of all that thou hast made." How greatly indebted are many of the prevailing religious doctrines to the inspired utterances of this young mystic of more than thirty centuries ago!
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M YST IC A L There are those who refer to Akhnaton as "God-intoxiPANTHEISM cated." He perceived God in every manifestation of nature, the limitless sky, the green sea, the swaying palms, the fish that leap in the river. He loved life. He loved nature as though it were a panorama of the great sole God in action. He proclaims: "My eyes be satisfied daily with beholding him, when he dawns in the house of Aton and fills it with his own self by his beams, beauteous in love, and lays them upon me in sat isfying life forever and ever...." Though we think of Akhnaton as being theistic, he was perhaps more of a pantheist. There was to him a sole God as a radiating source of divine power; but also this God was not isolated from what He had created. The beams of Aton, his light, caressed and lingered in all that was brought forth. The word light, as used by Akhnaton, we have noted, was not to be construed in the limited sense of a physical property. It meant love and spiritual consciousness. Thus, this application of the word occurred centuries before Christ. The old magical spells and incantations, so common to Egyptian religion previously, were displaced by Akhnaton. They were re placed by prayers to Aton, as noted in the hymns quoted earlier. It must not be thought that the masses were given to the same ex cogitations as Akhnaton or that they were even inclined to accept his doctrine. The pioneers in any field require courage to break with tradition. The masses of the 18th Dynasty had no such cour age to offend the gods of long standing. Further, the monotheism of Akhnaton, as had the former pantheism of the Ptah mystery school, transcended the simple understanding of the people. Its ideas were too intangible. The masses, however, treated the new religion as a kind of fantasy of their king, as a sort of strange indulgence, which was of little or no concern to them. It is somewhat like the apathy shown by some sects toward the missionaries of today. Those who dwelt at Akhetaton, however, especially the officials, would appear to have been devoted follow ers of the new religion. Akhnaton was exceedingly generous to his supporters and to all who ostensibly shared his views. Whether all this loyalty was genuine, or merely the result of the generosity, we cannot know. In referring to Merire, his high priest, Akhnaton said: "Hang gold at his neck before and behind, and gold on his legs; because of his hearing the teachings of Pharaoh concerning every saying in these beautiful seats which Pharaoh has made in the sanctuaries in the Aton-Temple in Akhetaton." During the early reign of the king, border nations such as Syria continued to pay tribute to Egypt. However, their allegiance and fear of her began to lag when no attempt was made to put down the insubordination of vassal states. Rebellion became more fre^---- y quent; defiance was the order of the day. The faithful vassal nations begged in vain for Akhnaton to put down these revolts. The Prince of Jerusalem begged the mystic v king "to care for his land.... All the lands of the king
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have broken away.... If no troops come in this very year, then all the lands of the king are lost." About the sixteenth year of Akhnaton's reign, political unrest reached into his sacred city. It would appear that his wife, the beautiful Nefertiti, did not fully agree with his complete disre gard for the political affairs of the empire. She had been his faithful companion and had stood staunchly by him in his rebellion against the Amon priesthood. His affection for her was evidenced in numerous official portraits and monuments. It would appear that this disagreement resulted in a disturbance of their domestic tran quility. Nefertiti took up residence in the north end of the city, taking with her young Tutankhaton (who later became Tutankhamen). He was then merely a child, but it would seem that the boy was pledged to marry one of the young princesses, a daughter of Akhnaton and Nefertiti. Akhnaton's son-in-law Smenkhkara shared the throne with Akhnaton. This arrangement was probably due to the later illness of Akhnaton. Smenkhkara tried to pacify the Amon priesthood, whose threats were becoming more and more ominous. He even made a jour ney to Thebes with his wife in behalf of the king. He never re turned from Thebes, and it is thought that he was murdered there. CULTURAL REVOLUTION
Though there was political and even domestic unrest within the family relations of Akhnaton, the cultural impetus carried on. The new religion and the king himself encouraged art. In the new city, there was an opportunity for self-expression on the part of artists who had imagination. Their newly won freedom is reflected in the magnificent work which they accomplished. Elaborate frescoes have been found in the tem ples and homes of the officials. The floors were finished in colors and designs to simulate the marshes with their wild flowers and brilliantly colored fish. The walls were painted with designs of the papyrus reed, with wild bulls, and with timorous birds hov ering above. Nature became the incentive of the new art just as it had long given impetus to religion. Formerly, tradition had placed restrictions upon the artist in executing portraits of the king and members of the royal family. They had always to be presented in a stylized form, whether such was characteristic of their personality and physical appearance or not. In other words, the Pharaoh was always "typed." His posture and his headdress were symbolic of his office. It actually became difficult to distinguish the sculptured figure of one king from another as they were almost completely dehumanized. Any physical peculiarity or distinction was necessarily omitted to conform to this custom. Akhnaton encouraged the portrayal of the king as he ----- y appeared to the artist. Characteristics of personality, little mannerisms, and informalities were permitted to be V y captured in the finished art. As a result, many of the v bas-reliefs and murals depict the king in intimate family
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relations. The king is shown with his little daughter on his knee, displaying affectionate attention to her just as any father would exhibit to his child. The Queen, Nefertiti, is standing nearby in an informal posture, with her arm casually draped over the back of Akhnaton's chair. These human relations upon the part of the royal family had never before been exhibited. The techniques in painting also underwent considerable change. Heretofore emphasis had been placed on the point of interest as the artist saw it. To obtain this, he would sacrifice realism: A pool of water with fish in it, for example, was painted as though it were vertical to the plane of the surface— it would be standing on its side. The fish were extracted from it and painted as a frieze, or border, outside it. Vegetables in a vase were spread out in the area above the vase, seemingly suspended in space, so as to give them prominence. Even a reed mat was drawn so that it appeared on the edge of its flat surface. Where humans were concerned, the painter and sculptor desired the figure to show as many angles as possible to the observer. For example, a man seated would have the upper portion of his body twisted to a full-view position. The same thing was done with the arms and legs. All this was remedied during the new regime. There were a rounding out and a foreshortening of the figures. To effect realism, there was a willingness to sacrifice a portion of the face or head. Even uncomplimentary physical characteristics of royalty, such as a protruding jaw or abdomen, were portrayed with an exac titude . The early idea of symmetry, or balance, in composition was maintained. This was accomplished by duplicating ornaments on each side of the central subject. The outstanding artist of the city of Akhetaton— and in fact of this 18th Dynasty— was named Thutmose. A studio was erected for him in the central section of the city. The work which he executed has continued to amaze the modern world for its brilliance. He sculptured busts of many of the nobles, offi cials, and their wives. These works are wonderful character studies of the people of the time. Fortunately, many of them are in an excellent state of preservation. The most remarkable example of Thutmose's work is his painted bust of Queen Nefertiti. Its delicacy makes it one of the finest pieces of artwork of all ages. The original was excavated by German archeologists in the ruins of Thutmose's studio in the an cient city of Akhetaton. A few exact casts of the original were made. These were colored to correspond to the original and pre sented to museums. Finally, the practice was discontinued for fear of injuring the original which is now in the Berlin Museum. There are only three in the entire United States. Of a dozen or so direct casts in museums throughout the world, the Rosi crucian Egyptian Museum has one. It bears the seal of tfie German government, which cast it. (Small home-size casts
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of Queen Nefertiti and Pharaoh Akhnaton in color can be purchased from the Rosicrucian Supply Bureau.) AKHNATON’ S TRANSITION
Profane history does not disclose whether Akhnaton had a natural death, or a violent one at the hands of the Amon priesthood. Rosicrucian tradition, however, does relate the incident of his transition. We quote in part from the archives of the Order in this regard: "... the untimely depar ture of... Beloved Past Master Amenhotep IV [Akhnaton], whose tran sition occurred on July 24, 1350, B.C. [based on the current calendar] ... on the memorable day of his transition he forsook all earthly things and found joy in the Holy Sanctum adjoining his bed chamber in his palace. Here in the midst of meditation he was in spired to evoke the law of... raising both his hands in meditation to... he pronounced the lost word. Then as peace and quietness came to his hungry soul, he knelt in prayer.... In this position he finally vowed his obligations to God and to all his fellow men who preceded him for the knowledge they had given to the world, and then raised both arms to the Cosmic that it might reach down and raise him to heights sublime." With this quotation, we close our consideration of that period of the world's history known as the Empire Period of Egypt. We shall journey on into another era and away from the ancient land of Egypt, beginning with our next monograph.
V A V For your sanctum period on this occasion, we wish you to medi tate upon the entire period of Amenhotep IV's (Akhnaton) life as given you in these monographs. After preparing your Sanctum as usual and saying a little prayer, think of what you have studied. Do not dwell on Akhnaton's teachings alone, but also think of his youth, his dispute with the priesthood, his abandonment of the old city, his revolution of art, his disregard for his administrative duties. What lessons are we to learn from his life? Did Akhnaton make any mistakes of a serious nature? Should he have disregarded his political obligations and devoted himself to his cosmic inspi ration exclusively, as he did? Would it have been right for him to try to reconcile the two? Should a mystic be practical or should his principal concern be for the revealed truths that come to him cosmically?
V A V We are not going to endeavor to answer these ques tions for you. One of the benefits of this study is the formation of your own ideas from the facts and analyses that we have extended to you. After receiving from your inner self a convincing explanation, try to realize how
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much of what you understand can be applied to the practical affairs of your life. Fraternally, YOUR CLASS MASTER
For further reading: • Herodotus 1 Ancient History
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. 5J Akhnaton’s new city was called A khetaton, literally meaning “Horizon of 5]
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Aton.” Akhnaton frequently referred to himself and his followers as “Living in Truth.” This meant that their lives were dedicated to their new concepts and ideals. Several of the hymns of Akhnaton, with slight changes, were later incorporated into the Bible. See the 104th Psalm. Aton was symbolic of the one God, the father o f all, whose consciousness dwells everywhere and whose reign serves the welfare of man. The word light used by Akhnaton is not to be construed in the limited sense of a physical property. To him it meant life and spiritual consciousness as well. The outstanding artist of the 18th Dynasty was Thutmose. His studio was in the new city of Akhetaton. His works continue in our times to cause amazement and sheer admiration of his brilliance. Rosicrucian tradition relates the peaceful and beautiful transition of Akhnaton — his having . . raised both arms to the Cosmic that it might reach down and raise him to heights sublime.”
Self-Interrogation The following questions are given so that you may test your understanding of the contents of this monograph. From understanding comes wisdom, and wisdom is the application of knowledge. If you cannot answer the questions, reread the monograph. Do not send the answers to the Department of Instruction. 1. What were the tombs of the Pharaohs and nobles called? 2. What Biblical Psalms are similar to the hymns of Akhnaton? 3. What was the name of Akhnaton’s new city? What did the name mean? 4. What was the mystical meaning given to the word light in Akhnaton’s new teachings? 5. What did the egg symbolize to the Egyptians during the time of Akhnaton? 6. How did Akhnaton’s transition occur?
"C onsecrated to truth and d edicated to every Rosicrucian" Jhis m o n o g ro p h is n o t su b je c t t o sa le or p u rc h a s e by an y o n e . A sale of p u rc h a s e m ay m ake th e seller a n d p u rc h a s e r su b je c t to civil liab ility .
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'Otfarf>ruri£ R E G IS T E R E D IN U .S . P A T E N T O F F IC E ( A L S O R E G IS T E R E D TH R O U G H O U T T H E W O R LD ) P R IN T E D IN U. S. A.
T h e m a tte r co n tain ed herein is officially issued th ro u g h th e Su p re m e Council of th e A. M. O. R . C. u n d e r th e em blem above, w hich w as re g iste re d in th e U nited S ta te s P a te n t Office fo r the purpose of p ro te c tin g all th e ' p rin te d , en g rav ed , ty p e w ritte n , and photographic copies of officially p rescribed an d c o p yrighted m onographs, dis s e rta tio n s. scientific p o stu la tio n s, philosophical discourses, academ ic s tu d ie s, d iag ram s, illu stra tio n s, and c h a rts ” a s au th o rized by the Im p e ra to r of A. M. O. R. C. (T h e above em blem and nam e of the O rd e r a re also re g iste re d in c o u n tries th ro u g h o u t th e w o rld .) AH m a tte rs herein contained a re s tric tly confidential to the m em ber receiving, and a re im p arted only a s an incident to m em bership. The o w n ersh ip of. th e legal title , and th e rig h t of possession to th is m on o g rap h is and shall rem ain in th e Suprem e G rand L odge of A. M. O. R . C. a n d it shall be re tu rn e d to it upon its req u est. T he co n te n ts h erein a re loaned to be used fo r th e sole and exclusive in fo rm atio n o f th e receiving m em ber a nd n o t o therw ise. Any other use o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, and is a violation of th e S ta tu te s of th is O rder. A. M. O. R . C. is th e only o rg an ization authorized to use th e R eg is te re d nam e a n d sym bols, a n d th e Im p e ra to r has sole rig h t to g ra n t th e use of them to o th e r allied o rg an izatio n s o r m ovem ents.
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V V ^ One of Aristotle’s most important fields of investigation was biology, an interest which may have come from his father, who was a physician. Aristotle discusses the problem of classification in De Partibus. Aristotle recognises in principle three grades of likeness which are found within the animal kingdom. There is first the complete identity of type which exists within a single species. Differences there are between individuals, but they serve no end and it is no part of the economy of nature to produce or to perpetuate them. There is secondly the likeness between species of the same greatest genus; such species have the same bodily parts, differing only in degree—in number, size, softness or hardness, smoothness or roughness, etc. There is thirdly the likeness by analogy between greatest genera themselves; for Aristotle grasps firmly the homology between arm, fore-leg, wing, and fin, between bone and fish-spine, between feather and scale. -W ILLIAM DAVID ROSS, 1877-?
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Beloved Members, Greetings! In our last monograph, it was related that we would depart from the ancient land of Egypt; however, it is necessary for us to tarry a little longer. Though what we shall now consider is not primarily Egyptian in origin, its organization is indigenous to Egypt. For the moment, we shall digress to Babylonia during the sixth century B.C. The Mesopotamian peoples, combined with Egypt and led principally by the great Chaldean armies, sought to repel the Persian hordes sweeping down from the north. The invincible Cyrus, Persian king and conqueror, was not to be easily repulsed. He had studied carefully the methods of warfare which the once greatly feared Assyrians had employed so effectively. In addition, Cyrus was a sagacious strategist. Nebuchadnezzar, king of Babylon, had previously fortified that city by great walls which surrounded it. Some of the walls, according to historical accounts, were nearly thirty meters high and several meters thick. However, Cyrus finally defeated the Chaldeans and entered Babylon in 5 39 B.C. BABYLO N THE GOLDEN
Babylon was indeed a prize to gladden the heart of any conqueror. It was a sumptuous city. Magnificent temples and palaces rose to great heights and could be seen for a considerable distance across the flat desert land. The tiled bricks of these structures shone in the glaring sunlight. Here and there were edifices emblazoned with gold ornamentation. Babylon was also the center of commerce with all of western Asia. At that time, its culture had reached a high degree of development. Not only was it a clearinghouse for the products of its craftsmen and the importations of other lands, but it also was a seat of great learning. In its huge temples the priests studied and taught astronomy and mathematics, and performed traditional ritualism. Its language was highly evolved, and there were collected the tales and myths of earlier peoples for all who wished to study such lit erature. Babylonian art became so far-reaching that even today it influences many of our own designs.
Perhaps one of the most important contributions that Babylon made to the ancient world was its astronomical observations. These contributions were in the form of factual data about the heavens and certain astral theories which were devised to explain them. The most prominent of these speculations prevailing today is known as astrology. Inasmuch as this speculation influenced the thought we are to consider, we shall review it briefly. The Babylonian cosmology conceived the cosmos as being divided primarily into a heavenly and earthly world. Each of these worlds is, in turn, subdivided into three parts. The heavenly world consists of (a) the northern heaven; (b) the zodiac; and (c) the heavenly ocean, or what we might call stellar space. The earthly sphere of the cosmos consists of
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(a) the air, or the immediate atmosphere above the earth; (b) the earth itself, conceived as being disklike; and (c) the waters beneath the earth. The heaven above is the abode of the gods. Again, we find the celestial realm chosen for this abode because of its comparative infinity, its seemingly limitless nature, which is a quality generally related to the attributes of the gods. Each of the subdivisions of the two major divisions of the cosmos is ruled by gods as well. Thus, for example, Anu prevails over the heaven, and Bel is dominant in earth and in the air. Most important of all these subdivisions is the zodiac, be cause of its far-reaching effect on the customs and beliefs of the people who followed the Babylonians. The zodiac consists of twelve heavenly figures which span the heavens and through which the Moon passes each month. The Sun passes along this same path once a year, and the five planets visible to the naked eye also follow this course. The Babylonians had these moving stars serve as in terpreters of the divine will, that is, by means of them men were made acquainted with the purposes of the gods. To each of the planets was assigned a god. The planet, then, became the inter mediary of the will and powers of that god. The god Sin was repre sented by the Moon; Shamash by the Sun; Ishtar was the goddess assigned to Venus; Marduk to Jupiter; Nabu to Mercury; Ninib to Saturn; and Nergal to Mars. It is doubtful whether the learned Babylonian priests, who devised this astral speculation to explain the progression of the heavens and to arrive at a cosmic clock or calendar, actually con ceived the planets as gods. It would seem more consistent with their cosmology to say that the planet was an objective manifes tation of the god. In a sense, the cosmic body, the planet, was a visible extension of the intangible powers and will of the god. It is to be noted that there were three divisions given the heaven and earth alike. This astral conception thus established a correspondence between things on earth and things in heaven. To the cosmos, as a whole, was thus ascribed a duality. There were both infinite and finite spheres. They were not completely di vorced from each other but had a sympathetic unity which consti tuted the whole cosmos. The bond between these two spheres, the heavenly and the earthly one, was the transmission of powers be tween the three divisions of each. The positions of the planets were interpreted as exerting certain forces which, as causes, engender effects in a corresponding domain of the earthly world. Behind all this, which may seem to be a fantastic speculation, was undoubtedly the careful observation by the priesthood of natural phenomena. We have seen in our previous monographs how pro foundly impressed the Egyptians were with the apparent course of the Sun through the sky each day. We have noted the significance which was attached to its diurnal rising
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in the east and its setting in the west. The Babylonians, like their contemporaries on the Nile, had learned the relationship of day and night and of the seasons to the Sun. They had, as well, come to comprehend something of its relationship to the essence of life. They had also become cognizant of the cycles of the Moon and its strange effects upon temporal things. It is comprehensible, then, that the Babylonians should have presumed that the planets in some manner likewise exerted an influence on the air, the earth and its multitudinous forms, and the sea as well. They apparently reasoned that since man is one of the products of creation, he cannot escape the emanations of the planetary gods, DIVISIONS OF THE CALEN D AR
The course of the stars became the basis for calculating the divisions of the calendar. Perceptual time is based upon periodic change. By contrast to changes in man's mortal life, the cycles of the stars seemed to be more consistent and thus more reliable. They were, therefore, selected as the mechanism of a cosmic clock. A new era was said to have begun whenever the Sun in the spring equinox entered a new sign in the zodiac. Even today, the Rosicrucians traditionally accept the vernal equinox, or the beginning of spring, as the beginning of the true new year. According to further speculations of the Babylonians, the Sun in the vernal equinox moves eastward from year to year. The equinox is a celestial equator or mythical dividing line in the zodiac over which the Sun crosses in its jour ney. The Babylonians contended that this crossing occurs more to the eastward from year to year. In seventy-two years, the crossing point moves eastward by one day. In 2200 years, it moves one month. This period of 2200 years was held to form a world period. The Sun moved into another sign of the zodiac in its crossing at the end of the 2 2 0 0 year period, and thus it was speculated that the power and the will of the new celestial sign would then be brought to bear upon earthly things. All worldly affairs were considered to be under the aegis of the god of the prevailing zodiacal sign. As one historian has said, so effective was this conception that one must realize that many religious and social customs were adopted in response to this idea. Each god of a zodiacal sign was more or less anthropomor phic, that is, there was ascribed to him the feelings, habits, and mental characteristics of man. The imagined virtues, likes, and dislikes of a god became the guides by which men adjusted their lives. It was the duty of the priests to interpret the wants, the inclinations, and the aspirations of the gods. Moral, ethical, and legal codes incorporated such conceptions as their underlying pre cepts. If this seems primitive, it is only necessary for us to reflect on our contemporary religions. Our present-day moral, ethical, and legal codes to a great extent reflect what renowned religious founders have stated to be the will of God as revealed to them. In more modern times, the theory of astral forces
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motivating human behavior or shaping human affairs to any degree has been discredited in scientific circles. More recently, how ever, further developments in scientific channels have come by a circuitous method to the conclusion that cosmic forces do affect the human personality. Reproduction and growth in plant life have been found to be affected by the cycles of the Moon. It is now believed that in ways heretofore unknown the human organism and its nervous systems are likewise so affected. Experimentation is being conducted to determine the possible influences of the more intense cosmic rays in the polar regions upon the human mentality and emotions. These physicists, astronomers, biologists, and psychologists will not concede, however, that the position of the planets or of the Sun and Moon shape the personal destiny of an individual. They will not concede either that the particular relationship of the celestial bodies at the time of the birth of the individual in any way contributes to fashioning the life of that person. If as a result of their experimentation these investigations do eventually show that there is a sympathetic and responsive bond between the human nervous systems, brain, and the cosmic forces, they will have confirmed to a great extent some of the precepts of the ancient Babylonians. FA CT AND SUPERSTITION
Among the Babylonians, as among most of the ancients of the period, there was a confusion of empirical knowledge, or facts, with the suppositions of super stition. The distinction between science and religion or between abstraction and empiricism had not yet been defined. A fact, or truth, was often distorted by the importance which the imagina tion attached to it— as often occurs today. This attitude is com prehensible when it is realized that no separation had yet been made in the minds of men between natural phenomena and the acts of the gods. Each happening in nature was conceived as teleological, that is, its cause was mind— the exercise of the arbitrary will of a god. Since man had ascribed human feelings and thoughts to the gods, he was obliged to speculate as to why the god caused the par ticular phenomenon to occur. In such vagaries lies superstition. Darius the Great, who succeeded Cyrus as king of Persia, was a remarkable personality. He displayed not only genius in creating a tremendous empire but also foresight in preserving and even in expanding the culture of those nations which became subordinate to his authority. His suzerainty was apportioned to minor kings of the countries of his empire. As a result, none of the cultural development of long tenure in Babylon was disturbed. Babylonian culture consequently continued to indoctrinate all peoples who visited their splendid capital city. A much later successor of Darius the Great, another with the same name, was even tually defeated by the youthful Macedonian, Alexander the Great. With Alexander, there came about a fusion of the culture of the West— that is, of Greece— with that of
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the Orient. Alexander went eastward along the slopes of the Hima layas and as far into India as the Valley of the Ganges. He then descended the Indus River and looked upon the ruined cities that preceded his time by thousands of years. The origins of such cities as Mohenjo-Daro in the Indus Valley still remain mysteries. Alexander took the learning, art, literature, and philosophy of Athens and Greece with him by establishing small Greek garrisons and towns along the lines of his vast empire. In them, temples consecrated to the Greek gods were erected. His troops practiced their familiar ways of living wherever they were garrisoned. Thus, they introduced Greek thought and civilization to the Orient. In turn, Greek ideas became mingled with those of the East. Young Alexander was fascinated with Babylon and sought to restore portions of it which had been destroyed after the time of Darius the Great. He erected a great temple in the city, where he worshiped in private. He had scholars make copies of Babylonian literature which recorded their arts and sciences. Such informa tion was then sent to Athens and particularly to his former teacher, the renowned Aristotle. The cosmological ideas, the astral theories of the Babylonians, if they had not been pre viously known to the Greeks, were most certainly revealed to them at this time. It was in Babylon that Alexander died while planning a campaign for the subjugation of the Arabian peninsula. Let us now move forward to the 2nd century B.C. At the mouth of the Nile was a flourishing city known as Alexandria. It gained its name from the illustrious Alexander the Great. After the death of Alexander, there was great dissension among his generals, re sulting in a division of the vast empire which he had founded. One of his most famous generals, Ptolemy, gained dominance over all of Egypt. Another general, Seleucus, reigned over the Asiatic portion of the empire. A relative of still another of his generals, Antigonus, reigned over the European area. Ptolemy was an excellent administrator. He developed Alexandria into the trade center of the ancient world of the time. He constructed a vast fleet of ships by which he controlled Medi terranean commerce. Wealth poured into Alexandria from all over the ancient world. This period is known as the Hellenic Age, when Greek culture reached its pinnacle. The creative genius of the Greek mind was felt everywhere. The beautiful architecture of the cities was no longer limited to the homes of wealthy persons or just to temples. Civic pride caused the erection of splendid pub lic buildings for administrative officials, civic auditoriums, theatres, and gymnasia. Art was stimulated by the cultivation of the esthetic tastes of the people. Many sought statuary to beautify their homes, and those who could afford it had murals painted on their walls. Even more important was the liberalism of thought which prevailed. There was a serious inquiry into the
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mysteries of existence. Educated persons no longer took seriously the early account of the creation of the world by the gods. No one would have been tried, as Socrates was centuries before, for corrupting the youth by challenging such gods. Men now sought to discover for themselves the secrets of nature and why certain phenomena occur. There was that analytical attitude of mind which is best described today as the scientific approach to knowledge. We may call Aristotle the first great scientist. He sought knowledge by empirical means, by investigation and observance of nature. It is true that many centuries later it was learned that some of his conclusions were wrong. He began the classification of different kinds of knowledge, however, the names of which still persist today, i.e., biology, physics, and logic.
