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SYMBOLIC TREE
of the

GREAT WORK
Conception an d D r a w i n g
by
E lmer

E. H a r t m a n

O r d e r of I l l u m i n a t i
Foundation o r K in d e rg a rt e n of the R o s icru c ia n Fraternity
S y m b o lic T re e of the C o n fe d e ra tio n of In it ia t e s
o r R osicrucian F ra te rn ity
S y m b o lic T r e e of L ig h t ,L ife , L o v e .

The Rosicrucian Fraternity

in America
Authentic and Spurious Organizations
As considered and dealt with in treatises origitiftlly published and
issued in monograph form, now republished, with important addi
tions, in this permanent volume as separate Books to
retain their original form, as follows:
The Brotherhood of the Rosy Cross
I I The M ilitia Door into the Temple
I I I A Challenge and the Answer
IV Rosicrucian N am es Exclusive Right to Use

B ook I
Book
B ook
B ook
B ook
B ook

V A n Expose of the Imperator of A M O R C

VI Randolph and the Supreme Grand Dome in France
First American Grand Master of the Rosicrucians

By

D r.

R.

S w in b u rne C ly m er
i'

Library Edition

Published by

T H E ROSICRUCIAN FOU N DA TIO N

( r e g is t e r e d )

B everly H all Q u a k e rto w n , P a.

Art work and designs fo r color plates

by Eugenie Victor Baronne %egue de
Laurenberg and protected by United
States and International Copyrights.

C o p y r ig h t e d 193^
BY
B e v e r l y H a l l C o r p o r a t io n
A L L R IG H T S R E S E R V E D

THE BROTHERHOOD
o f the

ROSY CROSS
( I n t e r n a t i o n a l R e gist r at ion )

THE CONFEDERATION
and

F R A T E R N I T Y OF I NI T I A T E S
( I nt er na ti on al Regi st rat ion)

T H E C O U N C I L OF T H R E E ,
SEVEN and N I N E
( I nt er nati onal Regi st rat ion)

FRATERNITY ROSAE CRUCIS

Order and Brotkerhood

OTICM
T h is Volum e is authorized and issued b y the
R o s i c r u c i a n F o u n d a t i o n , f o u n d e d for th e
p u r p o s e o f t h e s t u d y a n d d i s s e m i n a t i o n of
R osicrucian I listory, Philosophy, Exoteric and
Esoteric T eachings and. Sources of A uthority.
T h is F o u n d a tio n was registered as such and for said
purposes O cto b er 29, 1934, and J a n u a r y 16, 1935.

T h e Insignia of the F o u n d a tio n was filed in th e

U n ited States P a t e n t Office, M a y 11, 1934, by
th e Rosicrucian Foundat'on for its protection
and to avoid in fring em ent of n am e an d insignia
and th ere Registered, A u g u s t 28, 1934.

JO HA NN VALENTIN A N D R E /E
f ounder of the Fraternitatis Rosie Cruets and Aifthor of the Tama
Fraternitatis and Chymical M arriage of Christian Rosencreutz.

PUBLISHERS FOREWORD
In this permanent volume is republished six pamphlets dealing
with the Authentic Rosicrucian Brotherhood in America and a cer
tain spurious organization a commercial enterprise of H . Spencer
Lewis, its fabricator and promoter, parading under Rosicrucian
appellations and doing business under the name of the Ancient
M ystical Order Rosae Cruets.
Others have used Rosicrucian names and appellations in connec
tion with clandestine movements and organizations in America.
However, none save only the Lewis organization above named
have used the holy appellations of the Rosy Cross for private gain
and unworthy purposes or submerged the sacred names of this H oly
Order into a cesspool of commercialism. T o the consideration of
this spurious organization, the contents of Books Three, Four and
Five are principally devoted.
Books One, Two and Six deal almost exclusively with the authen
tic organizations of the Rosicrucians in the new world.
As an aid to all investigators and students of the subject, and for
the special benefit' of the sincere seekers of the true and authentic
Fraternity of the Rosicrucians, the subject matter of said pam
phlets has been republished and made available for ready reference
in this volume.

___________________ _____

y& >

#0

BOOK ONE

g^

The

BROTHERHOOD of
TH E ROSY CROSS
The First JVorld Parliament
and

MEETING OF THE
COUNCIL OF SEVEN
THE CONSECRATION
OF W A S H I N G T O N
The Deliverer

F U L F I L M E N T OF
THE PROPHECY

Published by

TH E R OS I CRUCIAN
FOUNDATION
(REGISTERED)
B everly H all

Quakertow n, Pa.

as
C o u n c il l o r R

G e o r g e L ip p a r d

INTRODUCTION
One hundred and thirteen years ago there was born in the City
of Philadelphia, one who in a brief life-span of only thirty-two years
was to accomplish more for the Brotherhood of the Rosy Cross
than any other single person, and, yet, who was to become almost
unknown a few years after his passing.
George Lippard was born during the period when the very air
in the eastern section of Pennsylvania was vibrant with the spirit
of freedom. M en thought, talked and dreamed freedom free
dom of speech, freedom of action, freedom of rights.
It seemed that all men whose nature inclined them to Freedom
were drawn together by a mystic Jink and that they were impelled
by one motive and one object to cast aside the last shackles by
which they were bound to the moloch of creed and caste which was
degrading all but the few. They sensed the sham of an artificial
democracy which had followed the over-throw of a kings rule, for
while the government existed in the name of Democracy it was
actually in the hands and under the influence of a coterie of men
who still retained all of the old world pride of birth and aristocracy
of viewpoint.
Early in life Lippard came into close contact with several mem
bers of the Council of the Rosy Cross. H e was by nature and
inclination perfectly fitted to absorb the Mystic Lore of those men
who had labored so many hundreds of years for the freedom of
man and he delved with eagerness into the tomes of the histories of
man and of the Mystic movement. Through oral transmission he
was trained in the principles and purposes of the August Fraternity
and in an outline of the mission before him. H e was informed
fully of the sufferings borne by the sectarians before they came to
American shores in 1694; of the preparation and fight for the lib
erty of the new world which began in 1773 and culminated in 1777 ;
of the movement to free man from old world rule and influence
that a republican form of government might be established in the
interest of all men; and of that work soon to be begun of striking
the shackles of human slavery from the black race.
Lippard was a Mystic and a dreamer by nature, but he was more

than a dreamer, for he was fearless and he was prepared always

to fight for a principle he felt to be right. From the moment of
his contact with the members of the Brotherhood, he was converted
to every thought and every plan outlined by them and he immedi
ately enrolled with the Council that he might enter upon his train
ing in preparation for what he was to do. W h e n his preparation
was accomplished he came completely under the conviction that it
was his particular mission to awaken men to a full understanding
of the true meaning of freedom and to bring them to the recogni
tion that in its true sense it was yet to be realized. T o this end he
embodied his thought in the form of writings that were facts
clothed with fiction. H is first volume appeared when he was but
twenty-two years of age and success as an author followed almost
immediately, although he was bitterly assailed by that better class
of society which was guilty of the very injustices which he sought
with all the power of his pen to attack and expose.
W hen he was but twenty-six he had so far proceeded with his
Initiation into the Brotherhood that he requested permission to in
corporate the history of the Brotherhood and of the Council in the
form of a novel. This was readily granted and his purpose found
its achievement in several novels. T h e two most important were
T h e L e g e n d s o f t h e A m e r i c a n R e v o l u t i o n o f 1776 and P a u l
A r d e n h e i m , t h e M o n k o f W i s s a h i c k o n , in which were disclosed
many facts concerning the activities of the Brotherhood.
Before the age of thirty L ippard became one of the most success
ful authors of his day. H e had edited a newspaper which had
quickly accomplished a circularization of fifty thousand; he had
seen the crowds fill to overflowing the theatre in which one of his
books was produced as a play and yet, notwithstanding, he was
wholly dissatisfied with his actual accomplishments in the interest
of freedom.
During the period he was under training with the Brotherhood
and while he was preparing those novels in which he relates some
of the history of the Brotherhoods activities, it was his dream and
hope that those men who sought improvement in conditions would
be drawn to the Brotherhood and that they would readily undergo
the arduous training through which they might secure for them
selves true freedom. In this dream he met with disappointment,
for he soon learned that while all are willing to accept the fruits
of freedom, comparatively few are willing to undergo the work

and sacrifice necessary for its achievement. This realization came

as a great shock to him, but it brought to his mind the thought that
his purpose could be accomplished to some degree at least by the
establishment of an order which would inculcate in its members the
teachings of the Great Master and the principles of true freedom.
In fulfillment of his idea he created that order which is now
known as the Brotherhood of America. The members of this secret
patriotic organization were instructed in the true principles of
Brotherhood, but were not required to subscribe to the training of
self-denial and personal effort necessary to become actually mem
bers of the Brotherhood of the Rosy Cross.
Lippard was not robust, and possessed as he was, of an intense
nature, the demands of his spirit proved too great for the strength
of his physical body. His unwillingness to permit himself the neces
sary rest and recuperation after strenuous efforts, was responsible
for his death on February 9, 1854, at the age of thirty-two. In a
short space of thirty-two years he had accomplished more than a
vast majority of men achieve in a century. Fie immortalized his
name, and although as yet it does not appear upon the pages of
history, the time is not very distant when it will receive the recog
nition it so well deserves.
Lippard was actively associated in the last few years of his life
with his contemporary in the fight for freedom, Dr. P. B. Randolph,
and both men were aggressive members of the movement which
was then known as the Reformatory party, ''hey were both radical
in a sense. Randolph was fiery of nature, one of the best orators
of his time, capable of completely imbuing his audience with his
theme and of holding hundreds spellbound for hours at a time. It
was as a speaker that Lincoln so often drafted him with unusual
success. Lippard the dreamer, the Mystic, fiery of nature too, was
a propagandist, a master in his own way at commanding and re
taining the attention of the public. Each was a master both
served well.
T h e first p a r t o f this Monograph the P a r l i a m e n t o f t h e
W o r l d , T h e B r o t h e r h o o d o f t h e R osy C ross is v e r b a t im f r o m
the book P a u l A r d e n i -i e i m , t i -i e M o n k o f t h e W i s s a h i c k o n ,
while the C o n s e c r a t i o n o f t h e D e l i v e r e r G e o r g e W a s h i n g

ton

is v e r b a t i m f r o m the L e g e n d s o f t h e A m e r i c a n R e v o l u t i o n

1776, both by George L ip p a r d .

Research and references to written and verbal history of the

activities of the Brotherhood show both legends to be based on fact

and they may be accepted as such except in some minor and unim
portant detail. N o changes have been made in the text. Comment
and annotation are in foot-note form, but since it was undesirable
to add explanations more copious than the foot-notes would per
mit, references have also been included in the preamble. Symbols
in the text refer to specific comment in the preamble which has been
compiled with a continuity which permits reading, if the reader pre
fers, without relation to the text itself. This is a departure from
the usual method of annotation and we trust the reader will be
pleased with it.
R. S w i n b u r n e C l y m e r .
Beverly Hall.
February 12, 1935.

PREAMBLE
It is passing strange that the truly great figures of history, those
who have been known as the leaders of their time in all periods and
in all countries, have not been churchmen nor have they been active
members of organized formal lodges. This was particularly true
of the early leaders of thought anti action in America. Few indeed
of those who assisted in creating the New Republic and who wrote
and signed the Declaration of Independence and the Constitution,
were churchmen. Many of them were known as atheists and agnos
tics. But while such men may not have been churchmen in the usual
sense of the term, there have been but few of the really great
that have not been actually religious in thought and in spirit. It
has been the memory and recognition of the conflicts and persecu
tions of organized religion that has driven the true leader from
the formal church and lodge. Yet with few exceptions the motiva
tions of those who have risen to acknowledged leadership have
been a love of humanity and a recognition of principles of true re
ligion which they sought to bring to a more vivid realization.
1 Through all the ages, amongst all the true leaders who have
had the welfare of their peoples at heart, there is the evidence that
the driving force animating their purpose has been those principles
which appear identical with the precepts which the church, regard
less of denomination, purports to hold and to inculcate. Church
men these great leaders of the past may not have been, but regard
less of what they may have been called, not one who has left a deep
mark in history has been actually an agnostic or an atheist. Almost
without exception, each has been in the true sense devoutly re
ligious. This thought is expressed by one who was active in the
beginning of the present New Dispensation which began in 1884.
H e wrote, W e do not have to depend upon churches and lodges
for initiation into the grandest mysteries of God; for the heavens
are open- -an d in the spaces above are countless multitudes that
with thought and act are baptizing the earth with all you are
capable of receiving. Then arise in your thought [and desire] and
meet them. * Despite the apparent agnosticism of the writer he
* Temple of the Rosy CrossFreeman B. DowdEdition 1901, page 321.
11

was a truly religious man, deeply mystic and sublimely philosophical,

ever ready to meet with others in conclaves and convocations if
they were for the betterment of the people and inspired by the
purpose of advancing the Brotherhood of Man. To this end he
took an active part in the Second World Parliament.
2 The First World Parliament convened during a period when
the new world was inhabited by men of many lands, and had not yet
achieved entity or independence. If the legends of this First World
Parliament are but half-truths and legends often merely clothe
actual fact then America owes its independence and its freedom
to the members of that Council of Universal Brotherhood who
gathered together in the long ago for secrecy and counsel in an
old world cavern.
3 History is not necessarily fact regardless of by whom the fact
may have been related. It can be but little more than a fabric com
posed partly of truth and partly of prejudice that virtually is false
hood. Man is biased by prejudice and passion. H e sees what he
chooses to see and he colors this to produce what he wants to see.
Under stress of war he can see neither courage nor justice nor
virtue in the enemy or his cause and he deems it high treason even
to express sympathy with or recognition of the opposing point of
view. Most of all history is based upon a bias that frustrates the
truth and reflects the opinion of observers who are blinded either
by personal feeling, or the sentiment of the time or the fear of the
consquence of non-conformity. At best it deals with effects rather
than with causes. It relates much of no real importance and knows
little of either the forces or the personal actions which produced the
effects with which it deals. Many of the great events of history
were but the surface reflections of trends created by the tireless
efforts and sacrifices of those who are unknown or obscure in re
lated history.
'All reformations have been at best but a fleeting benefit to the
world generally for human nature continues much the same and
the reformers of today become the tyrants of tomorrow, irre
spective of name or creed or country. Whatever the relief meas
ures they produce are only a passing benefit and they usually benefit
some at the expense of others. The Parliaments held by the secret
brotherhoods whether in the past ages or in the present age have
all had to do with the betterment of man. The Fraternity of the
Rosy Cross Fraternitas Rosae Crucis has as its express aim

and purpose the benefit of humanity. In a sense it desires reforma

tion, but it believes that there is only one true reformation, and that
that deals with man the individual. True reform is not accom
plished by social or political revolutions nor by the destruction of
one group by another, but by the evolution, the re-formation of the
man himself through the acceptance of the true Law which gov
erns human relationship. T o benefit one at the cost of another
does not enrich him whom we seek to benefit, for no real benefit
may come to him that he has not earned. Consequently his gain
at the loss of another would inevitably reflect to his ultimate loss
since the Law of Compensation will again take from him that which
is not truly his. M an the individual must reform himself. H e
must learn and apply the Law of Personal Responsibility. H e must
come to the understanding of that Law under which alone true
democracy can function and he must recognize and apply it in its
two aspects, that of brotherhood and that of compensation. His
dealings must be on the basis of fair exchange; he may neither take
nor accept that which he has not earned unless he exchanges for it
something of equal value. Fie must know that whatever he takes
to himself that he has not earned the Law itself will again take
from him in some manner or other; that whatever he receives even
as a gift but which he has not earned will likewise be taken from
him. This is a true doctrine through which man can accomplish
his evolution. Its application begins with the acceptance of the
Law which is the Law of True Manhood, or Personal Responsibil
ity. This is a true reformation of man. It is a government of him
self against the urge of his baser animal nature and until reforma
tion is accomplished by the individual re-forming or transforming
himself, all other attempts at reformation by civil, social or religious
means ultimately will fail.
M an cannot be reformed by instant conversion; by code, creed,
preaching nor by priests, kings or dictators; nor by legislative en
actment or penal laws; nor can man be saved by coercion, no m at
ter how well-intentioned the force may be or by whom it is directed.
M an can accomplish reformation only through himself and he can
assist in the accomplishment of the reformation of others only by
knowing this Law, applying it and teaching it to others. W hen
ever man learns to comprehend the one I niversal Law, when he
becomes conscious of the fact that it actually pays to obey that Law,
then will there be a true reformation, without force and without

bloodshed. Then governments, churches, all of the institutions of

mankind will inevitably reflect, the reformation that man has
achieved for himself, through his own efforts.
6 Union, Freedom and Brotherhood, great and desirable ideals,
are seemingly the heritage of all. But of what benefit are they to
the man or the nation who has not yet learned the Law? What
power or benefit is there in a union unless that union cements with
the common acknowledgment of Universal Law those whom it
strives to hold together? Freedom of what value is freedom to
those who seek to use it only as license without regard to the rights
of others? No man can be free although the whole earth be laid
at his feet unless he understands the Law and is willing as an in
dividual to apply it. And when he understands the Law and ap
plies it, he is free even though bound by the shackles of society,
government and church. Only when man recognizes that he is free,
when he knows and obeys the Law, will he be fit for freedom. If
he receives it before he is fit for it, he will simply turn but from
one master to another. Brotherhood defeats its very declaration
when it seeks to coerce. It exists only as an emanation of love from
the heart of that man who does not seek to take from others a free
dom which he desires to possess for himself.
7 Freedom, Unity, Brotherhood can be no more than ideals until
men learn first within themselves their meaning and as individuals,
in their own lives, apply the knowledge. Then will they have free
dom. Then will they not seek power and special privilege and ad
vantage for themselves that they may control and exploit others.
Brotherhood does not give the strong the right to dictate to others
what they shall do. Freedom is not that license which encroaches
on the right of another. Freedom and Brotherhood are rights and
privileges which man may only gain and use without injury to him
self when he accepts the Law of Personal Responsibility. Freedom,
Unity and Brotherhood is the religion of the truly strong. It is the
Law of Manhood. It is the vision of John the Revelator and its
values may only be secured as man individually evolves to claim
them.
8 There is neither evil nor good, neither salvation nor destruc
tion in a title. A tyrant may be good; the president of a republic,
evil. Regardless of who may wield it, a power unwisely used re
sults in destruction and misery. Reformation usually starts as a re
bellion against tyranny and ends in a form of tyranny as great as it

overthrew. The tyrant sought to retain his power that he might

exploit his fellowmen. The reform leader, taking advantage of the
reaction against tyranny, secures power and promptly turns it to the
same end as did the tyrant while man supports first the one and
then the other because he will not learn to govern himself. His
only weapon for his self-protection and the defense of his own
rights is in seeking to apply first in his own life the principles which
he endeavors to have expressed by his government and its repre
sentatives. Freedom is an ideal only so long as man refuses to
apply its principles in his relationship to others. It becomes an
actuality in the experience of the individual to the extent that it is
applied by him. M an must learn to govern himself.
BFreedom cannot be retained after it has been secured unless
men in truth as individuals have become free men. The masses of
any country on the globe today may be delivered from the hands
of a king or an emperor or a protector or a dictator, and yet to
morrow place themselves in bondage again to some other form
of tyranny. For unless man understands what truly constitutes
freedom he cannot know what to do with it when he has gained it
and he becomes the victim of the ambitious, the crafty and the cruel
who secure their power only through preying on the ignorance and
the fear of the weak. As man, the individual, frees himself from
his own ignoble passions, emotions, desires, fears, weaknesses, he
develops the strength which protects him from exploitation, abuse
or control at the hands of another. He may begin to secure his
freedom only as he begins to comprehend and accept the Law of
Personal Responsibility: that man may not benefit at the expense
of a fellow creature without ultimately paying for the benefit seem
ingly derived in equal coin with usurious interest. History teaches
us this in fiery letters but we are blind to the facts with which we
are confronted on every side and at every angle.
10 The masses struggling for freedom have turned from king to
priest, from priest to tyrant and back to king and have found no
relief from suffering, bloodshed, cruelty, all forms of abuse and ex
ploitation at the hands of each in turn. Time and time again
throughout history man, with the gift of freedom in his hands, has
relinquished it to those mad with a lust for power. It was left to
the twentieth century to prove that power in the hands of a com
moner may be abused to as great an extent as it is in the hands of
royalty. Dictators who have risen from the humble of the earth

and become drunk with power have inflicted tyrannies and enslaved
the masses as did the kings and priests of old. Justice is not born
in all men, and without justice slavery is inevitable. In the new age
if m an s dream of freedom is to be materialized, justice must be
enthroned in the heart of every man and each must come to a
recognition of its Law. H e will know then that the L a w itself
punishes and that the injustice for which he individually is re
sponsible is but reflected in the injustice which he must suffer with
the reaction of the Law, at the hands of another. King, dictator,
tyrant, priest, each wins his power and retains it because man will
not be just to man. In the newr age as man learns and begins to
apply the law of love, as he becomes in the true sense a Free M an,
seeking justice for all rather than favor to himself, then will his
priests and kings reflect justice, and slavery will disappear from the
face of the earth.
11 In the old dispensation as soon as those men w'ho had suffered
at the hands of tyrants freed themselves and secured power, they
set themselves up as judges and executioners even as the tyrant
from whom they had stripped all power. T h e old Law from which
has come suffering, cruelty and enslavement has been do as we do,
believe as we believe or be damned. T o refuse obedience to the
dictates of the rulers under this law is high treason. In its name
the vilest and the most terrible atrocities have been committed upon
those who refuse to bend the knee, in the name either of country or
of God. 1 hose under whose dictates this old law has been enforced
through the guillotine, the inquisition and the scaffold are not alone
responsible. T h e masses who have accepted and applied this false
intolerance in their own relationships with others have been re
sponsible, for the people themselves have actually formulated the
law which their leaders have but reflected. All men who under
stand the Law of the N ew Dispensation will govern themselves to
the end of reflecting justice and tolerance and love for their fellowmen. They will know, since they understand the T ru e Law, that as
they abuse or defraud another, so in turn will the L a w provide the
punishment by which they will be abused and defrauded by another.
na i he esoteric section of the August Fraternity is universal and
it oversees all the work of the Grand F r a te rn ity --th e Fraternitas
Rosae Crucis. In this Brotherhood those of certain rank and sta
tion may know those who are below them but they may not know
who are above them in station, hose of the Brotherhood are rarely

known either to their brethren or the world at large as Rosicrucians. They are engaged in worthy avenues of activity as phy
sicians, lawyers, musicians, statesmen and artisans. They do not
seek to be known of men. They are satisfied but to adhere to the
Law and fulfill their destiny on earth. They are swayed neither
by friendship, flattery, hatred nor fear. Such Rosicrucians think
very little of the ways of the world-its pride, arrogance and dig
nity- -they are simple for they find the truth to be simple. The
fruits of truth are free from pretense. "hese men are initiates and
free in all essentials, free to think, to be and to express them
selves always for the good of others and in the cause of prog
ress. * They cannot be intimidated nor can they be persecuted.
They do not issue written credentials or documents of authority to
anyone although they may delegate powers to others for given pur
poses. They cannot be exposed because their brethren, with the
exception of those above them, do not know them. They cannot
bring shame upon the fraternity because of some unworthy act or
acts that the world might consider unworthy because their acts are
merely acts of the individual. Only by their fruits may ye know
them. These men of the esoteric section of the Rosicruciae work
in secret because of their knowledge of the Law that the potent
forces of nature are silent, secret and unknown. They manifest
themselves openly at times but only in some unselfish and worthy
cause. T heir true work is spiritual the welfare and guidance of
mankind. They have nothing in common with materialism except
intellectually. Since they have no affinity with materialism they
have no materialistic golden plan to lure men into a semblance of
brotherly love and fellowship. Unobtrusive, unpretending they
pass through life looking with eyes of pity upon a world of gold
and treasure and material power as upon children building sand
castles that the sea must wash away. 'hey are seldom understood
and for this reason, their silence. They are in the world but they
are not of it. Their wish is to do their work quietly but without
evasion of any aspect of it. Since they know they may leave the
world and its experiences only through accomplishing their own
evolution by doing good, they secretly do all within their power to
help their fellowmen. t hey are conscious of having been sent here
for that p urp o seto help the world in its efforts to immortalize
* Temple of the Rosy CrossF. B. Dowd, 1901 Edition, pages 312-13.