A V A Now we come to our sanctum exercise. This monograph has referred to the Babylonian theory of the astral influence of the planets upon all life and earthly things, including man. We have pointed out that biologists and psychologists in particular have concerned themselves with what, if any, are the effects of the phases of the Moon upon the growth and reproduction of man and, further, the effects on the human nervous system and the mental and emotional processes. Their findings, though not conclusive, were sufficiently satisfactory to compel further research. It was found, for example, that a group of college students used in the experiments appeared to have more energy and mental stamina during the waxing of the moon than in its period of waning. We shall ask you to conduct an experiment to determine whether the phases of the Moon exert an influence upon your sympathetic/ parasympathetic divisions of the autonomic nervous system; whether they excite or quiet your emotions; whether you find this an aid or a hindrance to your thought. We know from our Rosicrucian teach ings that the psychic consciousness of man, which pervades each cell of his being, is closely linked with the autonomic nervous system and that it functions as a transformer of higher nerve im pulses and the higher vibrations of the cosmic forces. It then should be the instrument for the detection of any minute vibratory changes, the result of the phases of the Moon and their relation ship to the magnetic fields of the Earth. We live in these mag netic fields of the Earth. If they are disturbed or agitated in any way, there should be a response in our nervous organism. This response should be noticeable in our moods, temperament, and the thoughts which are the consequence of our moods. You will select either the period of the New Moon or the time when the Moon is about to wane, that is, directly after a Full Moon. Whichever period is closest in time to the study of this monograph should be the one for the exercise. Your calendar will indicate the Moon phases for your information. Then you will prepare your Sanctum as usual.
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Do not fail to ignite the candles and the incense. They help establish the necessary environment for repose and for contempla tion and meditation, as has often been explained to you. Remember that the candles and incense are symbols of very important prin ciples. When the Sanctum is prepared and you are relaxed, hold in mind a particular problem, the solution of which has been difficult for you. It should be a problem which vitally concerns you in some way. To yourself, ask the Cosmic Mind for illumination, for some idea, some suggestion whereby you may solve the perplexing matter. If you have not had success with this mystical approach to a prob lem, then on this occasion you should note particularly whether you are helped or not. Try the experiment twice, once at each time of the two phases of the Moon. Again, note carefully which period was more bene ficial insofar as any inspiration is concerned. It is also advis able to record which period of the Moon had the most quieting and relaxing and, conversely, the most stimulating effect upon you. Obviously, these experiments should be conducted under as nearly normal conditions as possible. Do not try them if you are ill, emotional, fatigued, or under any unusual stress. Approach this scientifically as well as mystically in order to be fair in deter mining the results. We want to know the results of your experi ment. Make a report and address it to your Class Master. In our next monograph, we shall continue our mental journey to Alexandria, the great seat of ancient learning. Fraternally, YOUR CLASS MASTER
For further reading: • Historian1s History of the World •Bismya, by Dr. Edgar James Banks • History of the Babylonians and Assyrians, by Dr. George Stephen Goodspeed
Summary of This Monograph V
V
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Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. H Cyrus defeated the Chaldeans and entered Babylon in 539 B.C. U One of the most important contributions that Babylon made to the ancient world was its astronomical observations. H Babylonian cosmology divided the cosmos into two worlds, a heavenly and an earthly one. f The Babylonians declared that the stars serve as interpreters of the divine will. A god was assigned to each planet. H All worldly affairs were considered to be under the aegis of the god of the prevailing zodiacal sign. 11 The Babylonians conceived each happening of nature as having a teleological or mind cause. f As a result of the conquests of Alexander the Great, there was a fusion of the culture of the East and the West. 11 Ptolemy, ruler of Egypt, developed Alexandria into the trade center of the ancient world. H Aristotle began the classification of different kinds of knowledge, the names of which still persist today.
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The Rosicrucian Order
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T h e m a tte r co n tain ed herein is officially issued th ro u g h the S u p rem e Council of th e A. M. O. R. C. u n d e r th e em blem above, which w as re g iste re d in th e U nited S tates P a te n t Office for th e purpose of ......................■( " p rin t ‘ ---------- ‘ ---------- -----‘ ------- 1 ‘ lly pre illc p o s____ . . . . . . . . . s tu d ie s, d iag ram s, illu stra tio n s, and c h a r ts " a s a u thorized by the Im p e ra to r of A. M. O. R. C. (T h e above em blem and nam e of the O rd e r a re also reg istered In co u n tries th ro u g h o u t th e w o rld .) All m a tte rs h erein co n tain ed are s tric tly confidential to th e m em ber receiving, and a re Im parted only as an incident to m em bership. The o w n ersh ip of, th e legal title , a n d th e rijpht of possession to this m on o g rap h is and snail rem ain in th e Suprem e G rand L odge of A. M. O. R . C. an d it shall be re tu rn e d to It upon its req u est. The c o n te n ts h erein a re lo an rd to be used for th e sole and exclusive in fo rm atio n of th e receiving m em ber and n o t o th erw ise. Any o th er u se o r a tte m p te d use does. Ipso facto, te rm in a te a ll rig h ts of the m em ber, and is a violation of th e S ta tu te s of th is O rder. A. M. O. R. C. is th e only o rg an izatio n aulhorized to use th e R eg iste re d nam e and sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use of them to o th e r allied o rg a n iz a tio n s o r m ovem ents.
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THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V V *1 Gnosticism had elements derived from Plato, Philo, the A vesta, the Jewish Kabalists, and the Greek mysteries. The gnosis, or knowledge, they \ desired was essentially metaphysical and mystical, j Illumination, or wisdom, they believed, would enable them to return to the divine, or cosmic, realm. They strove for the knowledge of God, the science of realities, the gnosis of the things-that-are; wisdom was their goal; the holy things of life their study. They were called by many names by those who subsequently haled them from their hidden retreats to ridicule their efforts and anathematise their doctrines, and one of the names which they used for themselves, custom has selected to be their present general title. They are now generally referred to in Church history as the Gnostics, those whose goal was the Gnosis, — if indeed that be the right meaning; for one of their earliest existing documents expressly declares that Gnosis is not the end —it is the beginning of the path, the end is God— and hence the Gnostics would be those who used the Gnosis as the means to set their feet upon the Way to God. - G . R. S. MEAD, 1863-1933
AMORC
Temple Section
ELEVENTH DEGREE
NUMBER FIFTY -EIG HT
The Rosicrucian Order
PAGE ONE
Beloved Members, Greetings! We hope that you conducted the experiment suggested in the last monograph. If you have conducted two or more such experi ments, your findings will be appreciated in the form of a report. Now let us return to the ancient city of Alexandria, Egypt. In Alexandria, there was established what is known as the Museum. It was a prominent institution of higher learning, the equivalent of our universities of today. The several buildings of which it was composed were surrounded by extensive and beautiful gardens. The buildings consisted of lecture halls, laboratories, and a library. In these buildings the philosophers and experimen ters in the different fields of science taught and lived. In order that they might be free from economic worries while engaged in research and studies, Pharaoh Ptolemy provided them with living quarters and all of their necessities. Since it was maintained by Ptolemy, it was the first institution of higher learning to be sup ported by the state. The studies and research were in such branches of knowledge as advanced mathematics, geography, astronomy, physics, anatomy, med icine, and biology. The philosophical doctrines of Aristotle, Plato, Zeno the Stoic, Epicurus, and others were likewise expounded in the lecture halls. The products of this intensified research and study were tremendous and advanced man's knowledge consider ably. The first scientific classification of thousands of works of literature was done in the library of the Museum. The splendid literary works of ancient Egypt and Babylonia were translated and classified as to the branch of knowledge to which they belonged. Further, these early works were examined to determine whether they were originals or copies. Under the genius of Callimachus, more than 500,000 works were so arranged and made available to stu dents and researchers. During this period, Eratosthenes carried on extensive experi ments in the Museum to determine the diameter of the Earth. With his instruments and masterly knowledge of mathematics, this bril liant geographer estimated the diameter of the Earth within eighty kilometers of accuracy. There, as well, Euclid conceived the form of mathematics which we know as advanced geometry. There, too, were laid down the rules of grammar and even the very terms we use today, the difference being merely the translation from Greek to other languages. Still another of the learned men at the Museum was Aristarchus. Long before the time of Copernicus, who is far better known, he taught and sought to demonstrate that the Earth is not the center of the universe and that it and the planets revolve about the Sun. The celebrated Archimedes, who invented many me chanical devices for moving heavy objects and discovered the proportionate loss in weight of bodies immersed in water, communicated with the learned minds in the Museum from Syracuse, where he resided.
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NUMBER FIFTY -EIG HT
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CENTER OF LEARNING
Until after the time of Christ and the destruction of the Museum and library, Alexandria remained the pole of attraction for all who sought knowledge. Eventually, the whole city— not merely the Museum— became prominent as a vast school. Clustering about the Museum and the library, in homes and small edifices were seminaries of philosophy and theol ogy. Intercourse between the West and the East, especially during this Hellenic period and later during the ascendancy of the Roman Empire, brought about a wave of eclecticism. There was an increas ing unity of Greek concepts with the Osirism of Egypt, the Zoro astrianism of Persia, the astral theories of Babylonia, and the theology of the Jews. The young man who went to Alexandria in search of further knowledge could literally shop about for his choice. We can, in our mind's eye, see him visiting the Museum and watching the exper iments and then walking along one of the various streets that bor dered the spacious gardens. Here and there would be small groups of persons standing about a speaker who was addressing them from the steps of a house. Sometimes this speaker would be heckled by those in the audience who disagreed with his views. Others would be making notes of his remarks for further study. After pausing awhile, our imaginary student would move on. He would notice a sign or symbol over the entrance to an edi fice, proclaiming to him that within was the eminent teacher of a specific doctrine, who imparted his knowledge for a modest fee to all who sought his guidance. Perhaps even the sonorous exhortation of the preceptor could be heard through the open doorway. In trigued, the young scholar would step within and remain standing in the back of the modest lecture hall with others who could not be seated. Eventually, his intellectual curiosity would be appeased. He would select some school whose doctrines and practices satisfied him and perhaps corresponded to his ideals. Then he would become a student or votary of that teacher. A Christian school in Alexandria occupied a prominent place in that city of learning. One of the numerous scholars, Clement of Alexandria (A.D. 1507-220?), renowned for his history of literature and theological writing, became second head of that school. Clement was well versed in Greek literature and philosophy, as well as in the Christian scriptures. He was noted for his eloquence, which drew to him throngs who thrilled to his powers of persuasion. Clement is said to have referred to himself as a Gnostic. He qualified this designation, we are told, by saying that he had a knowledge of "divine things" but that it did not constitute a theosophy or philosophical concept of God. During this period numerous small schools of phil osophy and theology flourished which have become identi fied by the name Gnosticism. Gnosticism became a definite system of thought in the Apostolic Age, but it had its
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roots in the distant past. It attained its height in the latter half of the second century. Its many followers, though of differ ent sects, sought salvation by means of an esoteric, that is, an inner, knowledge of the universe and of the soul. They were called Gnostics because of their search for this gnosis, or special knowl edge. At a later period, the Gnostics also called themselves Christians; but, as we shall see, they thought their approach to the doctrines of Christ were superior to the conventional ones. ORIGINATOR OF GNOSTICISM
According to tradition, the originator of Gnosticism was Simon of Gitta. Peter and John were said to have encountered him in Samaria. Actually, however, Simon was only an individual teacher. There was no single founder of Gnosticism. It was a syncretic philosophy, that is, one that was borrowed from many sources and gradually became fused into a single system. At times, such a method has strengthened the original doctrines from which it borrows, but more often it results in the depreciation of their lucidity and effectuality. The syncretism of Gnosticism reaches back to ancient Egypt and draws heavily upon both Persia and Bab ylonia, as we shall note. Gnosticism nourished itself upon the astral speculations of the Babylonians, the religion of Persia, and the later influence of Stoicism under the Roman Empire.
The greatest centers of this syncretic influence were the ancient cities of Antioch in Asia Minor and Alexandria in Egypt, the latter of which we have just visited mentally. A city such as Alexandria was thronged with eclectic-minded people who sought ini tiation in a number of mystery schools until they found one whose teachings sounded the depths of their understanding. There were many individual teachers who felt it their moral obligation to bring about a unity of the conflicting ideas, and they thus encour aged the eclecticism of the age. One of these was Philo, a Jewish, Hellenic philosopher of the first century. Philo was one of the Jewish colonists who came to Alexandria, attracted by its intellec tual appeals. He endeavored to bring into harmony the teachings of the Old Testament with the ideas of Stoicism and the Platonic phi losophy. The word gnosis, for which these philosophers and theologians were named, became the key to their doctrines. According to Clement of Alexandria, who wrote considerably about Gnosticism, gnosis is "the knowledge of who we are, what we have become, where we were, into what place we have been thrown; wither we are hasten ing, whence we are redeemed; what is birth, what is rebirth." This gnosis is an immediate kind of knowledge. It enters the conscious ness in a flash without the labor of reasoning. It follows contem plation and meditation as a noetic experience, or an illumination of the consciousness. It is said that it does not come from abstraction or dialectics and must be invoked. Though bringing to the mind concepts in a more or less complete or comprehensible form, the intuitive revelation
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NUMBER FIFTY-EIGHT
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must first be engendered by the performance of certain rites and ceremonies. To present this more clearly: Though the gnosis would be dis closed to men in a form complete— as compared to separate ideas which would need to be objectively integrated into a concept— yet such knowledge would not flash into consciousness without effort on man's part. A preparation was necessary by which this gnostic wis dom would be unlocked. The ideas could be communicated from the superior Intelligence to the mortal mind only by man's following recondite rites. These rites were the keys. They consisted of symbols, words, and signs by which man caused himself to become en rapport with higher intelligences which would illumine him with tEe gnosis. M YSTIC A L ILLUMINATION
The gnosis and Light were made synonymous. In most of the mystery schools, Light meant the illumination of the mind as well as that of the world. It depicted the dispelling of the clouds of ignorance which shadowed the mind. One was not a true "dweller in the Light" unless he was free of those clouds which were engendered by igno rance. Likewise, life, in the gnostic and mystical sense, meant Light because one does not experience the fullness of life until he is enlightened. If one's experiences are in any way adumbrated by the dark clouds of ignorance, his life is accordingly restricted. The gnosis, the greater Light, penetrates all the vicissitudes of life and reveals every possible way of human expression. This gnosis, then, is like a great floodlight; it illuminates the breadth of the highway of life and reveals the course the human should travel. Though this concept of gnosis was inspiring and worthy in many respects, it was in opposition to some contemporary religious and philosophical systems. The Gnostics, for example, were opposed to the Old Testament commandment of not eating of the Tree of Knowl edge. This was considered by them to be an attempt to suppress the knowledge of the contraries, of the opposites, and especially of the moral life. In fact, the Serpent's urging the mystical char acter Adam to eat the fruit was considered by the Gnostics a wise counsel, regardless of the motive behind it. The Serpent is related to have said: "Your eyes will be opened and you will be as gods, knowing good and evil." To the Gnostics, it appeared that man cannot grow spiritually in ignorance of evil but only in spite of it. One awakens the soul, not by being ignorant of evil but only by calling on his inner qualities to sustain him from known temptations. The moral will is strengthened by the choice of good and not as a result of a virtuous state in which no evil exists. Men must want good, not as a tradition or as a habitual state, but because its opposite is known to them and rejected for its nature. To know evil and to conquer it is more creditable
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than the virtue of innocence. The gnosis was thus also a means by which man could develop a philosophical or speculative system to explain divine being and moral qualities. The doctrine of gnosis also brought Gnosticism into a sharp conflict with faith, the cen tral principle of contemporary theologies. Man was to obtain a unity with God, not by faith but by knowledge. He was first to have revealed to him the special manifestations of God and then, step by step, be drawn to Him. The spiritual laws must be known. They must be accepted not merely on authoritative statement. Gnosticism took a stand which to all- purposes represented knowledge versus faith. The main points of Gnosticism are as follows: 1.
Above all, God is thought and, therefore, unknown and unknowable. He is the pleroma, or fullness, of being.
2.
Between this unknowable God and the visible universe exists a chain of spiritual beings— a descending hierarchy called aeons. These aeons are emanations from the pleroma. Jehovah of the Old Testament was one of these gods, or aeons.
3.
There is an absolute dualism between good and evil. Good has its source in the spirit or the fullness of God. Evil is inherent in matter. The quality of matter is the realm of evil, or Satan's world. Redemption can come only by enlightenment, which comes down from God by means of aeons. Christ, in some of the later systems of Gnosticism, is likewise one of these aeons.
4.
The basis of Gnostic morality was asceticism. This consisted of escaping from evil matter and particularly from the body, which was thought to be corrupt.
We shall now analyze these main points of Gnosticism to deter mine their moral and intellectual value to man. First, it is nec essary to know some of the sources, from which we shall quote extracts from the original Gnostic teachings. One of the principal general sources of such knowledge is the Coptic writings. The Copts were an Egyptian Christian sect. Two of their books, frag ments of which have come down to us through the Greek and Latin languages, were the Pistis Sophia and the Book of Jeu. The Pistis was written in Egypt about the close of the third century. It was in two parts. The excerpts we have of it were translated from the Greek. As is not uncommon in the history of religion and philos ophy, there is more critical material about the subject of Gnosti cism extant than translations of the original sources. In a \ ^ / similar way, there have been many thousands of volumes \ 0 / written to explain, criticize, or condemn the Bible. One \ / of the greatest of these critical references to Gnosticism v which has provided us with knowledge of its doctrines is
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the Syntagma, by Emperor Justinian, which work has often been quoted, but which is now lost. There were two great master teachers of Gnosticism— Basilides and Valentinus. The speculative systems of later Gnosticism were interpretations of earlier symbolism, just as some philosophical schools today have doctrines based on inherited symbolism and rit ualism. The book Pistis Sophia is a mythical history woven out of the eclectic details of such rituals which descended to the Gnostic sect. As we have seen from the above outline of the main points of Gnosticism, it was conceived that at the head of the universe there stands a Supreme God. He was not so much a deity as "an abstract ground of all existence." In the Pistis Sophia, He is conceived as Pure Light. Elsewhere, His transcendent nature is indicated by such names as "Father of All," "Unbegotten," "Ineffable," "The Abyss," and the "Unknowable." The whole of this divine nature was called the pleroma, which literally means the fullness of the divine nature. The pleroma thus implied a monism, a single divine state. The world of Light of the Persian religion had become the pleroma of the Gnostics. To the Persians, as we have noted, this Light meant spiritual illumination, the disembodied creative mind of God. This pleroma, then, was the integration of the full powers of a divine substance or being. Basilides, who developed one of the most profound systems of Gnosticism and who taught at Alexandria about A.D. 120-130, is quoted by Hippolytus as saying of the primary substance: "There was when naught was; nay even that naught was not aught of things that are. (Even in the world of reality.) But nakedly, conjecture and mental quibbling apart, there was absolutely not even the One (the Logos of the World of Reality). And when I use the term was, I do not mean to say that it was (that is to say, in any state of being); but merely to give some suggestion of what I wish to indicate. I use the expression, 'there was absolutely naught'; for that naught is not simply the so-called ineffable, it is beyond that. For that which is really ineffable is not named ineffable but is superior to every name that is used." In declaring there was a time when there was naught, Basilides did not mean that there was an absolute void, that is, the absence of divine potential; rather, that there was a time when there were no determinative qualities such as we ordinarily perceive as real ity. There was not even such a state of unity that we could discern and call the One. This absolute condition could not have been referred to as "ineffable" because the word in a sense is a quality, and no quality could be applied to the pleroma.
Temple Section
AMORC
ELEVENTH DEGREE
The Rosicrucian Order
NUMBER FIFTY -EIG HT
PAGE SEVEN
V A V In this monograph we have explained that to the Gnostics gnosis meant "an immediate kind of knowledge. It enters the con sciousness in a flash without the labor of reasoning." We were also told that to the Gnostics this wisdom was an illumination of the consciousness as a result of contemplation and meditation. This in actuality meant an intimate knowledge or a contact with the Cosmic Mind which illuminates the mortal mind completely and momen tarily. Let us, therefore, on this occasion conduct another sanctum exercise concerning this intuitive knowledge. First, prepare your Sanctum as you have been instructed. While relaxed, with the feet apart and the hands unclasped in your lap, gaze at the candle flame on your sanctum altar. Do not stare at it but simply look at the center of the flame. Blink your eyes if necessary so as to be at ease at all times. Think of this flame, this physical light, as being symbolic of the Greater Light, the intuitive impressions which you wish to illuminate your mind. Remember that intuition is the more complete knowledge of the Divine that comes to you subconsciously. It is, we can say, a kind of subconscious judgment because the Divine Mind in the sub conscious relates your dormant thoughts into complete ideas, into experiences you have never had objectively. Therefore, the intui tive knowledge is a new and satisfying arrangement of ideas. It is for this reason that intuitive knowledge is always so self-evident and something that we are not disposed to question. If you are successful in this experiment, you should have a flash of inspiration or what is commonly known as a "hunch." Its content may concern almost anything: your work, your home life, your studies, hobbies, or a plan for future action. With it, how ever, will come a feeling of confidence and a greater understand ing. It is this latter which the Gnostics called illumination. The exercise should not last more than five or eight minutes. If you have not been successful in that time, then repeat the exer cise on another occasion. Fraternally, YOUR CLASS MASTER
For further reading:
I !
• World's Living Religions, by R. E. Hume • Fragments of A Faith Forgotten, by G.R.S. Mead • The Religion of Assyria and Babylon, by Robert W. Rogers
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. f The Museum in Alexandria was a great institution of higher learning. It was the first such institution supported by the state. f The first complete classification of literature by subject was in the Alexandrine library, organized by Callimachus. If A Christian school took a prominent place in Alexandria. One of the numerous scholars and second head of the school was the celebrated Clement (A.D. 1507-220?). 5| Gnosticism had its roots in the distant past, but it reached its height in the latter half of the second century. Gnostics were so called because of their search for a gnosis, or special knowledge. H Gnosis was said to be an immediate kind of knowledge. It entered the consciousness in a flash without the labor of reasoning. H Gnosis, light, and life were related in the theological and philosophical terminology of the Gnostics. H Gnosis was held to be a means by which men could develop a philosophical or speculative system to explain divine being and moral qualities. 11 There were two great teachers of Gnosticism: Basilides and Valentinus. Two of the works of Gnosticism, fragments of which have reached us, are Pistis Sophia and Book of Jeu.
Self-Interrogation
The following questions are given so that you may test your understanding of the contents of this monograph. From understanding comes wisdom, and wisdom is the application of knowledge. If you cannot answer the questions, reread the monograph. Do not send the answers to the Department of Instruction. 1. Who were some of the great teachers who taught at the Alexandrine Museum? 2. Give the name of the Jewish eclectic philosopher. 3. Give the name of the great Christian writer who became the second head of the Alexandrine Christian school. 4. What are the main points of Gnosticism? 5. Why were the Gnostics so named? 6. Light was associated with Gnosticism. Why?
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T h e m a tte r co n tain ed h erein U officially Issued th ro u g h the Su p rem e Council of the A. M. O. R . C. u n d e r th e em blem above, which w as re g iste re d In the U nited S tates P a te n t Office fo r th e purpose of p ro te c tin g all th e '•p rin ted , engraved, ty p e w ritte n , and photographic copies of officially p rescribed and c o p yrighted m onographs, dis s e rta tio n s. scientific p o stu latio n s, philosophical discourses, academ ic stu d ie s, d iag ram s, illu stra tio n s, and c h a rts ” as authorized by the Im p e ra to r of A. M. O. R. C. (T h e above em blem and nam e of the O rd e r a re also reg istered in co u n tries th ro u g h o u t the w o rld .) All m a tte rs herein co ntained a re stric tly confidential to the m em ber receiving, and a re im p arted only as an incident to m em bership. The o w n ersh ip of, th e legal title , and th e rig h t of possession to this m on o g rap h is and shall rem ain in th e Suprem e G rand L odge of A. M. O. R. C. and it shall be re tu rn e d to it upon its re q u e st T he c o n te n ts h erein a re loaned to be used fo r th e sole and exclusive Inform ation of th e receiving m em ber and n o t otherw ise. Any o th er use o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, and is a violation of tn e S ta tu te s of th is O rder. A. M. O. R . C. is th e only o rganization a u thorized to use th e R eg iste re d nam e and sym bols, a n d th e Im p e ra to r has sole rig h t to g ra n t th e use of them to o th e r allied o rg anizations o r m ovem ents.