the race and to establish T ru e Brotherhood. These men are in

terested in forming no political party nor do they use their ad
herents for the purpose of swaying the judgment of anyone in
power except for race benefit but their power is great, nevertheless,
for when their fiat is cast it is absolute since they know the Law,
work with it and the Law itself accomplishes that which is in h ar
mony with it. They know that governments and society are neither
better nor worse than those who support them. T h ey are not
radical in their desire for change nor are they reformers in the
generally accepted sense for they know that a new order may only
come as men free themselves from their own individual weaknesses
and evils. They are painfully aware that before T ru e Brotherhood
may be established, man himself must undergo that evolution which
can come only from an individual recognition of the L aw and obedi
ence in observing it. T h ey know that not until then will man be
truly free.
rh e Rosicrucians are of all nationalities and of all climes. T hey
meet occasionally, drawn together not by press notices or the ring
ing of bells but by a common need of the spirit. T h e men of
Rosicrucae form a Fraternity in its true sense * rather than an
Order, although in some instances Orders veiled in profound
secrecy have materialized successfully. M en fear what they do not
know and consequently it is dangerous to possess a knowledge be
yond that of the masses. T h e proverbial secrecy of the Brothers
of the Rosy Cross is necessary if for no other reason than that now,
as always, the Brotherhood has engaged in the most profound
study, investigation and experimentation in its endeavor to aid the
advancement of the race. And now as in the past in many coun
tries of the world it would be hardly safer for members to be known
than in the seventeenth century when the First W o rld Council con
vened in a cavern in Germany. T h e brethren of the esoteric sec
tion of the Fraternity whose members are more numerous today
than ever before, shroud themselves in a cloud of mystery.** Th ey
know that all power is a mystery and they but follow the adm oni
tion of their G reat M aster who taught that the most profound
worship should be secret and admonished enter into thy closet,
and when thou hast shut thy door, pray to thy F ather which is in
* There are both esoteric and exoteric sections of the G rand Fraternity and these
will have full consideration in due time.
** Temple of the Rosy Cross Freeman B. Dowd, Edition 1901, pages 304-6.

secret. It was he who also taught let not thy left hand know
what thy right hand doeth. Further than this, Rosicrucians have
learned that organization is a rock upon which all religions have
foundered and as the Fraternity is not an organization in the usual
sense, it cannot be used as such to influence either government or its
officials. And even when its authority or rights are challenged by
a usurper, it neither requests nor uses the influence of its adherents
to combat or to protest aggressively the attempt of the usurper.
On the other hand, neither does it avoid nor evade a challenge,
but meets issues as they arise through a constituted authority of its
exoteric section without bitterness, malice or personalities.
13 The Fraternity through the centuries has been known under
various names: Hermetic, Alchemist, Essenian, Pythagorian, Paracelsian, Illuminati, Rosicrucian, the one fusing into the other; all
forming a whole. Rosicruciae and its predecessors have little re
spect for names and consider only the need of the time. The
primary object of the Fraternity always has been the establishment
of a Universal Brotherhood for the evolution and exaltation of the
individual.
11 Brotherhood cannot be established by enactment, by declara
tion nor by the power of organization. It is possible only when
man, through understanding, seeks to grant the same freedom and
rights to another that he seeks and demands for himself. The
work of the Fraternity begins and ends with man, the individual.
For as the city is to the state and the state to the nation, so is man
to men and Brother to Brotherhood. As man saves himself he saves
his brother and in true Brotherhood lies the path of salvation for
all men and for the world. It is the dream of ages. It shall be
realized only when man comes to know that man cannot be saved

by laws applied from without himself.

15 But it is difficult for man to believe in an ideal until he wit

nesses the ideal exemplified and it is almost impossible for him to
understand or even to believe an abstract principle or Universal
Law until he himself sees the law applied. Those who have really
led the human race forward and have served as prophets, saviours
and Messiahs to their fellowmen have exemplified man as man in
his heart wishes to become. It is they who have applied the Uni
versal Laws and principles which man, because of fear, fails to
comprehend and does not dare to express. Each of the periods of
advancement in all ages and among all men, regardless of color or

language or race, has been initiated by the appearance upon earth

of a man who by his own life and conduct manifested universal
everlasting laws and principles which his fellows had not under
stood.
18 It matters little whether the Awakener of the New Age is rich
or poor, powerful or humble, so far as his material station in life is
concerned, but it is true that the experiences of the past have
disillusioned men concerning the sincerity of the teachings, and the
altruism of the purpose, of kings and priests and the capitalists.
The masses have followed blindly so many who proclaimed them
selves their masters that they have become cynical of the motives
of those who, in spite of pledges that they have made in their rise
to power, subjected all to injustice and exploitation when they
finally attained their coveted goal. It is because those fortunately
born to power and riches have broken faith that the people have so
readily turned from them these later years and have placed abso
lute power in the hands of men from their own rank. Surely
they have reasoned this man born to poverty from humble parent
age, knowing the struggle and the pain of the lowly will lead us
to a new liberty. But again man found that his faith had been
misplaced, for these leaders born of the masses themselves have
been merciless unjust oppressors, more tyrannical than the dynasties
they had displaced. And so in the New Dispensation man must
learn again the lesson that he has been taught time and time again
through the centuries: justice under the law favor to none. This
is Gods great fiat in the New Dispensation. Neither political,
social nor religious tyranny can retard the progress of the everincreasing army of those who are gradually accepting and actually
applying this law in their thoughts, their desires and their actions.
The leader of which the masses dream is neither prince nor dic
tator nor is salvation to come through revolution nor through the
application of radical theories but from a newT concept of man in
his relationship to law in its highest sense. It is true that the new
leader may be from the ranks of the humble but he will lead man
not to revolution and conquest of class by class but to a new realiza
tion of his own Manhood. He who governs himself is greater
than he who taketh the city. In these words did the elder writers
describe that human creature who becomes truly a M a n . N o man
is fit to govern until he has first learned to govern his own passions
and thus rule his own soul. The world has suffered its miseries

because the power to govern has been given to men who cannot
govern themselves. Countless of the multitudes over the centuries
have undergone unspeakable agonies through the passions and
weaknesses, the bigotry and intolerance of rulers who had no con
trol over their own natures, who were worshipers at the throne of
the Demon Self. The law inevitably works its own rewards and its
own punishments and in the New Age defeat and destruction will
come to those who do not obey it. In the New Age the true
Brotherhood gradually will be established. It will recognize
neither riches nor poverty only the Soul of the man himself. Pov
erty will be relieved not through that which has been taken from
others but because man under the New Dispensation, will under
stand and practice the laws of equity and compensation. But be
fore he is prepared to accept and practice those principles from
which his relief will come, he must experience a certain degree of
suffering necessary to produce his awakening. The Brotherhood
is emphatic in its interpretation of the law that t h e r e m u s t b e a
CERTAIN GROWTH AND RIPENING ERE THE FRUIT CAN BE EXPECTED.

True knowledge is the outcome of gradual growth . It concerns

mind, soul and body.
17 . . . Some foolishly think that it is possible to become a
Rosicrucian through an initiation of ritual from which they may
emerge with a diploma or certificate attesting membership. This
is a gross misconception for Initiation is something more than
taking an oath and passing through certain forms and ceremonies
no matter how imposing or awe-inspiring they may be. It is some
thing more than a course of lectures or a study of authorities. It
is something deeper and higher than intellectual culture. It is the
knowing of truth. It has been well said that not every man can
become adept at anything nor is it possible for every man to be
come a Rosicrucian. He must have a conscious and abiding belief
in his own immortality; a hunger and thirst for the unknown; a
feeling of rapture at the very idea of mystery and Brotherhood.
Among such as these initiation may be accomplished with advan
tage to self and to mankind for in Rosicruciaes ' Temple they that
eat are /riled and they that drink thirst no more. Under its pro
tection are found teachers, guides and brothers. We are children
of the shadow and though often we may not see the way clearly
through tear-dimmed eyes yet as we cry out in anguish, "Not my
will Father but Thine own be done the shadow reveals its mys

tery and departs leaving the heart chastened and yet lightened
through an increase of knowledge and of peace. Men are cast
down. That they may go higher and thus alternately cast down
and exalted they are prepared to meet the changes of the mundane
life. No stoic, agnostic or egotist can become a Rosicrucian for
Initiation requires an intensified feeling. Without this, no initia
tion could possibly impart that baptism to the spirit which gives
birth to new or dormant energies; nor without it could the soul
germ be awakened to a higher life. Where Will reigns over all
and matter becomes transmutable the law may be understood and
applied and the Brotherhood of the New Age established.
18 The Rosicrucians ever have been the Apostles of Peace, Free
dom and Brotherhood. Washington, nobly knighted and anointed
by the brethren, proved true to his trust. His memory is a
symbol of the Universal Fellowship of Man in Freedom. Wash
ington sought peace. It was only as a last recourse that he con
sented to head the Continental army and as its commander he
sacrificed no property nor lives except directly in the cause to which
he was consecrated. France too sought to gain her freedom
through the overthrow of an unworthy king. Those who were
the leaders of the movement for freedom in France were imbued
with the spirit of hate and fear and the lust for blood. So great
was the unnecessary destruction of property and shedding of royal
ist blood that it almost could be said that this was the real motive
that animated its leaders rather than that of Fraternity, Equality
and Peace. France paid dearly for her liberty. Under the leader
ship of Washington, a true leader of the people, wrell trained in the
Great Brotherhood, it was vastly different. He had no vain per
sonal ambition, he sought only the freedom and the welfare of
those whom he called his people. The Brotherhood has always
taught and still teaches that nothing can be gained by the unneces
sary destruction of anything useful. That which is destroyed must
be replaced and though he win, the victor who ignores this law will
be the loser. Since the days of Washington, the Brother and
Robespierre, the Revolutionist, strange as it may seem, almost
all the battles for freedom have become revolutions of blood. For
those who have instigated them have been motivated by bitterness
and selfish thirst for power rather than by love of man.
19 There is but one lawful object in the life of man freedom
the right to live under the Law without interference. For this ob

jective he may and should fight but without hatred and malice. If
in gaining his freedom he himself disobeys this law, then in the
reaction of the law once more will he become a slave. Washington,
an Apostle of Brotherhood, fought because there was no other
way to gain freedom for his people. But when that objective was
gained with as little loss and destruction as possible, he ceased his
warfare since he was fighting only for a cause without thought or
intent of self-gain or personal glorification. More blood more
blood to wash the records of the poor mans wrong from the his
tory of ages was the cry of the revolution in France. The abused
and degraded masses tore power from the hands of their rulers.
But vindictive, thirsting for blood, drunk with the freedom for
which they were not prepared, they gave themselves to the leader
ship of those who cried for blood and more blood. The law in
evitably produced the reaction. The leaders themselves died by
the axe they had wielded and once more slaves that had tasted free
dom only to abuse it, became slaves again.
20 He who is motivated by the passions of vengeance and hatred
may attain his objective, but no matter how just his cause, the fruits
of his victory will be taken from him. This is the law of action and
reaction. Vengeance is mine, sayeth the Lord. Robespierre
sought freedom for a people, but his nature was filled with hatred
and bitterness and revenge. He was dominated by the hatred of a
class and he destroyed as an avenging angel. He destroyed because
he hated a class more than he loved a people. A demon within him
fed on his passions and since he had given reign to his evil pro
pensities, it carried him into responsibility for great wrongs and
terrible destruction until finally the reaction of the law began to
function and unto him was done even as he had done unto others.
So until men comprehend and only as their actions are governed
by motives of love, may they demand justice within the law without
its reaction.
21 To America, the land of promise, the new world of the
prophecy in which was to be found freedom and Brotherhood, men
came to free themselves from persecution and tyranny. Yet,
strange as it is, those who came to this promised land and settled it
because persecution had driven them from their own lands, became
themselves narrow, bigoted, cruel, superstitious, subjecting those
who would not agree with them to even greater persecution and
suffering than they themselves had escaped from. It is stranger

still that a people who fought long years for liberty from the rule
of a foreign king should submit to the rule of racketeers, gangsters,
crooked politicians and profiteers. But even now the law is func
tioning and where the leavening is occurring, the fermentation of
the wine must come before the clarification. The L a w is
and regardless of how man may evade it, inevitably the reaction
MUST set in. In the universal depression which has seemingly
fallen on the just and unjust alike, the law is being satisfied through
the suffering of those who were guilty of its evasions, either through
omission or commission. That man who has submitted without pro
test to the conditions from which came the violation of his rights
and those of the fellowmen of his nation, suffers that he may be
awakened; that his voice may be heard. Then will begin the func
tioning of the Law of the New Age. The unjust, the decadent and
those who seek to retard the operation of the Law will be known
no longer and so will begin the era of the Brotherhood of Man.
- Washington was consecrated as a deliverer of his people and
it was his destiny to lead his people to a new concept of inde
pendence and of liberty. Washington was true to his sacred mis
sion as deliverer. H e won the conflict that he himself must have
faced within his inner being as to whether to live and to lead in
the interest of the rights of his fellowmen or to crown himself and
rule over others for his own glorification. It is possible for those
destined to lead the people of the new era to fail, because even
though God or the Law ordains a man for the performance of some
great function, that man still has free will and though God ordains
he does not command. In the being of every man there are two
creatures, one noble and aspiring, the other selfish and earthly.
One speaks with the voice of love and seeks the good of all human
ity. The other speaks with the voice of self and seeks only its own
benefit and advantage. There is a constant conflict between these
two forces in the heart of man. Irrespective of how high he may
climb on the ladder of his own evolution there is always the possi
bility that he may fall. The Great Master expressed this danger
for he admonished when ye stand take heed lest ye fall. Lucifer
fell from the second highest place in heaven to the lowest depths.
We may accept this fall as a symbol of a lesson all men, no matter
how great, may profit by. It is because of the recognition of this
possibility that there never has been written a history of living
Rosicrucians. It is a law in the August Fraternity that no man

may disgrace the Grand Fraternity by his misdeeds and conse

quently it is a law that none except the exoteric workers shall be
come known as Rosicrucians until after their work is done and
there is no longer any possibility of error on their part. For the
same reason no Rosicrucian may claim to be such and he who pro
claims himself a Rosicrucian is not what he pretends to be. They
who know do not talk, they who talk do not know. Beware of
pretenders.
23 But fortunately for the new world Washington did not fail in
his mission and the Second Epoch was passed safely and men learned
for the first time the taste of freedom. hey knew little of self
control and nothing of self-government and to most, freedom and
liberty meant license. M an learns but gradually and hence the de
pression a reaction of the law resulting from mans failure to
properly govern himself as a Free Man. It has been a necessary
experience and keen as is the suffering it has occasioned it has com
pelled a recognition of that to which man previously had blinded
his eyes. Now the New Dispensation is at hand. W e are at the
beginning of the ' hird Epoch. The divine law is functioning and
through it perhaps there will rise to express it another Washington
as the anointed one. I i-i e LAW w i l l p r o v id e . N ot all will be
saved for there is a loss in every activity. Weaklings, regardless
of their station in life, will continue to refuse to accept the law.
They will, as ever, depend upon others rather than themselves and
since they will not BECOME MEN the unceasing grinding of the mills
of the gods will eliminate them from the field of action. This is
the law. It is not unjust. Each one is given the opportunity to
know and to obey the law; to work in harmony with it and to secure
its protection. I hose who refuse to obey the law will eliminate
themselves by the inharmony which they themselves create. In
the New Age each man must be responsible for his own account
ing no man can vicariously intercede. St. John in his revelations
foresaw this and spoke of the saving of the forty and four thou
sand, a number highly symbolical.
24 T he post-war era of gold and plenty and the depression which
followed it both have brought out vividly mans every weakness.
They have shown that cruelty, craftiness, debasement, may occur
either in the palace or in the gutter. It is shown that unjust as
may be the emperor or the capitalistic feudal lord; the toiler and
worker also may be unjust when wielding power over his fellow-

man. It was necessary that this lesson be learned that man might
recognize that it is not the station, environment nor the individual
circumstance that produces a leader. H e is beginning to realize
that he must turn for leadership to those men, rich or poor, who
K N O W the L aw and will apply it. T h e man who accepts the L aw
and does his utmost to LIVE that law, will have its protection, and
although he be thrown among thieves and outcasts, he will be over
shadowed and protected as was Daniel in the lion's den. Once this
is comprehended men will no longer be so concerned with the
reformation of other men. T h e ir chief concern will be to reform
themselves. Th ey will realize more and more that revolutions,
shedding of blood, destruction of property do not gain their rights
but lead them away from their direct objective except when it is
countenanced by the Law. From the beginning the Fraternity of
the Rosy Cross has been consistently engaged in trying to bring
about a better understanding among men, and in the attempt, to
eradicate through the education of the classes and the masses those
abuses which have made nations charnel houses. It has been the
effort of the Fraternity through the ages to inculcate the L a w so
that all might understand it and come under its protection.
2D i here are many phases, branches and degrees in the Grand
1raternity the Rosy Cross*, but only three of these concern us
here. T h e Rosicrucian Order, the Rosicrucian Brotherhood, the
Fraternity of the Rosicrucians. As a direct outgrowth of the activi
ties of George Lippard, Freeman B. Dowd, a G rand M a s te r of the
fraternity, induced his appointed successor, Dr. E d w ard H . Brown,
to define these terms. T he Rosicrucian Order or Order of the
Rose or Rosy Cross is composed of that body of men and women
who, though more or less interested in the philosophy of the F r a
ternity, nevertheless are particularily concerned with the establish
ment of lodges of a formal nature wherein may be taught through
the conferring of degrees, through lectures and dissertations, a bet
ter understanding of the law of relationship between man and man.
It is the desire of the order to improve the condition of man, to ad
vance the establishment of the Brotherhood of man, to bring about
an understanding of law and to aid in effecting its application in
the world of men. Those seeking membership are not required
* Other phases of the G reat W ork will be dealt with in detail in a publication to
follow the present one in which will be given a partial history, together with docu
ments, establishing the G rand Fraternity in America.

to subscribe to the tenets of the Grand Fraternity nor will they be

required to delve deeply into the ancient mysteries nor to undergo
arduous training. The Rosicrucian Brotherhood or Brotherhood
of the Rosy Cross is a body of men and women who are not inter
ested in ceremonials but who are deeply interested in the philosophy
of the ancient mysteries. In this Brotherhood members subscribe
to the tenets of the Fraternity and seek to aid in establishing a Uni
versal Brotherhood through an understanding and application of
the laws taught by the Fraternity.
he members of the Brother
hood are willing to make such sacrifices as may be necessary to
bring about the Brotherhood and Freedom of man. It is not neces
sary to become a member of any lodge to belong to the Brother
hood but allegiance to the Supreme Body is required. The mem
bers may or may not be known to each other. .'wo may live next
door to each other without either knowing that the other is a mem
ber unless through the stress of circumstances, they become ac
quainted. They are silent; they have at heart a love of their
fellowmen and they are workers in the vineyard of the L ord.
T he F r a t e r n i t y o f t h e R o s ic r u c ia n s or the Fraternitas Rosae
Cruris is the highest tribunal. Few members of this body ever
become known either to the world or to the general membership.
Its members are those whose very Souls are in the Great Work.
These are willing to make any sacrifice required and are ready and
willing to undergo complete training as outlined by the ancient
Fraternity. These members enroll for life and they seek no greater
glory than to become God-like m e n . From these are chosen the
members of the various Councils and the future Grand Master and
the Flierarchs. WThile they themselves remain unknown, it is given
to them to know those who may be in the various branches and
bodies of the Fraternity. They seek to obey to the full the behests
of the Great Master, and, following his admonition they worship
alone and in silence. They may be known only by their unpretending
good works; by the kindness of their hearts and the justice of their
decisions. All may aspire to this lofty association but few attain
because of pride, the thirst for glory, love of display, carelessness
of speech, lack of will, fear of the opinion of others, sensitiveness
to censure and criticism and lack of concentration of purpose. These
are but three of the grades of the Great ork of the Grand F ra
ternity, but there is a phase or grade of the work suitable to all men
who se e k : t o b e t t e r t h e m s e l v e s but not at the expense of an

other.
T h e Grand Fraternity has passed through innumerable changes
within the past ten centuries. N o t always was it known as the
Rosy Cross. It has been known as the Egyptian Initiation, Gnostic
Priesthood, the Essenian Order, the O rd er of the Magi, Heberites,
Hermetic, Alchemist, Platonist and Paracelsian. I'he name by
which it has been known has harmonized with the needs of the time
and as the needs of humanity have changed so has the phase and
the name of the Great W ork. W ith each change the experience
and teachings of the past were fused into those of the new era. In
1612 a convocation was convened at Frankfort-on-the-Main, in G er
many. Among those who answered the call were the representa
tives of members of many of the ancient orders, in some of which
there remained but few active members. T h e Gnostic Fathers were
in attendance; adepts of the Herm etic and Alchemistic O rd ers;
learned of the Platonists; modern Gnostics; active members of the
Paracelsian school and representatives of other of the ancient
bodies. These delegates possessed authority from their respective
Fraternities or schools to consider and deal with all the problems
with which they were confronted. T h e fiat had gone forth to all
that the time prophesied by Paracelsus to form and act as a con
certed movement had come. As an outcome of the convocation
there was brought into union all the activities of the true schools
and at the instance of Andrea the new union was given a mystical
name with full provision for secrecy so that no member active in it
would be known to the world. T h e name that was adopted was
the raternitas Rosae Crucis or the Fraternity of the Rosy Cross.
Its principle as applied to the relationships between the various
bodies that it had absorbed was expressed in the words one in all,
all in one. Each fraternal member was individual and yet of the
union. Its expression was union in diversity.
27 During the seventeenth century there was but one supreme
body and its jurisdiction was through a Council of Three and a
Council of Seven. U n d er the Council of Seven was a Supreme
Chief who was elected by the Council of Seven and under him there
served a Chief from each country. Beginning with the eighteenth
century jurisdictions were separated and while the Council of Seven
continued to function, its membership comprised the Supreme Chiefs
of every country, each of whom had absolute authority and juris
diction in his own country. W ith the entry of America into the

Council, a change was made in the practice and each Supreme Chief
or Supreme Grand Master, as he was thenceforth known, was given
irrevocable authority to select his own successor, in recognition of
the fact that only he could know which brother had attained the
right of succession to the exalted position. At this time a Council
of Three was constituted within the grand body consisting of the
Supreme Grand M aster and the two members within the Fraternity
most advanced and best prepared in the Work. Two members
always were selected by the Supreme Grand Master immediately
upon his taking his authority and from the two he selected his
successor.
28 T he first American Conclave of the Supreme Council of Nine
was convened in the City of Philadelphia in 1773 instead of 1777
as had been intended. The earlier date was chosen because of the
increasing friction between England and the colonies and the con
sequent necessity for final instructions to those of the Brotherhood
who were to take part in the great struggle which it was known
would occur. Tie conclave was a Supreme Council of the World
for the American Supreme Grand Lodge had not yet been created.
T he year of 1848 stands forth in the history of the Rosy Cross.
It was in that year that the Supreme Council of the W orld deter
mined to remove the seat of the See of the Supreme Council of the
W orld from the old world to the new; and that the Brotherhood
within the United States and its possessions be permitted to form its
own Supreme Grand Lodge with an American as Supreme Grand
Master. It was in this year also that the selection was made by
the Supreme Council of Abraham Lincoln as the anointed one
to carry further the work for freedom to which Washington also
had been consecrated. It was also determined in this year that
after the initiation in the mother lodge of Frankfort-on-the-Main
of the one who would become Supreme Grand Master of the F ra
ternity that that lodge would be closed for ever. The year of 1884
is of historical importance in the work of the Rosy Cross, for it was
in that year that Freeman B. Dowd, after having taken his seat as
the Supreme Grand M aster of the Rosy Cross following the death
of Dr. P. B. Randolph, the first Supreme Grand Master in America,
established, by instruction of Count Guinotti, the Supreme Grand
'emple of the Rosy Cross of the W orld in Philadelphia as a direct
and authentic continuation of the Rosicrucian movement which was
first established by the Council of Seven in the City of Philadelphia

in 1773 and which had never ceased to function as a supreme body

of authority.