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V
V
V
In the Gnostic work Pistis Sophia, the fall or descent of Sophia is told to his disciples by Jesus, and it is he who helps her ascend out of Chaos. As in the Osirian mysteries, the dead man follows the route of the god through the underworld; so the Gnostic initiate is analogous to Sophia. To attain to the knowledge of the Light, the human soul (as the world-soul before it) has to descend into matter . . . . Hence the Sophia, desiring the Light, descends towards its reflection, from the Thirteenth Aeon, through the Twelve, into the depths of Chaos or Unorder, where she seems in danger of entirely losing all her own innate light or spirit, being continually deprived of it by the powers of matter. Having descended to the lowest depths of Chaos, she at length reaches the limit, and the path of her pilgrimage begins to lead upward to spirit again. Thus she reaches the middle point of balance, and still yearning for the Light, rounds the turning point of her cyclic course, and changing the tendency of her thought or mind or nature, recites her penitential hymns or repentances. Her chief enemy is the false light . . . which is assisted by four-andtwenty material powers, the reflections of the supernal projections, powers or co-partners of the Sophia . . . . -G . R. S. MEAD, 1863-1933
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A MO K C
ELEVENTH DEGREE
NUMBER FIFTY -N IN E
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Beloved Members, Greetings! According to Gnostic theory, an element, an intricate part of the pleroma, fell from it, leaving it incomplete. It is this implied division or partial disintegration of that which would seem to be indivisible that is an inconsistency in the Gnostic doctrine. One of the myths (just as Christianity has theirs) to explain this alteration in the nature of the pleroma is that Sophia, one of the host of divine beings, fell from on High; that is, she fell out of the completeness of which the pleroma consists. This fall was caused by "Sophia leaving her appointed place in her ambition to attain the Supreme Light." There is, of course, a moral in this myth: Even ambition motivated by the highest ideals must be kept within the bounds of law and principle or it may defeat its own cause. According to another legend, Sophia has a twofold function. First, she is the fallen divinity through whom Light becomes im mersed in darkness. She is also the intermediary between the higher world and the spiritual nature, which has been exiled from it. The Gnostics, like most of the ancients and many moderns, insisted upon a division of the Cosmic into two worlds: one being the Heaven, the spiritual land, the Infinite, or the ideal state, in contrast to the other, the earthly realm, the finite, or mortal existence. As a dualism, the two realms appear to be so much in conflict that it seems necessary to explain a relationship between them so that they do not become completely disunited. We saw how in ancient Egypt this dualism was also no little source of confu sion and concern to the people. Sophia depicted some of the Light of the pleroma. When she fell, she brought Light with her into the world, but it was considerably diminished. This fall of Sophia further helps to bring about a unity of the two otherwise opposed worlds. Her Light descending into chaos causes the latter to be stirred, and thus a nexus is established between the two realms— the one above and the one below. It was the fall of Sophia that broke up the unity of the pleroma, the complete divine state, and necessitated the restoration. The fallen divinity was known by other names to some of the Gnostic sects. In Simonian Gnosticism, this lowest of the divin ities is called Helena. It was in later Gnosticism that the fallen divinity was known as Sophia, which was symbolical of Wisdom To Be Freed. In many ways, the conception was related to the spiritual Mother, Ishtar, who in earlier Babylonian mythology descends into the Abyss where she is held prisoner. After the descent of the Light into chaos, there was a gradual emanation or graduated, descending scale of the goodness of the pleroma into the abyss, the worldly realm. Here, again, we see the syncretic effect of the Gnostic doctrines, for they borrowed this concept from the Babylonians. The planetary gods of the Babylonian religion became the aeons
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or the emanations descending to the lower, material world. The aeon is a name indicating each of the descending steps from the pleroma to the worldly realm. Each aeon is a syzygy, or pair of opposites— male and female. In other words, they are sets of con traries. The further the aeon was from the pleroma in its descent, the less perfect or divine was its nature. We can see that this ladderlide formation, or hierarchy of goodness, became a means of linking the two worlds. It left neither one wholly independent and was a means of explaining the apparent duality of existence. DESCENDING In their progressive descent, the principal aeons were POW ERS named: Mind and Truth, Word and Life, Man and Church, etc. There were subdivisions of these composing other syzygies. Some of these pairs were known as: Depthlike and Commin gling; Unaging and Union; Self-Production and Bliss; Immovable and Blending; Alone-Begotten and Happiness. This hierarchy, then, is an attempt to mediate between God and the facts of the material world. Many systems of mystical philosophy, like the Celestial Hierarchy of Dionysius the Areopagite, are a means to aid men to bridge what may ordinarily seem an insuperable gap between the objective world and Cosmic Consciousness. In another sense, it is the pantheonic idea, that is, the idea of the family of gods. God is supreme, and beneath Him in a categorical descending order are lesser spiritual beings arranged in pairs of male and female. Actually, these pairs are only degrees of realization of the vir tues of the fullness of God. As Rosicrucians, we would call these pairs, or aeons, the ascending planes of consciousness by which the mystic attains union with the Cosmic. We cannot omit reference to the significance of the syzygies, or pairs of opposites: it is a realization of the contraries in nature, the polarities upon which all creation or manifestation depends. The single is only complete in the pleroma itself, where the opposites— negative and positive— are united in their efficacy. In any manifestation less than the pleroma, the single is incom plete and impotent. Valentinus tells us: "All things that come forth from a pair are fullness, but all which proceed from a single are images." In this Gnostic conception of the dualism of reality, the world and matter are held to be intrinsically evil. It is as a lower world "standing over against the higher one into which the soul ought to escape." The soul of man is of the nature of the higher world, but has fallen from it. The fall of the soul is previous to man's conscious existence. This fall of the human soul from the pleroma is due to some cosmic disaster. It is only divine intervention that can break the bondage of the soul to the body. Man's spiritual nature was from a divine being who had fallen out of the World of Light. Thus, mortals possess some Light but must ascend from the world to the greater Light to restore the fullness of their beings. They must
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sever the evil influence that matter exerts over them. The eclec ticism of this doctrine of the bondage of the soul and the evil of matter is apparent as an inheritance of early Greek— that is, Orphic— doctrines. It is also a corruption of the idea of the Bab ylonian planetary gods who are no longer looked upon in Gnosticism as supreme deities. They are all "antagonistic powers holding man in bondage." Mithraism, a branch of the Persian religion of the first century, adopted the conception of the soul's ascending through the earlier Babylonian planetary spheres. There was a blend of the astral worship of the Babylonians with the Persian and Mithraic beliefs, myths, and legends in Gnostic metaphysics. Today, there are several metaphysical societies which teach that man must ascend to spiritual perfection by having his soul incarnated in sequences on different planets. The planets are pro gressively arranged according to a spiritual scale. Each is held to be the habitat of souls having a degree of perfection corre sponding to this spiritual scale. Such doctrines are a perpetua tion of the Babylonian astral theory and Gnosticism. Even as expounded by Roman Catholicism, Christianity is not free of this doctrine of the hierarchal ascent of the soul through the inter mediary of higher bodies. The soul has its liberation, according to Catholicism, not by direct union with God, but by progressing through the rites of the Church, which is the intermediary. PRIN C IPLE OF REDEMPTION
We may say that the final purpose of Gnosticism is that of Redemption. It was to offer spiritual en lightenment, or gnosis, whereby the soul is to be freed of the bondage and evil influences of the body and matter. Gnosticism sought to explain: first, how man, since he had a soul, came to be exiled in this world of lesser spirituality; second, how to save that soul from further defilement by liberating it from its bondage. Light is the symbol of spirituality. Darkness is the symbol of the body and matter. Since pain, distraction, torment, disease, and evil are of the world, it is comprehensible that this realm was considered the dark and evil one. The earth exerts a carnal influence which man must resist. He is not able to purge matter of its inherent evil, so he must cause the soul to move up ward, step by step, to be absorbed into the greater Light. In the astral theory of the Babylonians, the gods, through their corre sponding planets, as we have seen, were said to have an influence on mortals— on earthly things. In Gnosticism, the aeons can influ ence man. Each contributes something in the way of a gnosis for man's spiritual ascent and freedom. In the Pistis Sophia, it is related: "When the time of that soul is come for its passing from the body, then the counterfeit spirit followeth after that soul and also the destiny. They follow after it in the way whereby it shall pass into the height.
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"And before it goeth far into the height it uttereth the Mystery of the Seals and breaketh all the bonds of the counterfeit spirit, whereby the rulers bind it to the soul." The adept is prepared for his journey by sacraments and lus trations (purging and purification) and by hidden names, words, and signs. These signs and words are to evoke the cosmic forces of the different aeons by which man's inner consciousness is brought into attunement with a plane of illumination. Man must know, he must have the gnosis by which he attains the pleroma--the final plane of Oneness. A blind faith is not sufficient. The Light is ever there, but man can share in it only by learning how to become en compassed by its radiance. Man is the gatherer of the seeds of Light which are scattered in the darkness below. The more he gath ers, the more he is liberated from the darkness of evil, ignorance, and torment. In Gnosticism, this freedom of the soul is a restor ation of it to its rightful place in the pleroma— the fullness of divine being. The Pistis Sophia exhorts: "Now, therefore, will I tell you: whosoever shall renounce the whole world and all therein, and shall sub mit himself to the divinity, to him that mystery ,shall be far more than all the mysteries of the Kingdom of Light; it is far simpler to understand than all the rest and it is far clearer than them [sic] all. He who shall come to a knowledge of that mystery, both renounces the whole of this world and all its cares..." In later Christian Gnosticism, the mythical Redeemer is the Christ. Accordingly, it was expounded that Jesus was used as "the instrument to communicate the hidden Gnosis." In other words, Jesus imparted the knowledge by which the higher natures of man were freed of bondage. Thus, the soul was restored to the Kingdom of Light. In a letter of Valentinus, published by Hippolytus, the former says: "One is good whose free utterance is manifested through his son (Jesus); it is by Him alone that the heart can become pure, when every evil essence has been expelled out of it. Now, its purity is prevented by the many essences which take up their abode in it, for each of them accomplishes its own deeds outraging it in divers fashions with unseemly lusts, as far as I can see, the heart seems to receive somewhat the same treatment as an inn which has holes and gaps made in its walls and which is frequently filled with dung, men living filthily in it and taking no care of the place as being someone else's property. Thus it is with the heart so long as it has no
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care taken of it, ever unclean and the abode of many demons (elemental essences). But when the alone God Father hath regard unto it, it is sanctified and shineth with light and he who possesseth such a heart is so blessed that he shall see God." MORAL DUALITY
Gnosticism was not without its practical aspects, particularly in its ethics— or what constitutes right and wrong conduct. All worldly affairs and material con ditions, because they are earthly and concern the body, were intrinsically evil as compared to spirit. The Persians had taught this conflict between Ormazd (Light and Goodness) and Ahriman (Darkness and Evil) centuries before. Morality, or spirituality, and that noble conduct which reflects it were to be attained by a deliverance from sensual living— from domination by the desires of the body. It was necessary, having these concepts, that the Gnostic be an ascetic, that is, that he eschew the world, keeping as free from its sensual appeals as possible. The Gnostic, there fore, practiced self-abnegation, the repression of the appetites and passions, and an assiduous disregard for worldly pleasures. Strangely enough, however, with one sect, this conception developed into a libertinism— it went to the opposite extreme; its adherents indulged in all sensual pleasures to the fullest extent. Psychologically, it was a display of defiance of convention. It was an attempt to exemplify the individual's indifference and supe riority to sensual things— to show that he was unaffected by them. It further indicated the conception that a moral code is unneces sary, that if we consider evil as being ineffectual and believe ourselves aloof to its influences, we do not have to inveigh against it by injunctions. To receive the revealed gnosis, the wisdom by which the Redemption was to be had, the aspirant had to be initiated into the secrets of the sect. These initiations were in the form of an allegory in which the pleroma was depicted, the fall of Sophia, and the liberation of the soul by means of the power of the aeons. The preparatory act of the initiation took the form of a baptism. This lustration, or cleansing, included not only the element of water, but fire as well, and that which alluded to the spirit. Symbols denoting some word of the revealed gnosis were marked on the body of the initiate or engraved upon a ring. Special names were divulged to him during the ritual which, when pronounced under prescribed conditions, were said to have a thaumaturgic power. They were intended to induce certain states of consciousness within the individual or to evoke the spiritual intelligences of the hier archy, namely, the aeons. The names were not to be written by the initiate because of their secrecy; therefore, they were memorized. Each name corresponded to an aeon. The similarity between such Gnostic practices and the Hebrew Kabala is obvious.
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The doctrine of Reincarnation/ often erroneously called trans migration, which involves a considerable difference, was apparently taught by the later Gnostic sects. In the Pistis Sophia there appears: "... and many more souls shall pass through the cycles of transmigrations of body and come back into the world on that day; and among them shall be some who are now alone and hear me (referring to a Master) teach concerning the consummation of the number of perfect souls; they shall find the mysteries of Light, and shall receive them. They shall mount up to the Gateway of Light, and shall find that the number of perfect souls is complete, which is the con summation of the First Mystery and the Gnosis of the Pleroma; they will find that I have shut the gates of Light, and from that hour none can come in or go forth thereby." The Master here is urging those who desire the Greater Light not to waste the opportunities of the present incarnation but rather to heed his words. If one does not, then, upon returning to this life, he may find that it is too late to attain perfection and he may be penalized and not permitted illumination for a con siderable time. Conversely, one who diligently applies himself and acquires the First Mystery will make much progress toward perfec tion thereafter. We are told: "But he who shall have received the complete mystery of the First Mystery of the Ineffable, that is to say, the twelve mysteries of the First Mystery,one after another, ... shall have the power of exploring all the orders of the Inheritance of Light, of exploring from without within, from within without, from above below, and from below above, from the height to the depth, and from the depth to the height, from the length to the breadth, and from the breadth to the length; in a word, he shall have the power of exploring all the regions of the Inheritances of Light, and he shall have the power of remaining in the region which he shall choose in the Inheritance of the Light-kingdom." As Gnosticism grew and as it incorporated the early Christian teachings in its great eclectical body, Christianity became alarmed. There was a strong possibility that Christianity would be submerged by the speculative and inherited teachings of Gnosti cism. Until the time of Origen, an early Christian father, Chris tianity had no organized doctrine— no logical presentation of precepts to compete with the organized thought and perspicuity of, for example, the Greek philosophies. It was feared that before Christianity could be well established, it would be com pletely absorbed into Gnosticism. Christianity resented Gnosticism's rejection of
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aspects of the Old Testament. Gnosticism, as we have seen, held in favor of the man Adam eating the apple of wisdom. Further, Chris tianity declared that Gnosticism advocated "a higher God who was other than the Creator." The Creator of the world was not, accord ing to the Gnostics, the pleroma, or the full divine being. The Creators of the Earth and of material things, and even Jesus him self, were but aeons— lesser divine intelligences. Christianity was also antagonistic toward the Docetic view of the person of Christ, which was held by Gnosticism. Docetism is the doctrine that the Christ Consciousness did not enter an actual mortal body, that Christ was not physically like other humans; instead, what men knew as Christ was a phantom, a reflection of his spiritual being— or, as Rosicrucians might say, a projected self. In the Fourth Gospel, there is the phrase, "Word was made flesh." Most exegetical authorities contend that this was an ex pression of Christianity's opposition to Gnosticism. The Gnostics had expounded that the flesh and the body— in fact, all material things— are intrinsically evil. Christianity, likewise, could not reconcile the asceticism of the Gnostic practices with its own doc trines. It declared that man was not to deny the body and to retreat from temptations but was to use such to further the purpose of his soul. It contended that man must master existence rather than ignore it. Gnosticism, however, did Christianity a service by its rivalry. It compelled such men as Origen and Tertullian, famed Church writers, to analyze the Old Testament and remove from it all syncretic matter insofar as possible so that Christianity might be pure in its doctrines. The life of the monks, their withdrawing from the world in search of further revelation and illumination, was a direct conformity to the asceticism of the Gnostics, notwith standing Christianity's opposition to the practice. Further, "the sacramental idea of religion became more firmly established." The Church, however, substituted in its sacraments the bestowing of blessings for the gnosis, or the secret wisdom of the Gnostics. The Mysteries, common to all the early systems of philosophy of the Orient and at first foreign to Christianity, were later introduced to Christianity because of the popularity of Gnosticism, which included them. This extreme rivalry compelled Christianity to establish a theology as popular as the doctrines of Gnosticism. This challenge gave impetus to such eminent Christian writers as Origen. V
A V
From the content of this monograph you will have noted that Gnosticism expounded that the redemption of man, or his salvation, lies in the liberation of the soul from the bondage of the body. The soul was thought to be imperfect. In other words, it was incomplete when in the human being and had to be restored to its original state in the pleroma, the
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fullness of divine being. This restoration or redemption was by means of intermediaries known as aeons or lesser divine intelli gences. With some alteration, this doctrine of the soul's progres sion through intermediaries has been adapted to the dogma of various Christian sects, especially of Catholicism. It implies that man cannot directly attain communion with God, that he cannot have an immediate experience of oneness with the Cosmic. On the other hand, there is a doctrine with which you are familiar: It is that the soul in man is an extension of the Cosmic Intelligence and of the universal, vibratory, creative force. Thus, the soul in each human is always in direct communion with the Cosmic. Consequently, it always retains all its cosmic qualities within man, and there is no variation of the soul qualities in any man. According to this doctrine, it only becomes necessary for man to introvert his consciousness, turn it inward, so as to have an awareness of his own spiritual being, the soul force within. If successful in this introversion of his consciousness, he then expe riences the oneness of the soul. Such a cosmic experience is direct and immediate. Which concept is more acceptable to you, philosophically and logically? Furthermore, which method has proved itself by experi ence to be intimately true? To help you answer these questions or to bring the answers again to the focus of your mind, we ask that you enter into a period of meditation in your Sanctum. Prepare your Sanctum as instructed. To assist you to relax so as to become attuned with the psychic self, softly intone the vowels Ra and Ma, three times. Next, express to yourself the desire to attune with the Cosmic Mind, the Universal Soul. Now, what impressions do you receive? Do you feel that such a mystical experience can be had, that you can have a momentary afflatus of the soul, that is, a raising of the consciousness of self to become one with the Cosmic? Then, again, do you have the impression instead that you are limited by intermediaries, by external means such as a priest, a religious dogma and church ritual, or the influence of some extraneous intelligence through which you must function or to which you must first appeal? This exercise will give you the opportunity to prove certain doctrines to yourself. Fraternally, YOUR CLASS MASTER.
Summary of This Monograph
V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. H The fall of Sophia was caused by her leaving her appointed place in her ambition to attain the Supreme Light. 1f Sophia is the intermediary between the higher world and the spiritual nature, which has been exiled from it. H The aeon is a name indicating each of the descending stages from the pleroma to the worldly realm. H The Gnostic doctrine is that God is supreme and that beneath him is a categorical descending order of lesser spiritual beings arranged in pairs of male and female. H The significance of these syzygies, or pairs of opposites, is the relation of the contraries in nature, the polarities upon which all creation and manifestation depend. 11 The Gnostics conceived the world and m atter to be intrinsically evil. U The final purpose of Gnosticism is that of redemption —to free the soul from the bondage of the body. 1J Gnosticism did Christianity a favor by its rivalry. It compelled the early Christian w riters to prepare a theology and to analyze the Old Testament for clarification.
Self-Interrogation
The following questions are given so that you may test your understanding of the contents of this monograph. From understanding comes wisdom, and wisdom is the application of knowledge. If you cannot answer the questions, reread the monograph. Do not send the answers to the Department of Instruction. 1. What did the mythical character, Sophia, represent?
2. What is an aeon? 3. Can you explain the hierarchy of the pleroma? 4. How is the soul liberated according to Gnosticism? 5. a. How did Christianity view Gnosticism? b. Explain the advantages of Gnosticism to Christianity. 6. What does light symbolize? What does darkness represent?
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THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V
V
Concerning the individual psychic development of the persons along the Path, Confucius, the ancient Chinese philosoplier, has given us the following words of wisdom: The highest study of all is that which teaches us to develop those principles of purity and perfect virtue which Heaven bestowed upon us at our birth, in order that we may acquire the power of influencing for good those amongst whom we are placed, by our precepts and example; a study without an end — for our labors cease only when we have become perfect — an unattainable goal, but one that we must not the less set before us from the very first. It is true that we shall not be able to reach it, but in our struggle toward it we shall strengthen our characters and give stability to our ideas, so that, whilst ever advancing calmly in the same direction, we shall be rendered capable of applying the faculties with which we have been gifted to the best possible account. -C O N F U C IU S , 551-479 B.C.
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Beloved Members, Greetings 1 The roots of our Rosicrucian teachings are in the past. By that statement, we do not mean to imply that the present-day teach ings which you are receiving are simply a repetition of what the inspired men of past ages thought. Rather, we mean that the gen eral lines of thought, the objectives, purposes, and certain basic laws which we now teach had their origin in past centuries. In fact, the most modern sciences of today also owe a debt to the early alchemists, astrologers, and mathematicians even though they have now advanced far beyond them. And, of course, our Rosicrucian work has been continually added to as well. During the past few weeks, we have shown you how mystical and metaphysical conceptions, doctrines, and symbolism grew out of the long period of Egyptian civilization and were passed on to later cultures to be added to and modified. Some, however, retain their pure form. We hope, too, that the various sanctum exercises, each of which was related to the topic of the monograph, have proven bene ficial to you. Such exercises are given for different purposes, and the effects are not the same. You may review exercises in previous monographs and continue those which have proved most bene ficial or practice the ones with which you have less success. Many of the reports that have come to me have contained so much of the personal element in the praise which was given that I took this matter up by correspondence with some of the Eleventh Degree members and asked them why they felt it necessary to extend such praise and write such profuse letters of personal thanks when they should have confined their comments to the lectures and the work of this Degree. I hope that all of you have discerned by this time that, although my name and personality are used quite freely in magazine articles, books, the Forum, some of the monographs, and in our propaganda literature, there has been no attempt on my part or on the part of any of the officers to build up a personal fol lowing. In other words, we have not only avoided such a thing, but we have done our utmost to prevent it and to eliminate it where it has arisen. One of the easiest things in the work of such an or ganization as this is to build up a personal following. It leads to a form of personal worship or personal adoration and makes the organization a sort of one-man proposition. I am not going to refer to any of the several large and popular organizations in this country which center their whole power and appeal on their founder or leader. You are familiar with the larger ones, and perhaps you also know that there are hundreds of smaller ones that do the same thing. The members of this Degree to whom I wrote answered that they felt it was their duty to start some sort of definite recognition of the services I have given the Order and to begin now to make sure that in the future my personality will not be entirely eliminated from the
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organization through my transition. It is thoughtful of these members to remind me that the time may not be far away when transi tion will come and take me out of the organization. I cannot say that it is a thought that is entirely lacking in cheer and joy; on the other hand, it is not an exhilarating thing to think about because it would worry me a little at the present time to think that such a thing could occur before I have completed the work I want to do. However, these members felt that the Order was becoming en tirely too impersonal through my wilful efforts to make it an impersonal organization. I do not know whether there is soundness in their logic and reasoning, but I am sure that I am not going to be greatly influenced by what they said although, so far as the Eleventh Degree members are concerned and even those in the Tenth Degree, I may allow a closer and more intimate contact with me and permit them to look upon me as the big brother of their classes or as though I were sitting in the center of a circle and they were seated around me as students. The truth is that the Order has always been fairly free of such personal worship, and all of the past great Masters are grouped together in one body of Masters to all of whom our respects are given in a sort of group fashion. Not one of them would have been happy if he had been considered greater than the others, and I am sure that each one of those in the past has felt, as I feel now, that those who have preceded us were greater than we are in what we have accomplished and in what we are doing. However, it is certainly gratifying to know that so many of you have found such marvelous changes in your lives since entering this Degree. One letter which I received said that it is by turn ing the light of self-examination inward that one discovers how many marvelous changes have really taken place. This frater stated that as he reviewed his present ideals and standards of a business nature, he could not help seeing how he had changed in the last several years and especially in the last six months. He said he realized now that gradually he had been eliminating from his busi ness every little principle or method and every statement and word that could possibly be misinterpreted or appear misleading to any of his customers. He had eliminated from his business affairs every element that could bring dissatisfaction to even the least of his customers or the most inconsequential ones. The frater said that perhaps the next greatest change was in the nature of the friendships he was establishing and the elimina tion of those acquaintances and spenders of his time who used to visit him frequently or accompany him on walks through the park and elsewhere to talk about the inconsequential things of life. He said that they merely consumed time without improving his mentality or spirituality in the least. As he looks back now, these former friends seem very shallow,
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The Rosicrucian Order
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and a great many of them were like leeches that attach themselves to a larger body and live on the mental or spiritual food that they can pick up without giving anything back. The frater said that he now finds more thrill and joy in spending a few hours alone in meditation, in reviewing his mono graphs, or in constructive reading than he used to find in a whole evening of card playing and ordinary conversation with friends or acquaintances who dropped in to spend the evening. He said he had given away from his library nearly all of the old books that used to attract him but which now he wouldn’t think of wasting a mo ment's time reading. He went on to tell how these changes had affected his whole life, his relationship to his children, his health, and even his finances. This frater's letter was typical of many received although few presented details as he was able to because of his careful analysis of the situation. THOUGHTS ON REGENERATION
One letter called my attention to the fact that the writer believed that regeneration was a much slower process than most realized from an outward appraisal of it. He said he believed the slowness was due to the profoundness of it, every minute degree of which was far more important than anyone could possibly estimate. He said that, as a medical man, he was taught not to expect a complete change in the blood system of a human being in less than seven years. Whenever a serious germ or destructive element had got into the system in tropical climates or in foreign lands, it was customary to accept the fact that seven years was the shortest time in which the system could be completely cleared of such inoculation or contamination. He spoke of this matter in a way to indicate that he was one who had traveled extensively through countries in Africa, Asia, and other tropical areas. His point was that if it takes seven years to purge the phys ical body completely of such a thing as a germ and to regenerate the entire system, it will surely take more than seven years to regenerate the soul personality, spirit, and character of a person. If it is worth waiting seven years to have the bloodstream cleared, it is certainly worth waiting twenty-five or fifty years for regen eration to affect the entire body and psychic nature. That is an interesting thought. He followed it with the observation that while we are waiting for the complete and ultimate manifestation of regeneration, we are daily benefiting by the minute changes that are taking place. Another interesting letter from a frater spoke of the fact that since the principles of regeneration had begun to manifest in connection with this Tenth and Eleventh Degree work, his hair where he had been bald had grown better and had gradually darkened through the elimination of gray hair. He wrote that also a slight unsteadiness in his hand that used to manifest in his handwriting had gradually disappeared. He
Temple Section
ELEVENTH DEGREE
AMORC
The Rosicrucian Oriler
NUMBER SIXTY
PAGE FOUR
said that along with these manifestations, he felt stronger, could walk longer distances, digested his food better, slept better, and found his memory had greatly improved. This frater ended his letter by saying that, from the present indication, he anticipated that in another five years he might begin to look and feel younger. He reminded me that he was speaking now only of the physical regen eration taking place but that in the psychic sense there were many other important manifestations of improvement and he was thoroughly delighted. Fraternally, YOUR CLASS MASTER
Summary of This Monograph
V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory.
f The older exercises may be reviewed. H Many members have written of the gradual and marvelous changes which they have discovered through inward self-examination. H The Order has always been fairly free of personal worship.
The Weekly Application Whatsoever thou resolvest to do. do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THEE I GRANT
It is an interesting observation that as one grows older, there seems to be less anxiety about growing older. There is less inclination to worry about the time it takes for things to materialize. Have you ever wondered why this might be? One likely explanation is that experience has shown that anything worthwhile is worth waiting for. The experiences of early life have shown that much time and energy are wasted by hurrying and living impulsively. It has been noted that the anticipation of goals is often more fulfilling than the goal itself, and thus older people set about to enjoy the “getting” rather than the “being there.” Analyze your own attitudes regarding goals, see how they have changed since you first began your studies. With this in mind, your future plans can emphasize even more the attention to the activities along the path rather than what lies at the end of the path. This certainly adds to the enjoyment and fullness of life, and gives you a new sense of longevity.
This m o n o g ra p h is n o t su b jec t to sale or p u rch ase by a n y o n e . A sale or p u rch ase m a y m a te th e seller and p u rc h a s e r su b je c t to civil liab ility .
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T h e m a tte r contained h erein is officially Issued th ro u g h th e Su p rem e Council of th e A. M. O. R . C. u n d e r the em blem above, w hich w as re g iste re d in th e U nited S tates P a te n t Office fo r th e purpose of p ro te c tin g all th e " p rin te d , en graved, ty p e w ritte n , and photographic copies of officially p re scrib ed and c o p yrighted m onographs, d is se rta tio n s. scientific p o stu latio n s, philosophical discourses, academ ic stu d ie s, d iag ram s, illu stra tio n s, and c h a r ts ” a s a u thorized by the Im p e ra to r of A. M. O. R. C. (T h e above em blem a nd nam e of the O rd e r a re also reg istered In co u n tries th ro u g h o u t th e w orld.) All m a tte rs h erein contained a re stric tly confidential to th e m em ber receiving, and a re im p arted only as an Incident to membership. The ow n ersh ip of, th e legal title , and th e rig h t of possession to th is m on o g rap h is a n d snail rem ain in th e Suprem e G rand L odge of A. M. O. R . C. a n d it shall be retu rn e d to it upon its request. T he co n ten ts herein a re loaned to be used fo r the sole and exclusive in fo rm atio n o f th e receiving m em ber and n o t o therw ise. Any other use o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, a n d is a violation of th e S ta tu te s of th is O rder. A. M. O. R . C. is th e only o rganization authorized to use th e R eg iste re d nam e and sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use of th em to o th e r allied o rg an izations o r m ovem ents.
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THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V
V
One of the most interesting and attractive of the Apocryphal Books is The Wisdom of Solomon, probably written by an Alexandrian Jew, between 145 B.C. and A.D. 40. It has been referred to in the % writings of Tertullian, Origen, and Clement of Alexandria. The following words of wisdom point out the to the perfection of understanding: Wisdom is radiant and fadeth not away; A nd easily is she beheld of them that love her, And found of them that seek her. She forestalleth them that desire to know her, m aking herself first known. He that riseth up early to seek her shall have no toil, For he shall find her sitting at his gates. For to think upon her is perfection of understanding, And he that keepeth vigil for her sake shall quickly be free from care. -T H E WISDOM OF SOLOMON, c. 145 B.C.-A.D. 40
Temple Section
AMORC
ELEVENTH DEGREE
NUMBER SIXTY-ONE
The Rosicrucian Order
PAGE ONE
Beloved Members, Greetings! Perhaps we are now at a point in our Eleventh Degree work where most of you are once more taking stock, so to speak, of your progress and development, and beginning to analyze the results of the past six months' study and practice. All in all, one of the most pleasant features of the work of this Degree is that none of those who went into the Tenth and Eleventh Degrees in the past year or so have manifested any anxiety to progress too rapidly. "Getting ahead" used to be one of the problems with which we had to contend in the lcwer Degrees. After a member had received twelve or fourteen monographs, he began to want to know when he was going to get into the next Degree. Fortu nately, there are only a few monographs in each of the early Degrees which allow the members to progress from step to step fairly rapidly. Now that we are in the upper Degrees, however, we find there are more monographs in each and the progress is slower so far as mere Degrees are concerned. If I had my way, from the Sixth Degree on, we would have no Degrees at all but simply allow the monographs to run along consecutively. There is an artificial and fictitious sense of advancement through such arbitrary divisions of the mono graphs. A member who goes from the Third Degree to the Fourth feels that he has made a step or a real advancement of some kind in the one week when he changed from the Third Degree to the Fourth. The truth is that he has only advanced one monograph and is only one week ahead, just as he had been each week in the middle of the Third or any other Degree. After all, we cannot advance any faster than we evolve, and we cannot evolve any faster than our psychic natures will allow. One of the members of this class called my attention to the fact that he has found a satisfactory explanation for the idea that all people are created equal. He said that he always believed there was some truth in the idea but that, nevertheless, the statement was not true. He has now found a way of saying it that brings him complete satisfaction and accounts for all of the differences that we see in life. He said that he tells everyone that "We are all created equal but we are not born equal." He means by this that God originally created each one of us alike in His own image and with the same degree of divine power and intelligence, but that in the process of being conceived and born, we take upon ourselves the hereditary influences of our parents and forebears and carry over from a previous incarnation some karmic debts. At the same time, we come under certain astral influences that make each of us dif ferent. Therefore, although we were originally created equal, we are no longer born equal and each one has certain limita tions, certain strong and weak points, certain advantages or disadvantages, and certain valuable assets or lack of assets that make no two of us exactly alike in this life.
Temple Section
AMORC
ELEVENTH DEGREE
NUMBER SIXTY-ONE
The Rosicrucian Order
PAGE TWO
M EASURING P R O G R E SS
It is certain that no two of us develop and progress along the Path in the same manner and to the same degree. I remember that when we were having the first Sixth Degree work in the first Lodge in New York and it came time to demonstrate some of the healing principles by contact on the spines of some of the members, some members could feel the vi brations and the tingling in the fingertips very definitely; others felt this only mildly; some not at all. When a tonic treatment was given to the members generally in the class, some felt the tonic strongly and were benefited by it but others hardly noticed it at all. We realized then that if a person were perfectly healthy and in a practically normal condition, the treatment vibrations would not manifest strongly and the tonic treatment would have little apparent effect. In other words, they were felt and received in accordance with the need for a tonic and for health-giving vibra tions. There are members in this Eleventh Degree and in the Tenth who do not need some of their psychic centers awakened and developed as much as others. Those who do not need it so greatly will not feel the same effects from the experiments and practices as others. Perhaps, also, when it comes to the wonderful changes of regenera tion, some of these members may not feel the same changes taking place that others will feel. Now I hope that none of our members will feel from what I have said that when one becomes conscious of a psychic development going on, it indicates that he is lacking in development or has an evil nature and, therefore, is in need of greater help. That is not always the case, and the one who has the greatest degree of regen eration taking place may not be a person who has been filled with sin or evil or materialism. He may be a person who has the highest ideals and the highest principles but has not had the opportunity to apply them and quicken the functioning of the psychic body within him. On the other hand, those who have been exerting a psychic influence for some time and have kept the psychic centers fairly active will not get the same results and sense the same changes taking place as others. Furthermore, our ultimate position in life and our ultimate place in the scheme of things determine what each of us is to receive in the way of psychic development and is to have in the way of regeneration. All that we can be sure of is that we must go on with our inner preparation and inner development until the Cosmic sees fit to bring it to a standstill or intimates that sufficient change has taken place. None of us can know when this may occur, nor can anyone tell whether he needs more or less than he has been receiving. Beginning very shortly, I shall have some interesting facts to give you, and we shall discontinue these present discussions of ideas and get to some very wonderful things
Temple Section
ELEVENTH DEGREE
AMORC
NUMBER SIXTY-ONE
The Rosicrucian Order
PAGE THREE
that are contained in our secret manuscripts. Certainly, the work of the Eleventh Degree is carrying out what was started in the Tenth and is fulfilling the wishes and hopes of most of the higher members. I can honestly say here with frankness and with evidence to support what I say that there is not to my knowledge a single member in the present Tenth and Eleventh Degrees who has not volun tarily and enthusiastically expressed his appreciation and his pro found thanks for the higher Degrees. At the same time, he has expressed his joy for having been allowed to enter the Order and continue with it to the present time. If this is the fact, it will be perfect proof that the Rosicrucian teachings do bring wonderful changes in our lives and that there is something truly worthwhile in following the Rosicrucian system day by day and year by year. I judge from the many letters I receive that every one of you is quite well satisfied with the monographs you have been receiv ing, and that you are certainly well satisfied with the benefits that have come to you. Nevertheless, you like to look back over the past six months or one year and see what progress you have made in comparison with your previous status in life. One of our members in this Degree asked me kindly to point out what I had found was the greatest benefit through the regenerative processes of the Tenth and Eleventh Degrees. He said that the benefits in his own life were many— in fact, too many to be stated in a letter. But he wanted to see whether I had had such experiences and whether others had reaped the same benefits. As I thought over his letter and tried to get his point of view, it occurred to me that the proper answer to his question would constitute a lesson in itself and that all of you might enjoy this lesson and profit by it. We have reached a point in our Eleventh Degree processes where we should begin to focus our efforts and concentrate our practices upon certain definite results so that we may be conscious of just what we are doing, and get the utmost benefit from each monograph and each week of time as it passes. OUTSTANDING BEN EFIT
One of the outstanding benefits of the regenerative processes of the Eleventh Degree is the gradual attunement with the Cosmic that is taking place within each one of you. This kind of attunement is not something that is accompanied by any strange manifestations or any peculiar or freakish demonstrations of cosmic power. Undoubtedly, most of you will understand exactly what I mean when I say that attunement between individuals is a growing thing that gradually unfolds or develops and becomes a definite thing without any real manifesta tion of the processes of growth. In other words, not until the attunement has reached a point where it can be applied or used in a definite way will there be any manifestation of what is going on.
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ELEVENTH DEGREE
AMORC
The Rosicrucian Order
NUMBER SIXTY-ONE
PAGE FOUR
For instance, a young man and a young woman who have been attracted to each other and who find each other's company pleasant, and who sense the emotion of love, will gradually develop an attunement through their companionship that is very indefinite in one sense and yet very definite in another. If two such persons "keep company" by enjoying each other's companionship over a period of many weeks or months, going out walking together, riding, swim ming, or attending lectures, or perhaps just sitting and talking to each other by the hour, there will be a gradual blending of their natures and a softening of the qualities or points which are not exactly harmonious, and, in addition to this, there will be built up within each one of them an invisible, unconscious attunement toward the other. As I have said before, it is almost impossible to tell what this attunement is or to tell when it begins or where it ends, and it is not until there is some practical use for this attunement, or some purpose to be served by it, that we become con scious of the fact that such attunement has developed. With the young couple the attunement continues, and perhaps before they are married or long after they are married, there will come a temporary separation when they are far apart from each other for a few days, weeks, or months, and then the attunement that was built up between them, or that exists in each of them, gradually becomes manifest in a longing or in a conscious realization of a part of the inner self being separated. There may also be the manifestation of receiving each other's thoughts or impressions until it becomes quite appar ent to each of them that their hearts and minds and souls are in contact with each other, regardless of time or space. Now, the same thing is true regarding Cosmic Attunement. There is no point in its progress where you can say it has actually begun, nor any point where you could ever say that it was com pleted. The average student who is becoming highly attuned with the Cosmic, and with even the Universal Mind of the Cosmic, is un aware of this attunement until he has some actual need for it. The giving of absent treatments to other persons will call for the use of this attunement, and through the attunement, he is able to send a treatment quickly and efficiently to someone else, but even this does not bring out the actual existence of the attunement in the way he would look for it. He may receive many impressions from others and he may be able to reach up to the Celestial Sanctum or the Universal Mind and get information quickly through intuitive impressions, but even this does not reveal the actual status of his Cosmic Attunement. But there are a few manifestations of this attunement which each one of us can notice and realize, and it is these that I want to call to your attention in the next monograph. Fraternally, YOUR CLASS MASTER
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory.
11 We cannot advance any faster than we evolve, and we cannot evolve any faster than our psychic natures will allow. % Although created equal, we are not born equal. No two of us can progress along the Path in the same manner. Our ultimate place in the scheme of things determines our individual psychic development. 1f Cosmic Attunement has been developing gradually in each of you; as to w hat extent you may not know until such manifestation is actually needed. U Absent healing treatm ents, psychic impressions, contact with the Celestial Sanctum, intuitive impressions from the Universal Mind, are all m anifestations of Cosmic Attunement, when needed.
The Weekly Application Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THEE I GRANT
There are few things in life with which we do not feel some change in our feelings toward them. The foods we eat, the people with whom we work or live, the furniture we use, the weather we experience, and countless other things affect us differently at various times in our lives. It seems there is nothing we do not tire of, to some degree at least. Sameness, or absence of change and variety, is frustrating to us. As vital, living beings, we are sensitive to the motion of life, and if we are denied experiences that involve motion, we sense that denial and are irritated by it. Thus it is incumbent upon us to bring change and variety into life, for our own welfare and the welfare of others. Change your diet occasionally. Sit in a chair other than your favorite now and then. Look forward to rain and cloudy days as an opportunity for less physical pursuits. By thus bringing some change into your life, you will find it more colorful and exciting. You will find it bringing you into a new appreciation of the things that had become commonplace by their sameness.
This m o n o g ra p h is n o t s u b je c t to sa le or p u rch ase by an y o n e . A sale or p u rc h a se m ay m oke th e seller a n d p u rc h a s e r su b je c t to civil liab ility .
This monograph always remains the property of the Supreme Grand Lodge of A. M. O. R. C. It is not purchased by, but loaned to, the receiving member.
Degree 11
Monograph 62
Degree
11
Monograph 62
678
T h e m a tte r contained h erein is officially issued th ro u g h the Su p rem e Council of th e A. M. O. R. C. u nder th e emblem above, which w as re g iste re d in th e U nited S tates P a te n t Office fo r the purpose of p ro te c tin g all th e • p rin ted , engraved, ty p e w ritte n , a nd photographic copies of officially p re scrib ed and c o p yrighted m onographs, d is s e rtatio n s. scientific postu latio n s, philosophical discourses, academ ic stu d ie s, d iag ram s, illu stra tio n s, and c h a rts ” a s authorized by the Im p e ra to r of A. M. O. R . C. (T h e above em blem and nam e of the O rd er a re also reg istered in co u n tries th ro u g h o u t the w orld.) All m a tte rs herein contained a re stric tly confidential to the m em ber receiving, a n d a re im p arted only a s an Incident to m em bership. The ow n ersh ip of. th e legal title , and th e rig h t of possession to this m onograph is and snail rem ain in th e Suprem e G rand L odge of A. M. O. R . C. and it shall be retu rn ed to it upon its request. The co n ten ts herein a re loaned to be used fo r th e sole and exclusive in fo rm atio n of th e receiving m em ber and not otherw ise. Any other u se o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, a n d Is a violation of th e S ta tu te s of th is O rder. A. M. O. R . C. is th e only organization authorized to use th e R eg iste re d nam e a n d sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use of th em to o th e r allied o rg an izations o r m ovem ents.
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V V •I Through Cosmic Attunement that certain channel is opened through which one may accomplish the greatest service for mankind and himself. The more one is qualified to cooperate with the Cosmic, the more important will be the work given to such a one. This simple message of service was given to his followers by Socrates, more than four hundred years before Christ. As by rendering a service to men you come to know those who are willing to serve you in turn, and by showing a favour those who return favours, and by consulting together you know those who are wise, so by serving the gods you may make experience of them, if they are willing to give you advice concerning things concealed from men; you will know that the deity is of such a nature that it sees all things at once and hears all things, and is everywhere present, and that its providential care is over all at once. To me, therefore, it seems that intelligent men will abstain from unholy and unjust and shameful deeds, not only when they are under the eyes of men, but even if they were in solitude, for they would reflect that not one of the things they might do would escape the notice of the gods. -S O C R A T E S , 469(?)-399 B.C.
Temple Section
AMORC
ELEVENTH DEGREE
NUMBER SIXTY-TWO
-T he Rosicrucian Order
PAGE ONE
Beloved Members, Greetings! Undoubtedly, one of the greatest advantages of psychic or Cosmic Attunement is that it makes you so closely associated with the Cosmic that you become one of its channels for the carrying out of its great work. As promised in the last monograph, I want to call attention to certain manifestations of this attunement. In the first place, there is the matter of health, or let us say of life itself. Regardless of what the materialistic scien tists say, life is not just pure mechanics. It is not just a mat ter of breathing and eating, and sleeping a little, and exercising a little. We might invent a machine that would consume food and would breathe in air, and exercise, and move about, but to complete the moving, we would have to supply it with some sort of vital energy like electricity. Man requires this invisible, vital, cos mic energy in order to be alive, and to be conscious of his living. Man's health is simply a degree of his vital living. He may be living poorly or he may be living abundantly. If he is living abundantly with the proper Cosmic Attunement, he will have perfect health. If he is living poorly with little Cosmic Attunement, it does not make any difference how much food he eats, how much air he breathes, or how much exercise he takes, he will not be well and will soon develop various forms of diseases. Perfect health means perfect attunement with the Cosmic. It means a blending of the consciousness of the inner self of the in dividual with the consciousness of the Cosmic Mind. It means that the inner self and the great outer self of the universe are so united, so in harmony, so in attunement, that the character, thoughts, mind power, vitality, and consciousness of the one are blended into the other. ATTUNEMENT ILLUSTRATED
We have many excellent illustrations of this sort of attunement in various material conditions of the physical world. For example, if one piano string or violin string is attuned or toned to another, when one is played the other will vibrate in harmony with it. This is also called "resonance" by scientists. We can have perfect attunement between colors in art. There is a natural attunement between red and green, for instance, so that if you look at one for a long time, and then look at something black or into dark space, you will see the other. They are called complementary colors as there is a definite relationship between them. Any painting that contains a considerable amount of red in different parts of its composition must have some green in it also, in order to make the picture seem balanced, and there must be attunement between the two colors. Every color has its attunement color and its associated and comple mentary color. In many chemicals, certain elements will attune with others or properly blend or unite so as to make a harmo-
Temple Section
AMORC
ELEVENTH DEGREE
NUMBER SIXTY-TWO
The Rosicrucian Order
PAGE TWO
nious result, and when two of them that are out of attunement are put together, there is an entirely different manifestation. But none of these crude things can begin to equal the fine relationship that develops with Cosmic Attunement. The person who is cosmically attuned receives greater and purer health vibrations from the Cosmic. Every hour that such attunement exists the individual is receiving new energy, new vitality, new strength. This may not be easily noticed by you, for your health may be generally good, and you may not feel that you have any more strength or vitality than you ordinarily have, but this Cosmic Attunement with its increased vitality and its increased creative power will make a glorious man ifestation in case of any emergency or any strain, or accident to the body or your health. Only recently, one of the members of this Degree was hurt in a serious accident which had occurred through carelessness. The physicians and doctors at the hospital, and the nurses and everyone else, thought that our frater would be crippled for a long time and might even lose his life, but they were astonished to see how quickly all the wounds healed and how the blood seemed to carry on its curative work with greater strength and vitality than they had ever seen in any other case. The good frater himself finally dis covered that despite all of his injuries he was not as weak as they expected and that his constitutional health and strength were far beyond anything that he had anticipated. Even pain was absent except for a few minutes, and this astonished everyone who was in contact with him. While going about our normal affairs of life, we have no occa sion to be conscious of the reserve strength and the reserve power that may be in our bodies. We cannot be stronger or healthier than is normal, and when we are normal, we have no way of knowing whether or not there is an excess vitality ready for us. It is only when there is a strain, overwork, an accident, or some need for the application of this reserve vitality that we discover whether we have it. I think all of us have been greatly impressed by the fact that the life of Thomas A. Edison was prolonged in his old and worn-out body solely because of the physical reserve, the constitutional strength and vitality, which he had. I do not mean to say that this vitality came to him through Cosmic Attunement, although there are many other incidents in his life which show that he was often in attunement with the Cosmic and received cosmic inspiration. He was a careful man in regard to his eating and his general living. He avoided excesses and strains upon his physical constitution, and in this way he built up a reserve that served him well when the time came for its manifestation. Another benefit of this Cosmic Attunement is the fact that it saves us from making many grave errors in judg ment, and in our actions and thinking. This is another
Temple Section
ELEVENTH DEGREE
AMORC
NUMBER SIXTY-TWO
The Rosicrucian Order
PAGE THREE
subject that I will talk about shortly, but I want to call your attention to the fact that Cosmic Attunement is something that rounds out a person's life so completely and so perfectly that it is almost impossible for anyone to judge as to what is really going on in the human body, and in all of its secret inner functionings, when Cosmic Attunement actually exists. The exercises that you have had in the past, and which you should still be doing--especially the ones that you found were most peaceful and inspiring to you— will continue to build up your Cosmic Attunement and help you to become one with the Universal Creative Forces. T RIA N G LES R EC A LLED
The Rosicrucians should always keep in mind the law of the spiritual and material triangles given in the les sons of the early Degrees. Whenever a manifestation of cosmic power is to occur on the earth plane and demonstrate here on this earth the spirituality of the Cosmic, we must remember that the triangle with the point downward represents such a manifesta tion. The triangle in this position means that all of the cosmic energy, the Cosmic Mind and power, are focalized to one point on the earth, represented by the lower point of the triangle, and at this one point there will be a manifestation of all of the power and intelligence that is in the Cosmic.
Now, it is true that the Cosmic can create or manifest mate rial things on this earth plane very easily. We have seen in some of our Temple experiments that the Cosmic can produce flowers by utilizing the vibratory energy of the earth that is in the room and controlling and forming it through the focusing of cosmic vibra tions. When the Cosmic wants to carry out some of its great plans, however, it does not create a new man and a new woman as instru ments for each occasion. It will focalize its strength and power into the consciousness of some properly qualified individuals here on earth and make them instruments to carry out the good work. In this way thousands of men and women are being inspired daily to do certain things of a beneficial, humanitarian, creative nature. They do these things feeling that they have had a good impulse, and never stop to think that perhaps they are the chosen channels of the Cosmic for such special work. Those who keep themselves attuned with the Cosmic are sure to be the ones to be used here on earth for the special work which the Cosmic desires to do. If you think for a moment of the thousands of plans that the Cosmic may wish to carry out in every city, coun try, or community, each day of the year, you will see that thou sands, if not millions, of persons are being inspired daily with little impulses to do some one thing, and do it just the way the Cosmic wants it done. Very often these persons do only some little simple thing. On the other hand, sometimes there are those who are selected to do a very important and tedious piece of work which requires a long time and
Temple Section
ELEVENTH DEGREE
The Rosicrucian Order
AMORC
NUMBER SIXTY-TWO
PAGE FOUR
much thought and effort for its accomplishment. The more one is qualified and prepared to cooperate with the Cosmic, the more im portant will be the work given. Let us take, for instance, an incident that occurred a few years ago in a small city in California. A woman of leisure with some money at her disposal, and a good heart, being spiritually awakened, suddenly felt the impulse to establish a day nursery in which the little children of mothers who had to work to earn a liv ing for their families could be cared for during the day while the mothers were at work. She made her plans and then talked to one or two other women and got their cooperation. Finally the day nursery was started in a vacant house. This woman seemed constantly to receive inspirations as to what to do and how to add constructive features to her plans until, within a year, the nursery had grown to be an important institution. After three or four years of oper ation, this day nursery was taking care of from fifty to eighty children a day, and the parents were paying only a small sum a day for each child, as a helpful contribution so that they would not feel that they were receiving charity. The children were not only cared for from seven in the morning until six in the evening, but they were fed two or three meals a day with plenty of wholesome food donated by the various wholesale grocery stores, milk depots, and bakeries. They also had free med ical attention and were examined by several trained nurses who volunteered their services. They were entertained each afternoon by volunteer musicians, or young teachers, from a local teachers' college, who were studying to become kindergarten teachers, and a variety of games were sent to the place by toy stores. Clothing of various kinds was also sent by different people in the community. Thus, thirty to fifty women were enabled to go to work each day and earn a living for their families, sometimes because their husbands had been injured and were ill in bed or in hospitals, or because death had taken the breadwinner from the family. These children were being cared for much better than if they were left at home, and yet they were not made to feel that they were recipients of charity. This is a typical example of how the Cosmic uses someone who is qualified for such a thing to carry out its plans and its de sires. The life of Thomas Edison was typical of how the Cosmic will use a certain qualified channel to give us specific and neces sary improvements and conveniences. Great singers and musicians are thus inspired, but we also often find men and women in the most humble walks of life cosmically inspired to do some little or big thing that constitutes a very valued contribution to the uplift of humanity. Fraternally, YOUR CLASS MASTER
Summary of This Monograph
V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. U Cosmic Attunement not only brings us better health, enables us to avoid accidents, illness, and many of the trials and tribulations of life, but it also brings greater happiness through service to others. f The satisfaction of being a cosmic channel for the good of mankind is in itself a rich reward. f The triangle with the point down represents the concentration of all the cosmic power focalized to one point on the earth, the lower or focal point of the triangle is the point of concentrated power. 11 Those who keep themselves attuned with the Cosmic are sure to be those who are being used for the special work of the Cosmic here on earth, be that work great or small. f The continuation of peaceful and inspiring exercises will help build up Cosmic Attunement.