R. S w i n b u r n e C l y m e r .

The Law of the Present Dispensation

hey who labor not shall neither reap nor shall unto them be
given. None but the sower shall reap the grain and garner the
harvest.
Render unto Caesar that which belongs to Caesar and unto
God that which belongs to God,
BUT
Thou shalt not steal nor shalt thou Covet that
which belongs to thy neighbor.
AND
By the sweat of thy brow shalt thou live,
BUT
The Laborer is worthy of his hire.

C O U N C IL OF SEVEN
OF THE

BROTHERHOOD OF THE ROSY CROSS

The First World Parliament

T here was a night, when a band of earnest men, who believed

that God might be adored and man be loved without the medium
of church or creed, assembled in the solitudes of a mountain cavern.1
They were but few in number, and yet it seemed as if all the nations
of the earth had sent their representatives to this secret Congress
of Brotherhood,'' this obscure Parliament of Love.
History, or that fabric of falsehood,3 which is promulgated to
the world as history, does not record the names of these men, who
formed the little band; and yet, their deliberations went forth from
that mountain cavern over all the world, like the voice of a Regen
erating Angel.
T he fair-haired German was there; and by his side the Spaniard,
with his bronzed cheek, and eye of fire. There, the Italian, full of
the ancient glory of his land, and the Frenchman, with his story of
Protestant and Catholic wars.
he Swede, the Dane, the H u n
garian, and the ark, all were mingled in that band. Even the
far land of the New W orld was represented there in the person of
a Colonist, fresh from the witchcraft murders of New England.
These men, grouping round a rock which started from the cavern
floor, talked with each other in low, earnest tones. A single torch,
inserted in the crevice of the rock, gave its faint light to the scene,
and dimly revealed their various costumes, and the passions as
various, which flitted over each face.
N ear that rock, a solitary figure towered erect, his face and form
concealed by a dark robe.
While all the others conversed in agitated whispers, he alone
was silent.
N o t a gesture betrayed his emotion, nor indicated that he was in

truth anything but a dumb image of wood or stone.

There was but one in the little band who knew his name.
Wherefore this assemblage in the mountain cavern of Germany,
at dead of night, by the faint ray of a solitary torch?
Wherefore these signs, by which the various persons recognized
each other? And what meant that password in the ancient Hebrew
tongue, which echoes round the place until the gloomy arches seemed
agitated into voice by the sound?
It will be remembered, that this meeting took place when the
first quarter of the seventeenth century was near its close.
The German, with his fair hair and blue eyes, arose:
Reformations are in vain for my fatherland.4 A new Luther
must arise and work out a broader and bolder Reformation. The
last has but substituted one creed for another Germany festers
with the unburied corpses of those who have been slain in the war
of Creeds. The Reformation only agitated the atmosphere in which
Kings and Priests swelter into bloated power. It left the Poor
where it found them there, under the hoofs of Priest and King,
doomed to dig and die, whether a Pope or a Synod reigns. Earth
calls to God for a new Reformation, which shall overlook the
world, as with the eye of God himself, and behold in God but the
common Father of all mankind; in nations and races, however
divided or styled, but a common family of Brothers.
As the German took his seat upon a ledge of rock, near the cen
tral rock, a murmur of deep emphasis filled the cavern.
Then, one by one, the members of the little band arose, and
spoke the thought of their souls freely, and with no fear upon their
faces.
The Spaniard rose
In Spain exists the Inquisition

As if these words comprised all that man can know of degrada

tion, all that Priests can inflict, or Kings contrive, in the form of
Murder, he said no more.5
Next the Frenchman
St. Bartholomews corpses have not yet moulded into dust, he
said, and was silent.
After he had ceased, an Irishman arose. H e had no word to
utter, or perchance his heart was too full for words. H e laid upon
the rock, in the rays of the light, some leaves of withered sham
rock, and a broken harp. The withered leaves and broken harp

were stained with blood.

Without a word, the Irishman glided into the shadows again.
Then the voice of the Englishman was heard
Some time ago there was a war in my native land. The People,
that vulgar race, whose life is comprised in three words we are
born, we suffer, we die! The People, I say, came up bravely to that
war, and spoke with an ominous murmur to an anointed King,
telling him in their rude way, that he was but a man. That, for
getting his Manhood in his Kingship, he had committed murders
enough to have hurled a thousand men to the scaffold. Therefore,
said the People, King as you are, with the royal blood of twenty
generations in your veins, with the anointing oil of all the Priests
in the land upon your brow, you must die.
They put their King to death upon the scaffold, and said in the
face of God and Man W e will have no more to do with Kings.
They have had the world long enough for their Murder ground
long enough have they set men at one anothers throats, and turned
the Image of God into an engine of carnage. This was a brave
thing, which the English People said, but the time was not yet come :
they had not yet learned the great lesson of our order. First,
Union; then Freedom; and last Brotherhood.0
They could not yet recognize in God, but a loving Father of all
mankind, nor in nations and races, but a family of Brothers.
Therefore, after having put their King to death, and buried
the word King, with his headless body, they became the slaves of
Faction. They quarreled about creeds and forms, leaving the great
fact of all Truth b r o t h e r h o o d a m o n g m e n a dumb and
mangled thing beneath their bloody feet.'
At this time, a bold Son of the People cast his eyes about him,
and saw the danger of his brethren. He saw the word King start
into life again from the headless body of Charles the First he
saw the People once more kneeling in their blood, under the iron
feet of Power.
He determined to save his race, but, alas! pity us, good Lord,
for we are weak! he could think of no better way of saving his
people from the name of King, than by usurping the Power with
out the Name.8
Therefore, the Lord delivered him not into the hands of his
enemies, but to the remorse of his own soul. Delivered his great
heart to the terror of the Assassins steel delivered his giant intel

lect, blinded and bound, like the Samson of old, to that terror which
fears a shadow, and trembles at a sound.
At last he died, and England, forgetful of the blood which had
been shed to achieve her freedom forgetful even of the greatness
of that Brewer, who had made the name of Protector nobler than
the name of Emperor England, I say, forgetful of the brave men
who had died, by tens of thousands, to redeem her from the name
of King England rushed to the grave of Charles the First, and
took the crown from his fleshless skull, and put it on the head of
Charles the Second, and hailed him King. 9
Yes, my brothers, Charles the Second is King of England now,
and while he reigns, there is a headless trunk amid the offal of the
ditch, there is a bleeding head nailed up to scorn, upon the gates
of London. That headless trunk, and that bleeding heart, once
embodied the Soul of Oliver Cromwell.
The Englishman could say no more. Charles the Second on the
Throne, and Oliver Cromwells body cast forth to feed the hunger
of dogs, Oliver Cromwells head nailed up to the gate of London
it was enough.
The Representatives of the Nations uttered a groan for fallen
England. Then, one by one, these men gathered from the quarters
of the globe assembled at the mandate of some Invisible Chief,
or by the watchword of a universal brotherhood arose and told,
in various ways, in every tongue, the same story.
Kings everywhere, Priests everywhere, and everywhere slaves.10
It was a horrible catalog of enormities, which fell from the lips
of these brethren.
Indeed, it seemed as if the World its men and women, its little
children, and its babes unborn had been given up by some
ferocious Destiny into the hands of Superstition and Murder.
The Turk, the Arab, the Hindoo, and the Swede, all told the
same story in various forms. In every land a King, and for the
People nothing but chains and graves.
There was a black man in the throng; from his voice and man
ner it appeared that he had received the education of the white race.
The story that the black man told, was of petty Kings, on the
soil of Africa, selling the flesh and blood of Africa to eternal bond
age in a New World. A bondage that had no parallel in the his
tory of crime, for under the name of Servitude, it comprised M u r
der, Incest, Blasphemy.

As the word New World fell from the black mans lips, a
shudder agitated the throng.
Slavery in the New World! cried the German Alas! Alas!
then God has indeed given the earth into the power of Satan-------
Do not blaspheme, said the voice of the aged Swede The
New World is the last altar of Brotherhood left on the surface of
a desolated globe. We have looked to the East for Light it will
come from the East; but in the West that Light will reveal to us
the perfect image of human brotherhood.
At this word the representatives from the New World arose.
Every one was silent; they all gazed upon his rugged features and
backwoodsman attire with an absorbing interest.
The New World is the last altar of human Brotherhood! he
said, echoing the words of the aged Swede There was a band of
friendless exiles, driven from the shores of England by the lash
of persecution. They sought a Home and an Altar in the forests
of the New World. They landed one day, on a Rock which they
called Plymouth, and the red men of the woods bade the wander
ers welcome. Brothers, this was not many years ago, and yet
I stand among you, an exile and an outcast from the New
World
An exile and an outcast from the New World! His words
were echoed on every side.
He has committed some horrible crime and the aged Swede
shrunk from the side of the Colonist.
Yes, I was guilty of crime- a horrible crime. I could not be
lieve in my neighbors creed. I could not think that Murder was
any the less Murder, because it was done by grim Priests, in the
name of God, and the victims were old men and defenseless women.
Yes, yes I have stood upon the soil of the New World, and seen
men given up to the cord and scaffold, because they could not be
lieve in an Orthodox Protestant creed
Even as I, a Spaniard, have seen them racked and burnt in
the Act of Faith on an Inquisition!
But I have seen that Image which we love in a Wife, reverence
in a Sister, adored in a Mother I have seen the Image of Woman
lashed naked through the streets, amid the jeers and prayers of
cadaverous Priests, who saw the blood start from the quivering
flesh, and shouted, Scorn to the Heretic, Praise to our God. This
on the soil of the New World this in the land which God hath

set apart as the most sacred altar of human Brotherhood I11

Bathed in tears and blushed, the American crouched into a seat.
One groan quivered from the hearts of the listeners.
We all looked to the New World for Light, and l o ! we have
it, but it is the light from the flame of persecution, the red blaze
which bigotry has stolen from the fires of hell.
From the verge of the circle which the brothers formed, as they
clustered around the light, a tall form advanced. It was a man
clad in a blanket, with a wampum belt wound about his waist; a man
of aquiline nose and high cheek-bone, eyes like sparks of flame, and
skin that resembled the deep red of autumnal leaves.
I am an Indian, he said in a guttural tone. But the language
of your Brotherhood has become my language. The altar at which
you worship is also mine. I am an Indian. Twenty winters ago I
dwelt among my people beside the river which flows from the
forest to the sea. Our numbers were as the leaves in the forest,
as the sands by the shore. From the wood to the river, extended
our wigwams, thick as the birds in the sky, when the sun is low.
The White Man came; he was attired in black. There was a Cross
upon his Breast. He taught my People a new Religion; he built
his temple in our midst. The Great Spirit whom we had seen in
the sky, we now behold in a Cross, and worshipped in the form
of a Silver Cup. And yet his Religion made the heart warm within
us, for he spoke of a Great Being, who had come from the sky, so
that he might suffer among men, and die despised and scorned upon
a tree, in order that all men might love one another. It was a
beautiful Religion, and we loved it. Our warriors knelt at the foot
of the Cross our maidens placed the Cross upon their bosoms, and
set it, bound with flowers, amid the folds of their raven hair. We
loved the Religion, and the men in the dark robe who taught us to
love it, grew white-haired among us.
One morning in summer, as we were gathered in the temple
near the river shore as the old man lifted the Cup on high, while
our nation knelt at his feet a bullet pierced his brain. H e fell at
the foot of the Cross. A red blaze streamed through every win
dow there was a sound like a hundred thunder-claps in the air.
There were a hundred dead bodies on the floor of the temple.*
* F a th e r Ralle. His mission w a s am o ng the N orridg ew o ck s alon g the K ennebec
river. A m assacre of C h ristian converts by C h ristia n soldiers. T h e sh e d d in g of
blood w ithout even a shred of cause.

The grass without the temple was burdened with the dead the
river, near us, grew red with blood on every wave.
From the rocks on the opposite shore, streamed one incessant
sheet of flame.
Evening came at last. The sun was setting. I was the only
living man, and I stood alone amid the harvest of death.
A cry of horror pervaded the cavern.
Who was it that did this deed? Who were the murderers
the savages of other tribes, your foes among the red men?
They were white men who did the deed. They believed in the
same being whom the man in the dark robe taught us to love.
Wherefore this murder? asked the Swede.
These white men, who came upon us as we knelt in prayer, and
shot us down, and stabbed us, as we rose upon the rivers wave,
and pierced our skulls as we crept into the bushes-these white
men believed in the same Cross in which the old man believed,
but a sad smile stole over the red features of the Indian they
only believed in the Cross as it was written in the Book while
the old man believed in it as it was carved in wood or sculptured
in stone. Therefore they murdered us.
There was a pause of stillness, unbroken by a sound.
Brothers, cried the Indian, I come to you in the name of the
Red Man. We melt away before the white race like snow before
the flame. They kill us with the sword, they poison us with fire
water, they sweep us away with the plague. Help, or we are dead.
The appeal of the Red Man touched every heart.
An Italian, with every line of his animated countenance stamped
by thought and endurance, next rose.
Italy, he exclaimed, is palsied by a Nightmare, which crouches
upon her breast, and slowly drinks the blood from her heart. The
Nightmare changes its form every instant now it is a Priest, now
it is a King; now the Priest and King, combined in one, realize the
idea of an Incarnate Devil. Help for Italy, ere the last drop of her
blood is spent!
Then by the side of the Italian appeared the dark figure of a
Jesuit. Every eye shuddered to behold him there all wondered
why he had dared intrude upon this band of brothers not a man
but shrunk away from him, afraid of the very folds of his dark
robe.
Help for the Catholic Church, he exclaimed. Help, Brothers

of Love, for that Church which once overspread the earth, and
sheltered all men under the wings of her Divine Unity! She now
lies bleeding in the hands of Princes who call themselves Priests,
of Murderers who call themselves Pastors!
The smile that had agitated every face when he commenced, died
away in the look of sympathy as his last word fell on their ears.
They extended their hands; they encircled him.
There is hope for man, when the Jesuit invokes the aid of
Brotherhood in behalf of the Church!
And all the while that solitary figure stood veiled speechless
and motionless near the rock; alone amid the throng.

The Rosy Cross

Only one in the secret band knew his name and history.11 The
time now came for that man to speak.
He came from the sha^g#ffmTsfotrd^lisclosed in the light, his
tall form, arrayed itym c g r a ^ g^ctg^rf a p^e^h^t, standing distinctly
into view. H is Lg&kure'S' Wese darkened Jb4^exm>sure to the wind
and sun; his h^^^fefJw^^roJected
whimi shone steadily
with an e x c h d & s 1 1*e. ^ X f a ^ ^ v i y e a e v e r y heart,
and all the tysiiEiiren in tluNAiV^rn feli 'tltat'V Gdsfrooul was em
bodied in tl
This man
cramped
and knotted
orm.
rm. In a
voice harsh!
He spok
earth, and
dating its c
becomes a
fable, and ch
bols and customs of the C
the eye, and
formed a univers1
of every race
and clime. Of the
which was writ
ten on the pyramids o
_______
numents of Mexico, and
stamped upon the dumb stone and mortar of past ages, in every
quarter of the globe the most sacred sign, a Cross placed upon
a globe, and lighted by the rays of a rising sun, and therefore called
the red 01* Rosy Cross.
This Cross, placed upon a dark globe, with the dawn breaking
over its darkness, was the emblem of the great purpose of the
Order the regeneration of the millions of mankind, by three

great ideas, L'nion, Freedom, Brotherhood.

T he Globe was a symbol of nion; the Light, breaking upon
it from the darkness, an emblem of Freedom. The Cross standing
above upon the globe, and blushing into radiance in the fast coming
light, was a type of Brotherhood.
This Order was known among men known only in vague sup
position and LInaccredited tradition as the Brotherhood of the
Rosy Cross.
As the brother in the peasant garb went on, his harsh voice be
came melodious, his manner, no longer hesitating, grew firm and
bold. H e traced the history of the Brotherhood from the far gone
ages, down to the present time.13 In language vivid and eloquent,
he pictured the elaborate ceremonial, the giant organization, the
fascinating mystery, which characterized the Order, and made its
power felt over the world, in all times, like the hand of God.
And yet, with all this Power--these Symbols, that form a
common language for Brothers of all nations, these rites, that
elevate with their beauty and bewilder with their mystery with
all its power, felt through all ages, over all the world, like the hand
of God, behold the degradation of mankind. In vain our labor, in
vain the labors of our fathers. In vain this tremendous organiza
tion, in vain the universal language, the rites, the symbols all in
vain. M an still bleeds under the feet of Priest and King the
world is still given up to Satan. Even that holiest name, which
we have written upon our banner, embalmed in our hearts, conse
crated with the baptism of our tears even Brotherhood has fallen
prostrate,14 afraid of the darkness which broods over the earth,
trampled into dust by the iron feet of Evil.
These words thrilled through the cavern, and a breathless still
ness fell upon every tongue. Faces, wet with tears, that glittered
in the dim light, attested the truth, the power of the speakers
words.
Still resting his knotted hand upon the shoulder of the unknown,
the peasant in the grey garb continued s But the contest is not yet over. Brotherhood is clouded by
mists of blood-red smoke, but it is Divine, it is Eternal, it will live
when the stars have faded from the sky. For it is of God, and
therefore cannot die.
But we must embody the idea of Brotherhood not only in
rites and symbols, but in such a form that the meanest of earths

trodden children may behold it and love it.

Do you hear me, my brethren?
This idea of Brotherhood, nay, this Eternal Fact, this deathless
manifestation of God, must be embodied into a form, that will
speak to the hearts of men, and through their hearts regenerate
the world.
Do this, cried the Swede, and Kings and Priests exist no
longer. 15
Every face was lifted in earnest hope to the visage of the speaker,
and a murmur filled the cavern, a m urm ur swelled by many tongues,
but with only one meaning.
Let the Divine T r u th of Brotherhood be embodied in a form
that will speak at once to the hearts of men, and our work is done.
M an will indeed be free; there will exist no longer on the face of
the globe, either a L o rd or a Slave, to blaspheme, by their existence,
the goodness of our Father.
But how shall the idea be embodied? In what form shall we
personify the holy T r u t h ?
Listen, my brothers, and I will tell you. W e will embody this
idea in the history of some individual life, whose every word shall
melt the souls of men into tenderness and love. Shall we take the
idea of some great philosopher- some of those weird sages of the
ancient time, who surveyed the world from the casement of their
cells, and reasoned boldly upon M an, but could not feel for him?
Shall we summon Pythagoras or Plato or even that bravest
and most manful of them all- Socrates? Ah, I see the smile steal
over your faces I hear your murmurs. W h a t have Philosophers
to do with the millions of mankind? H a v e they suffered, any
moment of their lives, that stern M a rty rd o m which is ever the lot
of the Poor M an, from his birth to his death- the M a rty rd o m of
Poverty, that has no couch for its tired head, but in the grave; the
M arty rd o m of Toil, that is without a Llope in this world or the
next. H a v e these Philosophers drunk of the poor m ans cup; have
they wept with him in his desolate home; have they measured his
anguish, or sounded the depths of his immeasurable Despair?
Away then with Philosophers. Cold reasoners, shrouding
themselves in the mountain cloud of sophistry; they never descend
to the plain, and feel with the millions who are only born to be
trampled and to die.
T h e world does not demand abstractions. It calls, even from

the kennel of its degradation, it calls for some great Heart, to feel
for its despair, and win it tenderly into light and love once more.
Shall we embody this Idea of Brotherhood in the life of some
Priest, or tell the world how lovely it looks, how wonderful and
sublime in the life of some King? As well embody the Idea of
H eaven in the image of a Satyr, or personify the angel-tenderness
of childhood in the dusk countenance of Satan!
,
N o away with Priests and Kings away with all like these
who do not live in the same world with the millions of mankind.
But we will give this idea shape, color and voice. We will em
body the principle of Brotherhood in the life of a Mechanic.
His words were followed by a breathless stillness; and then the
murmur rose Where will you find a Mechanic, who has risen
from the hut of the poor man into the light of fame?
In the life of a worker, toiling with the workers of the human
race, a Son of the Poor, living and dying for the Poor. Listen, my
brothers, and do not treat with scorn my crude Legend of other
days. But I will tell to you the story of the Mechanic whom you
seek, the son of the Poor whom you desire.
One day- -in the ages long ago the Son of a Carpenter looked
out from the window of his father's workshop, and beheld his
brothers and sisters, the Poor, trodden down under the gathered
infamies of four thousand years. His garments were very rude;
clad like a child of the People, he wiped the laborers sweat from
his brow, and from that workshop window, he cast his eyes over a
world in darkness and in chains. A Fire that was of God suddenly
lighted up his eyes; that forehead, damp with the sweat of toil, be
came radiant with a Thought. His lips inclosed, and he uttered
the travail of his soul in these brief words Over all the earth, one
sound swells up to God. It is the groan of the Poor man, who has
no joy in this world, and no hope in the next.
Then, as if the voice from God had penetrated his soul, the
Son of the Carpenter laid aside the tools of his fathers craft, and,
clad as he was, in the coarse garb of labor, yet with a "hought shin
ing over his brow, went forth into the world, and said to the Poor,
as he met them on the highway, or saw them bending under the hot
sun, in the rich mans fields, or beheld their wan faces from the
windows of the prison, Brother, there is a God in heaven! He
marks the sparrows fall- -think you, then, that H e looks unheed
ingly upon the anguish of his children, the Poor, who bear his

image, and have every one of them a ray of his Eternity in their
hearts ?
Such words as these, thrilling from the lips of a Carpenters
Son, stirred the hearts of the Poor. They followed the young man
by thousands; now by the shore, now on the slope of the mountain
side, now in the desert woods, he talked to them, as much with his
radiant forehead and calm deep eyes, as with his voice; and he
always ended his teachings with a word like this God is our
Father, and all men are his children.

I might spend the hours of this silent night, in telling you how
this Son of the Carpenter dwelt with the Poor shared the crust
of the Poor wept with the Poor lived for the Poor, and died
for the Poor. As for the Rich Man, whether he appeared in the
form of the Priest, or as a King, the Son of the Carpenter only
spoke of him with pity, with reproach, with scorn. Flis mission
was for the Poor.10 And without arms, without Priests, clad only
in his humble garb, he spoke to the Poor of his native land, and his
voice moved the earth like the pulsations of the H eart of God.
H e died at last, after a brief mission of three years he died;
I need not tell you how !
W hat death is reserved for those who endeavor with a single
heart to do good to Man? Not the death of the Pampered Priest,
who, reclining on silken couches embosomed in the chambers of a
Palace looks, with sorrow too deep for tears, upon the rich viands
and the genial wines, which he cannot take with him to the grave.
Not the death of the Conqueror, who makes himself a couch of the
bodies of the slain, and expires most royally a tiger clad in glossy
fur, crouching upon his victims and tearing them with his fangs,
as he dies.
No! But the death of the Felon, nailed to an abhorred tree,
which towered alone and hideous, upon the heights of a craggy
steep, with the black sky above it, and the dark mass of countless
spectators around and beneath it.
This was the death of the Son of the Carpenter, who had said
to Man, that Religion consisted not in palaces or jails, nor in Priests
and Kings, nor in churches, or costly ceremonials, but mark the
simplicity of the Carpenters Son in Loving one another.
O, that I could paint to you the radiant forehead and earnest
eyes of this Carpenters Son, and show him to you as he lived
among men, their Brother: clad like themselves, their Friend: for

he said to them, God is our Father.

But he has been dead many centuries. Behold him, not as he
walked the sands of his native land, but as he is!
H e swept the cloak aside, which enveloped the limbs of the un
known. T he cavern echoed with a cry of amazement and terror.
For there, very near the light, towered the Leaden Image, whose
forehead stamped with despair, and motionless eyes full of un
utterable anguish, the form clad in the garments of toil, seemed
to imprison a Living Soul.
It was the Image of the Imprisoned Jesus.
This is what Priest and King [and the mass who for centuries
have followed a dead form and wholly missed the spirit] have made
of the poor and beautiful spirit of the Carpenters S on! They have
robbed man of his Brother, his friend; they have confined the soul
of the Mechanic in the creed and ritual of their Church; they have
taken to themselves that M an of Nazareth, who never spoke of
Priest or King, but with pity, reproach, or scorn.
Brothers, be it our task to take this Son of the Carpenter, to
separate his loving spirit from church and creed, and lift him, once
more, before the eyes of millions, not as the Incarnation of a
Church, or the Imprisoned Christ of a ferocious superstition, but
as the Carpenters Son, who first embodied the truth of Brother
hood, and made it bloom in the hearts of men.
W ith these three words The Carpenters Son we can regen
erate the world. W e will go to the Poor. W e will ask them
not to believe in the Trinity, or in the nity of God, not in Catho
lic, nor in Protestant, nor in Buddha, nor in Mohammed we will
not waste time in comparing speculations, or analyzing creeds.
Armed with this Christ of the Poor, we will say to the Poor, He
was a Poor Man, such as you are. Like you he toiled. Like you
he hungered. At the graves of Poor Men like you he wept. He
lived for you for you he died. hen listen to his voice, which
utters all truth, in simple words Love one another.
T he Peasant, whose animated features contrasted with the mo
tionless lineaments of the Image by his side, now glanced around
from face to face, speaking by turns to every one of his brothers.
As he spoke, his voice became tremulous; his sunburnt features were
wet with tears.
And can we not accomplish the great W ork for man? Is there
a Brother here, who can say no! who has the heart to say it? Here

we are, men of all nations, colors and creeds. Can we not join our
hands around the rock, as though it were an altar, and sacrifice our
prejudices, our creeds at the feet of the Carpenters Son?
Mohammedan! I speak to you. In your traditions you have
read of Jesus the Prophet. Do you object to Jesus the Carpenters
Son ?
Hindoo! Your traditions speak of a mysterious incarnation
of a sublime manifestation of God enshrined in the flesh can you
refuse to acknowledge the love and Spirit of God, enshrined in the
form of a Carpenters Son?
Protestant, it is your boast to read the written word of God.
Can you refuse the Carpenters Son?
Catholic your traditions speak of Church, of Authority, of
Popes invested with God-like power, and men sunk beneath the
degradation of the brute creation, and yet, amid this horrible mass
of error, there is here and there a word a true word of the Car
penters Son. Are you willing to sacrifice Church Authority Pope
and Council, at the altar of Brotherhood, at the feet of the Car
penters Son?
Deist! It is to you I appeal. It is your delight to cherish the
idea of one supreme God, only revealed to man, by the forms of
external nature. Do you see God in the leaf and flower, and yet
refuse to behold him in the radiant forehead, the peasant garb, the
deathless words of the Carpenters Son?
Atheist! Yes, there is one in the band who can not believe
in the existence of a God. Let me have a word with you, my
brother let us talk with each other, in kindness. You are, per
chance, so constituted that the power to believe is not in your nature.
All reason and no faith. And yet your heart beats warmly for the
good of man; it is your earnest desire that all men may be indeed
brothers. Can you find in the page of any history in the record
of any age or country a Spirit at once so loving and so actual, so
like a God and yet full of sympathy for man, as that of the Car
penters Son? Point me to the page produce the record and I
will love you all the better!
His eye gleaming, his forehead radiant, the impassioned Peasant
glanced around, and paused, as if to note the effect of his words.
There was stillness and then the air was full of sobs and groans.
They were not altogether sobs of anguish, groans of sorrow.
They rose from their seats, they gathered round the sunburnt

Peasant, and rent the air with incoherent cries.

Strange words were audible amid their cries.
It is the Truth which our fathers sought for ages it is the
great Secret which will regenerate the World! Not the Christ of
Theology, not the Catholic Christ, nor the Protestant Christ, but
the Jesus of the Heart! The Carpenters Son, separate from all
Creeds, and only known as the Incarnation of Brotherhood!
The Peasant took in his hand the veil which he had lifted from
the dumb Face of the Image his form was raised to its full
stature his eye burned as with fire from Heaven.
Hold! Do I understand you, my brethren are you willing
to bury your creeds at the feet of the Carpenters Son, and believe
only in the Brotherhood which shines from his face? Is it so?
Then let us look for the day after the long night of hopeless Evil.
And I, too, am willing to offer up my creed at the feet of the Car
penters Son!
Listen, for I have a confession to make. I have been educated
to believe that Christ was in truth the very God. That the awful
Being who made the stars, and dwelt in Eternity, was present
living, throbbing in the breast of the Nazarene. Was enshrined
in the Carpenters Son, made manifest in the flesh of that humble
Son of the Poor. This I was taught to believe, and it was to me a
holy thought, that Omnipotence became a suffering child of Toil,
and dwelt, for a while, very humbly in the huts of the Poor, and
died feeling every pang of mortal anguish upon a Felons tree.
Died for you for me for us all!
And yet, my brothers, I am willing to sacrifice this belief to
consider it merely a form of words only so that we may all meet
upon one common ground, that we may all join hands around one
altar, and all bind to our hearts the Spirit of the Carpenters Son
the Incarnate form of Brotherhood among men!
As he paused, he dropped the veil over the sad Image.
Thus, he cried, thus let us hide the Imprisoned Jesus of the
Church. The Christ of the Heart moves in the bosom of the
world. Soon the nations will know his spirit, and Kings and Priests
will tremble, as the earth quivers at each throb from the Heart of
the Carpenters Son.

The Prophecy of the Peasant

Embody the history of the Carpenters Son, let the Spirit of his
life become the Soul of our Organization, and I a rude Peasant
man, born of the humble People can predict to you the Future
of mankind!
Not fifty years from this hour, the voice of our Brotherhood
will reach the heart of a young man, in the city of Paris. Even as
he sits amid a band of boon companions, the cup in his hand, and his
ruddy English face contrasted with the faces of the brown French
men, the voice will reach him, and he will dash the cup to the floor,
and feel the impulses of his great mission stir his soul.
His great mission? Yes this young Englishman, encircled
by the gay youth of Paris, is destined by Almighty God to conquer
the New World, armed with an olive branch instead of a sword.
He will cross the Ocean, he will rear a people in the wilderness, he.
will send forth his voice to the oppressed of all the earth, saying
to them all Come! Here is a Flome for the down-trodden, here
is an Altar for the exile and the wanderer. We know neither Priest
nor King, in our New World at home. We are Brothers our
Father is G o d !
And the exile and the wanderer will come, and, with this Apostle
to the New World, rear the Altar of Brotherhood in the wilderness.
Indian! The Apostle will be just to you, and to your race!
Even now, as the mists which cloud the Future roll aside, I behold
him standing amid the red men, near a calm rivers shore I hear
the words of the Covenant which they make with each other; a
Covenant made without oath, or priest, or sword, and yet it will
live when oaths, and priests, and swords are known no longer upon
the face of the earth.
After the Apostle has done his work, he will pass away. Years
roll on the colonists, the Emigrants, the exiles of the New W orld
begin to grow into a People. T hat New World, which the Almighty
has reserved for the down-trodden of all nations and races, strength
ens rapidly into an Empire, such as the world has never seen be
fore nor of Kings, or of Priests but an Empire of Men.
That New World, which the Almighty has destined to be the
young H eart and the young Brain of a decrepit Earth, thinking for
all People, the bold thoughts of freedom; feeling for the wrongs
of all races, and armed with the power to right those wrongs the

New W orld is assailed by all the infamies of the Old World, in

carnate in the person of a King.
H e would enslave the young Empire with those customs and
laws, which have drained the sap and the blood from the veins of
the old, and turned an Eden into a HelL
But l o ! The same God who sent an Apostle of Peace to plant
the Olive Branch of Brotherhood on the shores of the New World,
now sends a Deliverer to Assert the sanctity of the New W orld
from all Kings, in the face of God and Man, and carve out a way
for Brotherhood with his battle-sword.
Among his legions I behold him, armed for the fight, and with
the consciousness of a good Cause flashing from his eyes, and in
vesting his bold forehead with a sublime resolve.
T he Deliverer will come in the year 1775. H e will combine in
his own person, all those qualities which the world has never yet
seen combined in one man. H e will be a man of vigorous passions,
fiery-blood, temper as ardent as the southern sky. H e will learn
first to govern his passions, and rule his own soul, and therefore
befitted for the government of men, and the sway of an Empire.
Years of danger and toil in the untrodden forests, will harden him
into iron manhood. Fie will serve, he will suffer, so that he may
always feel with those who are enslaved, and know the anguish
which falls to the lot of the poor man, who never ceases to suffer
and endure.
This Deliverer will rise in the darkest hour of Despotism he
will achieve the freedom of the New World, and then
But hold! There the cloud overcasts the future; I cannot read
the future of his life after the hour when he has won the battle for
Freedom.
H e may repeat the story of Cromwell, who saved his country
from Kings, by usurping the power without the name.
Yes, he may descend from his calm grandeur, as the father of
his Country, and mingle in the herd of Kings, of Tyrants, of
Conquerors, bartering immortal glory for the bauble of an hour.
Then woe to America, and woe to Man!
T h e N ew W orld will become the theatre of battles without an
object, bloodshed without an aim. It will become a land of robbers,
and of graves. The Freedom, which the Deliverer might have
achieved in all its details, in the year 1783, will be postponed until
1890. A terrible postponement, a fearful delay, only marked by

murder in various forms by petty Kings, conflicting with each

other under various names.
Let it therefore be our care, my brethren, to leave to our chil
dren as a holy trust, the Life of this Deliverer! Yes, his life! A
Brother of our Order will go to him, as he prepares for battle, and
confront him with a Dagger and a Sword. This Sword is conse
crated for thy defense, so long as thou art true to thy country, and
to man. This Dagger is consecrated to Death, the moment thou
art false!
Let us write it on our records, let us teach it in our solemn
ceremonies, that upon the Truth or Falsehood of this Deliverer,
who will come in the year 1775, hangs the destiny of mankind, for
at least three centuries.
Does he prove true? Then the fire of Brotherhood 17 lighted
by the Apostle, in the wilds of America, in 1682, and defended by
the Deliverer in 1775, will illuminate the world.
The name of that Deliverer will become the universal w ord fo r
Freedom. 18

Does he prove false to his great trust? Ah that picture is too

dark it spreads before me, but I dare not contemplate its in
credible details
In case he faithfully fulfils the awful trust confided to his hands,
then behold the Future of America, and of the World!
America, as I have said, will then in truth become the young
Heart, and the young Brain of a decrepit Earth. The pulsations
of the Heart, and the thoughts of that Brain, will shake the World.
France, beautiful France the land desecrated by religious wars
and saintly massacres will be the first to feel the throbbings of
that Heart, and echo the name of the New World Deliverer amid
her songs of Brotherhood.
France will be chosen by God to fight the first battle on the soil
of Europe in the cause of Man.
The heart sickens and the eye grows dim, but to gaze upon the
details of that battle, fought by France in the name of Men, against
the Priests and Kings of an enslaved world.
Even now I see it it is there that solitary glimpse it is a
river of blood, swelling fast into an ocean, with a corpse upon every
billow. It is a people, degraded by the slavery of centuries, sud
denly transformed into a horde of Demons, who not only sweep
Priest and King into the bloody wave, not only level palace and

jail, beneath their crimsoned feet but O God! can it be! they
blot the name of God from the sky, and write upon the grave
T here is no Immortality. Death is but a sleep,
A t this period there will arise in France a Prophet of Blood.
H e is there I behold him standing amid millions of slaves, drunken
with their first breath of freedom. His throne, a strange engine
of murder, erected on a platform, with an axe gleaming from its
timbers. A slender man, with a haggard complexion, eyes filled
with injected blood, features compressed, as with the impulse of an
unrelenting [and ungracious and unforgiving] will, he stands upon
the platform, and shouts to the freed slaves in a shrill voice, as the
rich, the noble, and the beautiful, fall headless at his feet. More
heads, he shrieks, more heads for the altar of the Revolution
[not B rotherhood]. M ore blood more blood to wash the record
of the poor m ans wrongs from the history of ages! The rich
have had the world long enough it is now the day of the poor. 19
It will be a terrible day for Kings, and for the rich men, who
believe in Kings, when this Messiah of Carnage comes up from the
cloud of Revolution; a lurid Meteor, shining with a pale, gloomy
grandeur over a world of blood !
H e will arise in France, I say, he will arise after the Deliverer
of the New W orld hath done his work, and he will prepare the way
for the coming of a Crowned Avenger.
And even he will feel the divine beauty of the Carpenters Son,
and hope for a calm time of Brotherhood, after the tempest of in
fernal passion is over.
A t last he will fall beneath the gory wheels of Revolutionbeneath those wheels, which were hurled onward by his own arm
but in the moment of his fall, he will foresee the coming of the
blessed day of Brotherhood.
N ay he will die upon the unknown engine of murder, which
was his throne [the Reaction of the Law], by the very axe which
has drunk the blood of royalty and beauty he will die a wretched
and accursed thing [hated and accursed because so he thought and
acted], his last groan chorused by the demon yells of that Mob, who
were yesterday his Brethren but in his last moment, a Hope will
brighten over his glassy eyes, and his clotted lips will tremble with
the accents of Prophecy
After me a Crowned Avenger comes! When my body is in
the ditch, and my name given out to all the world as a Proverb of

loathing, the Crowned Avenger will start from the People he will
write his name upon the Globe in characters of Fire. H e will
avenge me !20
Without me, this Crowned Avenger could never have ap
peared. I have prepared the way for him I go to darkness, and
no one pities me. And he, too, will be crushed beneath the weight
of his greatness, he, too, will prepare the way for another, and a
Nobler man.
And when the day of that Nobler man, that Universal Libera
tor, comes when nations and empires, and dynasties, and sects and
creeds, have crumbled into dust before the light of Brotherhood,
and the freed earth shall glow with gladness under the eyes of
God then shall justice be done to my memory, and men shall no
longer couple my name with curses, but speak of me as one who
sacrificed, not merely life, but fame, for the sake of the Poor.

The Supreme Chief of the Rosy Cross

And this faltered the speaker, wiping the moisture from his
brow this will occur before the Eighteenth Century is done
yes I behold even now a terrible date, written in black characters
upon a lurid cloud the date is 1789 !
Yes, Priests and Kings will drink to the last dregs the cup which
they filled for the lips of their slaves. They will have to combat,
not merely a horde of Slaves, but a Mob of Demons.
But in order that the freedom, so fearfully won by the People
transformed into Demons, may not be lost in endless massacre, a
Man will arise, who will place his foot upon the necks of Kings and
mock their power to scorn by assuming a power, unknown before
in the annals of the human race. T hat boundless power will be
assumed and worn in the name of the People.
The New World demanded first an Apostle, then a Deliverer.
Europe demands a crowned peasant an Avenger.
Rising from the common herd, this man will become the Crom
well of a World, believing not so much in the people as in armies;
not so much in God as in his own Destiny.
His bold forehead, stamped with more than kingly grandeur,
his eyes lighted by a soul conscious of its own Destiny, his features
shadowed into the warm bronze of the south, and marked by the
outlines of the oriental races, appear before me now, like the face

of a Demi-God.
H e traverses Europe, leaving his bloody footprints upon every
shore. H e stands upon the Egyptian pyramid, and, with his sad,
thoughtful eyes, surveys a world that is to be conquered by him.
H e girdles one-half the world with a belt of cannon an d musquet,
bayonet and sword. Not a land in the Old W orld but is peopled
by his armies already he stretches forth his arm toward the New.
And this man the Crowned Avenger of the People with all
his blood-shed, is a holy thing in the eyes of Heaven, compared
with the noblest King on the face of the earth.
H e comes to begin for Europe that work which the Apostle and
the Deliverer accomplished for the New World.
And after his work is done, and he has scourged the Kings as
with the lash of a God, and made them the humble ministers of his
will, he will be delivered into their hands; and, afraid of the Man,
even when they have possession of his body, the Kings will bury
the Crowned Peasant in the profound solitudes of an Island that
stands alone in the centre of an ocean.
There, isolated from mankind, and secluded with his own
heart, the Avenger will die, his last gasp embittered by the perse
cutions of petty men, with brows of clay and hearts of stone.
A fter the body is dead, and Kings have worked their will upon
it, the Soul of the Avenger will come back to France, and throb
with terrible life in new revolutions.
T h a t soul, redeemed from the stains which darkened its beauty,
will hover, like a good omen, over the destiny of mankind, and
dwell in the hearts of the French people, as the thunder dwells in
the clouds of heaven.
For the soul prepared the way for the coming of a Deliverer
for Europe, even as the thunder and the lightning precede the
glorious calm of the summer day.
And he will come yes, the Deliverer of Europe of the world,
perchance' he will come at last.* There are various figures writ
ten on the clouds of the Future, and I may not read them now.
* In the Archives of the Supreme Council of the Brotherhood, which has remained'
unknown to the world and even multitudes of its members, there Is a legend that in
the New Age in which we now liveone of lowly birth, free from malice, hatred
and revenge, but whose heart is unselfish and filled with Brotherhood, will come and
teach the Law, that the Law will be accepted by the individuals, who, governing
themselves thereby, will establish Brotherhood among men without the shedding of
blood or the sowing of hatred and dissention.

T h ere glorious date, that tells of a world enfranchised by the

spirit of Brotherhood embodied in the C arpenters Son it tosses
before me, amid clouds of rainbow beauty. Is it 1848 or is it
1884? there is a mist before my eyes I cannot trace the figures
plainly, but
T h e Deliverer of Europe of the world- will come at last,
and come with the arm to avenge and the spirit to love!
Kings will shrink from their thrones at his coming; the slaves
of the Old W o rld will start into a people, and even the black slaves
of the N ew W o rld will dare to claim a portion for themselves in
the Love of God, and grasp for themselves a share in the B ro th er
hood of M an.
Even the red man of the forest, smitten by the iron finger of
W hite Civilization, which poisoned his heart and withers his brain,
will look up and see the face of the Carpenters Son, smiling bless
ings upon him even from the ruins of Despotism and Superstition.
Thus, my brothers, you have before you the three great Epochs
which will m ark the history of M an, within the next three hundred
years.
First, the Epoch of the Apostles, who, armed with the Love
which dwelt in the breast of the Carpenters Son, will rear the altar
of Brotherhood on the shores of the N ew W orld, thus prom ulgat
ing to all mankind the Divine T ruth, that the N e w WTorld is not
for Priests or Kings, nor for any form of superstition or privilege,
but for M a n sacred and set apart by God for the millions who
toil.21
Second, the Epoch of the Deliverer, who, called by God, will
take up the sword, and even as the C arpenters Son scourged the
money-changers from the Temple of Jerusalem, so will he scourge
the oppressors of body and soul from that Holiest tem ple of
Brotherhood, the land of the New W orld.
In case the Deliverer, after giving freedom to the N ew W orld ,
proves false to his trust,22 and takes to himself a Crown and ihrone,
then the history of the Future is beset by clouds that have no ray to
lighten their omnipotent gloom.
But should he prove faithful to his great trust, and after accom
plishing the work of freedom, yield his sword into the hands of the
people, and become, for the sake of the H o ly Cause, a M a n among
Men, a Brother among Brothers, then will follow
T h e T h ir d Epoch. T h e Epoch of the Crowned Avenger,

whose tremendous battles, supernatural glory, and Death sublime

in its very isolation, will prepare the world for the approach of the
Holiest Epoch, for the Coming of the Universal Liberator.23
The Epoch of Brotherhood among menthe Liberator of all
classes, nations, and races of the great family.
In the year of the Carpenters Son 1848, or in 1884,* this
Epoch and this Liberator will be announced by convulsions all over
the world.
Monarchy, grown drunk with its habit of oppression and blood
shed, will press the millions who toil, to the last extent of suffer
ance and endurance. Rich Men will say, triumphantly, that there
is no God but Gold, no Heaven but in getting more wealth, no hell
but in Poverty. They will regard the Poor that is, nine-tenths of
the human family, as old fables tell us, the Damned are regarded
by the Fiends-as the object of alternate mockery and vengeance;
as things of dumb wood and stone; as beasts; as anything but souls
born of God and redeemed by his Spirit, incarnate in the Son of the
Carpenter.
Rich Men will gather round the Throne in England, and urge
Monarchy already bloated with crime to new exactions, and
place in its grasp incredible improvements in the kingly art of
murder.
Rich Men in Ireland will pour into the cup of that Peoples
woe that cup which has been slowly filling for centuries the last
drop of bitterness. The cup of Irelands despair will be full at last,
and the Rich Man will have to drink it from the hand of a Demon,
who was once a peasant, once a man.
Rich Men in America will strengthen the chains by which mil
lions of the Black race are held in bondage. They will regard these
millions of the Black race as beasts of the field, and herd them to
gether in profitable Incest; selling the fruit of the mothers womb
before it has seen the light, and holding Property in Human Flesh,
in Human Blood, in Immortal Souls. 21
A groan echoed from the assemblage.
This in America? This in the New World?
Yes! This in the land for which the Deliverer has consecrated
his sword! In order that Man may know the value of freedom,
it is necessary that he should first suffer the pains of hell, in the ditch
* T h e beginning of the N ew Dispensation. T h e operation of the L aw of this New
E ra will be g radu ally as will be the elimination of the Unjust.