The Weekly Application Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THKE I GRANT
Looking at your body as a vehicle for the expression of your soul personality is always a worthwhile exercise. We too often forget our body, taking it for granted, and only giving it attention when we are in pain. We should treat it as we do a child, as our greatest object of affection. We should look at it as a caretaker looks at his charge, as his greatest responsibility. Cleaning, scrubbing, feeding, watering, and exposure to sunshine and fresh air — all in measured proportion — are essential to its well-being. The better the shape of the body, the more joyful will be the life of the soul personality.
th is m o n o g ra p h it n o t su b je c t to sa le or p u rc h a s e by a n y o n e . A sale or p u rc h a s e m a y m ake th e seller a n d p u rc h a s e r s u b je c t to civil liab ility .
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This monograph always remains the property of the Supreme Grand Lodge of A. M. O. R. C. It is not purchased by, but loaned to, the receiving member.
Degree
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Degree 11
Monograph
Monograph
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63 ^uanrlfnirijJ R E O I S T E R E 0 IN U . S . P A T E N T O F F IC E (A L S O REGISTERED THROUGHOUT T H E WORLD I P R I N T E D I N U . «■ A .
T h e m a tte r co n tain ed herein Is officially issued th ro u g h th e Su p rem e Council of th e A. M. O. R . C. u n d e r the em blem above, w hich w as re g iste re d in th e U nited S ta te s P a te n t Office fo r th e purpose of p ro te c tin g all th e “ p rin ted , en g rav ed , ty p e w ritte n , and photographic co p ifs o f officially prescribed and copyrighted monographs, dis s e rta tio n s. scientific p o stu latio n s, philosophical d iscourses, academ ic s tu d ie s, d ia g ra m s, illu stra tio n s, a n d c h a rts ” a s a u th o riz e d by the Im p e ra to r of A. M. O. R . C. (T h e above em blem and nam e of the Order are also registered In countries throughout the w o rld .) All m a tte rs h erein co n tain ed are s tric tly confidential to the m em ber receiving, a n d a re im p arted only as an incident to m em bership. The ow n ersh ip of, th e local title , a n d the rig h t of possession to this monograph is and snail remain In the Supreme G rand lxidgo of A. M. O. R . C. a n d it shall be re tu rn e d to it upon Its re q u e st. T he co n te n ts herein a re loaned to be used fo r th e sole and exclusive in fo rm atio n of th e receiving m em ber anti n o t o th erw ise. Any other use o r attem pted use does, ipso farto. te rm in a te all rig h ts of the m em ber, and Is a violation of th e S ta tu te s of th is O rder. A. M. O. U. C. is th e only o rg an izatio n a u thorized to use th e R eg ' iste re d nam e a n d sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use of them to other allied o rg a n iz a tio n s o r m ovem ents.
I
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V V <1 The Divine Consciousness which is a part of every individual is a source of divinely true knowledge. This divine knowledge is described by the Spanish mystic of the sixteenth century, Saint John of the Cross, as followsr This divine knowledge concerning God never relates to particular things, because it is conversant with the Highest, and therefore cannot be explained unless when it is extended to some truth less than God, which is capable of being described; but this general knowledge is ineffable. It is only a soul in union with God that is capable of this profound loving knowledge, for it is itself that union. This knowledge consists in a certain contact of the soul with the Divinity, and it is God Himself who is then felt and tasted, though not manifestly and distinctly, as it will be in glory. But this touch of knowledge and sweetness is so strong and so profound that it penetrates into the inmost substance of the soul, and the devil cannot interfere with it, nor produce anything like it —because there is nothing else comparable with it— nor infuse any sweetness or delight which shall at all resemble it. This knowledge savors, in some measure, of the divine essence and of everlasting life, and the devil has no power to simulate anything so great. -S A IN T JO H N OF THE CROSS (Ju an de Yepis), 1542-1591
Temple Section
ELEVENTH DEGREE
AMORC
NUMBER SIXTY-THREE
The Rosicrucian Order
PAGE ONE
Beloved Members, Greetings! When I said in the last monograph that gifted persons have to be more or less qualified, I mean "qualified" in many ways. If the work the Cosmic wants to have done is of an intellectual nature, then a person who is intellectually qualified will be selected— if he or she also has the proper spiritual nature and the proper moral character. If the work pertains to music, the arts, or the sci ences, the persons must be qualified in this way. If the work pertains to manual skills, a person has to be qualified for one or more occupations in this category. And there are other forms of work required by the Cosmic, necessitating the help of persons qualified in a spiritual, psychic, and intellectual sense. Such persons must train themselves through constant Cosmic Attunement, through reading and study, and through inner development until they can be ready to do something that the Cosmic will point out to them from time to time. It may be only the writing of a letter; it may be only an occasional visit to someone; it may be the helping of some organization such as ours, or some church; or it may be to serve in some community wholly through their example of living. SE R V IC E VARIED
Such work may not constitute our great mission in life, for in addition to being a channel for the Cosmic in its special work, we may also have some regular mission in life. I know one man, for instance, a dealer in Oriental rugs, who is unquestionably the chosen person to carry on a perfect Oriental rug business in New York. He is honest and conscientious, has never tried to defraud anyone by the sale of imitation rugs or in ferior rugs (something that is very easily done in the Oriental rug business), and has really helped to educate people in that city as to what an Oriental rug is, and what it is worth in value and price. He is exceedingly successful and is quite an authority to consult, for those who study Oriental rugs.
The satisfaction that comes from being used as a channel by the the Cosmic and in doing great things of various kinds in behalf of humanity, or in behalf of one or two persons, is indeed a rich reward. Therefore, we see that Cosmic Attunement not only brings us better health, and enables us to avoid accidents, illnesses, and many of the trials and tribulations of life, but it also brings us happiness through our ability to serve and do wonderful things that bring happiness to others. This rounds out and makes the life of the mystic a happy and joyous one; his broad viewpoint of life, his deeper understanding of the principles involved, and his constant ability to see into the Cosmic, and reach it for knowledge and help, make his life a glorious one indeed. We must correct a misunderstanding that some Rosicrucians have with regard to becoming a cosmic channel in life. They wrongly interpret this in a strictly fatalis tic sense— in other words, that the Cosmic has mapped out a whole course in life for each of us. Consequently.
Temple Section
ELEVENTH DEGREE
AMORC
NUMBER SIXTY-THREE
The Rosicrucian Order
PAGE TWO
these members assume that they therefore need not exert any initi ative of their own or employ their own faculties in creating a personal mission in life. They further believe they must, rela tively speaking, just course along in life and wait for cosmic directions and impulsions to figuratively put them on the right track. It should be stated here that those who believe this will never be cosmically inspired or used in the manner which this mono graph relates. Only as we begin to use and develop our own natural talents and inclinations do we have them strengthened and become a source for cosmic help and direction. Now I wish to speak to you of the value of meditation and con templation as compared with plain, ordinary concentration. First, let me say that the art of contemplation is not only one of the most mystical of all arts, but it also is one which assisted the great Masters and saints. Nearly every one of the great Masters who has attained a high degree of spiritual develop ment in the past did so through meditation and contemplation on one point, one law, one principle, one divine idea. One universal application of the law is to have the law or principle unfold it self and become a part of yourself. I am going to speak more about meditation and contemplation from now on, because it is the final step for you to take in your own development. A U N IVERSA L CONSCIOUSNESS
One of the several great principles worthy of your contemplation at the present time is that of the existence of a Universal Consciousness. We often read in the newspapers about the power of public opinion. Great statesmen and great psychologists have said that the newspapers and magazines mold public opinion, and that once public opinion decides on certain issues, even the politicians must give in to this great influence, and that no selfish politician, nor anyone in office who has selfish or personal ideas, can long afford to act contrary to public opinion. Now, public opinion is nothing more or less than the universal opinion of the people in one community, one state, or one nation. There is hardly any such thing as a universal public opinion cover ing all countries and all races of people. I cannot think of any one issue, any one law, any one principle of a political or even moral issue that is held as an international standard. Of course, a few basic laws are more or less universal such as the law against murder, but even this is not absolutely universal, for there are many places in the world and many groups of people, perhaps running into millions of individual beings, who have no hesitation in kill ing others and do not even consider it wrong. Certainly, in our moral, ethical, and other standards, there is abso lutely no worldwide or universal opinion. If once the public opinion of the majority of the people of the world
Temple Section
ELEVENTH DEGREE
AMORC
NUMBER SIXTY-THREE
The Rosicrucian Order
PAGE THREE
could be established on some points, we would quickly eliminate the present differences that lead to warfare. When it comes to Universal Consciousness, however, we have a different situation. The Universal Mind or Universal Consciousness is the mass consciousness or Master Mind of all living things. In other words, the Universal Consciousness throughout the whole uni verse is a projection into space of the consciousness of every living thing, every living creature, every living animal. The Uni versal Mind is the total of all of the minds in all living beings. This represents a power that is difficult to estimate, and is prob ably the most potent power in the universe outside of the creative force possessed by God and diffused into space. When we speak of mind, we are not speaking of brain or brain consciousness, or brain tEoughts. Public opinion is based upon the conscious thoughts held in the brains of human beings. Universal Mind is that which is the psychic or subconscious mind of every human being, and, as you know from your previous teachings, the mind consciousness in every human being is not the same as the brain consciousness or brain thoughts. The brain thoughts or brain consciousness of human beings can be greatly different in every human form. There is a lack of agreement or of standardization in connection with the brain thoughts and brain consciousness of human beings, but when it comes to the mind consciousness or the psychic consciousness and mind in each one of us, there is a universal standardization that is remarkable. This is because the psychic consciousness is not of our own creation and is not easily affected by our outer thinking and our outer opinions. It was instilled in us by the Divine Consciousness and is ever a part of the Divine Consciousness, and, therefore, possesses wisdom and knowledge which is divinely true, and which will always remain divinely true within us, regardless of our outer thinking. Contemplation of this Universal Consciousness and Universal Mind offers you an excellent opportunity to become more familiar with it, and to attune yourself with it. There is no way by which I can outline to you the processes for contemplating this Universal Consciousness. You will have to create your own pictures, your own concepts, your own ideas of it. You will have to think of your relationship to it by realizing that this Universal Consciousness is partly in you, and partly in every other living being as well as generally distributed throughout the universe. In other words, it is like the term population of a country. We may say that the pop ulation of the United States~”Ts so many million people, and look upon that figure as a thing that we call the "population" or the "people" of the United States. In this sense the population is a solid thing, a concrete, definite thing of itself. On the other hand, the moment you examine it, you find that it is made up of individuals, and that each individual is part of the population.
Temple Section
ELEVENTH DEGREE
The Rosicrucian Order
AMORC
NUMBER SIXTY-THREE
PAGE FOUR
Your psychic consciousness is part of the Universal Con sciousness, and the Universal Consciousness is composed of the consciousness that is in you and every other human being. Anything that affects the Universal Consciousness is bound to affect each individual, and anything that affects each individual is bound to affect the Universal Consciousness. A law established in the Universal Consciousness affects all human beings in their psychic consciousness, whether they realize it in their outer consciousr^ss or not. On the other hand, anything that affects a large portion of the human beings in their psychic consciousness is bound to have an effect upon the Universal Consciousness. A barrel of apples may be considered as a mass, a concrete thing, but, on the other hand, it is composed of individual apples. Anything that affects the entire barrel— such as being thrown into a river or body of water/ or put into a room of extreme heat, or where there are poisonous gases— will affect every one of the indi vidual apples, and anything that affects a large number of individ ual apples is sure to affect the entire barrel or a large portion of the barrel as a mass. I hope I have given you enough points or hints upon which to base your contemplation this week, and next week I will take up the consideration of how this consciousness is located in the cells of the body so that you will realize the more minute effects of this Universal Consciousness. Fraternally, YOUR CLASS MASTER
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. 51 Contemplation upon the Universal Consciousness, or the Universal Mind, offers an opportunity to attune oneself with it. 51 Meditate upon the fact that this Universal Consciousness is partly in you and partly in every other living being. Consider also that this consciousness is distributed throughout the universe. 51 Anything that affects the Universal Consciousness is bound to affect each individual; therefore, conversely, anything that affects each individual affects the Universal Consciousness. 51 A law established in the Universal Consciousness affects all human beings in their psychic consciousness, although this fact may not be realized by them in their outer consciousness.
The Weekly Application Whatsoever thou resolvest to do, do it quickly. Defer not till the evening uihat the morning may accomplish.—UNTO THEE I GRANT
Life offers a great variety of occupations. We aren’t always happy in the ones we have, and we often spend years of our lives doing things we don’t particularly like to do. This state of affairs can often be corrected if we set our minds to it. If we do not know what we want to do, that is another matter, of course, and that can usually be corrected by simply having a better attitude toward whatever you are doing at present. If you do know what you would like to do, then you should begin taking steps to do that. Few families will object to whatever is necessary to have its members doing what they like doing. The whole family is happier in such a situation, even if financial sacrifice is involved. If the occupation you want needs special training, then start training. If it requires odd hours, then start out that way. If it isn’t close to where you live, move. Whatever it takes, it is essential to you and your family that you are involved in doing what you like doing, even if it is only part time.
This m o n o g ra p h is n o t s u b je c t to sa le or p u rc h a se by an y o n e . A sale or p u rc h a s e m ay m alte th e seller a n d p u rc h a s e r s u b je c t to civil liab ility .
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M onograph 64 R E G IS T E R E D IN U .S . » » T E N T O F F IC E ( A L S O REC 1STEREC T H R O U G H O U T T H E W ORLD ) PR IN T C O IN Lf. 5 . * .
T h e m a tte r c o n tain ed h erein is officially issued th ro u g h th e Su p re m e Council of th e A. M. O. R . C. u n der th e em blem above, which was re g iste re d in th e U nited S ta te s P a te n t Office fo r th e purpose of p ro te c tin g all th e “ p rin ted , en graved, ty p e w ritte n , a nd photographic copies o f officially p rescribed and c o p y rig h te d m onographs, d is se rta tio n s. scientific p o stu latio n s, philosophical discourses, academ ic s tu d ie s, d iag ram s, illu stra tio n s, an d c h a rts " as a u thorized by the Im p e ra to r of A. M. O. R . C. (T h e above em blem and nam e of the O rd e r a re a lso reg istered in c o u n tries th ro u g h o u t the w o rld .) All m a tte rs h erein contained a re s tric tly confidential to th e m em ber receiving, and a re im p arted only as an incident to m em bership. The o w n e rsh ip of. th e legal title , and th e rig h t of possession to th is m o n ograph is and shall rem ain in th e Suprem e G ran d L odge of A. M. O. R . C. a n d it shall be re tu rn e d to it upon its request. The c o n te n ts h erein a re loaned to b e used fo r th e sole a nd exclusive in fo rm atio n of th e receiving m em ber a nd not o th erw ise. Any o th er use o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, and is a violation of th e S ta tu te s of th is O rder. A. M. O. R . C. is th e only o rg an izatio n a u thorized to use th e R eg iste re d nam e and sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use of th em to o th e r allied o rg a n iz a tio n s o r m ovem ents.
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THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V V CJ[ Throughout the Eleventh Degree, the lessons and exercises have stressed the development of the psychic consciousness, describing the great experience and expanding horizons awaiting those who have had awakened within themselves the Divine Consciousness. This Divine Consciousness, according to Gautama Buddha, “will cause man to become”: Respected among his fellows, victorious over discontent and lust; over spiritual danger and dismay; will bestow upon him the ecstasy of contemplation; will enable him to reach with his body, and remain in, those stages of deliverance which are incorporeal and pass beyond phenomena; cause him to become an inheritor of the highest heavens; make him being one to become multiple, being multiple to become one; will endow him with clear and heavenly ear, surpassing that of men; enable him to comprehend by his own heart the hearts of other beings, and of other men, to understand all m inds;. .. give him the power to call to mind his various temporary states in days gone by, . . . in all their details; to see with pure and heavenly vision surpassing that of men, beings as they pass from one state of existence and take form in others; to know and realize emancipation of heart and emancipation of mind. -G A U TA M A BUDDHA, founder o f B uddhism in th e 6 th century B.C.
Temple Section
AMORC
ELEVENTH DEGREE
NUMBER SIXTY-FOUR
The Rosicrucian Order
PAGE ONE
Beloved Members, Greetings! Just at this point in your meditations and contemplations it would be well for you to indulge in an exercise that is very prof itable at this stage of your development. This exercise ought to take ten or fifteen minutes of your time each morning and about the same amount of time each evening, and if you can indulge in it again at noontime it will be very helpful. A NEW-OLD E X E R C IS E
The process is much like the exercise that you had in one of the early Degrees, namely, that of sitting down and concentrating on the consciousness in every part of your body until every part of it is tingling with vital selfconsciousness, so to speak. You should begin at the extremity of your body, with the feet, and come up the legs gradually to the waistline; then begin on the hands and go up the arms to the shoulders; then from the waistline on up to the neck; and finally include the head. Occasionally, perhaps every third or fourth time you indulge in this exercise, you may reverse the process, begin ning with the head and going downward toward the feet. This reversing process merely arouses and stirs up any latent or inac tive elements of cell consciousness that have not been aroused in the other way; but not more than once out of three or four times should the reverse method be used, because it does not prove of value unless the normal method from the feet upward has been used a number of times before the reverse process is used. The idea of this exercise is to concentrate your mind, your will, and all of your new psychic power upon the inner self of each part of your body until each cell becomes highly vitalized. Now, we are not talking of ordinary vitality, but of psychic vitality and that degree of psychic consciousness that is self-conscious or conscious of itself. You will find that your growth, development, and progress of a psychic nature during the past year and a half will make this exercise far more impressive and beneficial to you than it was when you did it some years ago. In other words, now you will have an opportunity of seeing just what increase you have made in psychic power and consciousness. Incidentally, you will realize, too, how normal and healthy your physical self is becoming by the response that the cells of the tissues and of every part of the body give to this exercise. This exercise is a part of the process of rejuvenation and regeneration. You may be sure that it will be quite beneficial, because if there are any weak conditions in any part of the physical body where illness of any kind might be prone to lodge itself, or any weakness of the bloodstream or nerve energy which might yield to any condition of over-
Temple Section
AM0 RC
ELEVENTH DEGREE
NUMBER SIXTY-FOUR
The Rosicrucian Order
PAGE TWO
strain, this exercise will strengthen such weak parts and make them immune to any such condition of illness or of abnormality. I would be glad to have each one of you advise me of any ex ceptional benefit you get from this exercise. Otherwise you need not make a special report. Fraternally, YOUR CLASS MASTER
V A V PAGES FROM THE PAST (In the archives of the Rosicrucian Order are preserved docu ments and records, as well as original publications and copies of records about Rosicrucianism and Rosicrucians. Many of these items are very rare and unavailable anywhere else in the world. A few are duplicates of other existing copies, but still extremely diffi cult to locate. From time to time in our monographs we take the opportunity of presenting illustrations of some of these "Pages from the Past." See next page.) The frontispiece illustrated here is from Michael Maier's Tripus Aureus or Golden Tripod, published at Frankfort, Germany, in 1618. The work is alchemical, being the selected writings of the Benedictine monk, Basil Valentin; the Englishman, Thomas Norton; and Abbot Cremer. These three worthies, the "legs" of Maier's tripod, are depicted in conference. The abbot holds the crozier; the monk wears a monastic habit, and Norton is in civilian dress. Also represented is an alchemist's assistant, who is shown tending an alchemical furnace.
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The Weekly Application Whatsoever thou retolvest to do. do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THEE I GRANT
In addition to the ten- or fifteen-minute exercise to be used in the morning and at night, try the same exercise for a period of one minute sometime during the day. You do not have to sit and time this, of course, but set aside approximately one minute. The longer period suggested in earlier monographs is to give you time to get your concentration and attention in gear, as it were. This is often at the heart of any problem we have with exercises: getting into a frame of mind where our whole attention is on the task at hand. It isn’t that psychic rejuvenation requires time at all. It could be almost instantaneous, if our ability to concentrate were instantaneous. As advanced students, after a few of the longer time periods for warm-ups, you should be able to get to a point of complete concentration more easily. Then you merely have to “sweep” your body, from toe to head, several times in succession, and you should find that completely exhilarating. Furthermore, it will be an exercise you will be more likely to continue since it is of short duration.
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory. f It is suggested this week that you review an exercise given in the early Degrees. The idea of this exercise is to concentrate your mind, your will, and all of your psychic power upon the inner self of each part of your body until each cell becomes highly vitalized, beginning with the feet and continuing until the head is reached. The reverse process, beginning with the head, is to be used not more than once to every three or four times the other exercise is performed. 1f Analyze and meditate upon your psychic growth, and your ability to concentrate as compared with your efforts of a year and a half ago.
THE INSTITUTION BEHIND THE R O SIC R U C IA N O R G A N IZA TIO N San Jose, California, U. S. A. Rosicrucian Park
"C onsecrated to truth and dedicated to every Rosicrucian" This m o n o g ra p h is n o t s u b je c t to sa le o r p u rch ase by an y o n e . A sale or p u rc h a s e m a y m oke th e seller a n d p u rc h a s e r su b je c t to civil liab ility .
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V
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C| Now more than ever before, man is realizing the necessity for peace and contentment: That peace and contentment which alone can come from Cosmic Attunement; that peace and contentment to which Jesus and the great Masters of all times referred as being the most sublime of the spiritual attainm ents. One of these great messages of wisdom is given to us in the following selection from the Hindu “Vana Parva” of the Mahabharata: The wise are always contented and the foolish always discontented. There is no end to discontent, and contentment is the highest happiness. People who have reached the perfect way, do not grieve, they are always conscious of the final destiny of all creatures. One must not give way to discontent, for it is like a virulent poison. It kills persons of undeveloped intelligence, just as a child is killed by an enraged snake. That man has no manliness whose energies have left him, and who is over-powered with perplexity when an occasion for the exercise of vigour presents itself. Our actions are surely followed by their consequences. Whoever merely gives him self up to passive indifference (to worldly affairs) accomplishes no good. Instead of murmuring one must try to find out the way by which he can secure exemption from (spiritual) misery; and the means of salvation found, he must then free him self from sensuality. The man who has attained a high state of spiritual knowledge is always conscious of the great deficiency (instability) of all matter. Such a person keeping in view the final doom, (of all), never grieves. -M A H A BH A R A TA
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ELEVENTH DEGREE
NUMBER SIXTY-FIVE
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Beloved Members, Greetings! The reports coming to me from members of this Degree indicate not only a very enthusiastic interest in the monographs, but also a keen interest in what is taking place as a result of these studies. In trying to discover in the letters I have received what might be called the consensus of opinion, or universal comment, I find that the majority agree that a great sense of peace and con tentment has come into their lives and that the fear of the future, or the fear of what the future may hold for them, is never given any consideration and does not even seem to make an impression at any time. It is said of Jesus the Christ that he was the great Prince of Peace. If we attempt to find the golden threads throughout his teachings that are stronger or greater than any others, we find two that are perhaps the most important, and these we would label Peace and Love. Surely Jesus did determine that what the world needed, and what the individual needed above everything else, was peace. A secondary, or shall we say an important, condition necessary for this great peace of mind and heart and soul was that of universal love. Jesus did not concern himself very greatly about the prob lems that existed between the tribes and nations of people, and when he spoke of "peace" he did not have in mind primarily the unrest, or even the warfare, that existed between the nations. He was speaking more of the unrest in the individual. PROBLEM OF P E A C E
I do not believe it is necessary for me to say to you that, if the soul personality of the individual is at peace and understands the principle of universal love, there will be peace between groups of peoples and nations of peo ples. To attempt to establish peace between nations without estab lishing peace between the individuals and their contact with the world is impossible. If you will think for a moment you will see how futile it is for our statesmen and diplomats of today to attempt to regulate the unrest throughout the world and establish universal peace in its larger form without making any attempt to bring peace and love into the hearts and consciousness of the individuals who compose these nations. Such method is an attempt to attack the problem, or solve the problem, by beginning at the wrong end, for, after all, the warfare between nations is only an outer manifestation of that which is going on within the individual — and you cannot curb or control the outer manifestation as long as it exists inwardly. We see, therefore, that whereas the great Masters preceding Jesus came to the world with messages of wisdom, illumination, and transcendental mystical comprehension, Jesus came with a message of Peace and Love— and that he considered these far more important. Jesus had the advantage not only of evolution through all preceding incarnations wherein and whereby he had learned of the fundamental problems surrounding man's
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existence, but he also had in his earthly studies in his last incarnation the opportunity to analyze the teachings and ideals of his predecessors and to see wherein they met some of the problems but without striking at the very root of the universal problem. If he, therefore, came to the conclusion that the greatest need of the human soul and mind was that of peace and love we may well feel that it is, after the ultimate analysis, the greatest blessing that can come into the life of the individual. When we speak of peace within the human breast we mean more than a mere freedom from worry or concern regarding the present or the future, for it must include the whole of our existence. It must include the past as well as the present and the future. In order that this may be so, our contentment and sense of peace must be based upon an understanding of our life from the very hour of birth in this incarnation, and it must include an understanding of what we were, or what we probably passed through in previous incar nations. The sense of real peace must bring us sublime contentment through an understanding of our place in the universe, our rela tionship to God and man, and our contact with all of the earthly as well as spiritual conditions. In order that such understanding may bring us peace and contentment our understanding must not only be complete and well-rounded and profound in its broad aspect, but it also must be free from the fears, the doubts, and the misconcep tions that govern the average being. If we look at the other side of the picture we will quickly see what the positive attitude of peace is as compared with the negative attitude. Those who have an unrest within are those who are essentially fearful of the future. The average human being looks upon the past as something that is entirely gone, or as a ghost hidden in a closet which may or may not ever come to life. The average human tries to look upon his past as something that is fairly well buried in oblivion, but should it arise to confront him at any time in the future he will try to meet it by the superior knowledge and the superior conduct of his life which he has expe rienced in more recent times. He feels, therefore, that the past is not a really serious problem unless something unexpected should happen, and it is this fear of the unexpected in relation to the past as well as the future that keeps many human hearts at contin uous unrest. What if the sins of the future should demand adjust ment or compensation? That thought undoubtedly instills more fear in the hearts and minds of human beings than any other. Even the criminal, and the one who is not given to spiritual speculation, fears the unknown element of an unknown law that may demand compen sation for past and present sins. Adding to this the doubt as to what the future may hold and what the ultimate goal of his exist ence may be, we see that fear is the element which keeps peace from being a positive, dominating factor in the lives of those who do not understand the universal laws and the law of universal love.