of slavery. And, of all the forms of slavery which the world ever

saw, or ever will see, that which will curse the American Continent,
in the year 1848, or 1884 under the name of Black Slavery, stands
arrayed before my vision as the most appalling. It is pardon the
warmth of my utterance, for over the mists of the future I see, even
now, in its garb of crimes- it is an Infernal Trinity, composed of
three Fiends, who are called Atheism, Incest, Blasphemy.
Atheism, but not honest Atheism which denies a God in Nature,
and blunders upon a something called chance; but a ferocious Athe
ism, which builds altars to God, worships him with the pomp of
priest and ritual, and at the same moment shows that it does not
believe in his existence, does not fear his vengeance, for it degrades
his Image into a brute.
Incest, for in order to make Flesh and Blood more profitable,
it encourages . . .
Blasphemy, for it not only makes the New World a reproach
on the lips of the Tyrant of the old world, but it turns all that is
holy in religion into a Lie. It cries, Hail, Lord Jesus! and with
that cry, treads the Black Brother of the Carpenters Son into
deeper bondage.
When the blessed Epoch is very near when the footsteps of
the Universal Liberator begins to move the earth in fact, the
Slaves over all the world will rise upon their masters, rise with
out an object or an aim, but urged to ferocious action, by an im
pulse which cannot be resisted or controlled.
Then will occur the Jubilee of brute force, the Saturnalia of
Murder. It will be a day of reckoning for the Rich Man over all
the World. H e will learn at last, that it is better to give some
light of education, some gleam of immortality, even to a slave. H e
will, I say, learn that it is better to combat an educated slave, whose
nature retains some ray of its Divine origin, much better, as God
lives! than to combat a Brute in human shape, who knows no limit
in his vengeance, and sacrifices, in his hellish fury, not only the rich
man, but the beautiful wife who nestles in his arms and the little
child who clings to his knees.
It will be a terrible going out of Egypt an Exodus of incredible
carnage, which the Poor will accomplish, ere the great day of their
redemption.
The Israelites of old, chained in Egypt, went forth one day,
and the sea, parting on either side, left bare a safe pathway for the

liberated slaves. Their pursuers followed, and were lost in the

waves. The freed slaves beheld their livid faces, and heard their
impotent cries of despair. This was indeed a terrible sight for
Egypt, but a glorious day for Israel.
Remember, however, that the Israelites, enslaved by the
Egyptians, only symbolized the Poor Man all over the world, en
slaved by the Rich.
Therefore, I say, it will be a terrible going out of Egypt which
the Poor Man will accomplish, when all at once he escapes from
thraldom, through a Red Sea. That Red Sea nothing but the blood
which flows from the veins of the tyrants of the Poor.
It will, I repeat, be an Exodus of incredible carnage, which the
Angels will behold on that day, when the Poor Man shall hear the
voice of God, calling upon him in his bondage'Arise! The hour
has come. The cup is full. Arise, ye millions of the human race
Arise, ye races and tribes of the Poor! Go out from the bondage,
though the way of your redemption is paved with the bodies of the
Rich, though their blood rolls before you like a sea. Go out from
bondage! For it is the Exodus of the Poor, for which we have
waited and endured, and wept your bloody tears so long!
And the same God who gave Moses to the chained Israelites,
will call forth, from the shadows in the year 1848, or 1884the
Liberator of a world.
The man with sunburnt features and knotted hands, stood alone,
near the veiled figure, the centre of a group, agitated by emotion
too deep for words.
They looked upon him, as he arose in their midst, clad like an
humble peasant, and felt that he was a Prophet despite his toilhardened hands and coarse attire a Prophet called from the ranks
of the Poor, to foretell the future of a World in chains.
Overwhelmed by the intensity of his thoughts, the Peasant
rested both hands upon the shoulder of the veiled figure, while his
chest shook as with intense physical torture, and the cold damps
stood in beads upon his brow. His eyes grew brighter every mo
ment, while the brown hue of his bold countenance was marked
by a death-like pallor.
At last, he murmured amid the writhings of his inexplicable
agony. At last, Blessed Lord, the Lead [the dead letter of re
ligion] will become Gold [spiritualized and vital], and the Sneer
be changed into a Smile.

It was a long time, ere the sensation created by the words of this
rude Prophet, permitted the members of this secret B rotherhood
to give utterance to their thoughts in speech.
T h e aged Swede arose.
H is white hairs waved in the wind, which came in fitful gusts
from the mouth of the cavern, and the faint light imparted its
gloomy radiance to his withered features.
In a tremulous voice, he spoke of the great object which had
called the Chiefs of the Rosy Cross from all quarters of the globe
[to the cavern in far Germ any].
They had been called, not so much by the command of a Supreme
Chief, as by the voice of a tradition, which had been treasured in
the innumerable branches,25 or Circles of the great Brotherhood,
since the earlier years of the T en th Century.20
hat tradition pointed out a particular year in the seventeenth
century, which would witness a N ew E r a in the H istory of the
Order.
On the appointed year, at a certain hour of a certain day, the
Chiefs of the Brotherhood, from all quarters of the globe, w'ere
to assemble tne tradition enjoined in the cavern of a G erm an
mountain, long known in the history of the Order.
they were to choose by lot a Supreme Chief, who would be
known all over the world, to all the Brothers of the Rosy Gr jss,
and to all secret orders, beneath the Brotherhood,20 by a cenain
symbol, engraved on a golden medal.
he Symbol was a Globe, a Rising Sun, and a Cross, encirt led
by the H ebrew words, in the H eb rew character
V a y o m e r E l o h e i m Y e h e e A u r V a y e h e e A u r .*

These words, continued the aged Swede, "indicate the Li^ht

which, shining from the councils of our Brotherhood, shall illuminate
all the world. A light spoken into existence by the voice of God,
which shall do the work of God in every human heart. Brotn rs,
to me, as the oldest of the Chiefs, has this medal been entrusted.
It was given into my hands, by a Chief who had reached the ven erable age of one hundred years. I now surrender it into y 3ur
hands I place it upon this rock, which forms the altar of our v orship Let qo one touch it, nor g aze upon it, until the Supc* me
Chi- o f the,.B rat& E xhaod te liE te d .

* According to Hebrew scholars this should be vayomer Elohim Yehi OR Vayehi OR.

56

H e placed the Medal on the altar, where it glimmered with a

pale golden light.
An inexplicable sensation pervaded the assemblage, as every eye
was centred upon this most sacred symbol of the Order. It was
endeared to their hearts by a thousand ceremonies; it was linked
with the overwhelming associations of the ancient renown and
almost Godlike power of the Brotherhood, in the days of old.
'he Hebrew words rudely graved upon it, gave some color to
the tradition which taught that it had been coined by the hand of
the H ig h Priest Aaron, in the days of the Wilderness.
*'rue, the globe and the cross seemed to indicate a much more
recent origin. Yet the globe was known as an emblem in the secret
Brotherhood, long before it was discovered that the earth itself
was a globe. T he Cross is found in the pyramids of Egypt, erected
thousands of years before the era of the Carpenters Son.
In a word, this medal, glimmering dimly upon the surface of the
rock, overwhelmed the Brothers with the memories of three thou
sand years.
N ow commenced the ceremonial of election.
Every chief wrote his name upon a tablet. "heir tablets were
given into the hands of the Swede, who placed them in a hollow
of the rock, which supplied the place of an Urn.
One by one, you will advance, my Brothers, and draw a single
tablet from the hollow in the rock. It is asserted by the traditions
of our Order, that the great work of the Supreme Chief will fall
upon the Brother who draws the tablet on which the sign of the
Cross is traced. Advance, my Brothers but hold let me first
ask every Brother to raise his clasped hands above his head, and
swear by the Globe, by the Rising Sun and the Cross, to be faithful
to the Supreme Chief, whom we are about to elect from our midst
to obey his commands without hesitation, scruple or reserve, and to
recognize his Power, whenever it is attested by the most sacred
symbol of our O rd e r! 27
There was a pause and then from every lip arose the solemn
chorus: W e swear by the Globe, by the Rising Sun, and by the
Cross! Perchance the outward history of the world, that history
which only pictures the appearances, not the realities of things,
never described a scene of sterner grandeur, than that which was
now in progress within the walls of the mountain cavern.
T h e Representatives of the various Destinies of Nations, were

met in awful Council, to decide the Destiny of all mankind, to elect,

in fact, one man, who should in his turn embody the destiny of a
World.
One by one they came toward the hollow in the rock. The torch
light shone upon their various costumes, and displayed the work
ings of those contrasted faces, every one the representative of a
People, the type of a race. The blanket of the Indian, adorned
with the many-colored wampum-be'lt, contrasted with the turban and
flowing robes of the Moslem, the tawny Hindoo, the bronzed
Spaniard, the florid German, mingled together in that throng; and
the hardy Colonist from New England stood side by side with the
stern soldier of Cromwell, and the down-trodden Son of Ireland.
The Jesuit, too, folding his hands over his black robe, with a
deep thought upon his tonsured brow, stood near the worshipper of
Con-fav-tse from the far land of China.
The Black Man was not alone. His jet-black features, scarred
with the traces of that incredible thraldom from which he was a
fugitive, he joined hands with the agile Son of Italy, whose sculp
tured lineaments spoke of the races of Ancient Rome.
The gray-garbed Peasant stood alone, leaning upon the veiled
figure with his knotted hands. Few could guess his country or his
race. His bold features, darkened by the sun, spoke somewhat of
an Oriental race. The rumor ran from lip to lip, that he was
from an island in the Mediterranean.
His thoughts were absorbed by the overwhelming solemnity of
the moment.
They were about to elect a Man, who would control for good
or evil for good or evil in the present age, and through all future
time the immense organization of the Brotherhood.
On whom would the great work fall?
The Turk, the Hindoo, the Arab the eyes of the Peasant roved
along the throng or perchance the Black M an? By the chance
or fatality of that mysterious lottery, the destiny of the Order and
the World might be embodied in a Negro a N e g ro ! One of that
thrice degraded race, who have been ever doomed to drain the bit
terest dregs of slavery, and wear its heaviest chain upon their
lacerated souls.
Meanwhile the aged Swede sat apart; his white beard floating
over his breast. His days were numbered; he was not a Candidate
for the great office, and more than this, he had been the last keeper

of the Sacred Symbol of Brotherhood. He was therefore not a

Candidate, but a Judge.
While the Peasant stood leaning against the veiled figure, the
other brethren advanced one by one to the hollow in the rock, and
turning their faces away, drew forth a single tablet from the
darkness.
T h e Peasant was aroused from his reverie by the voice of the
Swede
Brother, it is now your turn, he said.
T h e Peasant looked around with a stare of vague amazement.
Plave all drawn but me? he exclaimed.
Even as he spoke, he beheld the brethren standing against the
walls of the cavern, with their tablets in their hands.
Is not the tablet with the Cross yet drawn? he ejaculated,
while a tremor seized his limbs and have all the Brothers ad
vanced to the rock all but m e?
N o , answered the Swede There are three others besides
you
T h e Peasant followed the extended hand of the Swede, and be
held standing near him, the Indian, the Colonist from New Eng
land, and the Black Man.
On one of the four will fall the office of Supreme Chief! ex
claimed the Swede.
T hen it was that a wild suspense seized every breast, and all
eyes were turned upon the four. The Indian and the Black M an
stood on the right of the veiled figure -the New England Colonist
on the left. The Peasant, leaning upon the leaden image, trembled
from head to foot, and veiled his face.
Advance, Brother from the New W orld, he cried in a husky
voice T he tablet marked with the Cross is yours!
T h e Colonist advanced with a firm step, but his hand trembled,
his face changed color, as he drew a single tablet from the hollow
in the rock. H e dared not look upon it, but stood gazing with a
vacant glance in the face of the Swede.
Is it the tablet marked with the Cross? interrogated the
Peasant, as he raised his face his voice, changed and hollow, re
sembled a prolonged groan.
T h e interest of the Chiefs became intense and painful.
T h e tablet! The tablet! was heard in murmurs and in
various tongues on every side.

The Colonist at last gathered courage; he gazed upon the

tablet
My own name! he said, and turned away.
The stillness which succeeded, was like the grave.
The contest was now between the Peasant, the Indian, and the
Black Man. The Indian next advanced. Stern and proudly erect,
he wound his blanket over his broad chest, and his aquiline profile
was described in the bold shadow on the wall of the cavern, as he
drew near the hollow in the rock.
Extending his hand without a tremor, he also drew forth a soli
tary tablet, and held it toward the light.
You could not hear the faintest echo of a sound. All was ter
ribly still.
The name of my Hindoo Brother, said the Indian, as he re
sumed his place.
The office of Supreme Chief now lay between the Peasant and
the Black Man.
As for the Peasant, seized by an uncontrollable emotion, he
bowed his tall form once more against the Leaden Image, and con
cealed his face from the light.
The Black Man advanced a step hesitated and returned to his
place.
Brother, it is your time, and as he spoke, he turned his harsh
features toward the Peasant.
There was no reply. The Peasant, who but a moment ago had
seemed a Prophet, inspired for a great work, now rested his arms
upon the Leaden Image and hid his face, while his strong frame
shook with agony.
Advance, brother, exclaimed the Swede to the Negro. The
Office of Supreme Chief is within your grasp !
The Peasant heard the words of the Swede, and a cold shudder
pervaded his limbs. So near, so very near that Power, which held
in its hand the Destiny of the human race, and yet it was about to
glide from his touch. H e heard the footsteps of the Black M an
he knew by the dead stillness that the Negro was standing near the
hollow in the rock he felt as he heard the universal ejaculation
that the Negro had become the Supreme Chief of the Order.
Yet hark! The voice of the Black Man is heard
I have drawn a tablet, on which my Red Brothers name is
written, he said, and all was still again.

T h e heart of the Peasant bounded within his breast. Possessed

in every nerve by an intense ambition, he had writhed with all the
agony of suspense, and now his blood became fire, with the pulsa
tion of a boundless joy.
The tablet on which the Cross was traced was his own with his
form bowed and his face concealed, he awaited the salutations of
his brethren. But suddenly his blood grew cold again, as the voice
of the Swede fell on his ear:
Brother, advance. You are the last. Two tablets alone remain
in the hollow of the rock. On one your name is written, for it has
not been drawn by any of the brethren. On the other the Cross
is traced. In case you do not draw the Tablet with the Cross, a
new election will be held.
T h e Peasant heard the last words, and raised his head. Every
eye remarked the pallor of his face.
T w o tablets! he echoed, with a vacant stare I had forgot
ten
he paused, and turning his eyes upon the throng, he ex
claimed I am not worthy of the awful trust, I will not place my
hand in the hollow of the rock. L e t the tablets be cast into that
hollow once more, and the great office will doubtless fall to the lot
of some more worthy brother.
But they silenced him with their murmurs every one, from the
Swede to the Black Man, bade him advance.
It was a terrible moment for that rude Peasant, with the gray
garb and sunburnt face, when, crossing the cavern floor, shading
his agitated features from the light, he placed his knotted hand in
the hollow of the rock. H e felt the two tablets beneath his fingers.
H e knew not which to take. One moment he desired the great
office with all his soul, the next, he felt unworthy, and hoped that
he might draw the tablet inscribed with his own name.
It is an awful Power to be placed in the hands of one man, he
muttered, as he raised his hand, and without daring to gaze upon
the tablet, held it behind his back toward the light.
T h e Swede arose.
You suffer, my brother, he whispered your face is like the
face of a dead man I will read the tablet for you.
T h e Peasant could not speak a word, but he listened to the foot
steps of the Swede. There was a moments pause he could feel
the intense interest of the Brotherhood, as he heard the sound of
their deep-drawn breath.

 Brothers, behold! it was the voice of the Swede, and the

Peasant, with his face turned from the light, heard the cry which
filled the cavern. That cry echoed from the very hearts of the
assembled brethren, as every eye beheld the tablet which the old
man held toward the light.
And yet the Peasant dared not turn and know his destiny. T hat
murmur was so confused, so vague, he could not divine the true
meaning, but he felt the hand of the Swede upon his own, and felt
himself urged gently to the light.
Brothers! salute the Supreme Chief of our Brotherhood! the
voice of the Swede swelled through the cavern.
For a moment the Peasant tottered to and fro, while his sight
grew dim, and the figures of the brethren flitted before him like the
confused shapes of a dream. But that moment over, his sight grew
clear, his limbs were firm glancing around with unwavering eyes,
he beheld himself encircled by the Chiefs of the Brotherhood, he
felt the Golden Medal in his hand.
Now he said, while a deep rapture softened his bold
features, and his form, clad in humble peasant attire, towered in
the centre of that throng Now, indeed, my work is before me.
It is for me to embody in the ritual of our Brotherhood, the life of
the Carpenters Son!
Joining hands, they encircled him, and pronounced with one
accord, in the unknown tongue, the ancient formula of the Order.
The Swede laid his withered hand upon his brown hairs and blessed
him Hindoo, Turk, Jesuit, Indian, Englishman and Spaniard,
Dane and German, gathered around, a rampart of living hearts.
The Negro, as the most degraded and down-trodden of all
earths children, pronounced the last word of the consecration
It is from a Child of Toil that the Children of Toil must look
for their redemption.
The Supreme Chief of the Brotherhood raised the Golden Medal
toward the light, and examined its details with a careful scrutiny.
On one side the Globe, the Cross and the Rising Sun, with
the inscription, V ayomer E loiieim Y e iiee A u r , V ayei -i ee A u r
Then spoke God, Let there be light, and there was light. The
reverse of the Medal is blank. It bears no inscription. One day
it will have an inscription, a glorious inscription, but not until earth
is redeemed and all men are Brothers!
Yes, long ages after we are dead, my brethren, some Chief of

our O rder will write upon the blank side of the Medal
Earth redeemed by the Spirit of the Carpenters Son, embodied
in the Brotherhood of the Rosy Cross.
"he speaker took a sharp-pointed dagger from his breast, and
resting the medal upon the rock, traced in rude characters, two
dates, beneath the symbol of the Order. These dates were 1777
and 1848-84. 28 '
Th en turning to the silent Brotherhood, he exclaimed
In the year 1777, another general convocation of the Chiefs of
the Brotherhood will be held in the land of the New World. Then
the Golden M edal will again be placed in the hands of a Supreme
Chief, elected in accordance with the injunction of the most aged
Chief. Until that time in case I die before it arrives the office
of Supreme Chief will remain vacant. And in the year 1 848 or
84, a general convocation will be held, at a point to be designated
by the Supreme Chief elected in the year 1777.
Glancing into the faces of the encircling Chiefs, the Peasant,
now become the Supreme Power of the Order, beckoned with his
hand to seven brethren, who separated themselves from the throng,
and took their places at his side.
These are the Supreme Elders of the Brotherhood, appointed
by me to assist in the government of the Order, and to receive the
sacred symbol in case of my death. They are known in our tradi
tions as T h e S e v e n . Brother, he continued, turning to the first
of the Seven Your name and country?
T h e First of the Seven was a man of commanding presence, with
a face traced with the indications of a serene soul.
I was born in England, he said, but now that my native land
is a home no longer for freemen, I have no country. I am about
to depart to the New World. N ot to New England, for it is
accursed by the Demon of Persecution, but to a more southern
clime. M y name is Lawrence Washington.
T h e Peasant wrote that name upon the " ablet marked with the
Cross. Washington ! he murmured, as though he had heard of it
before.
T h e Supreme Chief turned to the Second of the Seven. A man
of slender frame, sharp features, stamped with an iron resolution,
and eyes full of enthusiasm.
Your country, Brother, and your name?
I am of France, responded a shrill, discordant voice. My

name is Robespierre.
The Supreme Chief shuddered as he wrote that name under
neath the first.
I have seen it, he murmured, in a tone inaudible to the
Brethren I have seen it in my dreams, written in red characters,
upon the timbers of that unknown engine of Murder.
To the third he turned. The harsh features of the Black M an
met his gaze.
I have no name, cried the Negro. I am called Isaac the
Slave.
After he had written the designation of the African beneath
the other names he turned to the Fourth. The Indian, standing
alone, with his blanket falling over his broad chest.
My country? Wherever the White Race leaves our people a
wigwam or a hunting ground. Write, Supreme Chief, that my
name is Talondoga, and my country the Land of the Setting Sun.
Thy children, murmured the Peasant, shall yet sweep the
white race with fire and sword.
The Fifth answered proudly I am a German. A tiller of the
soil. Write, John the Serf; and as for country, say that I have no
Fatherland but the grave.
It was now the turn of the Sixth. A dark-visaged Hindoo, clad
in the garb of the lowest order of Hindoo Priesthood.
Buldarh of the far Eastern land a Pariah, who has no lower
caste beneath him.
Thy country shall be given up awhile to Moloch, incarnate in
the English Monarchy. But when the oppressor has trampled you
for a hundred years, you will learn his cunning, and crush him with
his own weapons.
Thus speaking, this Peasant Ruler wrote the name of the Pariah
beneath that of the German Serf.
The Seventh: an Italian, whose face seemed oppressed with the
Doom of his country.
Giovanni Ferreti! murmured the Supreme Chief, as he wrote
this name beneath the others. Fear not, Italian ! Humble artisan
as you are, it is from your race that there will spring a high-souled
Man, who will strike astonishment into the hearts of all men, for
he will embody in his own person, the function of Pope and
Liberator!
There are the names of your Elders of the Seven, exclaimed

the Supreme, after a pause Let us behold them, and write them
in our hearts
And he held the tablet before the eyes of the Brethren. These
names were written underneath the Cross:
1. Lawrence Washington.
2. Robespierre.
3. Isaac the Slave.
4. Talondoga the Indian.
5. The German Serf.
6. Buldarh the Hindoo and Pariah.
7. Giovanni Ferreti.
It only remains for me to write my own name, said the Su
preme Chief, with a sad smile. These words excited a universal
interest. Every Brother was anxious to know the name of this
man, who had been called by Destiny to the supreme sway of the
Brotherhood.
M y father, he said, was an Arab, who, cast ashore upon an
Island in the Mediterranean, was enslaved by a Lord, whose castle
is built among the rocks. M y mother was a native of the island.
As I do not know the name of my father in the Arab tongue, I
will after the manner of slaves over all the world take the name
of the lord who enslaved my father. The race of that Lord has
become extinct; himself, his children, all his people, were swept
away by plague; but the Son of the Arab Slave will perpetuate
their name
And beneath the names of the Seven, he wrote the words
L e o n B u o n a p a r t e o f C o r s i c a . *

H is bronzed features grew radiant, his dark eyes gathered new

light, as he gazed upon that name.
Perchance, at some future day, he said, that name of the
extinct Italian noble, who built his castle on the rocks of Corsica
that name, now assumed by his Slave, may shake the world, and
read, to the eyes of Kings, like the handwriting on Belshazzars
wall!
* Shortly after this meeting, the French Lafayette, friend of New America, became
a member of the G reat Council as representative to America.