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Therefore, the man or woman who is developing a sense of peace and contentment is one who is rising above the misconceptions, the doubts, and the fears that have enslaved man through all ages. Early in our youth we were taught in the classroom that it is the fearless men and the fearless women who can rise to the greatest heights. We were taught the value of bravery. Undoubtedly fear is the greatest stumbling block in the lives of children and adults, and it is most certainly that which prevents the daring exploration of the unknown— and it is the unknown which makes man a coward and holds him from reaching the heights that he may reach. Peace and contentment bring as a natural result a sense of fearlessness and bravery. The mystic who has attained a sense of peace and love, and feels absolute contentment regarding the pres ent and the future, is one who is ready to extend and expand his consciousness and enlarge the world in which he lives. He is ready to meet all of its revelations, all of its manifestations, and to rise above those which are undesirable and enjoy to the fullest those which are harmonious. R EV ER SED FORMULA
And therein lies another important key to the value of peace and contentment. This attitude of contentment brings to the individual the greater blessings of life, for it attunes him with the peace that reigns throughout the world in the Cosmic. It brings him joys and pleasures, thrills and ecstasies that the fearful one who is in a state of unrest never experiences. The Buddhists thought that this great state of peace could be attained only by a degree of suspension of earthly con sciousness which they called Nirvana. They found that those who had attained the greatest or highest degree of universal peace and contentment within their breasts were generally unconscious of the evil and sins, of the warfare and strife, that surrounded them. This led to the conclusion that if one could shut out the objective world, the corruptible— and live in the incorruptible, then peace would be attained and perfect contentment of life be made manifest. We now know that this formula is reversed, and that before the shutting out from our consciousness of the strife in the world can take place we must first attain peace and contentment, and that we cannot begin by establishing contentment and peace as a steppingstone to a separation from the strife of the world. Therefore, when our members in this Degree say that they are finding the greatest manifestation of their development in the form of peace and contentment, they are frankly admitting that they are entering into what Jesus and the great Masters of all times admit ted was the most sublime of the spiritual attainments. In fact there is nothing greater, nothing more wonderful or important to be attained by the adept or by the Master. Everything else begins at this point, everything else radiates from or is attracted to the point of peace and contentment. Could the attainment of wealth bring any greater peace or contentment than that which the poor man or the man in
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medium circumstances experiences if it is sublime peace and con tentment? Could the attainment of health, or the luxuries of life, or a high position in the material world, or fame, or honor bring any greater reward or greater blessing to the soul, the heart, and the mind of the individual than absolute peace and contentment? We know that the acquirement of earthly assets does not eliminate the worry and strife that prevent inner peace, but generally adds to the worries and makes peace and contentment less possible. It is the man or woman who can rest in peace and contentment who is able to attract to himself or herself those necessities of life, those rich blessings that will be compatible with the peace and content ment within and not disturb this profound peace. In the last exercise given to you, the purpose of the concen tration upon the consciousness and the awakening and activating of the Divine Mind in all of the cells and parts of the body was for the development of a greater harmony within, and this leads to greater peace and rest. For this reason I advise that the exercise be continued until I suggest to you another one in the near future. In the meantime, the thoughts given in this talk on peace and con tentment should be meditated upon several times each day in order that the objective mind may be trained to sense what the inner spiritual consciousness senses. I may state to you now that you are on the borderline of taking a step into the next plane of con sciousness. Nothing has been said to you in any of the previous Degrees of monographs about the different grades of Cosmic Con sciousness. This has been reserved for this Degree and we are now about to enter into a discussion of these grades and a system of exercises for the development of the change to these grades. The great Masters of the Cosmic contact us and work through us according to our various grades of Cosmic Consciousness, and those who are in the first grade or first plane of that system of devel opment begin their journey through the various planes by starting with a sense of peace and contentment. There are several planes of Cosmic Consciousness. These have nothing to do with any planes of future existence so often referred to in pseudo-metaphysical writ ings. I mean by that that when we speak of planes of consciousness we do not mean the planes of future existence that are commonly described in the misleading books published by those who know very little of what they write about. It is true, however, that a plane of Cosmic Consciousness in this earthly life has its relative plane in the future state. A person who passes through transition here on Earth while in the first, second, or third plane of Cosmic Consciousness will dwell in that same plane of Cosmic Consciousness in the hereafter until reincarnation occurs. If transition should occur while the adept is dwelling in the fifth plane of Cosmic Consciousness here on Earth he will continue to be in that fifth plane of Cosmic Consciousness after transition and will not change that plane until in his next incarnation he develops to the next plane.
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You will see that this is a quite different idea from that which is promulgated by those who do not understand the law and who have misinterpreted the very brief and mystical statements that have been made in a few semipublic writings of the great Masters regarding these planes. The great Masters tried to refer to these planes of consciousness or planes of transcendental existence with out revealing to the uninitiated or unworthy the real facts. These veiled and guarded statements have been misinterpreted by those who were not qualified to understand them and assumed that in the future existence of man or in his future spiritual existence there were various planes of consciousness through which he passed be tween incarnations. They believed that at transition man went into the first plane of consciousness and then gradually passed to the second and then to the third, and so forth, until he had reached the highest of these planes and then was either ready for incarna tion again or for some reason remained in the highest of these planes as a master worker in the Cosmic. That is entirely erro neous and without any foundation in the universal scheme of things. EVOLUTION M EANS T E S T S
There is no reason for man to make any greater or more rapid progress through the planes of Cosmic Consciousness while in the spiritual realm than he would make here on the earth plane. Furthermore, it is impossible to evolve through these planes of consciousness while living a purely spiritual existence, for the process of evolution requires tests and trials which can be experienced only here on the earth plane. We see, therefore, that whatever progress man makes in the various planes of Cosmic Consciousness must be made here on Earth while in earthly incarnation, and that the period he spends Tn spiritual existence is a temporary suspension of progress in these planes during which he enjoys the rich rewards of the plane that he had attained at the time of his transition. He must come back to Earth again to rise to the next higher plane of Cosmic Conscious ness. This, you see, answers the question as to why we reincarnate and what is the purpose of successive lives and cosmic evolution. We have not been able to answer this question in the past to the fullest extent, for it would open the doorway to a discussion of these planes of consciousness and that is what we have wanted to avoid. We did not want our statements to be misunderstood and looked upon as referring to the several planes of existence in the future which the untrained and unknowing writers of today refer to so frequently. May I suggest, therefore, the great value, the great benefit of contemplation and meditation upon the fact that you are now about to enjoy the benefits of the first plane of Cosmic Conscious ness. It may be that some of you have already attained this plane and perhaps higher planes of Cosmic Consciousness in a previous incarnation. If that is so, you will soon pass out of this first plane and into the second and third, and reach up to the point or to the plane attained by you in your last incarnation and then will begin to reach to the next
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plane. Later on in this Degree you will learn how you may deter mine what plane of consciousness you have reached and what you may do to reach the next higher plane before your transition occurs. But for the moment, or rather for the present time, we will con sider that each one of you has just reached the first plane of Cosmic Consciousness. Contemplation upon this, thinking of its significance, and of the scheme of the various planes, will open up marvels of pictures and of impressions to your psychic con sciousness. It will help you to understand many of the great mys teries of life. In my next lesson with you, I will tell you more about the progressions through these planes that you may have expe rienced in the past and will experience in the future. Fraternally, YOUR CLASS MASTER
The Weekly Application Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THEE I GRANT
Aspiring to mastership involves acting like a master. We can study for years, do various exercises to enhance our physical and psychic prowess, and still not feel like m asters. Being a master simply requires acting like a master, whether or not your physical or psychic conditions are up to par. Once you start acting like a master, however, these conditions will soon improve as well. Masters before us have given us the example, so we do not have to look far to see what we should do to act like a master. For this week, take humility. Be humble. Be conscious of being humble. Do not let pride get in your way. Take a back seat to someone close to you. Let them have their say. Let them have their way for a moment. Acknowledge that they may be right. Try not to mold them to your way; let yourself be molded, for a change, to their way. These are acts of humility.
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory.
f In his teachings, Jesus stressed Peace and Love; the preceding Avatars brought messages of transcendental mystical comprehension. f If the soul personality of the individual is at peace and understands the principle of universal love, there will be peace between groups of peoples and nations. 51 The mystic who feels absolute contentment, regarding the present and the future, is one who is ready to expand his consciousness and enlarge the world in which he lives. 1f Contentment brings greater blessings to the individual and attunes him with the peace that reigns in the cosmic realm. 11 Man does not progress more rapidly through the planes of Cosmic Consciousness while in the spiritual realm; he remains on the plane that he had attained on Earth. We have to reincarnate in order to rise to the next higher plane of Cosmic Consciousness. 11 The process of evolution requires trials which can be experienced only on the earth plane.
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This monograph always remains the property of the Supreme Grand Lodge of A. M. O. R. C. It is not purchased by, but loaned to, the receiving member.
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion ^ V
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*J In the Avesta, the Bible of Zarathushtra, the Iranian sage of the sixth century B.C., is presented the idea of God’s attributes as His messengers sent to the human soul to ennoble and redeem, and of the rewards of Heaven and punishments of Hell as from within. The following excerpt from this great writing illustrates the planes of consciousness of the soul: I was lovely and thou madest me lovelier still; I was fair and thou madest me yet fairer; I was desirable and thou madest me still more desirable through this good thought, through this good speech, through this good deed of thine. The first step that the soul of the faithful man made, placed him in the Good-Thought Paradise; the second step placed him in the Good-Word Paradise; the third step placed him in the Good-Deed Paradise; the fourth step that the soul of the faithful man made placed him among the eternal Lights. —ZARATHUSHTRA (Zoroaster), Sixth century B.C.(?)
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Beloved Members, Greetings! Continuing our discussion about the various planes of Cosmic Consciousness, I think it is well to say a few more words about some of the mistaken ideas connected with this subject before proceeding to outline the doctrine of the planes in its complete ness. Naturally, the outline of the doctrine does not include any of the negative points regarding misconceptions of it, as it is not presumed that such misconceptions actually exist. In fact, in very few of the countries where mystical teachings are highly evolved do we find such misconceptions of the occult principles as we do in the Western world. The reason for this is not that the Western people are less developed, but that in the Western world we have a big army of misinformed teachers who have rushed into print with books or magazine articles, or have gone into lecturing without being properly qualified, and who are anxious to present their in dividual theories and opinions rather than any fundamental truths that they may have learned. In the Eastern lands such teachers would more likely be ignored and have no following, but in the Western world these teachers have a large following. It is because of this situation that there is so much misconception. PLA N ES OF P R O G R E SS
As intimated previously, one of the great misconceptions was that persons in the Western world who had heard of this subject of planes of Cosmic Conscious ness thought that it referred to progressive planes, or planes of progressive existence for the soul after transition. Hence, we have a number of teachers of the false doctrine that after transi tion the soul personality progresses through a number of such planes before incarnating again.
Now, I stated in the previous monograph that after transition the soul personality does not rise any further than the plane in which the psychic self was functioning here on Earth at the time of transition. Unquestionably the soul personality has an opportunity during any incarnation to develop to a greater degree on whatever plane it happens to be, but it does not go beyond that plane after transition. To make plain what I mean, let us say that one of our present high Degree members who has developed well and reached the fourth plane of Cosmic Consciousness, or is just in the beginning of the fourth plane of Cosmic Consciousness, passes through transition. That person would continue to stay in the fourth plane of Cosmic Consciousness throughout the entire period of Cosmic existence awaiting rebirth. Let us say that that person who passed through tran sition was forty years of age. The chances are that if the person had continued here on Earth, and continued to
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study and evolve and develop, that by the forty-third or fortyfifth birthday he would have reached the next plane of Cosmic Con sciousness or the fifth plane. However, transition occurred and the soul personality passed into the Cosmic plane during the begin ning of its existence in the fourth plane. The soul personality remaining in the Cosmic perhaps seventy-five or a hundred years would remain in that fourth plane all of that time, but upon re birth or reincarnation it would soon enter the fifth plane and would begin its earthly studies and development in that plane of consciousness. Now, if this person lived another fifty years on Earth, in that time the soul might pass from the fifth to the sixth or the seventh plane of Cosmic Consciousness, according to how consis tently and how thoroughly the person carried on the studies and did everything possible to advance his development. Then might come transition again and it would hold this person in the sixth or sev enth plane for another long period awaiting rebirth. I am sure that you grasp the idea now and understand that be tween transition and rebirth there is no advancement from one plane to another but merely a long period of waiting until experience and development begin again in another incarnation. The experience that is gained through many incarnations explains why some persons are born with such high development that even as children we can look into their eyes and note their expressions and see what is called an "old soul." Those who have made no progress at all here on Earth into the Cosmic planes of consciousness are living in what are called the "sub-planes" of Cosmic Consciousness. In other words, they are in those planes that are below the first true Cosmic plane. They have occasional psychic experiences and occasional demonstrations of intuition, or possibly only a few such experiences in their whole lives, and they have not awakened or quickened the Cosmic Con sciousness within them whatsoever. On the other hand, there are many who are born in the first or second planes of Cosmic Con sciousness, having attained this much during their experiences covering ten or fifteen periods of previous reincarnations; that is, through many incarnations they have gradually and slowly picked up a little development without consciously making any effort to do so. In this way dozens of incarnation periods are necessary, for dozens of existences here on Earth are required for such persons to get into even the first plane of Cosmic Consciousness. Otherwise they remain in the sub-planes of which we know very little because the division between them is very indefinite. Once, how ever, a person has consciously and intelligently proceeded to enter the Cosmic planes through a definite line of study and a system of procedure such as our organization offers to its members, or other organizations offer in the
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lower degrees of study, the students make rapid progress through the first or second planes of Cosmic Consciousness and may go through these planes in one incarnation. In fact, the very profound student, such as those who have lived in monasteries or in some school devoted to spiritual and psychic development, may pass through the first three planes of Cosmic Consciousness in one earthly existence or within a span of fifty or seventy-five years. But beyond that it is very doubtful whether more than a few highly evolved or especially selected persons ever pass through two planes or three planes of Cosmic Con sciousness in one earthly period. In other words, as you advance up the scale of Cosmic planes it is not possible to cover three planes in one earthly existence and then four or five in the next and then six or seven in another, and so forth, until a person is rapidly passing through them because of high development. The fact of the matter is that the higher the development the slower the progress through the higher planes, until the point comes where one whole long earthly existence is necessary to get through a single plane of development. YOUR PLAN E OF ATTAINMENT
1 know precisely what questions have arisen in the minds of each one of you, for I can remember how these questions came to my mind when I first studied this subject. I know that each one of you would like to know in what plane of Cosmic Consciousness you are dwelling at the present time or what plane you have attained through your develop ment. I would like to be able to answer that question right now but I cannot; and I do not want you to think that I am promising that I will answer this some time later on. Someday I may be able to tell each of you what plane you are now in and how you attained some of the planes in the past, but I can make no promises at this time. And I want to assure you that I know of no methods outside of the Rosicrucian work that can give you this information or help you in solving this problem. In other words, if through your Rosi crucian studies and experiments you do not get this important ques tion answered, you need not expect to have it answered in any other way. A few persons of the Orient have attempted to obtain this in formation through a study of their horoscopes (attempting to have horoscopes made of their past incarnations) but this did not prove to be of any help and I am sure that none of you will waste your time and money in having astrology attempt to work out this solu tion for you.
Of course, there is the possibility of one of the great Masters coming in contact with you during one of your experiences and telling you, or indicating to you with a symbol or sign, just what plane of Cosmic Con sciousness you are dwelling in at the present time. Such information would be the most dependable, but you cannot
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do more than humbly plead occasionally for such information and there is no way you can demand it or concentrate for it or hope to extract it out of the Cosmic, for if it is given to you at all it will be given by one of these Masters as a special favor and given for some good reason. Now this is all that I am going to tell you this week for I want you to meditate upon it and contemplate the magnificent scheme of things which makes possible these stages of Cosmic existence or planes of Cosmic contact. In my next talk with you I will tell you some more about them and gradually help you to utilize your experi ence in rising to the next plane. Fraternally, YOUR CLASS MASTER
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory.
1f The soul personality does not rise to a higher plane of consciousness above the earthly plane upon which it last functioned, but it does have an opportunity during any incarnation to develop to a greater degree on w hatever plane it happens to be. 1f “Old souls” are those persons who at birth have already attained a highly developed consciousness. ^ Those who have made no progress here on Earth into the planes of Cosmic Consciousness are living in “sub-planes.” H No outside organization or system can tell you w hat is your plane of Cosmic Consciousness. Contact with one of the great Masters may reveal this information. H Contemplate and meditate upon the great scheme of things which makes possible the various stages of Cosmic existence.
The Weekly Application Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THEE I GRANT
A second act of mastership to be exercised this week is kindness. Love others as you love yourself. Return harshness with softness. Return anger with understanding. Be to others as you would have them be to you. Think deeply on this. Visualize yourself in this role, and then act upon it.
Ihis m o n o g ra p h is n o t s u b je c t to sale o r p u rc h a s e by a n y o n e . A sale or p u rc h a s e m ay malte th e seller a n d p u rc h a s e r su b je c t to civil liab ility .
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MASTER MONOGRAPH ILLUMINATI SECTION
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T h e m a tte r co n tain ed herein is officially Issued th ro u g h th e Su p rem e Council of th e A. M. O. R. C. u n d e r th e em blem above, which w as re g iste re d in th e U nited S tates P a te n t Office for th e purpose of p ro te c tin g all th e “ p rin ted , en g rav ed, ty p e w ritte n , and photographic copies of officially prescribed and copyrighted monographs, d is s e rta tio n s . scientific p o stu la tio n s, philosophical discourse*, academ ic s tu d ie s, d ia g ra m s, illu stra tio n s, and c h a r ts ” a s au th o rized by the Im p e ra to r of A. M. O. R. C. (T h e above em blem a nd nam e of the O rd e r a re also reg istered in co u n tries th ro u g h o u t th e w o rld .) All m a tte rs h erein co ntained a re s tric tly confidenilnl to th e m em ber receiving, a n d a re im p arted only us an incident to m em bership. The o w n e rsh ip of, th e legal title , and the rig h t of possession to th is m on o g rap h is and sn ail rem ain In th e Suprem e G rand L odge of A. M. O. R. C. an d it shall be re tu rn e d to it upon its reu u est. T he c o n te n ts herein a re loaned to be used fo r th e sole and exclusive In fo rm atio n of th e receiving m em b er and not o th erw ise. Any o th er use o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the member, and is a violation o f th e Statutes of th is O rder. A. M. O. R . C. >s th e only o rg an izatio n au th o rized to use th e R eg iste re d nam e and sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use of them to o th e r allied o rg an izatio n s o r m ovem ents.
I
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V
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<| The evolutionary steps of spiritual evolution of man are gradual and progressive. According to the great Neapolitan philosopher and Dominican Monk of the sixteenth century, Giordano Bruno, all things appear but as images of the ultimate reality, one truth, one goodness which penetrates and governs all things, from which all things emanate and to which all things must consequently return. The following excerpt from his writings gives his conception of the universe: It is not reasonable to believe that any part of the world is without a soul life, sensation, and organic structure. From this infinite All, full of beauty and splendor, from the vast worlds which circle above us, to the sparkling dust of stars beyond, the conclusion is drawn that there are an infinity of creatures, a vast multitude, which, each in its degree, mirrors forth the splendor, wisdom, and excellence of the divine beauty. The heavens are a picture, a book, a mirror, wherein man can behold and read the form and the laws of supreme goodness, the plan and total of perfection. From this spirit, which is One, all being flows; there is one truth and one goodness penetrating and governing all things. We are surrounded by eternity and by the uniting of love. There is but one centre from which all species issue, as rays from a sun, and to which all species return. There is but one celestial expanse, where the stars choir forth unbroken harmony. From this spirit, which is called the Life of the Universe, proceeds the life and soul of everything which has soul and life, the which life, however, 1 understand to be immortal, as well in bodies as in their souls, there being no other death than division and congregation. -G IO R D A N O BRUNO, 1548(?)-1600
Temple Section
ELEVENTH DEGREE
A MO RC
NUMBER SIXTY-SEVEN
The Rosicrucian Order
PAGE ONE
Beloved Members, Greetings 1 Having covered some of the negative points of the doctrine of cosmic planes I think it is well now that we proceed to examine the positive features of the doctrine. I have been telling you what the doctrine is and is not, and now it is time to emphasize some points that will undoubtedly interest you deeply and open the way to a vast amount of interesting meditation, and probably explain many interesting experiences you have had in the past. EVOLUTION N EC ESSA RY
So much has been said in the material sciences regarding evolution that the very use of the word seems to arouse in the mind of the average person the thought of the physical evolution of the body. Even as a young man I could not see why the thinking mind of any person objected to the idea that the physical body of man had evolved. Taking the argument of the most orthodox and fundamental of religious persons, that God created man in His own image and therefore created him as a perfect being and never created him as a lower species of animal, such as monkey or ape, even such argument would not do away with the idea that the physical body of man could improve through evolution. Some persons might argue that not all automobiles evolved from the primitive horseless carriage, that only the present electric type of automobile evolved from the first horseless carriage (which was an ordinary carriage equipped with an electric battery and an elec tric motor to make it move). Such persons would say that the real automobile of today never passed through evolution from a lower stage of vehicle to begin its career as an automobile. That is essentially true, for some of the present-day automobiles did not come into existence until after much evolutionary work had taken place; therefore, they started their careers as full-fledged auto mobiles and never passed through the transition stages of gradually changing from a horse-drawn buggy with high wooden wheels to the present type of vehicle. However, that does not mean that these modern cars, starting out as full-fledged automobiles, have not passed through some stage of evolution or improvement. They are passing through evolutionary changes and will continue to do so as long as they exist. In the same way we may look upon the creation of man. Whether or not man's physical body ever ascended from the lower types of physical bodies is of no interest to us. We may accept the JudeoChristian story that God created man in His own image after He had created all other animals, and we may accept the statement that God looked upon what He had created, was satisfied with it, called it man and considered it a creature after His own image. Accepting this as truth does not close the door against the possibility of evolutionary changes taking place after God had created man. There are two forms of evolution that might have taken place. First, man may need improving and need slight changes and modifications to make him more and more
Temple Section
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NUMBER SIXTY-SEVEN
The Rosicrucian Order
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qualified to carry on his individual mission in life. Second, man by his own wilful acts, by injuring and defiling his physical body throughout the ages, may have brought a form of modification and change into his physical existence which would be evolutionary also. There might be even a third form of evolution: a process whereby man is trying to overcome and slowly correct the many changes that he has forced into his physical body by the things he has done. If you don't believe that man has wilfully changed his phys ical body by his own stupid acts, all you need to do is study the feet of man and see what man has done to himself by the wearing of shoes. Wherever people have lived barefooted or with light and comfortable sandals upon their feet, we find better feet with a better use of the feet than in those countries where man has adopted tight-fitting shoes. We see what women have done to their feet as compared to men by wearing even tighter shoes. Women have gradually learned how they have been affecting their physical, in ternal organs by the use of high heels or wrongly-shaped shoes. After becoming aware that their unnatural posture was bringing about a very serious evolutionary change of their internal organs, they gradually adopted more rational footwear. By studying the general styles of clothing that men have worn we see much evidence of an evolutionary change taking place in man's physical make-up, and women have finally become convinced that they would feel healthier and assist the normal functioning of abdominal organs by abandoning tight corsets. While it may be true that the abandonment of corsets came about through a change of fashions rather than a change in the understanding of physical body and health, nevertheless, the aftermath of the change for the sake of style has proved to the average woman that she is in better physical and mental condition by not wearing such tight articles of dress. The same thing might be said about men's final abandonment of the stiff and hard derby hat. It has been pointed out that the wearing of the tight hatband around the head was not only producing scalp diseases, loss of hair, and baldness, but was also producing mental fatigue, brain trouble, and blood trouble through the pres sure of the hatband upon important nerves and arteries. Our general way of living, aside from dressing, and our in dulgence in various methods of eliminating hard physical work and exercise and giving ourselves more comfort and luxurious ease have also contributed to man's evolution during the past ten centuries. Today the physical body of man is not as it was created, but a result of man's forced changes and our continued attempt to over come these changes and to maintain a certain progressive standard. The mystic, however, says that even if man had not adopted any peculiar habits or customs that would have affected his physical body, if he had done nothing that would affect the evolution of his body, he would have
Temple Section
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NUMBER SIXTY-SEVEN
The Rosicrucian Order
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gradually evolved to a higher state and to a different state of consciousness and physical appearance, in order to keep in harmony with the evolution that is taking place throughout the rest of the Cosmic. The mystic says that the purpose of man was not to have a physical being that would seem perfect and leave that as an eternal standard for all time and to have all men in the future created precisely as was the original man. The mystic shows that the purpose of man's being on Earth at all is to evolve to a higher and higher state of existence, and that all of his trials and triblations, all of his experiences on Earth are for the purpose of furthering his evolution mentally, physically, and spiritually. The mystic says that if man were not to evolve, then there never would have been any reason for being here on the Earth. Now if physical evolution is of any importance at all to the successful and happy existence of man, certainly some evolution of his consciousness would be even more important. In order that man might evolve in his consciousness and reach higher and higher in his harmonic relationship with the Cosmic there had to be planned some way of providing for evolutionary, progressive steps of cosmic relationship. The planes of Cosmic Consciousness were conceived and put into use as a necessity for this idea of steps in evolu tion. It is easy to look around us at the various types of indi viduals we meet occasionally or casually in our neighborhood and recognize those who have reached some height of splendor and glory in their character and their inner selves, and those who are still thought of only in connection with crime or some sordid affairs of life. EVOLUTION INDIVIDUAL
Man's evolution, therefore, in a psychic or spiritual sense, has been gradual and progressive. Man could not evolve collectively as a mass but only as an individ ual. It would be impossible to take a thousand people of one nation or of one period of time and evolve them equally and satis factorily. Such mass evolution would lead to no benefit for the individual and would not permit the individual to reach great heights as a result of his personal efforts. By eliminating the rewards of personal effort, personal sacrifice, personal achieve ment, and personal worthiness, mankind would be thrown back again into a mass classification. There must be leaders, there must be those who are advanced, and who can act as pathfinders and pio neers. There must be those who are on the way and who can reach back and extend a helping hand to those who have fallen, or who are weak. There must be those who have contacted the Light in ad vance of others and who inspire others to carry on and keep to the Path. There have been such leaders through all ages. They have been divinely inspired and we cannot help believing that they had the approval and sanction of cosmic laws in such personal individ ual advancement. In the consciousness of man, or in the soul and mental make-up of his psychic being, there are stages of
Temple Section
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The Rosicrucian Order
AM0 RC
NUMBER SIXTY-SEVEN
PAGE FOUR
evolution through which man may ascend, just as there are stages of evolution in the physical part of man, by means of which his psy chic or inner consciousness might evolve gradually and properly to unusual heights. Here is where the stages of Cosmic Consciousness enter into our studies, and we find a glorious scheme laid out be fore us like the itinerary of a journey to some distant land. First, there are the necessary preparations before beginning the journey; then we enter the first stage of the journey itself, with all of the enthusiasm and interest in becoming acquainted with those who are journeying with us and in discovering the new path that we are starting on. There follows the learning of how and when it was established, and where it leads; and when we have reached the first path and have gotten on our way through the first stage of it, we are happy in the companionship we have and in the power that we are attaining and being enabled to manifest. As stated previously, these stages of evolution are associated with our earthly activities and not with any cosmic activities. We progress through these stages of cosmic evolution while here on Earth and not while we are in the spiritual realm awaiting reincar nation. It is evident, therefore, that it is through our earthly experiences, trials and tribulations, sufferings and labors here on Earth, that the real progress toward the highest goal is easily and properly made. Every experience has a bearing on cosmic evolu tion, and there are experiences so important and so badly needed by some of us that the Cosmic places us in peculiar positions, or brings us in touch with unusual conditions, so that we may have these trials and problems in order to gain just those experiences which are necessary to round out or complete our Cosmic Attunement and advancement for the time being. If you meditate upon these thoughts, and examine your daily affairs, you will find considerable consolation and encouragement in your present status of living. You can see now that poverty and privation at times may not be the work of enemies, or even a result of our own acts in being rash or too generous. Such experiences may come wholly from the Cosmic in order that some element in your nature, some degree of understanding in your cosmic self, some lesson that you have learned only lightly may be learned more quickly and perfectly. In the next monograph I will speak of the kind of trials and tribulations found in the first stage, and how we may recognize the first stage of Cosmic Attunement and evolution. If you will medi tate upon your own experiences, you will probably be able to deter mine many of the factors that have an important bearing upon your Cosmic Attunement. Fraternally, YOUR CLASS MASTER
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory.
H Belief in the Judeo-Christian story of the Creation does not eliminate the possibility of both physical and spiritual evolution. Man may need slight changes; or, man may have wilfully injured himself; or, he may be correcting the many changes which he has forced upon his physical body. 1} The mystic shows that the purpose of man’s being on Earth is to evolve to a higher state of existence. f If man’s physical evolution is of any importance, the evolution of his consciousness is of even greater importance. f Man cannot evolve collectively as a mass but only as an individual. U The planned evolutionary steps of cosmic relationship are gradual and progressive. 1f Through all ages there have been divinely-inspired leaders who contacted the Light in advance and left their experience as a guide for others. 11 Trials and tribulations are for the purpose of furthering man’s evolution mentally, physically, and spiritually. Many so-called misfortunes are merely for the purpose of accelerating psychic advancement. T h e
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Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THEE I GRANT
A third act of mastership to be practiced for the ensuing week is toil: good old-fashioned work. Volunteer for something that no one else wants to do. Be the first to get up and offer to get a job done. Instead of trying to get out of work, instead of procrastinating, make an effort to offer yourself to others, or to a job, without asking what’s in it for you, or worrying about others not doing their share. | Not only will you have a greater sense of well-being, but by your example you will inspire others to follow you. You have to first demonstrate that such acts actually make you a happier person before you can convince others. Otherwise, forget about being a master.
"C onsecrated to truth and dedicated to every Rosicrucian" This m o n o g ra p h is n o t s u b je c t to sale or p u rc h a se by o n y o n e. A sole or p u rc h a s e m ay m ake th e seller a n d p u rc h a s e r su b je c t to civil liab ility .
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T h e m a tte r co n tain ed herein la officially issued th ro u g h th e Su p rem e Council of th e A. M. O. R. C. U nder th e em blem above, w hich w as re g iste re d In th e U nited S ta te s P a te n t Office fo r th e purpose of p ro te c tin g all th e ' p rin ted , en g rav ed , ty p e w ritte n , and photographic copies of officially p rescrib ed and cop y rig h ted m onographs, d is s e rta tio n s. scientific p o stu latio n s, philosophical discourses, academ ic stu d ie s, d iag ram s, illu stra tio n s, a n d c h a r ts " a s au th o rized by the In ip e ra to r of A. M. O. R. C. (T h e above em blem and nam e of the O rd e r are also re g iste re d in c o u n trie s th ro u g h o u t the w o rld .) All m a tte rs herein contained a re s tric tly confidential to the m em ber receiving, and a re im p arted only as an incident to m em bership. The o w n e rsh ip of, th e legal title , and th e rig h t of possession to this m o n ograph is and snail rem ain in th e Suprem e G rand L odge of A. M. O. R. C. and it shall be re tu rn e d to it upon its re q u e st. The c o n te n ts hi-rein a re loaned to be used fo r th e sole and exclusive in fo rm atio n o f th e receiving m em ber and not o th e rw ise. Any other u se o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, a n d is a violation of th e S ta tu te s of th is O rder. A. M. O. R. C. is th e only o rg an izatio n a u th o riz e d to use th e R eg iste re d nam e and sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use ut them to o th e r allied o rg a n iz a tio n s o r m ovem ents.
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V
V
V
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<| The Stoics were able to understand the underlying esotericism of the present-day mythology. According e i r interpretation of the popular religion, the different deities were, of course, only the several functions of the One Nature, the One Almighty f Power. This may be seen in the following selection from the writings of the Roman Stoic of the first century after Christ, Seneca: jL
When men speak of him as the father and the fountain of all beings, they call him Bacchus; and when under the name of Hercules, they denote him to be indefatigable and invincible; and in the contemplation of him in the reason, proportion, order and wisdom of his proceedings, they call him Mercury; so that which way soever they look, and under what name soever they couch their meaning, they never fail of finding him, for he is everywhere, and fills his own work. If a man should borrow money of Seneca, and say that he owes it to Annaeus or Lucius, he may change the name, but not his creditor; for let him take which of the three names he pleases, he is still a debtor to the same person. —LUCIUS ANNAEUS SEN ECA, 4(?) B.C.-65 A.D.
AMORC
Temple Section
ELEVENTH DEGREE
NUMBER SIXTY-EIGHT
The Rosicrucian Order
PAGE ONE
Beloved Members, Greetings! We come now to a very interesting analysis of one of the mysterious and mystical features of the doctrine of Cosmic Con sciousness. This particular feature of the doctrine pertains to the ancient allocation of gods as rulers of the various planes of consciousness. Before any of you come to any sudden and illogical conclusion regarding the mention of the word gods in this state ment, let me assure you that the ancients did not mean by this that there were a multiplicity of Supreme Beings, and they did not use the word God in the same sense in which we use it today in refer ring to the Supreme Ruler of the universe. Therefore, I ask you to reserve any natural conclusion in your mind that these ancients were unsophisticated in their ideas until after we have analyzed this subject a little further. I cannot find anywhere in my researches an exact agreement on the part of the ancient mystics as to the number of planes of Cos mic Consciousness through which a person might pass. The general consensus of their opinion is that there were twelve planes. There are many intimations that they did believe that there was an ultimate plane or a final plane, and there is reference to the fact that they believed Jesus attained that plane. That is, the mystics of the Middle Ages and even some of those during the early Chris tian period, or right after it, came to that conclusion. The mys tics preceding the birth of Jesus believed that Buddha had reached what may have been the ultimate plane or quite near to it and that the many and preceding avatars had reached close to the ultimate plane. They also believed that the whole idea of these various planes of Cosmic Consciousness was like a stairway or a ladder by which we rose to certain heights. Ascending the mountaintop and as cending the golden ladder were allegori cal references to going higher in Cosmic Consciousness by means of plane after plane. But just as a stairway or a ladder has an ultimate goal and a final and ultimate end, so they believed these planes of consciousness had an ultimate plane beyond which no one could ascend because there would be no further need for more evolutionary development in spiritual purity and mastership. However, they did not attempt to state how many planes there were between the beginning and the end. They may have privately speculated upon this and reached no conclusion, but they were wise enough to real ize that the real answer was probably beyond their compre hension— and they were also wise enough not to indulge in the later ecclesiastical habit of taking a speculative
Temple Section
ELEVENTH DEGREE
AMORC
NUMBER SIXTY-EIGHT
The Rosicrucian Order
PAGE TWO
idea as a fact and proclaiming it as such to the world. So if they did reach any conclusion in regard to their speculative idea of the number of planes, they kept it out of their teachings and out of their writings in typical mystical manner as an unknown thing re gardless of any beliefs that they may have held. Remember that out of the early schools of mystical philosophy grew the group of philosophers known as Gnostics, which organiza tion grew very rapidly and later on became a very serious obstacle to the rapid spread of Christian speculations, because the Gnostics tried to exemplify what the name Gnosticism meant, namely, knowl edge or knowing. The Gnostics were knowing ones who taught nothing or stated nothing that they did not absolutely know. They elimi nated from all of their teachings every possible doubt or belief based upon lack of knowledge or based upon faith. You may well understand, therefore, that the teachings of the Gnostics during the lifetime of Jesus, or right after it, became a real stumbling block to the spread of Christian doctrines which were then going through a very rapid and continuous change based upon speculations of ecclesiastical leaders and church authorities whose sole idea was to devise and promulgate doctrinal teachings that would support and constitute a church. These Gnostic leaders divided into vari ous schools of philosophy but never lost their fundamental idea of sticking strictly to knowledge; and, in this sense, the Rosicrucians were like them and, in fact, most of the Rosicrucians be longed to the school of Gnosticism. Of course, I have read some books or manuscripts written in more modern times in which the speculative idea or the logical thesis was presented that since all divisions of time and space are based upon the triangle and square or the triangle within a circle, and since the triangle represents the number three and the square represents four and the circle represents nine that a multiplicity or combinationof these numbers gives the universal number of twelve— which is the number of divisions of the Zodiac, the number of months in the year, the number of hours in each day and night, and other significant divisions of earthly and cosmic conditions— and that, therefore, there probably are twelve planes of Cosmic Consciousness, and if more than twelve there would have to be twelve times twelve or a hundred and forty-four like the cycle of man's life. All of this sounds logical and reasonable but, as I have stated, the ancients never ventured such a statement even as a definite opinion, let alone a positive fact. Certainly it is"~Tmmaterial to us how many planes of Cosmic Consciousness there are, or how "or when we will attain the ultimate. Later on, we will dis cuss what hasbeen learned in this regard. It is very much like the anxiety that is expressed by new members who come into our Rosicrucian organization. Very early in the lower Degrees they begin to express a desire to progress rapidly, and they express regret that there are so many Degrees to go through before reaching
Temple Section
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ELEVENTH DEGREE
NUMBER SIXTY-EIGHT
The Rosicrucian Order
PAGE THREE
the grand, final conclusion of their studies and development. But by the time they reach the Eighth or Ninth Degree this anxiety has turned into a desire that there be a hundred Degrees of study in stead of a dozen or more, and that the study and lessons never end, and that there will always be more to master and accomplish. Looking at it broadly, then, we find that the progress of man through the process of cosmic development— or the development of Cosmic Consciousness— is divided into various planes, each of which must be slowly and carefully attained and mastered. Now, the an cients allotted to each of these individual planes a godhead, or a god, and perhaps a goddess. Each of these gods had control and charge of one of these planes. A symbolical name and a symbolical personality were given to each of these gods along with a symbol ical emblem that represented both the god and his plane. As I have stated, however, these gods were understood by the mystics to be lesser gods than the Supreme God ruling the universe. Later, ec clesiastical authorities and so-called "leaders" of the Christian period misinterpreted and misunderstood this system of cosmic gods and looked upon it as a form of heathen worship. One of the early Christian authorities wrote a treatise on this subject in which he typified the attitude of the mental conception held by the average Christian authority in regard to these gods and their "planes of existence" as he called it. Even that expression which implies that these gods existed only on the planes they represented shows a mistranslation or a misrepresentation or a wilful misunderstand ing of the true doctrines. However, he said that these gods were not secondary or unimportant gods in the worship of these ancient mystics because there was a total absence of any reference to a Supreme God; that is, no individual name or symbol of a Supreme God was given. A POINT OF IMPORTANCE
Now this throws light on a very important point which I know each one of you will grasp and under stand instantly but which the early Christian writers either did not understand or wilfully neglected. It is simply this: The ancient mystics absolutely refused to give any name to the Supreme God or make any kind of symbol that would rep resent Him. Later, when Akhnaton found that the so-called heathen priesthood of his country had adopted a religion that was contrary to the mystical religion, due to the priests wilfully misunder standing the mystical religion, he publicly called attention to the fact that the multiplicity of gods invented by the priesthood, in their contemptuous imitation of the few secondary gods spoken about in mystical literature, was an insult to the true mystical religion and that the mystic did not look upon these gods as superior but as secondary gods. The public, however, or the mass of people in Egypt, had been so greatly influenced by the priesthood and its many gods which were so convenient to worship that they refused to understand the criticism made by Akhnaton. Realizing, therefore, that he could do nothing to
Temple Section
ELEVENTH DEGREE
AMO RC
NUMBER SIXTY-EIGHT
The Rosicrucian Order
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change conditions through the process or methods of education, he decreed certain changes by law and thereby enforced them, whether or not the priesthood and mass of people wanted the changes. It was then that he issued the decree that there was but one God, an everliving God, who was God of all gods. This was the beginning of the public and worldwide establishment of a so-called monotheistic religion, and all authorities on religion pay homage to Akhnaton for having established the first religion that recognized a one Supreme Deity as God of all gods and gradually eliminated all worship of secondary gods. It was Akhnaton, too, who explained about the same time that the sun disk, used by him as a symbol of divinity, was not a symbol of the sole and everliving God, but of the manifestation of God. He said that while God's name could not be pronounced or even known, on the other hand, God's manifestations might be adopted in symbolical form, and through these manifestations we would become better acquainted with God. Akhnaton, therefore, endorsed the use of the sun disk not as a symbol of God or the Supreme Deity, but as a symbol of His manifestation of power— giving Light, Life, and Love to all living things. This was easily understood by the edu cated persons who had found that sunlight was the giver of life and also the cause of many mysterious influences in the universe. Thus the sun disk became a symbol of the manifestation of the everliving God, and not a symbol of God himself. He therefore had removed all of the symbols of the other gods created by the priesthood, and the sun disk was made the dominant symbol of worship— with the wording of their adorations plainly making homage to the invisible person ality and invisible divinity back of the sun disk. Now we find a remnant of this attitude in the earliest expres sion and writings of the Jewish people after they left Egypt and came to their new land. They, too, had no symbol for God and refused to attempt to pronounce His name. They would pronounce the names of all the lesser gods and talk about them, but of the one great Jehovah they used only the initial or hieroglyph to mean that the name was unpronounceable, unwritable, and even not understand able. The careful reading of the present-day New Testament will show how widespread was this law regarding the mention, or the attempt to mention, the name of God. Therefore, we can understand why the ecclesiastical authori ties of many centuries later, in attempting to translate the writ ings of the Egyptians and the early Hebrews, were tempted to believe that they worshipped a number of gods and knew nothing about a Supreme God. They did discover that Akhnaton had wor shipped an everliving God as a Supreme God, but they thought that this was an exception on his part or on the part of himself and his followers that constituted a mystic cult of some kind. But they still believed that most of his countrymen, and the average person of his time, believed in the omnipo tence of the many gods referred to in their mystical writings.
Temple Section
ELEVENTH DEGREE
AMORC
NUMBER SIXTY-EIGHT
The Rosicrucian Order
PAGE FIVE
The reason for assigning a god to each plane of cosmic devel opment was purely for the purpose of symbolizing that plane and making it possible to talk about it and write about the occurrences of each plane in such manner that reference to the symbol of that plane would make it easy to remember the various gods. We must keep in mind, however, that the ancient mystics did not believe that any of these gods which they assigned to each of these planes was either an individual or a being of any kind. They believed instead that the god of each plane of Cosmic Consciousness was a creature that was purely psychic, and that the intelligence exerted by this psychic god was more in the nature of a principle or a law. I find it hard even now in the present day with all of our dictionaries and all of our knowledge of foreign words that we can use, to make plain the idea that is in my mind regarding these gods, and so we must realize how hard it must have been for these ancient mystics to make their ideas plain to their students and followers. Right now, as I am dictating this lesson to you, I can plainly feel and sense a psychic principle or psychic decree gov erning a cosmic law, but I cannot find words with which to picture that idea to you. I am sure that you will get the picture from what I am saying and that you will build up a picture for yourself that will accurately explain what I mean. I hope that while you are doing this your mind will not wander from the facts that are well established, such as the fact that these gods are of various planes of consciousness. If you will keep in mind the fact that each plane of Cosmic Consciousness is supposed to include certain experiences, or certain lessons and a certain phase of our cosmic development, you will understand therefore, that a certain symbol or law could be assigned to each plane of Cosmic Consciousness representing what it would reveal and include as of benefit to us. THE B A L A N C E S A S A SYM BO L
It would be much like a school of law that was divided into various classes or various subjects. As the student rose higher and higher in his mastership of law by finishing each class or each subject, he would finally come to the subject of equity which is an important divi sion of law. Let us say that this subject was taught in one class for a certain length of time. We might say that the god of this class would be a symbol or character representing a pair of bal anced scales. We would say that the purpose of this class was the spirit of justice and equity. We might symbolize that classroom by putting over the door or portal to it a symbol of such a god, but that would not mean that we believe there actually was a material or spiritual being that looked anything like the symbol or that had any of the powers of the Supreme God. If you look upon each plane of consciousness through which you are passing as a classroom or a phase of your development, and think of each of these gods as symboliz-
Temple Section
ELEVENTH DEGREE
AMO R C
NUMBER SIXTY-EIGHT
The Rosicrucian Order
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ing the principle or law of that class or phase of study, you will get a fair idea of how these many gods came into mystical exist ence. But do not lose sight of the fact that the mystics were very precise in explaining early in such studies that above these symbolical gods was the one Supreme God whose intellect ruled all others, and whose power was the power that each of these gods used in whatever it accomplished. If you can visualize this, and con template and analyze the whole matter from this point of view, I think you will be ready then for a further explanation of this very mysterious and fascinating subject. DEVELOPMENT One of the beloved members of this Degree wrote me a EX PER IEN C ED letter in which she commented on the unusual benefit derived from practicing the exercise of concentrating her attention on various parts of the body for the purpose of awakening and developing the psychic consciousness in those parts. She stated that she had always enjoyed this exercise in the lower Degrees and had continued to do it often through the upper Degrees, but that she now feels a greater response and a greater reaction. She says it is surprising to note the difference and to feel the higher degree of consciousness that is now awakened by this method. The truth is, of course, that she has greatly evolved and developed in the meantime, and that more of this consciousness in her is affected by these exercises than before, and to a deeper degree in a psychic sense. Of course, the real purpose of this exercise is to develop the Cosmic Consciousness within the student and to help bring him out of the previous plane of consciousness to a higher one. That is why we started early in the work; we had much debate among our selves some years ago as to how soon in the work of the Order we should introduce that exercise. At first, we kept it only in the middle Degrees for those who had learned some of the fundamental laws and principles, but then we decided to introduce it earlier so that all of the members might derive benefit from it as soon as possible. We even decided to put it early enough in the work to give some benefit to the many members who dropped out of the Order after the Third or Fourth Degree. I presume that you know that out of every hundred who come into the Order in the first Degree, there are a certain number who drop out of the organization in each successive Degree, so that only a few reach the higher Degrees. Most of these persons drop out because they do not want to study seriously. They would be satisfied if we could send them a book to read occasionally when ever they feel inclined to read, or if they could read in a skipand-jump manner from one subject to another as pleased their fancy, but they do not want to set aside a definite period one night a week and follow a system, and then throughout the week adhere to the points of the instruction. In other words, they are not systematic students, but mere seekers like those who attend public lectures and buy all kinds of
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NUMBER SIXTY-EIGHT
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books and do all kinds of reading. Others find that they do not like the ritualistic part of the work, and a large number feel that our work is "un-Christian" or contrary to their Christian religious beliefs and# without waiting to find out whether or not that is so, they stop the work. However, the point is that we decided we would really be doing a humanitarian and helpful work for these wavering ones if we gave them that exercise before they resigned, and helped them to start their psychic development in spite of themselves. We know that many were helped in this manner and later on realized it and rejoined the organization. The idea back of all of this was that we figured that if a person who joined our organization was in, let us say, the third plane of Cosmic Consciousness as a result of previous studies in previous lives, he might proceed from that plane of consciousness, beginning with the first Degree of his studies with us, and gradu ally rise in that plane or attain another higher plane in this incarnation. Our hope is always that we will attract to AMORC those persons who through the studies and experiences of previous lives have reached the third or fourth plane of Cosmic Conscious ness, and that we will be able to assist them in their development and lead them higher instead of letting them remain in that third or fourth plane. When we can secure members who are not too old, or who have not had too much materialistic teaching in this cycle of incarnation, we can generally lead them easily from the plane of consciousness they had previously attained, to the next higher one. Even though many persons reach the third or fourth plane in a previous incarnation and are born into this incarnation with that degree of development, the big difficulty is that as they go through life for the first twenty or thirty years, their education, business affairs, contacts, and sometimes even their religion, put all of their thinking and understanding back into a first or second plane of Cosmic Consciousness. This is the type of person who has a conflict going on inside. The real, deep inner self thinks, reasons, and understands in the third or fourth plane of Cosmic Consciousness but the outer self, because of materialistic education or environment, does all of its thinking in the first or second plane of Cosmic Consciousness. Such persons finally realize that something within them is urging them to seek elsewhere for their knowledge and understanding. They are tempted from inward urges to read some of our literature or similar literature and finally make application for membership. Such persons always have a degree of skepticism in their objective consciousness, while inwardly the still small voice tries to tell them that it is all true and correct. With this kind of person we have difficulty at first in bringing the objective consciousness up to the same plane as the inner consciousness. In a majority of cases we finally succeed in doing this, and then, as the years pass by, we add one more plane to their development. On the other hand, a small proportion of such persons simply cannot overcome the misunderstandings and the
Temple Section
ELEVENTH DEGREE
The Rosicrucian Order
AMORC
NUMBER SIXTY-EIGHT
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biased reasonings of their objective consciousness; therefore, they never accept all of our teachings and they even find them selves ridiculing the psychic experiences they have. They finally drop out of the Order altogether, or remain in the lower Degrees or have very poor success in all of their affairs. Such persons, of course, always have difficulty in having any psychic experiences that are outlined in our monographs. We can generally determine what plane of consciousness an individual has reached. As soon as we begin making psychic con tacts with our members, after they have reached the Seventh Degree or higher, we can sense approximately what plane of consciousness each member is in. We may not be able to tell exactly whether it is the fourth or fifth, or whether it is the sixth or seventh, but we can tell approximately whether it is the seventh or the first, or the second or fifth. In other words, we do not miss it by more than one plane, and this is enough for us to know whether or not the member will succeed in the higher work. We have found from our records that the vast majority of those who go into the Seventh Degree are those who had attained the third or fourth plane of consciousness in previous incarnations. And those who attain any of our Degrees above the Ninth are those who have come into the Order while in the third or fourth plane and have passed through one more plane while studying with us. Fraternally, YOUR CLASS MASTER
Summary of This Monograph V V V
Below is a summary of the important principles of this monograph. It contains the essentia] statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory.
f The esoteric meaning behind ancient mythology reveals that each of the varying planes of consciousness had a psychic godhead in control, with a symbolical name, personality, and emblem; their intelligence was in the nature of a principle or a law. Above each godhead was the one Supreme God whose intellect ruled the others. Later, ecclesiastical authority misinterpreted the mystical meaning of this system of cosmic gods. f Akhnaton, desiring to correct the misrepresentation of the priests regarding the multiplicity of the gods, established the monotheistic religion in Egypt, with the solar disk as the symbol of the manifestation of the power of God. 11 The Jew ish people carried with them from Egypt many influences of the Egyptians. They, too, had no symbol and refused to attempt to pronounce God’s name. 11 Each plane of Cosmic Consciousness is supposed to include certain experiences and a certain phase of cosmic development. Each plane has a certain symbol or law representing w hat it will reveal and will include as a benefit to us. U The exercise of concentrating upon the various parts of the body is mainly to develop the Cosmic Consciousness within the student, to lift him to a higher plane of consciousness. *i Materialistic education interferes with the manifestation of the plane of consciousness of the inner self.