And raising his right hand, which grasped the Golden Medal,
toward heaven, he stood motionless as stone, while his eyes, shining
with prophetic light, seemed to behold already a world of slaves
starting from their chains, and building, upon the wrecks of Despot
ism and Superstition, the sublime altar of human Brotherhood.
The Day is breaking, my brothers, and we must separate, he
said, as he took the torch and drew near the veiled figure once
more. But before you hasten to your stations, in the various
regions of the globe, we will meet again. Then at our next meet
ing, which shall not be many days from the present hour I will
reveal to you the regenerated ceremonial of our Brotherhood.
Yes, I will reveal to you the new organization of the Order, in
which the Spirit of the Carpenters Son shall throb and burn as the
life of all life. Armed with this spirit embodied in ritual and
constitution you will hasten to your various circles, scattered over
the surface of the Globe, and swell your divisions of the great
Fraternity, by new converts, and go on in your great work, until
the masses begin to feel that the Spirit of the Carpenters Son,
freed from the body of the leaden [dead, formulastic, creed-bound]
Church, walks divinely over the earth again, speaking to the poor,
words that are mightier than armies.
Yes I anticipate the question which rises to your lips and
shines in your eyes. You ask me, what manner of scene from
the life of the Carpenters Son, I would embody in the ritual of the
Order? The question is not difficult to answer.
Have you ever heard of the day, when that Carpenters Son
arose in a Nazarene Synagogue, and proclaimed, clad, as he was,
in the gaberdine of toil, proclaimed in the face of the Rich M an
and the Priest, that the Spirit of God was upon him to preach good
tidings to the Poor, liberty to the bondman, the good time of
Brotherhood to all men?
Or, have you ever heard of the Rich Man, who came one day
to the Carpenters Son, and, won by the divine beauty of that Spirit
which shone in his eyes, asked sorrowfully, Master, what shall I
do to inherit eternal life?
The Carpenters Son looked in the face of the Rich Man,
marked his robes of fine linen and purple, and then said, in that
voice which melted the souls of all who listened to its music
Sell all thou hast and give to the Poor!
Such scenes as these we will embody in our ritual, and make the

life of our life! Yes, to the Poor we will preach good tidings, lib
erty, light! But to the Rich, armed with the Justice of the Car
penters Son, we will thunder the sentence which God has pro
nounced upon their heads Sell all thou hast and give to the Poor!
Restore to the mass of mankind the lands which ye have stolen from
them, and Baptized with their blood ! Divide among the Poor your
ill-gotten gold give back, give back, in the name of God, your
Usurped power, and let your tardy Repentance be aided by a strict
and universal Restitution!
T h e words had not passed his lips, when he dashed the torch
upon the ground, and the cavern was enveloped in darkness. By
the last rays, the Brothers beheld his sunburnt features flashing as
with a divine radiance, and through the darkness, they heard him
speak in a low, deep voice, tremulous with unutterable joy
Then, indeed, shall the Lead become Gold, and the Sneer be
changed into a Smile,

THE FULFILMENT OF THE PROPHECY

THE CONSECRATION OF WASHINGTON
The Deliverer

THE WISSAHIKON
Wissahikon! *

T hat name, soft as the wind of May, breathing its perfume over
the brow of the way-worn wanderer melodious as a burst of
music, swelling from afar, over the bosom of still waters sad and
wild, as the last groan of a dying warrior, who, conquering all vain
regrets by one strong impulse of his passing soul, sternly gives up
his life to God W issahikon!
T hat name speaks to our hearts with a pathos all its own. Yes,
it speaks to our hearts with a strange and mingled meaning,
whether written Wissahickon, or Wissahiccon, or pronounced as
it fell from the lips of the Indian maidens in the olden time, who
bathed their forms in its waters, and adorned their raven hair with
the lilies and wild roses that grow in its deep woods W issahikone !
That word speaks of rocks, piled up in colossal grandeur, with
waves murmuring at their feet, and dark green pines blooming for
ever on their brows.
T hat name tells me of a tranquil stream, that flows from the
fertile meadows of Whitemarsh, and then cleaves its way for eight
miles, through rocks of eternal granite, now reflecting on its waves
the dark grey walls and steep roof of some forest hidden mill, now
burying itself beneath the shadows of overhanging trees, and then
comes laughing into the sun, like a maiden smiling at the danger
* W issahiko n is m uch more than a w ord, or the nam e of a stream , h o w e v e r b e a u
tiful. T o the true A m erican it is synonymous w ith a pure M ystic religion, w ith the
freedom of all religious sects, for it w a s here that the m an y sectarians established
them selves; w ith the fou nding of the A m eric an Republic, because here w a s conceived
the Constitution, an d here w a s held the first A m eric an R osicrucian Suprem e Council,
here w as W ash in g to n , one of its Acolytes Consecrated, an d here w a s fo rm e d the G r a n d
T em p le of the Rosy Cross. W issahikon the beautiful and, to m an y of us, S acred as
the G a n g e s is to the H indoo.

that is past.
W e will go down to Wissahikon.
You have been there; some of you in the still summer afternoon,
when the light laugh of girlhood rang through the woods some
of you perchance in the early dawn, or in the purple twilight when
the shadows came darkly over the waters.
But to go down into its glens at midnight, when silence like death
is brooding there! 'hen the storm-cloud gathers like a pall
then, clinging to yon awful cliff that yawns above the blackness, you
hear the Thunder speak to the still woods, and the deeps far below,
speak back again their Thunder* Then at dead of night, you see
the red lightning flashing down over the tall pines, down over the
dark waters, quivering and trembling with its arrows of wrath, far
into the shadows of the glen.
A t last the storm-cloud rolls back its pall. The silver moon
comes shining out, smiling from her window in the sky. The Eagle,
too, lord of the wild domain, starts from his perch, and wheels
through the deep azure circling round them, bathing his pinions
in her light as he looks for the coming of his God, the sun.
H a d you been there at dead of night, as I have been, you would
know something of the supernatural grandeur, the awful beauty
of the Wissahikon; even though you were an Atheist, you would
have knelt down and felt the existence of a God.
T h e Wissahikon wears a beauty all its own. True, the Hudson
is magnificent with her mingled panorama of mountain and valley,
tumultuous river and tranquil bay. T o me she seems a Queen, who
reposes in strange majesty, a crown of snow upon her forehead of
granite, the leaf of the Indian corn, the spear of wheat, mingled in
the girdle which binds her waist, the murmur of rippling water
ascending from the valley beneath her feet.
T h e Susquehanna is awfully sublime; a warrior who rushes from
his home in the forest, hews his way through primeval mountains,
and howls in his wrath as he hurries to the ocean. Ever and anon,
like a Conqueror overladened with the spoils of battle, he scatters
a green island in his path, or like the same Conqueror relenting
from the fury of the fight, smiles like Heaven in the wavelets of
some tranquil bay.
Neither Queen, nor warrior is the Wissahikon.
Let us look at its Image, as it rises before us.

A Prophetess, who with her cheek embrowed by the sun, and her
dark hair not gathered in clusters or curling in ringlets falling
straightly to her white shoulders, comes forth from her cavern in
the woods, and speaks to us in a low soft tone, that awes and wins
our hearts, and looks to us with eyes whose steady light and super
natural brightness bewilder our soul.
Yes, whenever I hear the word Wissahikon I fancy its woods
and waves, embodied in the form of an Indian Prophetess, of the
far gone time.
Oh, there are strange legends hovering around these wild rocks
and dells legends of those Monks who dwelt there long ago, and
worshipped God without a creed
legends of that far gone time,
when the white robed Indian priests came up the dell at dead of
night, leading the victim to the altar to the altar of bloody sacri
fice that victim a beautiful and trembling girl.
Now let us listen to the Prophetess as she speaks, and while her
voice thrills, her eyes fire us, let us hear from her lips the Legends
of the olden times.

The Consecration of the Deliverer

It stood in the shadows of the Wissahikon woods, that ancient
Monastery,* its dark walls canopied by the boughs of the gloomy
pine, interwoven with leaves of grand old oaks.
From the waters of the wood-hidden stream, a winding road led
up to its gates; a winding road overgrown with tall rank grass, and
sheltered from the light by the thick branches above.
A Monastery? Yes, a Monastery, here amid the wilds of Wis
sahikon, in the year of Grace 1773, a Monastery built upon the soul
of William Penn!
Let me paint it for you, at the close of this calm summer day.
The beams of the sun, declining far in the west, shoot between
the thickly gathered leaves, and light up the green sward, around
those massive gates, and stream with sudden glory over the dark
walls. It is a Monastery, yet here we behold no swelling dome, no
Gothic turrets, no walls of massive stone. A hugh edifice, built one
hundred years ago of the trunks of giant oaks and pines, it rises
* T h i s building m ust not be confused w ith the historic M o n astery built by the Zionistic B rotherhood in 1737. T h is w as the ruin of w h a t w a s once a block-house, a fort
of defense in the earlie r days.

amid the woods, like the temple of some long forgotten religion.
T he roof is broken into many fantastic forms here it rises in a
steep gable, yonder the heavy logs are laid prostrate; again they
swell into a shapeless mass, as though stricken by a hurricane.
N o t many windows are there in the dark old walls, but to the
west four large square spaces framed in heavy pieces of timber,
break on your eyes, while on the other sides of the old house one
blank mass of logs, rising on logs.
N o : not one black mass, for at this time of the year, when the
breath of June hides the Wissahikon in a world of leaves, the old
Monastery looks like a grim soldier, who, scathed by time and battle,
wears yet thick wreaths of laurel over his armour, and about his
brow.
Green vines girdle the ancient house on every side. From the
squares of the dark windows, from the intervals of the massive
logs, they hang in luxuriant festoons, while the shapeless roof is all
one mass of leaves.
Nay, even the wall of logs which extends around the old house,
with a ponderous gate to the west, is green with the touch of June.
N o t a trunk but blooms with some drooping vine; even the gate
posts, each a solid column of oak, seem to wave to and fro, as the
summer breeze plays with their drapery of green leaves.
It is a sad, still hour. The beams of the sun stream with fitful
splendor over the green sward, t hat strange old mansion seems
as sad and desolate as the tomb. But suddenly hark! Do you
hear the clanking of those bolts, the crashing of the unclosing gates ?
T h e gates creak slowly aside! let us steal behind this cluster of
pines, and gaze upon the inhabitants of the Monastery, as they
come forth for their evening walk.
T hree figures issue from the opened gates, an old man whose
withered features and white hair are thrown strongly into the fad
ing light, by his long robe of dark velvet. On one arm, leans a
young girl, also dressed in black, her golden hair falling not in
ringlets but in rich masses, to her shoulders. She bends upon his
arm, and with that living smile upon her lips, and in her eyes, looks
up into his face.
On the other arm, a young man, whose form, swelling with the
proud outlines of early manhood, is attired in a robe or gown, dark
as his fathers while his bronzed face, shaded by curling brown hair,
seems to reflect the silent thought, written upon the old mans brow.

They pace slowly along the sod. Not a word is spoken. The
old man raises his eyes, and lifts the square cap from his brow
look! how that golden beam plays along his brow, while the evening
breeze tosses his white hairs. There is much suffering, many deep
traces of the Past, written on his wrinkled face, but the light of a
wild enthusiasm beams from his blue eyes.
The young man his dark eyes wildly glaring fixed upon the
sod moves by the old mans side, but speaks no word.
The girl, that image of maidenly grace, nurtured into beauty,
within an hours journey of the city, and yet afar from the world,
still bends over the aged arm, and looks smilingly into that withered
face, her glossy hair waving in the summer wind.
Who are these, that come hither, pacing, at the evening hour,
along the wild moss? The father and his children!
What means that deep strange light, flashing not only from the
blue eyes of the father, but from the dark eyes of his son?
Does it need a second glance to tell you, that it is the light of
Fanaticism, that distortion of Faith, the wild glare of Superstition,
that deformity of Religion?
The night comes slowly down. Still the Father and son pace the
ground in silence, while the breeze freshens and makes low music
among the leaves. Still the young girl, bending over the old mans
arm, smiles tenderly in his face, as though she would drive the sad
ness from his brow with one gleam of her mild blue eyes.
At last within the shadows of the gate, their faces lighted by
the last gleam of the setting sun the old man and his son stand
like figures of stone, while each grasps a hand of the young girl.
Is it not a strange yet beautiful picture ? The old Monastery forms
one dense mass of shade; on either side extends the darkening for
est, yet here, within the portals of the gate, the three figures are
grouped, while a warm, soft mass of tufted moss, spreads before
them. The proud manhood of the son, contrasted with the white
locks of the father, the tender yet voluptuous beauty of the girl
relieving the thought and sadness, which glooms over each brow.
Hold the Father presses the wrist of the Son with a convulsive
grasp hush! Do you hear that low deep whisper?
At last, it comes to my soul, the Fulfilment of the Prophecy!
he whispers and is silent again, but his lip trembles and his eyes
glares.
But the time Father the time? the Son replies in the same

deep voice, while his eyes, dilating, fire with the same feeling that
swells his F athers heart.
The last day of this year the third hour after midnight TH E
D e l iv e r e r

w i l l c o m e !

These words may seem lame and meaningless, when spoken again,
but had you seen the look that kindled over the old mans face, his
white hand raised above his head, had you heard his deep voice
swelling through the silence of the woods, each word would ring on
your ear, as though it quivered from a spirits tongue.
Then the old man and his son knelt on the sod, while the young
girl looking in their faces with wonder and awe sank silently
besides them.
T h e tones of Prayer broke upon the stillness of the darkening
woods.
Tell us the meaning of this scene. Wherefore call this huge
edifice, where dark logs are clothed in green leaves, by the old
world name of Monastery? W ho are these father, son and
daughter that dwell within its walls?
Seventeen years ago from the year of Grace, 1773 * there
came to the wilds of the Wissahikon, a man in the prime of mature
manhood, clad in a long, dark robe, with a cross of silver gleaming
on his breast. W ith one arm he gathered to his heart a smiling
babe, a little girl, whose golden hair floated over her dark dress
like sunshine over a p all; by the hand he led a dark haired boy.
His name, his origin, his object in the wilderness, no one knew,
but purchasing the ruined Block-IIouse, which bore on its walls and
timbers the marks of many an Indian light, he shut himself out
from all the world. His son, his daughter, grew up together in this
wild solitude. The voice of prayer was often heard at dead of
night, by the belated huntsman, swelling from the silence of the
lonely house.
By slow degrees, whether from the cross which the old stranger
* T he year 1860. One hundred years later, in fulfilment of the predictions of the
founder of the Rosy Cross, Dr. P. B. Randolph, having been made Supreme Grand
Master at Paris, founded the first Grand Lodge of the Rosy Cross under American
Soil. Theretofore, only the Supreme Council of the Seven had convened in conclave,
then the fulfilment of the promise, and America became the home of the august
Fraternity.

wore upon his breast, or from the sculptured images which had been
seen within the walls of his forest home, the place was called the
Monastery and its occupant the Priest.
H ad he been drawn from his native home by crime ? Was his
name enrolled among the titled and the great of his Father-land,
Germany? Or, perchance, he was one of those stern visionaries,
the Pietists of Germany, who lashed alike by Catholic and Protes
tant persecutors, brought to the wilds of the Wissahikon their beau
tiful Fanaticism?
For that Fanaticism, professed by a band of brothers, who years
before driven from Germany, came here to Wissahikon, built their
Monastery, and worshipped God, without a written creed, was
beautiful.
It was a wild belief, tinctured with the dreams of Alchemists, it
may be, yet still full of faith in God, and love to man. Persecuted
by the Protestants of Germany, as it was by the Catholics of France,
it still treasured the Bible as its rule and the Cross as its symbol.
The Monastery, in which the brothers of the faith lived for long
years * was situated on the brow of a hill, not a mile from the old
Block-House. Here the Brothers had dwelt, in the deep serenity
of their own hearts, until one evening they gathered in their garden,
around the form of their dying father, who yielded his soul to God
in their midst, while the setting sun and the calm silence of universal
nature gave a strange grandeur to the scene.
But it was not with this Brotherhood that the stranger of the
Block-House held communion.
His communion was with the dark-eyed son, who grew up, drink
ing the fanaticism of his father, in many a midnight watch with the
golden-haired daughter, whose smile was wont to drive the gloom
from his brow, the wearing anxiety from his heart.
Who was the stranger! No one knew. The farmer of the
Wissahikon had often seen his dark-robed form passing like a
ghost under the solemn pines; the wandering huntsman had many
* T h is w as the real M o nastery of the W issahikon. It w a s built 1737 by the Z ionitic
Brotherhood. T h e Zionitic B rotherhood w a s an O ff-spring of the Seventh D a y or
G e rm a n Baptists of E p h ra ta , an e arly Pietist Colony. T h e B aptists w ere m erely one
of the m any Sectarians w ho left G erm any , F rance and even Sw itzerlan d fo r A m erica
and Freedom . Rosicrucians w ere n e v e r persecuted as a class because they w e re not
k now n to the multitude.

a time, on his midnight ramble, heard the sound of prayer break

ing along the silence of the woods from the Block-House: yet still
the life, origin, objects of the stranger were wrapt in impenetrable
mystery.
W ould you know more of his life? Would you penetrate the
mystery of his dim old Monastery, shadowed by the thicklyclustered oaks and pines, shut out from the world by the barrier of
impenetrable forests?
Would you know the meaning of those strange words, uttered
by the old man, on the calm summer evening?
Come with me, then at midnight on the last day of 1773.
W e will enter the Block-House together, and behold a scene, which,
derived from a tradition of the past, is well calculated to thrill the
heart with a deep awe.
It is midnight: there is snow on the ground: the leafless trees
fling their bared limbs against the cold blue of the starlit sky.
T h e old Block-House rises dark and gloomy from the snow, with
the heavy trees extending all around.
T h e wind sweeps through the woods, not with a boisterous roar,
but the strange sad cadence of an organ, whose notes swell away
through the arches of a dim cathedral aisle.
W h o would dream that living beings tenanted this dark mansion,
arising in one black mass from1 the bed of snow, its huge timbers,
revealed in various indistinct forms, by the cold clear light of the
stars? Centred in the midst of the desolate woods, it looks like
the abode of spirits, or yet like some strange sepulchre, in which
the dead of long-past ages lie entombed.
T h ere is no foot-track on the winding road the snow presents
one smooth white surface yet the gates are thrown wide open,
as if ready for the coming of a welcome guest.
Through this low, narrow door also flung wide open along
this dark corridor, we will enter the Monastery.
In the centre of this room, illuminated by the light of two tall
white candles sits the old man, his slender form clad in dark velvet,
with the silver cross gleaming on his bosom, buried in the cushions
of an oaken chair.
H is slender hands are laid upon his knees he sways slowly to

and fro while his large blue eye, dilating with a wild stare, is fixed
upon the opposite wall.
Hush! Not a word not even the creaking of a footstep for
this old man, wrapped in his thoughts, sitting alone in the centre of
this strangely furnished room, fills us with involuntary reverence.
Strangely furnished room? Yes, circular in form, with a single
doorway, huge panels of dark oaken wainscot, rise from the bared
floor to the gloomy ceiling. Near the old man arises a white altar,
on which the candles are placed, its spotless curtain floating down
to the floor. Between the candles, you behold, a long, slender
flagon of silver, a wreath of laurel leaves, fresh gathered from the
Wissahikon hills, and a Holy Bible, bound in velvet, with antique
clasps of gold.
Behind the altar, gloomy and sullen, as if struggling with the
shadows of the room, arises a cross of Iron.
On yonder small fire-place, rude logs of oak and hickory send up
their mingled smoke and flame.
The old man sits there, his eyes growing wilder in their gaze
every moment, fixed upon the solitary door. Still he sways to and
fro, and now his thin lips move, and a faint murmur fills the room.
H e will come! mutters the Priest of the Wissahikon, as com
mon rumor named him. A t the third, hour after midnight, the D e
liverer will come!

These words acquire a singular interest from the tone and look
which accompany their utterance.
H ark the door opens the young man with the bronzed face
and deep dark eyes, appears advances to his fathers side.
Father whispers the young man May it not be a vain fancy
after all! This hope that the Deliverer will come ere the rising
of the sun?
You can see the old man turn suddenly round his eye blazes as
he grasps his son by the wrist.
Seventeen years ago, I left my father-land, became an exile
and an outcast! Seventeen years ago I forsook the towers of my
race, that even now, darken over the bosom of the Rhine I, whose
name was ennobled by the ancestral glories of thirteen centuries,
turned my back at once on pomp, power all that is worshipped by
the herd of mankind! In my native land they have believed me
dead for many years the castle, the broad domains that by the
worlds law, my son, now own anothers rule and here we are,

side by side, in this rude temple o f the Wissahikon! W h y is this,

m y s o n ? Speak, Paul, and answer me, why do we dwell together,
th e father and his children, in this wild forest of a strange l a n d ?
T h e son veiled his eyes with his clasped h a n d s : the emotion of

his fathers look, thrilled him to the soul.

I will tell you why! Seventeen years ago, as I bent over the
body of my dead wife, even in the death-vault o f our castle, on the
Rhine, the voice of God, spake to m y soul bade me resign the
world and its toys bade me take m y children and go forth to a
strange l a n d !
And there await the Fulfilment o f Prophecy! whispered Paul,
raising his head from his clasped hands.
Fo r seventeen years I have buried m y soul in the pages of that
book I have shared your studies, father! Reared afar from the toil
a n d the vanity of worldly life, I hav e made my ho m e with you in
this hermitage. Together we have w e p t prayed w atch ed over
the p a g e s of Revelation!
You have become part of my soul, said the Priest of W i s s a
hikon, in a softened voice, as he laid his withered hand upon the
white forehead of his son: You might have been noble in your
native land; yes, your sword might have carved for you a gory
renown from the corpses of dead men, butchered in battle; or the
triumphs of poetry and art, might have clothed your brow in laurel,
and yet you have chosen your lot with me; with me devoted life
and soul to the perusal of Gods solem n book!
T h e dark eye of the son began to burn, with the same wild light
that blazed over his fathers face.
And our studies, our long and painful search into the awful
w o rld , which the Bible opens to our view, has ended in a knowledge
o f these great truths The Old W o rld is sunk in all manner of
crime, as was the Ante-Diluvian W o r ld ;-THE N e w W o r l d is
given to man as a refuge, even as the Ark was given to Noah and
his children.
The N e w W o r ld is the last altar of human freedom left on the
surface of the Globe. N ever shall the footsteps of Kings pollute its
soil. I t is the last hope of man. God has spoken, and it is so.
A m e n !
T h e old mans voice rang, in deep, solemn tones, through the
lonely room, while his eye seemed to burn as with the fire of

Prophecy.
The voice of God has spoken to me, in my thoughts by the day,
in my dreams by night I will send a D eliverer to this land of the
N e w W o rld , who shall save my people fro m physical bondage, even
as my Son saved them fro m the bondage of spiritual d eath /

And tonight he will come, at the third hour after midnight, he

will come through yonder door, and take upon himself his great
Mission, to free the New World from the yoke of the Tyrant!
Yes, my son, six months ago, on that calm summer evening, as
with Catherine leaning on one arm, you on the other, I strolled
forth along the woods, that voice whispered a message to my soul!
Tonight the Deliverer will come!
All is ready for his coming! exclaimed Paul, advancing to the
altar. Behold the Crown, the Flagon of Anointing Oil, the Bible
and the Cross!
The old man arose, lifting his withered hands above his head,
while the light streamed over his silver hairs.
Even as the Prophets of old anointed the brows of men, chosen
by God to do great deeds in His name, so will I purified by the
toil and prayer, and self-denial of seventeen long years anoint the
forehead of the Deliverer!
Hark! As the voice of the aged enthusiast, tremulous with emo
tion, quivers on the air, the clock in the hall without, tells the hour
of twelve! As the tones of that bell ring through the lonely Block
House, like a voice from the other world deep, sad and echoing
the last minute of 1773 sank in the glass of Time, and 1774 was
born.
Then they knelt, silently beside the altar, the old man and his
son. The white hair of the Priest, mingled with the brown locks
of Paul; their hands clasped together rested upon the Bible, which
was opened at the Book of Revelations.
Their separate prayers breathed in low whispers from each lip,
mingled together, and went up to Heaven in ONE.
An hour passed. H ark! Do you hear the old clock again?
How that sullen ONE ! swells through the silent halls !
Still they kneel together there still the voice of prayer quivers
from each tongue.
Another hour, spent in silent prayer, with bowed head and
bended knees. As the clock speaks out the hour of two, the old
man rises and paces the floor.

Place your hand upon my heart, my son! Can you feel its
throbbings ? Upon my brow ah I it burns like living fire ! The
hour draws nigh he come! Yes, my heart throbs, my brain fires,
but my faith in God is firm the Deliverer will come!
Vain were the attempt to picture the silent agony of that old
mans face ! Call him dreamer call him fanatic what you will,
you must still admit that a great soul throbbed within his brain
still you must reverence the strong heart which beats within his
shrunken chest.
Still must you remember that this old man was once a renowned
lord; that he forsook all that the world holds dear, buried himself
for seventeen years in the wilds of this forest, his days and nights
spent amid the dark pages of the Revelations of Saint John.
Up and down the oaken floor, now by the altar, where the light
shone over his brow, now in the darkness where the writhings of
his countenance were lost in the shadows, the old man hurried
along, his eye blazing with a wilder light, his withered cheek with
a warmer glow.
Meanwhile the son remained kneeling in prayer. The lights
burned dimly the room was covered with a twilight gloom. Still
the Iron Cross was seen the whole altar still broke through the
darkness, with its silver Flagon and Laurel Crown.
H a r k ! That sound the clock is on the hour of three ! The old
man starts, quivers, listens!
O n e ! rings through the desolate mansion.
I hear no sound! mutters the enthusiast. But the words had
not passed his lips, when t w o ! swells on the air.
He comes not! cries Paul, darting to his feet, his features
quivering with suspense. They clasp their hands together they
listen with frenzied intensity.
Still no footsteps! Not a sound! gasps Paul.
But he will come! and the old man, sublime in the energy of
fanaticism, towered erect, one hand to his heart, while the other
quivered in the air.

T h r e e ! T h e last stroke o f the bell swelled echoed and died

aw ay .

He comes not! gasped the son, in agony. But yes! Is there

not a footstep on the frozen snow? Hark! Father, father! do
you hear that footstep ? It is on the threshold now it advances
He comes! whispers the old man, while the sweat stood out in

beads from his withered brow.

It advances, father! Yes, along the hall hark! There is
a hand on the door hah! It is but a delusion no! H e is come
at last!
At last he is come! gasped the old man, and with one impulse
they sank on their knees. Hark! You hear the old door creak on
its hinges, as it swings slowly open a strange voice breaks the
silence.
Friends, I have lost my way in the forest, said the voice, speak
ing in a calm, manly voice. Can you direct me to the right way?
The old man looked up; a cry of wonder trembled from his lips.
As for the son, he gazed in silence on the Stranger, while his
features were stamped with inexpressible surprise.
The Stranger stood on the threshold, his face to the light, his
form thrown boldly forward, by the darkness at his back.
Fie stood there, not as a Conqueror on the battlefield, with the
spoils of many nations trampled under his feet.
Towering above the stature of common men, his form was clad
in the dress of a plain gentleman of his time, fashioned of black
velvet, with ruffles on the bosom and around the wrist, diamond
buckles gleaming from his shoes.
Broad in the shoulders, beautiful in the sinewy proportions of
each limb, he stood there, extending his hat in one hand, while the
other gathered his heavy cloak around the arm.
His white forehead, large, overarched eyes, which gleamed even
through the darkness of the room with a calm, clear light; his lips
were firm; his chin round and full; the general contour of his face
stamped with the settled beauty of mature manhood, mingled with
the fire of chivalry.
In one word, he was a man whom you would single out among a
crowd of ten thousand, for his grandeur of bearing, his calm, col
lected dignity of expression and manner.
Friends, he again began, as he started back, surprised at the
sight of the kneeling enthusiasts, I have lost my way
Thou hast not lost thy way, spoke the voice of the old man,
as he arose and confronted the Stranger; thou hast found thy way
to usefulness and immortal renown!
The Stranger advanced a footstep, while a warm glow over
spread his commanding face. Paul stood as if spellbound by the
calm gaze of his clear, deep eyes.

 N ay do not start, nor gaze upon me in such wonder! I tell

thee the voice that speaks from my lips, is the voice of Revelation.
Thou art called to a great work; kneel before the altar and receive
thy mission!
N earer to the altar drew the Stranger.
This is but folly you make a mock of men! he began; but
the wild gaze of the old man thrilled his heart, as with magnetic
fire. H e paused, and stood silent and wondering.
Nay, doubt me not! Tonight, filled with strange thoughts on
your countrys Future, you laid yourself down to sleep within your
habitation in yonder city. But sleep fled from your eyes a feeling
of restlessness drove you forth into the cold air of night
This is true! muttered the Stranger in a musing voice, while
his face expressed surprise.
As you dashed along, mounted on the steed which soon will
bear your form in the ranks of battle, the cold air of the night
fanned your hot brow, but could not drive from your soul the
T hought of your Country!
H o w knew you this? and the Stranger started forward, grasp
ing the old man suddenly by the wrist.
Deeper and bolder thrilled the tones of the old Enthusiast.
T h e rein fell loosely on your horses neck you let him wander,
you cared not whither! Still the thought that oppressed your soul
was the future of your country. Still great hopes dim visions of
what is to come floating panoramas of battle and armed legions
darted one by one over your soul. Even as you stood on the
threshold of yonder door, asking, in calm tones, the way through
the forest, another and deeper question rose to your lips
I confess it! said the Stranger, his tone catching the deep
emotion of the old mans voice. As I stood upon the threshold,
the question that rose to my lips was
Is it lawful for a s u b j e c t to draw sword against his K i n g ?
M a n ! You read the heart! and this strange man of com
manding form and thoughtful brow, gazed fixedly in the eyes of
the Enthusiast, while his face expressed every conflicting emotion
of doubt, suspicion, surprise and awe.
Nay, do not gaze upon me in such wonder! I tell thee a great
work has been allotted unto thee, by the F a t h e r of all souls!
Kneel by this altar and here, in the silence of night, amid the
depths of these wild woods will I anoint thee Deliverer of this

great land, even as the men of Judah, in the far-gone time, anointed
the brows of the chosen David!
It may have been a sudden impulse, or perchance, some convic
tion of the future flashed over the Strangers soul, but as the gloom
of that chamber gathered round him, as the voice of the old man
thrilled in his ear, he felt those knees, which never yielded to man,
sink beneath him, he bowed before the altar, his brow bared, laid
his hands upon the Book of God.
The light flashed over his bold features, glowing with the beauty
of manhood in its prime, over his proud form, dilating with a feel
ing of inexpressible agitation.
On one side of the altar stood the old man The Priest of the
Wissahikon his silver hair waving aside from his flushed brow
on the other, his son, bronzed in face, but thoughtful in the steady
gaze of his large eyes.
Around this strange group all was gloom: the cold wintry air
poured through the open door, but they heeded it not.
Thou art called to the great work of a Champion and Deliv
erer ! Soon thou wilt ride to battle at the head of legions soon
thou wilt lead a people to freedom- soon thy sword will gleam
like a meteor over the ranks of w ar!
As the voice of the old man in the dark robe, with the silver
cross flashing in his heart, thrills through the chamber as the
Stranger bows his head as if in reverence, while the dark-browed
son looks silently on look yonder in the dark shadows of the
doorway!
A young form, with a dark mantle floating round her white
robes, stands trembling there. As you look, her blue eye dilates
with fear, her hair streams in a golden shower, down to the un
covered shoulders. H er finger is pressed against her lip; she stands
doubting, fearing, trembling on the threshold.
Unseen by all, she fears that her father may work harm to the
kneeling Stranger. W hat knows she of his wild dreams of en
thusiasm? The picture which she beholds terrifies her. This small
and gloomy chamber, lighted by the white candles the altar rising
in the gloom the Iron Cross confronting the kneeling man, like a
thing of evil omen her brother, mute and wondering, her father,
with white hairs floating aside from his flushed forehead. The pic
ture was singular and impressive: the winter wind, moaning sul
lenly without, imparted a sad and organ-like music to the scene.

 Dost thou promise, that when the appointed time arrives, thou
wilt be found ready, sword in hand, to fight for thy country and thy
God?
It was in tones broken by emotion, that the Stranger simply
answered I do!
Dost thou promise, in the hour of thy glory when a nation
shall bow before thee as in the fierce hour of adversity-when
thou shalt behold thy soldiers starving for want of bread to re
member the great truth, written in these words 7 am but the

Minister of God in the great work of a nations Freedom.

Again the bowed head, again the tremulous I do promise!

Then, in His name, who gave the New World to the millions
of the human race, as the last altar of their rights, I do consecrate
thee its D eliver er !
With the finger of his extended hand, touched with the anointing
oil, he described the figure of a Cross on the white forehead of the
Stranger, who raised his eyes, while his lips murmured as if in
prayer.
Never was nobler King anointed beneath the shadow of Cathe
dral arch never did holier Priest administer the solemn vow! A
poor Cathedral, this rude Block House of the Wissahikon a
plainly-clad gentleman, this kneeling Stranger a wild Enthusiast,
the old man ! I grant it all. And yet, had you seen the Enthusiasm
of the white-haired Minister, reflected in the Strangers brow, and
cheek, and eyes, had you marked the contrast between the shrunken
form of the Priest, and the proud figure of the Anointed both
quivering with the same agitation-you would confess with me,
that this Consecration was full as holy, in the sight of Heaven, as
that of Good King George.
And all the while that young man stood gazing on the Stranger
in silent awe, while the girl, trembling on the threshold, a warm
glow lightens up her face, as she beheld the scene.
When the time comes, go forth to victory! On thy brow, no
conquerors blood-red wreath, but this crown of fadeless laurel!
H e extends his hand, as if to wreathe the Strangers brow, with
the leafy crown yet look! A young form steals up to his side,
seizes the crown from his hand, and, ere you can look again, it falls
upon the bared brow of the kneeling man.
He looks up and beholds that young girl, with the dark mantle
gathered over her white robes, stands blushing and trembling be-

fore the altar, as though frightened at the boldness of the deed.

It is well! said the aged man, regarding his daughter with a
kindly smile. From whom should the Deliverer of a Nation re
ceive his crown of laurel, but from the hands of a stainless woman !
Rise! The Champion and Leader of a People! spoke the
deep voice of the son, as he stood before the altar, surveying, with
one glance, the face of his father the countenance of the blushing
girl, and the bowed head of the Stranger. Rise, sir, and take this
hand, which was never yet given to man! I know not your name,
yet, on this book, I swear to be faithful to thee, even to the death !
The Stranger rose, proudly he stood there, as with the conscious
ness of his commanding look and form. The laurel-wreath en
circled his white forehead; the cross, formed by the anointing oil,
glistened in the light.
Paul, the son, buckled a sword to his side; the old man extended
his hands as if in blessing, while the young girl looked up silently
into his face.
They all beheld the form of this strange man shake with emo
tion ; while that face, whose calm beauty had won their hearts, now
quivered in every fibre.
The wind moaned sadly over the frozen snow, yet these words,
uttered by the Stranger, were heard distinctly by all
From you, old man, I take the vow! From you, fair girl, the
laurel! From you, brave friend, the sword! On this book I swear
to be faithful unto all!
And as the light flashed over his quivering features, he laid his
hand upon the Book and kissed the hilt of the sword.
Years passed.
The memory of that New Years night of 1774, perchance, had
passed with years, and lost all place in the memory of living being.
America was a nation Washington was President.
Through the intervals of the trees shine the beams of the declin
ing sun, but the Block House was a mass of ruins. Burned one
night by the British, in the darkest hour of the war, its blackened
timbers were yet encircled by green leaves.
Still the smiling sun shone over the soft sward and among the
thickly clustered trees of Wissahikon.
But Father Son Daughter where are they?
Yonder, a square enclosure of stone shuts three green mounds

out from the world.

T he sad story of their lives may not be told in few words. The
terrors of that night when the Block House was fired, and but
we must not speak it! All we can say look yonder, and behold
their g rav es!
H a r k ! T he sound of horses hoofs! A man of noble presence
appears, guiding his gallant grey steed, along the winding road.
H e dismounts; the horse wanders idly over the sod, cropping the
fragrant wild grass.
This man of noble presence, dressed in plain black velvet, with a
star gleaming on his breast, with a face, magnificent in its wrinkled
age, as it was beautiful in its chivalric manhood this man of noble
presence, before whom Kings may stand uncovered, approaches
the ruin of the Block House.
Do you see his eye light up again with youthful fire, his lip quiver
with an agitation deeper than battle-rage?
There he stands, while the long shadows of the trees darken far
over the sward - there, while the twilight deepens into night, gazing
with a heaving chest and quivering lip, upon the ruins of the old
Block House.
Perchance he thinks of the dead, or it may be his thoughts are
with scenes of the Past perchance, even now, a strange picture
rises before him I
- -That picture a darkened chamber, with a white altar rising in
its centre, while an old man, and his brave son, and virgin daughter,
all gather round a warrior form, hailing him with one voice
T h e D e l iv e r e r .

y&

BOOK TWO

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T H E ORDER

FO U N D ED o n H IST O R Y A N D T H E IR O W N M A N IF E S
TOES, AND ON FACTS, DOCUM ENTS AND W R IT
IN G S IN T H E P O S S E S S IO N O F T H E B R E T H R E N
O F T H E ORDER AT T H E P R E SE N T DAY

ALSO
IN C L U D IN G T H E R U L E S A N D R E G U L A T IO N S G O V E R N
IN G T H E F R A T E R N I T Y A T P R E S E N T

I * FOUR PA RTS

B y COUNT ST. VINCENT

SUPREM E M ASTER O F T H E ORDER
P ric e

82.00

T H E P H IL O SO P H IC A L P U B L IS H IN G CO.,
ALLENTOW N, PA.

Reproduction of the Title Page of the Original Handbook

Published by the Order in the Year 1906.

THE ORDER

MILITIA CRUCIFERA
EVANGELICA
(r e g i s t e r e d )

A R e p r in t of the Rev ised M anifes

toes First Issued by the Order in
America Beginning W ith the Year
1902, T o g e th e r W ith the Rules
and Regulations N o w in Force.

ALSO
An Expose of th e Illegitimate Use
of th e N a m e of the O rder for
U n w o r th y and Ignoble Purposes.

Issued by

THE ROSICRUCIAN FOUNDATION

BEVERLY HALL

(u

e c iste re d )

QUAKERTOWN, PA.

FOREWORD
W ebsters Dictionary defines the verb plagiarize to steal,
or to use as ones own, the ideas, words, writings, etc., of another.
Plagiarism is one of the most contemptible of all forms of theft.
It is a parasitic entity that draws its nourishment from the ideals
and labors, aye, even the suffering and self-denial of others many
times of those who sacrificed their all, even life itself, in the accom
plishment of an idea or an ideal. Plagiarism often depends for its
very existence upon the essences distilled from lies and misrepresen
tations.
T he philosophies of true ancient lineage have suffered continu
ally throughout the centuries from the work of imposters, plagiar
ists and charlatans. Masquerading under self-appointed authority
and usurped title, with counterfeited, self-invented and stolen ma
terial, as a claim to leadership, there are those in this country and
of this century who have constituted themselves leaders of self
denominated ancient orders, under one name or another, and
have established organizations with thousands of followers whose
experience could only end in disappointment and disillusionment.
W e have no concern with the sin or folly of such people, but we are
concerned with preserving the landmarks of the ancient mysteries
and in defending the sincere aspirant from the injuries resulting
from delusion.
W e would be derelict in our duties were we to allow misrepre
sentation to go unchallenged, and we shall not be thus amiss. It
is beneath our dignity as men to indulge in bitter personalities or
personal denunciation, but in every instance In which plagiarism is
brought to our attention in respect to any of the associated frater
nities, we shall publish the facts- and the reader shall be the
judge.
T h e M i l i t i a C r u c i f e r a E v a n g e l i c a suffered no plagiarism,
to our knowledge, prior to 1933. During that year, and since, un
authorized use of the name has been frequent, and despite the pro
tests of the original organization, usurpation of our rights and
lineage has been repeated.
That full knowledge may be had by all, we have added an
A ddendum hereto, wherein is given detailed information, and we
refer the reader to the same at the end of this book.

Vol. II

VOL. 1

The Rosicrucian Brotherhood

APRIL, 1908

OFFICIAL ORGAN OF

No. Vi

________ NO. I

PREFACE
I n resp o n se to the m a n y requests f ro m m em bers of the O rd er
M i l i t i a C r u c i f e r a E v a n g e l i c a we are hap py to present a re
p u blication o f fo u r of the M a n ife sto e s o f the O rd e r.
T he first of these, T h e L u n e n b u r g M a n i f e s t o of 1530, is of

particular interest, since it embodies much of the fundamental

philosophy of the Militia. The S e c o n d M a n i f e s t o o f L u n e n
b u r g , issued 68 years later, actually established the Militia as an
O r d e r and adds much of value to the earlier declaration. It is
believed that a Third Manifesto was issued during this period,
although the manuscript is not in the archives of the Order.
T h e first A m e r i c a n M a n i f e s t o was published under the au
thority of the Supreme Council in 1902. Its philosophy is identical
with that first expressed in 1530. It represents primarily an
endeavor to interpret in terms more acceptable to the modern
western world the underlying tenets and principles of the Order.
T h e S e c o n d A m e r i c a n M a n i f e s t o was published in 1903, and
bears to the earlier American document about the same relation
ship in principle as that which existed between the S e c o n d a n d

F irs t L u n e n b u rg M anifestoes.
T h e e arlier publications in 1902 and 1903 m et with such an
e n thusiastic reception t h a t the m em b ersh ip of the O r d e r increased
rap id ly , w ith a resultan t d e m a n d fo r a f u rt h e r elaboration of its
principles. Consequently, in 1905, a volume, / h e O r d e r C r u
c i f e r a E v a n g e l i c a , was published in the f o r m o f a h a n d b o o k of
198 pages. T h i s b o ok contained a history of the O r d e r in E uro pe ,
th e E u r o p e a n M a n ife sto e s, rules and obligations, and the earlier
A m e r i c a n M a n ife st o e s . T h e entire edition was ab sorb ed within a
fe w m o n t h s o f printing. Since then much of the earlier m a te rial
has been rep u b lish ed in p a m p h l e t f o rm and in the official magazine,
T h e I n i t i a t e s . I t is interesting to observe t h a t while the O r d e r
is an entity in itself, its em blem fo rm s one of the seven insignia
w h ich a re p a r t o f the double triangle or six-pointed star used as a
co v er design f o r T h e I n i t i a t e s , which, as early as 1908 seven
y e a r s b e f o r e M r . Lew is and his A. M. O. R. C. became active
w a s the official o r g a n o f the Militia and Associated Fraternities.
T h e co v er f o r the April, 1908, n u m b e r of ' h e I n i t i a t e s is re p r o
d u ced herein.

INTRODUCTION
T h e Sixteenth Century witnessed such a complete dominance by
the Catholic Church of every phase of religious and philosophical
activity, that to antagonize it meant death or worse than death.
T h e Church was utterly intolerant. It permitted no freedom in
the expression of thought that differed from its own.
A group of men who deliberately chose to risk all th at they held
dear secretly organized under the name of M i l i t i a CRUCIFERA
E v a n g e l i c a , that their combined efforts might be directed to com
bat this religious tyranny and intolerance. T h e circumstances
which occasioned the organization and surrounded its early activi
ties influenced its perspective as an O rd er to such an extent th at for
a time it was sectarian in the sense that its primary purpose was
opposition to the then dominant church. H isto ry indicates a
strong sympathy for Luther, and it would appear that for a time
the O rder reinforced the activity of the L utheran Church. H o w
ever, as conditions changed through the centuries, the Militia
gradually became truly non-sectarian, and during its later history
the religious faith of an acolyte has not been questioned. T h e
O rder was established to militantly defend the principles of toler
ance and freedom. Its ideal, in its exoteric organization, was that
of absolute and complete freedom of man to worship, without
compulsion or restraint, at the altar which he himself chose.
Th ere is no indication that the Militia was organized by the
Rosicrucian Order, but research definitely establishes sympathy
with its existence among those who are believed to have been
Rosicrucians.
h e M a n i f e s t o e s o f L u n e n b u r g clearly establish principles
and purposes which reflect the deep interest of the membership of
the Militia in the mystical and philosophical teachings, and indi
cate definitely that the further purpose of the O rd er was to pre
serve these teachings from debasement. T o this end it defends its
members today, as it has throughout its history, against the
religious intolerance of any church or organization, regardless of
whether its adherents are numbered in units of millions or threes.

T h e O rder has survived not because of its militancy; it has survived

through the centuries because of its underlying doctrines and phil
osophy. These are the principles of fundamental religion. The
teachings are those of mysticism; its work is in the interest of the
immortalization of the Soul; its soldiers are for the defense of free
dom in matters of worship; its exoteric principle, the right of the
few to protection from the domination of the many.
An expression of its ideal is embodied in the thesis of The
Brotherhood of M a n by George Washington:
As a member of an infant empire, as a philanthropist
by character, and, if I may be allowed the expression, as
a citizen of the great republic of humanity at large, I can
not help turning my attention sometimes to this subject,
H o w mankind may be connected, like one great family,
in fraternal ties, I indulge a fond, perhaps an enthusi
astic idea, that as the world is evidently much less bar
barous than it has been, its amelioration must still be
progressive; that nations are becoming more humanized
in their policy; that the subject of ambition and causes for
hostility are daily diminishing; and in fine, that the period
is not very remote when the benefits of a liberal and free
commerce will liberally succeed the devastations and the
horrors of war.
T h e L u n e n b u r g M a n i f e s t o e s of the Sixteenth Century are
basic, to any clear concept of the ideals and purposes of the Order.
T h e history of activities of the Militia, either in foreign lands, or
in America prior to the Twentieth Century, is not of interest to
the purpose o f the present publication. The present phase of the
activity o f the Order in America began in 1901, and was first
announced in the A m e r i c a n M a n i f e s t o of 1902. The last 15
years o f the Nineteenth Century had indicated that a period was
beginning in which intolerance and b igotry must again be met mili
tantly and aggressively. It was evident that circumstances were
developing that could only end in tyranny, unless men interested in
the Principle of Freedom once more fou g ht the forces that sought
domination.
It was in 1901 that a group of men, many of whom were mem
bers of long established fraternal, mystical and philosophical
orders, requested authority from the then International Supreme

Grand Master, Count Guinotti, to establish in America T he

O rder M ilitia C r u cife ra E v a n g e l ic a . Permission was
granted in the same year. In 1902, the F irst A m e r ic a n M a n i

festo was published, and this was followed in 1903 by the publi
cation of the S econd A m er ic a n M a n if e s t o .
T o avoid repetition as much as possible and to further illumi
nate the contents of all four of these Manifestoes, some changes in
the text have been made. In such instances, however, the substance
of the thought remains the same.