T h e
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Whatsoever thou resol vest to do, do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THEE I GRANT
The brief reminder of the over-all breathing exercise is enough for us to make a point of asking you to reinstitute this vitalizing activity. You may remember that you were asked to go slowly at first, giving a moment of concentration to each part of your body as you progress from toes to head. Then speed the process up as your concentration improves, to the point that you can do the entire exercise in a matter of a few minutes. If you are already not doing so, make this exercise a part of your daily routine for as long as you can remember to do it. Do it in the morning, during a work break, or even in bed at night.
This m o n o g ra p h is n o t s u b je c t to sale or p u rc h a se by a n y o n e . A sale or p u rc h a s e m ay malce th e seller a n d p u rc h a s e r s u b je c t to civil liab ility .
This monograph always remains the property of the Supreme Grand Lodge of A. M. O. R. C. It is not purchased by, but loaned to, the receiving member.
Hi
&
Degree
Degree 11
11
Monograph 69
Monograph 69
UiKU’C rm iiJ R E C .S TE *f EO I M U .S . P * T r * J T O F F IC E < A L S O R E G IS T E R E D T H R O U G H O U T T H E W O RLD I P R IN T E D IN U. S. A .
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T h e m a tte r contained herein is officially issued th ro u g h the Su p rem e Council of th e A. M. O. R . C. u n d e r th e em blem above, which was re g iste re d in th e U nited S ta te s P a te n t Office fo r th e purpose of p ro te c tin g all th e " p rin te d , en g rav ed , ty p e w ritte n , and photographic copies o f officially p rescrib ed a n d c o p yrighted m onographs, d is s e rta tio n s. scientific p o stu latio n s, philosophical discourses, academ ic s tu d ie s, d iag ram s, illu stra tio n s, and c h a rts " as au th o rized by the Im p e ra to r of A. M. O. R. C. (T h e above em blem and nam e of the O rd e r a re also reg istered in c o u n tries th ro u g h o u t th e w o rld .) All m a tte rs h erein contained a re s tric tly confidential to the m em ber receiving, a n d a re im p a rte d only as an incident to m em bership. The o w n ersh ip of. th e legal title , and th e rig h t of possession to this m o n ograph is and shall rem ain in th e Suprem e G rand L odge of A. M. O. R. C. a n d it shall be re tu rn e d to it upon its request. The c o n te n ts herein a re loaned to be used fo r th e sole and exclusive in fo rm atio n of th e receiving m em ber and no t o therw ise. Any other use o r a tte m p te d use does, ipso facto, te rm in a te all rig h ts of the m em ber, and is a violation o f th e S ta tu te s of th is O rder. A. M. O. R . C. is th e only o rg an izatio n au th o rized to use th e R eg iste re d nam e and sym bols, and th e Im p e ra to r has sole rig h t to g ra n t th e use of them to o th e r allied o rg a n iz a tio n s o r m ovem ents.
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THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V
V
*J As we cooperate with and become harmonious with the laws of the Cosmic, we find that each plane of consciousness brings with it an increasing standard of health and happiness. That all things must work in harmony with the universe or meet with vain struggle is pointed out by Epictetus, the Roman Stoic of the first century after Christ. All things serve and obey the laws of the universe: the earth, the sea, the sun, the stars and the plants and the animals of the earth. Our body likewise obeys the same, in being sick and well, young and old, and passing through the other changes decreed. It is therefore reasonable that what depends on ourselves, that is, our own understanding, should not be the only rebel. For the universe is powerful and superior, and consults the best for us by governing us in conjunction with the whole. And further, opposition, besides that it is unreasonable, and produces nothing except a vain struggle, throws us into pain and sorrows. —EPICTETUS, first century after Christ.
Temple Section
AMORC
E LEVENTH D E G R E E N U M B E R SIXTY-NINE Beloved Members, Greetings!
The Rosicrucian Order PAGE ONE
Continuing our study and analysis of the various degrees or planes of Cosmic Consciousness, I wish to give emphasis to the fol lowing points in order that you may properly concentrate upon them in your study and meditations for the coming week. First of all, the subject of these meditations is not merely to impress your intellectual consciousness with certain facts, like memorizing the points contained in these lessons, but to enable your Cosmic Consciousness to develop and expand as well. Medita tion and contemplation are the food upon which Cosmic Consciousness grows and develops. They are as moisture and nourishment to a flowering plant. That is why so many of the great mystics in the past have spent many hours of their lives in silent, thoughtful meditation. During the next few months, I will return again and again to the subject of meditation in connection with our present topic; but right now I wish to call your attention to some other points. THE INTENT OF THE MONOGRAPHS
All of our monographs and all of the lectures in the Temples are designed to awaken and re vive a deep interest in psychic matters in the inner self as well as in the outer self. We know that once the inner self begins to recognize in some of our lectures or mono graphs, and in some of our exercises and practices, something that it has been familiar with in a previous life, that the inner self will become enthusiastic and will rise up in its power and try to convince the outer self of the truth of these things. We are not surprised, therefore, when we receive many, many letters from our members saying that they are beginning to recognize many of the truths in our monographs as points they knew once before, or some thing that is very familiar to them. Even many of the rituals in the Temples, or for home use, awaken a sleeping memory of some sweeping experience of the inner self, and our members tell us how strange it seems to have some thing come back to them again that they never realized they had experienced before. When members tell us that they have trouble in making contacts with the "Celestial Sanctum," or with projec tion, or similar things, we know that in most cases it is because the outer self or the outer mind has spent so many years in domi nating the inner self that, even now, the outer self tries to interfere with Cosmic Attunement and with perfect concentration and relaxation. We always tell such persons that if they will be per sistent and keep on trying, there will suddenly come a time when they will find themselves easily making such projections and con tacts. This is because the inner self finally overcomes the subconscious subjection to and doubt and skepticism of the outer self. Even though the member says he tries sin cerely and honestly to do these things, and tries to have
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absolute faith and confidence in the laws and principles, still the deep-rooted, materialistic, skeptical attitude of the outer objec tive mind interferes when the student does not realize it. There is no such thing as a person going backwards in his evo lution. If an individual has once reached the third, fourth, or fifth plane of Cosmic Consciousness, in the next life his objective mind may go backward in its thinking to a second or third plane. But inwardly the high plane that was attained by the real self remains steadfast, and all that is necessary is to overcome the interference of the outer self and encourage the inner self to exert its knowledge and experience. So you see, there is a battle going on within your conscious ness or within your very body. You have the soul personality, with its high attainments and divine wisdom and development, striving to maintain the plane of consciousness it had reached in the past; and, on the other hand, you have your objective, worldly conscious ness battling against anything that is of a nonmaterialistic or psychic nature. When we can start with children or young people who have not had a deep-rooted materialistic education, or who have been encouraged by their parents to think along spiritual and psychic lines, their progress is far more rapid than that of an adult. Of course, they do not make the best students in a practi cal way until after they reach adulthood. The adult has a great advantage in that regard. But the battle going on within the young person is not so severe and the objective interference is not so great. However, we have many members who have joined the Order in their sixtieth, seventieth, or eightieth year and they have made fine progress. This is because in the latter part of their lives they have gradually come to realize that the materialistic ideas and skepticism of the objective self are unreasonable, and there fore they no longer allow such interference. Furthermore, after passing the fiftieth year most individuals begin to realize very strongly that the spiritual and psychic factors of life are the most important, and they gradually allow the inner self more and more dominance over the outer self. For this reason they are led to our organization; and when they do come in they have less conflict within themselves than those who are thirty or forty years of age. So, on the average, we have all types and all grades of members, of all ages and periods in life, having different advantages and different opportunities; and all are laying a fine foundation not only for the latter years in this life but also for the next life. THEME FOR All of this supplies you with an MEDITATION excellent theme for meditation and contemplation this coming week. First, there is the interesting, and perhaps surprising, idea that the old statement saying that a master would come to help you when you were ready, meant that when you had reached a proper
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plane of consciousness one of the masters of that plane would take you under his care and guidance. You will see now why it was fool ish for persons to misinterpret that sentence or law: "When the time is come the Master will appear." Many thought it meant that they could sit down and do no studying, do no developing, do no reading, but just go along in life in the usual way, and one day when the right hour had come some great Master in the Cosmic, or walking the streets, would come into their lives and lead them pro perly. Thousands of misguided students of mystical literature are still waiting for the Master to come in that manner. The Old Law said that when you are ready, the Master will appear or will come to you; but it meant that you had to be ready through study and development, not ready by merely sitting in a chair and waiting. The second law for you to think about is the mystical law that when the time is right you will be inspired as to your mission in life. This means that you will have reached the proper cosmic plane and will have inspiration as to how you may bring about a mission suitable to your background, your experience, and your inner comprehension. Whether you reach that plane in life and at what time you have this consciousness is difficult for anyone else to say. We may spend ten incarnations on Earth doing all kinds of things before we reach the one plane in which we are to excel and do the greatest work for humanity. There is only one way to reach that plane more quickly, more surely; and that is to study and develop, to move forward from one plane to another as often as possible in each incarnation. Those who procrastinate, those who put their studies aside, promising sometime to devote the necessary attention to them, delay the inspiration they need. They may take ten incarnations to go through two or three planes. On the other hand, those who are studying, working diligently, and following the exercises and instructions may go through two or three of those planes in one incarnation. Another point for you to meditate upon is that each plane of consciousness brings with it an increasing standard of health and happiness, a greater power to do things, and a greater mastership. Most of this development is inward and not outward, for the great est manifestation of your development will show only when you have reached that plane where your great work is to be accomplished. That is why the members in these higher Degrees are experiencing health, happiness, and freedom from worries. I noticed also that those who suffered in a business or finan cial way through the great depression that swept over America in the thirties stated that although they lacked at that time many of the material things of life, they were so happy, so contented, so rich in other blessings that the depression in a material sense did not affect them. This is truly mastership over physical conditions. I am happy to say that many of the members in this high Degree are those who are not richly blessed with material things, although they seldom mention it and could
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even be the wealthiest beings on Earth. Their letters just bubble over with enthusiasm, contentment, fine health, the ability to meet conditions, and a satisfied nature that even a millionaire seldom experiences. We can see by this why in ancient times so many hundreds of the mystics were willing to live lives of solitude in monasteries or in isolated places on mountaintops and pursue their studies, or go occasionally among the populace and perform their great work, and why they looked upon their humble homes and their humble possessions as the greatest joys of their lives. There is something about a peaceful, masterful life that is far more fascinating than the possession of wealth and material things. We notice it here among those who are intimately associ ated with us and our work at the Grand Lodge. Even among those of us who are fortunate enough to have automobiles with which to enjoy scenic rides and material pleasures, there is always the preference to spend evenings, holidays, Saturday afternoons, and Sundays in research work or in reading correspondence from our members, in writing, or sitting in the consultation room and discussing the work of our advanced members. We prefer to stay here and do those things that are closely connected with our work. Hundreds of our members throughout the jurisdiction gradually come to feel the same way. This constitutes the great power of the Order: It re presents a body of men and women whose lives are becoming devotion al, and, at the same time, are expanding to include all the rich blessings of life. In our next monograph we will begin an analysis of the his tory and origin of the doctrine of planes of consciousness. Up to now, I had purposely eliminated much of the history because I thought that perhaps most of our members would not be interested, but I find I am mistaken. As a prelude to the next monograph, I just want to briefly introduce the subject here. The first definite, concrete, and precise writings, dealing with these cosmic planes, that can be found anywhere in history and especially in mystical history, are those writings which were prepared under the direction of the high priests and priestesses with their scribes in the ancient temples of Chaldea. There may have been similar writings made in other lands prior to these, or at the same time, but I would call your attention to the fact that at the time of the early Christian missionary work, just after the Christian church was formulated, a mistaken form of enthusiasm led many of these missionaries to go into foreign lands and destory libraries, and especially all writings that had to do with reli gious and mystical matters. Some of these missionaries boasted of the fact that thousands of the Sybilline writings had been de stroyed in public squares by their commands or through their argu ments, and they boasted of their zeal in this regard. It was purely religious zeal misdirected and now greatly regretted by all of the churches and especially by the Roman Catholic church. Such ancient writings as escaped
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The Rosicrucian Order
NUMBER SIXTY-NINE
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this destruction have been collected, and many of them have found their way into museums and libraries of the Vatican at Rome, while others are preserved in state museums. The belief that the de struction of these ancient writings would wipe out all such socalled heretic beliefs or pagan ideas soon proved to be wrong for, after all, the pagan religions and the mythological religions were spreading more rapidly by word of mouth than through the reading of the old carved tablets or engraved leaves. Fraternally, YOUR CLASS MASTER
T h e
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A p p lic a t io n
Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THEE I GRANT
As recent monographs indicated, many of us have a problem with communication, putting our thoughts into words. When we think of how limited our vocabulary is, it is not difficult to understand how limited is our primary tool of expression. Our different thoughts and concepts can vary in content and intent to an infinite degree. Yet our vocabulary is often limited to less than a thousand words. Not only is it difficult for us to find the right words that w e think will convey our thoughts, but finding the right words that then will also mean the same thing to others as we would like them to. Thus we often find that each time we read a passage or a page of text, we derive new meaning from the content. The next time you have a flash of inspiration or a brilliant thought, try communicating it to another person. Then later ask that person to repeat back to you the essence of what you told him. See how close he comes to grasping the exact concept you had in mind.
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory.
f The outer self hinders in psychic demonstrations. All members of the Order are laying a foundation for the latter years in this life, as well as for the next life. When prepared through progressive study and development, the Master will appear on each cosmic plane for further guidance. Each plane of consciousness has its particular fields and domains of activity. % Psychic development aids in mastership over physical problems, including many rich blessings of life. U Through religious zeal, many of the libraries containing mystical writings, in foreign countries, were destroyed. Nevertheless, many of the pagan and mythological religions spread rapidly by word of mouth.
This m o n o g ra p h is n o t su b je c t to sa le o r p u rc h a s e by an y o n e . A sale or p u rc h a s e m ay m ake th e seller a n d p u rc h a s e r su b je c t to civil liab ility .
Oo o
A M
R C
The Rosicrucian Order
MASTER MONOGRAPH ILLUMINATI SECTION This monograph always remains the property of the Supreme Grand Lodge of A. M. O. R. C. It is not purchased by, but loaned to, the receiving member.
Degree
Degree
Monograph
Monograph
70
70
11
$
11
R EG IS TEH C O IN U .S . P A T E N T O F F IC E 1 At.S C REG S TE R EO TH R O U G H O U T T H C W O R LD I P R IN T E D I N U . ! . A .
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I
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion V V V •I The early Greek philosophers showed influence of the Chaldean Oracles. In the writings of Plato, the great philosppher of the fourth century B.C., may be seen his understanding of the varying planes of Consciousness, which are symbolically referred to in many of the Oracles: He who has learned to see the beautiful in due order and succession, when he comes toward the end will suddenly perceive a nature of wondrous beauty, not growing and decaying, or waxing and waning, not fair in one point of view and foul in another, or in the likeness of a face, or hands, or any other part of the bodily frame, or in any form of speech or knowledge, nor existing in any other being; but Beauty only, absolute, separate, simple, everlasting, which without diminution and without increase, or any change, is imparted to the ever growing and perishing beauties of all other things. He only uses the beauties of earth as steps along which he mounts upward for the sake of that other Beauty, going from one to two, and from two to all fair forms, and from fair forms to fair actions, and from fair actions to fair notions, until from fair notions he arrives at the notion of absolute Beauty, and at last knows what the essence of Beauty is. -P L A T O , 427(?)-347 B.C.
Temple Section E LEV E N T H D E G R E E
AMORC N U M B E R SEVE N T Y
The Rosicrucian Order PAGE ONE
Beloved Members, Greetings! We have been receiving letters from the members of this Degree not only making their occasional reports, but also expres sing their interest in the new subject we are studying, namely, the doctrine of cosmic planes of consciousness. All of the letters have stated that the members have been waiting for such information as this--although they had no reason to believe that there was such a doctrine--and the result now is that a number of questions are being asked. If you will remember, we began an introduction to the history of this doctrine in our last monograph. What we have today in the way of a record of this history is merely a remnant of what ex isted at one time, and because of the destruction that took place we are not sure how widespread these writings really were in the centuries preceding the birth of Christ. In Chaldea they were credited to the great priestess who was their oracle, and it is from the writings of this oracle that we have some of the best extracts of this doctrine. We are fortunate in having in our files translations made by a Rosicrucian who has carefully studied the originals and given us a perfect translation which varies very little from other translations made by other eminent men such as Michael Psellus. Secretly these writings are supposed to have been inspired by Zoroaster, and the Greek versions were written in the form of hexameter poems. I am going to give you at this time a few extracts from these poems and writings as interpreted by Proclus, who was born in Constantinople, A.D. 412 (?). He claimed that his soul had lived once before on Earth during the time of Pythagoras and that he had been a student of Pythagoras and that he had been familiar with the Orphic and Hermetic writings. In fact, he was so sure that he had been the hierophant of the Mystic Brotherhood in Egypt that he fasted on all of the Egyptian mystical holidays and opposed many of the Christian principles, and this led to his banishment by the Christian authorities. His transition occurred in 485, and, al though an old man, he was very active mentally and physically and of unusual magnetic attractiveness at the time of his transition. His special writings were devoted to interpretations of Plato according to the Orphic theology and his commentaries on the Chaldean Oracles. He was given the title of "Priest of the Uni verse," and is recognized as the world's greatest successor to Plato. First I will quote from some of his hymns because of what he says about these hymns. After addressing his hymns to the God of all creatures, he goes on to present the hymns that were addressed to the gods of culture in the following words:
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"Harken, Divinities, you who hold the reins of sacred wisdom; Who set men's souls on fire with flames indomitable, Drawing them, through the cloudy depths far up to the Immortals, Purging us with mystic rites of indescribable hymns; Harken, great saviours! from divine books Grant me the innocent, blameless Light that dissipates the clouds, So I may discover the truth about Man, and his immortal Divinity! Neither let the Evil-working Spirit restrain me under the Lethean waters of Oblivion Ever far from the Blessed; for my soul Would no longer continue to stray, Nor suffer the cruel pains of imprisonment in the bands of life! Nay, Gods of high and illustrious wisdom, Masters and Leaders, hear me, the hastener Along the Upward Way 1--Initiate me into the orgiac mysteries And reveal them by the ceremonies of sacred words! I think the foregoing words constituting the latter part of one of the great hymns prove it a marvelous classic, although it has never been made popular and has seldom found its way into the light of day except in the most restricted and secret of mystical literature. I think the lines could be memorized and said often as a prayer for any occasion and for all students. DETAILED Now, if you will go back and examine, one at a time, A N A L Y S IS the thoughts expressed in each line of the above hymn, you will note that in the first line the hymn is being addressed to certain divinities. That word is an old word in mys tical literature sometimes translated as "gods" and other times translated as divine principles or secondary gods. It is inter esting to note that the later Roman Catholic church translated this word into "angels" and in some Protestant writings the group of divinities was changed from angels to "Heavenly hosts” because this phrase had also been used in some mystical writings. Note also that in that first line these divinities are sup posed to be holding the reins of sacred wisdom and not of any powers over life and death or anything of this kind such as the Supreme Being maintains. The second and third lines show that the divinities set our consciousness on fire with the ambition to seek and to know truth and to acquire wisdom until this desire lifts us up from the lower planes of consciousness to the higher planes of the im mortals . The fourth line says that while this is being done we are purged and purified by mystic rites and hymns.
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The fifth and sixth lines reveal that these great divinities are in charge of certain definite books of wisdom from which we seek the pure uncontaminated Light that dispels all darkness. Now notice that in the seventh line this sacred knowledge is principally about man and his immortal divinity. There is nothing said here about these divinities granting us freedom from sin or granting us longer life or any material wealth or any miracles, but merely knowledge in the form of truth about man and his immor tality. The eighth line is a further request to be protected against the evil of darkness that might keep us in oblivion or keep us from ever reaching the heights. The ninth, tenth, and eleventh lines contain the additional plea that our souls be per mitted to continue on the straight path that goes upward instead of straying and suffering by the limitations of life which im prison the soul and keep it from evolving and advancing. The next four lines constitute the last verse of this long hymn and begin with a written definition of the divinities, calling them the "Gods of high and illustrious wisdom." This should have shown the early Christian missionaries that these hymns were not addressed to gods that were supposed to take the place of the Supreme God but to lesser gods who were in charge of the sacred wisdom of the universe, and that there was no misunderstanding on the part of the students of these writings in that regard because even the next line makes this more definite by calling these divinities "Masters and Leaders." Why anyone should have thought that there would be a mistake in understanding these hymns I can not see, but, of course, I am not bigoted sufficiently, if at all, to think that any term of adoration may supplant the true terms of adoration to be paid to the God of All. The fourteenth line is very explanatory because it reveals that the "hastener" is anxious to proceed "Along the Upward Way!" By this we see that the constant reference to the path, and to movement, is along a definite path that leads upward. The next line reveals that the Initiate seeks to have these mysteries ex plained to him through the ceremonies of sacred words. Now with these lines and interpretations in mind we go on with the writings of the Oracle and pick out a few of the thousands of subjects touched upon in the fragments that have been found and which were edited by a Greek and Latin student by the name of Albert Jahn. Under the subject of The Invisible Orders we find two orders of interest to us: First, the Paternal Order which is the "Universally Receptive Temple of the Father, which receives and unites all ascending souls." Second, the Angelic Order, the special purpose of which is "to lead souls upward to the celestial regions."
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It is interesting to note that in the long description of this order called the Angelic, a very definite distinction is made between the gods of the Angelic Order and the Paternal God who is the Father of All. This is a further reason for wondering why the Christians thought that these hymns were of a pagan nature or heathen worship. The writings go on to show that in the Angelic Order or group a great Light is given to all souls who come into this Order or movement and that they are illuminated by this Light becoming filled with an intelligible fire, and the result of this fire is a great influx of spirit which "Elevates" the soul and raises it "by means of the progressive life." The use of the words elevates and progressive plainly indicates a rising of the soul in progressive stages^ or planes. The second interesting subject is entitled Hymns as Elevators Here we find why hymns were considered very important Tn the mys tical rites and we read as follows: "The soul is perfected by cele brating divine things. This results in carrying to the Father and placing before Him the Father's own ineffable symbols, which in the original progression of essences, the Father Himself has im planted in the soul." This may seem a little involved but I am going to let it stand without comment so that you will meditate upon it and contem plate it and derive your own interpretation of this very mystical thought. Further on we find this won derful gem of human expression or divine inspiration stated: "For as desire is the symbol of life, so is the eye the symbol of knowl edge ." From this point onward the instructions become so magnificent that I want to quote them in more detail and this will lead to too many thoughts for your contempla tion during the coming week. Now please bear in mind that as you meditate and contemplate upon the facts given in this lesson you will be attuning your inner self with this cosmic plane and prepar ing yourself for the rise to one more plane or one higher plane, and this is what my desire is at the present time. Therefore we will stop our lesson right at this point and let you contemplate the Angelic Order of progression, as this whole subject is
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called in the Rosicrucian teachings, or the upward path through cosmic planes as it has been called by a few modern Rosicrucian writers. Certainly there is an enormous field for speculative and contemplative thought in what you have on these few pages and I hope you will make the utmost of it before next week's lesson. Fraternally, YOUR CLASS MASTER
T h e
W
e e k ly
A p p lic a t io n
Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.—UNTO THEE I GRANT
The gradual unfoldment of the student’s consciousness is often likened to an ascent up a mountain. As we climb the mountain, we can see more of the landscape beneath us, and often we find that the enlarged vista helps us to understand how and why certain things happen in our otherwise limited environment-on the surface of the Earth. We might have an overview of the streets in the city below, and see the many routes that we follow to work, to school, or to a shopping center. We may find that there are shorter, more direct ways between our homes and one or more of those points. We may see scenic areas we never knew existed so close to home. We can see farther than we ever saw before. Our world is enlarged, our consciousness expanded. Sometimes just a trip to the top of a tall building, or a flight in a small plane, will add a new perspective to your surroundings. When you see the total environment as a single unit, this sense of unity with everything around you goes back with you when you descend to the plane below.
Summary of This Monograph V V V Below is a summary of the important principles of this monograph. It contains the essential statements which you should not forget. After you have carefully read the complete monograph, try to recall as many as you can of the important points you read. Then read this summary and see if you have forgotten any. Also refer to this summary during the ensuing week to refresh your memory.
f The earliest writings dealing with the varying cosmic planes are found in the Chaldean Oracles, supposedly inspired by Zoroaster. The Greek versions were in hexameter poems. U Thorough study of these lines reveals their mystical import. They are addressed to the divinities, the lesser gods in charge of the sacred wisdom of the universe. U Further study of the writings of the Oracle reveals two Invisible Mystical Orders: (1) the Paternal Order, the “Universally Receptive Temple of the Father, which receives and unites all ascending souls”; (2) the Angelic Order whose purpose is “to lead souls upward to the celestial regions.” U In the Oracle Hymns as Elevators, “the soul is perfected by celebrating divine things.”
(h is m o n o g ra p h is n o t s u b je c t to sa le o r p u rc h a s e by a n y o n e . A sale or p u rc h a s e m ay m ake th e seller a n d p u rc h a s e r s u b je c t to civil liab ility .