M ANIFESTO
O

C r u c ifer a E vangelica
L u n e n b u r g , 1530
Brethren, since we no longer can believe in the universal Catholic
religion as taught us by our Priests, and, since we are not permitted
to believe, nor to openly follow any other religious practice, we
must, therefore, keep these, our meetings, secret from henceforth,
admitting to our meetings only such as are well fitted to become
brethren with us.
Thus we find that we must subscribe to a set of rules to govern
us, and all who would join us must take oath to follow these rules
throughout their lives, and to keep all things secret.
W e believe that the Book of Revelation is written both within
and without, and that it contains the secrets of true Alchemy and
all Mystical wisdom. It shall be the duty of the brethren, both in
our secret meetings and when alone, to study this book and seek
its hidden meaning. W e believe that the Pope is anti-Christ and
only a man of sin like unto ourselves, and that he is no more holy
or divine than Mahom et or any of the Prophets. W e believe that
all men should be free to follow the religious belief of their choice,
without hindrance and without interference.
Also, like unto our Brother Paracelsus, it shall be our duty and
our aim to search for:
First. T h e secret of the transmutation of metals, or the M a g
num opus, and apply to chemistry the usages of Kabbalism and of
ancient astrology.
Second. T h e Universal Medicine, which includes the Catholicon,
or Elixir of Life, and the Panacea, the first insuring to its posses
sor the prolongation or perpetuity of existence, the second restor
ing strength and health to debilitated or diseased organisms.
rder

ilitia

Third. The Philosophers Stone, the great and universal syn

thesis which conferred upon the Adept a more sublime knowledge
than that of transmutation or of the Great Elixir, but on which
both depend.
RULES
1. The membership of the Order shall not be limited. All men
who are able to prove themselves worthy and are willing to take
upon themselves the Oath of Silence may join with us.
2. The initiation of Catholics shall be allowed. No man shall
be permitted to question another concerning his religious faith.
I he Catholic shall not become a member as a Catholic, but as a
man. Neither religion, matters of state, nor personalities shall
be discussed from our platform. Men of all creeds and colors may
become one with us so long as they are men.
3. The Master shall keep the name and address of every mem
ber on a special list so that he may know where to find each in case
of need. One brother shall always be welcomed by another, but
no visitation shall be longer than twenty-four hours, lest inhar
mony prevail.
4. If th ree or more brothers meet together, they shall not be
empowered to elect a new member without the permission of the
Master, unless such authority had been previously conferred upon
them. The Master alone shall have power to accept a new mem
ber.
5. The newly received member shall obey such Master until the
death of that Master or the selection of a new Master, when his
allegiance is automatically transferred to the new Master.
6. A father may not elect his son as a member of the Order.
The son should be elected by a committee appointed by the Master.
7. Although many brothers may live in a city they may not make
a brother, nor take one as their neophyte unless the Master give
them full permission to do so. In all cases the applicant must first
make application to the Master by giving his full name, country,
occupation and other necessary information concerning himself.
The Master will then choose his teacher.
8. Immediately after a brother has been accepted as an Acolyte
by the Order he shall begin his study and training. H e must first

make oath to God, pledging himself not to use his secret art to
offend God, nor to corrupt or destroy the empire (state), nor to
become a tyrant through ambition or for other reasons, but always
to appear humble, invariably asserting that the existence of such
a secret art is only proclaimed by charlatans.
9. It is absolutely forbidden to make extracts from the secret
writings or to have them printed, without permission from the
M aster; it is also forbidden the members to sign with the names
or characters of any brother. It is forbidden, and punishable by
death, for any brother to speak or write against a brother, the
Arts, or the Order.
10. T h e Brethren may be allowed to produce the works of the
O rder and to discuss the secret writings only in well closed rooms,
where no one but a brother may hear. Each brother must first give
the sign of the degree to which he belongs.
11. It is not permitted for one brother to teach the secret of the
Elixir of Youth to another until such other has proven, beyond a
doubt, that he is worthy of the possession of such secret, and has
the strength to resist using the secrets in an illegitimate manner for
an unholy purpose.
12. It is not permissible for a brother to kneel before anyone
under any circumstance except when taking the Oath of Allegiance
or before the Supreme God in secret prayer.
13. The brethren shall neither talk much nor shall they marry
as other men do. Yet it shall be lawful for a brother to take wife
and live with her in mystical marriage.
14. Brethren shall not stir up hatred or discord among men.
hey shall refrain from discourses on religion lest this be the cause
of hatred and resentment. Should it be the desire of a brother to
write a thesis on the subject, he may obtain permission from the
Master, and, in such instance, be under the protection of the Order,
provided only that such discourse be In harmony with the teachings
of the Order.
15. A brother possessing the secret of the Elixir of Life shall
not give of the same to any profane to lengthen life, irrespective
of what he be offered in return. T o do so, is to call upon himself
the curse of the Elemental Spirits.
16. Because many brethren may live in a city, it is not permitted
them that they force their opinion upon anyone. They may teach

the true A rt of Living, but only to such as are ready and willing
to hear. In the sight of the Brotherhood, all men are free in
affairs of faith.
17. Should a brother desire to move to, or travel in, another
country, it is requested of him that he so inform the M a s te r and
that he give the name of such country, and the name under which
he will be known there. Should he fail to do this, he will forfeit
all claim to the Brotherhood.
18. A brother shall not carry with him any printed or written
description of the Secret Arts, but, should this become necessary,
it must be so written, or printed, in characters, that no one but him
self be able to read it. T h e key must always be kept separate from
the writing.
19. Should a brother who travels much or who takes active p art
in the affairs of government become known as a member of the
O rder to those who do not belong to it, he shall take such steps as
may be necessary to assure his safety, even to the denial of his
connection with the Brotherhood.
TH E OATH
-------------------------------- ^ J q solemnly swear by the eternal and
living God not to make known the secrets which have been com
municated to me, to anyone outside of our Order. I further swear,
before God, not to reveal any of the secret writings which may be
entrusted to me during my natural term of life. Should I, at any
time, leave the Order, or he expelled therefrom fo r any cause, I
swear, by all that is holy and terrible, that I will thereafter, as now,
hold all such teachings as secret, and that I will never, by word of
mouth, or by writing, or in any other way, betray the trust which
was placed in me. I further swear that I will never betray, or con
vey to another, a secret entrusted to me by a brother, but will hold
such secret as sacred, even though I may leave the Order. Should
I, at any time, reveal such secret, I shall willingly forfeit my right
to life. I further swear that I will not reveal, even under punish
ment, curtailment of liberty, or under torture, anything concerning
the Order, the name of the M aster, or the location of the Inner
emple. I promise to keep eternally silent, by peril of my life, as
God is my judge.

T H E CREED OF T H E ORDER
Only those who are pure-minded and spiritual can possess true
magical powers. Thought is the supreme power in man, and pure
spiritual thought is the miracle-worker within him. If the thought
and desire of man be bound in the flesh, deeply amalgamated with
it and occupied with animal desires, it loses its power over the
divine elements, and therefore of those who seek to exercise
magical powers there are few who can succeed.
If we desire to become spiritually developed, as is the desire
of each member of the Order, we must try and find out how we
can free ourselves of our animal instincts and propensities, and
become rid of our sensuality and passions. W e must, furthermore,
attempt to rise up to a state of true spirituality. Without accom
plishing these two propositions we will never rise up to that state
which is necessary to obtain the magical powers which result from
the spiritual elevation and dignity of man.
W e must therefore attempt to remove all external things
which are in the way of our spiritual development, and to live in
a state of purity. Our thoughts must be continually directed in
ward and m l bin ourselves; for within ourselves is the element of
consciousness, knowledge and power. Nothing hinders us from
developing and exercising our own powers except our own miscon
ceptions, imaginations, and external desires. Therefore, the di
vine influence will only come to him who liberates his Soul of all
such hindrances, carnal desires, prejudices and hallucinations. A
diseased eye cannot bear to look at the L ig h t; an impure Soul is
repulsed by the divine light of Truth

S E C O N D M AN IFE STO
O rd e r M ilitia C r u c if e r a E v a n g e lic a
L u n e n b u r g , 1598

In consequence of the power of the church and the Holy Inqui

sition over the inhabitants of this country, a power which has been
abused in a horrible manner, it has become necessary that we shall
be not only a secret society, but that we shall be an Order for, and
of, defense; that we shall have places where we can meet secretly
and exchange our opinions and researches without being overheard

by spies and traitors; where we may instruct our secret agents in

their leadership of the people against the H o ly Inquisition.
Henceforth, those who seek admittance to our ranks must not only
be true students of the Occult but they must likewise be desirous
of receiving the priceless book of liberty of conscience, and of
avoiding clerical persecution.
A fter almost three-quarters of a century we find that we are
still of our former beliefs and that we hold to our articles of
faith. M any new discoveries have been made by our members,
and these, with such additional rules as we find necessary, shall
now be incorporated in this, our Second Manifesto.
Our system of religious truth, the original esoteric Christianity,
is not a popular one, nor is it a religion for the vulgar. It is a
system of philosophy, given us in symbolism, and comprehensible
only by those who have found the key. It is our duty to give such
portions to the people as they can appreciate and apply, but the
whole philosophy may be given only to those who are ready to
receive it.
Our science embraces a knowledge of the most sublime and ex
alted truths, the deepest mysteries in nature, the knowledge of
the nature of m atter and energy, of the attributes and qualities of
all things. By uniting the powrers of nature and combining the
lower with the higher the most surprising effects may be produced.
'his science is therefore the highest and most perfect of all; it is
a sacred and exalted philosophy, the culminating point of all. W e
know this science as Magic.
he N atural Soul is the link by which the Spirit becomes united
with the flesh and the body, through which the latter lives and acts
and exercises its functions. T his link is intelligent, but also cor
poreal ; or perhaps more correctly, the Soul takes p art in the
materiality of the physical body. This is the doctrine of all the
Llermetic Philosophers. M a n consists of the higher, of the inter
mediary, and of the lower principles. H e is a perfect T rinity
when properly developed. T h e higher ones are of the Illuminated
Spiritual Soul, and this is what God breathed into the nostrils of
man and he became a Living Soul. It is the Fire of God. T h e
lower ones are of the animal soul. T h e intermediate principle is
the rational soul which connects the animal soul with the Divine,
and takes part in the natures of both extremes. It is the silver
cord of the Philosophers.

W e have found that mans power to think increases in propor

tion as the Ethereal and Celestial power of Light penetrates his
mind, and strengthens his mental faculties. It may enable him to
see and perceive that which he interiorly thinks, just as if it were
objective and eternal. Spirit being independent of our ideas of
space, and all men having essentially the same spirit, the Souls of
men existing at places widely distant from each other may thus
enter into communication and converse with each other exactly in
the same manner as if they had met in their physical bodies. In
this state man may perform a great many things in an exceedingly
short period of time, so that it may seem as if he had required no
time at all to perform them. Only such as those who possess a
strong imagination and whose power of will is strong can do this.
All brethren may, by following our arcane instructions, develop
both the Imagination and the Will to develop into Masters.
While we believe that all men have identical spirits, we do not
believe in the erroneous teachings that men are all equal, because
the majority are so hard and sinful that it will take many re-incar
nations before they may become equal. We believe that all men
belonging to our Order love God and seek to please Him, but
even these are not equal, one to the other, because men are in
different stages of spiritual growth and Soul enlightenment.
W e do not believe in death or that anything really dies. WTe
hold with the teachings of the thrice-wise Hermes, that every
thing is merely in a stage of transition, 'lie Soul of man leaves
his body at intervals, but this is a change from one stage to another
and not an actual death. Nothing is annihilated.
R U L E S, O B L IG A T IO N S A N D PR O FESSIO N S
1. I will always, insofar as lies in my power, act only as is be
coming a worthy member of the Order. I shall, throughout the
days of my life, be grateful to the one who first helped me on the
Path to become a member of the Order.
2. T h a t the name of the Order may be protected, I will, under
no circumstances, unless permitted or ordered to do so, profess
that I am a member, nor will I reveal the name of any person
whom I know to be connected with the Order.
3. I promise that I will at once begin the work placed before
me and that I shall, with the help of God, continue such work dur

ing my whole life. I shall keep all instructions conveyed to me as

secret and rather lose my life and S a v e M y S o u l than reveal any
thing which may be intrusted to me by either the M a s te r or a
member of our august Fraternity.
4. I will communicate every new or useful discovery relating to
the W o r k to the Master, or to the member appointed by the M a s
ter to receive such information, and will conceal nothing from such
person, knowing that as a worthy member he cannot betray or
abuse the confidence placed in him by me.
5. I promise that should I become aware of any plot against the
Order, or against any member thereof, I will at once report such
to the Master, and if possible protect the brother against whom
such plot is designed.
6. I further promise that I will never, so long as I remain in my
proper mind, accuse a brother of wrong. Should 1 have any reason
to suspect a brother, I will report the m atter to the M a s te r and
offer the brother an opportunity to vindicate himself. I agree
that I will abide by the decision of the M as te r and attem pt no
appeal therefrom. I further agree that should I accuse the
brother before placing the m atter before him I shall be held
responsible and may be expelled from the O rd er for conduct un
becoming a member.
. Should I travel and meet one I have reason to believe is a
brother, I will first test him by the proper examination as instructed
in the secret work, before conveying any information to him.
Should I find that he is my superior, I will accordingly honor and
respect him.
8. Should I be able to accomplish the W o rk , I will thank God
for giving me the strength and the opportunity and will honor the
brother who so kindly indicated the Path to me. I will devote my
time to the pursuit of knowledge and doing all the good that lies
in my power.
9. In all my dealings with men, I will be impartial and just. I
will try at all times to do unto others as I would have them do
unto me. I will sow the seeds of love, kindness and charity, so
that wisdom and peace of mind may follow me all the days of
my life.
10. I solemnly promise that I will, so far as lies in my power,
discourage all wickedness and wrongdoing and frown upon all

acts which are an offense to God. I engage upon my Soul that no

w om an shall ever go wrong through my agency and that I will pro
tect the weak to the full extent of my ability.
11. Should my connection with the Order be discovered by one
in power, I faithfully promise that I will sooner die than to con
nect him with, or help initiate him or reveal to him, the secrets of
the O rder. Should I find him worthy and willing to be bound by
the L aw s of the O rd e r I will instruct him in his duty as a member
and help him to the Path which will ultimately make him one
writh us.
12. N either m arried man nor woman shall be accepted as a
m em ber on first application. Should they insist, however, and be
found worthy, they may be elected, provided they are willing to
take special oath to keep silent on all matters pertaining to the
O rd er, its members and its teachings.
13. By appealing to the Master, brothers may be given special
names, and such names shall be placed on the record of the Order.
Jn conversation or in correspondence, such brothers may use their
initiate names and thus remain unknown to the profane. Both the
p rop e r name and the initiate name may never be written in the
same communication. This is expressly forbidden by all the
L a w s of the Order.
14. T h e portals of our Order are never closed against the hon
est, aspiring man or woman; but neither earthly king nor one of
lesser power can gain admission by reason of his position, station
or influence. M anhood and womanhood are the sole test for
admission.
T H E OATH
I, ------------ ----------- , of my own free will and accord, in the
presence of Almighty God and my brethren, do hereby most sol
emnly and sincerely promise and swear, that I will not communi
cate the secrets belonging to this Order to any person or persons,
except it be a true and lawful brother of higher degree.
I further promise and swear that I will willingly abide by all the
laws, rules and regulations of the Order as they are conveyed to me
by those in authority.
I further promise and swear that I will answer and obey all
signs and summons sent me from the Order, or handed to me by

a brother of the Order, and will carry out all instructions to the
best of my ability.
I further promise and swear that I will not, under any circum
stances, reveal any of the secrets conveyed to me, or that have
been placed in my care. I shall court death sooner than prove dis
loyal in word or deed.
All this I most solemnly and sincerely promise and swear, with
out any hesitation, mental reservation or secret hope of profit,
binding myself to the penalty of the traitor, which I know to be
death of body and Soul.
So help me God and lead me aright. Amen.

FIRST A M E R I C A N M A N IF E S TO
O rder M ilitia C r u c if e r a E v a n g elic a
S u p r e m e C o u n c i l C h a m b e r s , 1902
Count M . deSt. Vincent, Presiding

There are latent powers and almost infinite potentialities within

man, of which he has scarcely more than dreamed. Mere cultiva
tion of the intellect will not reveal them. Though his by birth
right, he may come into possession of them only through study and
application of the complete philosophy of nature and of man.
These universal and eternal truths may be obscured and seemingly
lost in one age by misinterpretation, persecution or ignorance, but
inevitably they appear again and again, rising like the Phoenix
from its own ashes. Hidden by the symbols of antiquity, they may
be revealed in all their grandeur and beauty only by the Perfect
Master of the Mysteries. They are the Divine Ideal, concealed
in a block of unhewn stone which the inept artist assails with mallet
and chisel, square and compass, but to release a distorted image.
The Real Truth is to be found in the theme that runs through the
symphony of creation; in the lofty ideals that inspire the life of
man and that may lead him from the lowlands, where hover the
ghosts of superstition and fear, to the mountains in which he may
dwell in inspiration, peace and light.
The grandest wisdom ever known to man was concealed in the
Ancient Mysteries. It was expressed in a universal language of
symbolism, that it might be hidden from the profane, and yet

132

MILITIA CRUCIFERA EVANGELICA

not only in the best of standing with the Order but,

that they were also high Masons or members of the
Illuminati. Arrangements were made, satisfactory
to both sides, and a charter granted by the Supreme
Grand Lodge for the establishment of the Order in
America, and, also, covering the entire Western
World. It was also arranged that all members of
the Order in the Western World should henceforth
pay homage to the Western branch. The first
American Manifesto was issued the same year by
the Brotherhood in America.
F I R S T A M E R IC A N M A N IF E S T O
ORDER MILITIA CRUCIFERA EVANGELICA
S u p r e m e C o u n c il C h a m b e r s , 1902

Occult Philosophy is the god mother and pro

genitor of all intellectual forces, the key to all divine
obscurities, and the absolute queen of society.
Behind the veil of all mystical allegories, beneath
the ordeals of Initiation, under the seal of all sacred
writings, intheemblemsof theold works of alchemy,
in the secret mysteries of the Bible, in the cere
monies of all secret societies, are found traces of a
principle which is everywhere the same yet always
carefully concealed.
The grandest acheivements in knowledge ever
gained by man were originally concealed in the
Ancient Mysteries. This knowledge was veiled in
order to conceal it from the profane, and written
in a universal language of symbolism that it might

Reproduction of Page 132 of the First Complete Handbook of the

M i l i t i a C r u c i f e r a E v a n g e l i c a , 1905 Edition. Note
Heading and Opening Paragraphs of F i r s t
A m e r i c a n M a n i f e s t o , 1902.

revealed to the initiate of all ages. I his wisdom has never been
lo st; always there have lived a few who possessed the G r e a t Secret.
T h is ancient wisdom is the fountain-head fro m whence all of the
esoteric philosophies have risen. M a n y false interpretations have
been rendered and numerous creeds and do gm as have developed
various and fantastic as the unbridled imagination of each u n p r e
pared and unauthorized investigator. T r u e initiates possess the
Key, and when the search is guided by one w ho possesses the Key,
the complete philosophy of the Secret D octrine unfolds and reveals
the ultimate meaning and purpose of hum an evolution. It is said
th at the great L odge of A d epts or Perfect M a s t e r s has never
ceased to exist, and th at this L od ge, th ou gh secret and unknown,
has often shaped the course of empires and influenced the fate of
nations. It is believed that the process of evolution is now being
guided by those who know, as not before in m any centuries. I lie
new cycle of liberation and enlightenment is dawning, and to those
who are ready and to those who seek for the pearls of tr u th the
W a y is open. An ever-increasing num ber is seeking more Light.
L ight Comes F ro m the E a s t. It is ordained th a t the philosophy
of the E a s t shall illuminate the science of the WTest and dispel the
darkness of the materialism of the western world.
T h e Occult Philosophy of the Ancient M y steries is recognized
by us as the G o d m o th er and p rog enitor of all intellectual forces.
Queen of Society, in her hands she holds the Key to all divine
obscurities. T o w a r d this higher knowledge all useful and rational
development tends. All systems of education, of culture and of
religion, that aspire to the highest, inevitably reach those limita
tions which may be overcome only as the Ancient M ysteries guide
the way. T h e H i g h e r Knowledge is the Knowledge of the Soul.
It concerns the origin, the nature, the powers and the laws th a t
govern the evolution of the Soul. It is a wisdom th a t ancient
science taught in the mysteries of antiquity in the ages long past.
Behind the veil of all mystical allegories, beneath the ordea l of
initiation, under the seal of all sacred writings, in the symbols of
the old art of alchemy, in the secret mysteries of the Bible, in the
ceremonies of all secret societies, m ay be found the traces of a
principle, carefully concealed always and everywhere the same,
differing only in expression. T o revive the ancient wisdom is to
recover the L ost W o r d and to facilitate and hasten universal p r o g
ress and the attainm ent of the B ro th e r h o o d of M a n , but these

secrets must be sought by the individual himself , for the Law is

th at every man must work out his own salvation. All evolution
and regeneration is from within and it consists of an orderly un
folding of the natural powers of the individual, that he shall
become the very thing that he desires to possess. All life is an
evolution; all real knowledge is initiation, and both proceed in
natural order by specific degrees. The candidate for initiation in
the Ancient Mysteries must be worthy and well qualified, duly and
truly p repared. Lie must feel that a realm of knowledge exists
beyond the perception of his senses, and that knowledge he must
desire intensely to possess. H e must have passed beyond the stage
of blind belief, of superstition and of fable, and he must seek to
free himself from the bondage of fear and of appetite and of sense
and he must demonstrate the desire to use his knowledge and his
power for the good of himself and of others rather than for selfish
or destructive purposes.
T h e purpose of initiation is to free the ego from the dominion
of the appetite and the passions of the lower nature and thus to
bring the operations of the body under the dominion of the will.
T his is mastery of self and through it finally is attained peace,
clarity of vision, and spiritual discernment.
The lost word for which man seeks concerns the science of rhyth
mic vibration, and it is the key to the equilibrium of all forces and
to the harm ony of eternal nature. It is the key to the science of
magic, and through it is opened a philosophy as boundless as
Cosmos,* as inexhaustible as time and as beneficent as the Father
in H e a v e n . T h e re exists now as there has existed through all
the past a real and potent Magic; its secret constitutes the science
of good and evil. T h e understanding of the science of Magic is
the most precious gift of divine providence. It is the mysterious
* Among the sacred books of the Bible there are two which the church has made
little claim to understand and has never attempted to explain; these are the prophecy of
Ezekiel and the Book of Revelations, two Kabbalistic keys perfectly plain to the initiate
in occult science. There is another book which is of all the most occult and unknown.
It is the "key to all the others. This work is still preserved unmutilated and in
primeval characters, on detached leaves, like the tablets of the ancients. This book
is the sum of all the sciences and can resolve all problems by its infinite combinations.
The church, whose special office is supposed to be the custody of the keys, does not
pretend to possess those of Ezekiel and the Apocalypse, and many Christians suppose
that the scientific and magical clavicles of Solomon have been lost; but nothing which
has existed can perish.

**key that opens to our dazzled intelligence the world of truth

and light and joins the finite with the Infinite. It is the basis of
that secret philosophy for which Democrates, H erm es, Plato and
Pythagoras travelled to Egypt. Invisible to the senses, it must be
studied with the vision of the Soul, and it can only be sensed and
understood in the Light of Illumination. One of its principal vir
tues is its generative power, for which the sacred name is regener
ating fire, a principle jealously guarded by all true occult fra te r
nities. Soul of the world, permeating all nature, it is the essence
and vital spark of all it animates.
1 he underlying aims, principles and purposes of the O rder
M i l i t i a C r u c i f e r a E v a n g e l i c a are essentially those of its tr a
dition. Its expression is twofold; it seeks to draw within the
bounds of true fraternity those whose mutual aspirations are con
sistent with its higher teaching and to instruct them further in the
regal philosophy which it has preserved. T h e landmarks serve to
guide and protect its members who aspire to the Ancient W isdom,
but today, as of old, the very nature of its teaching impresses the
obligation of serving in a true sense as a Militia. I he expression
of intolerance, bigotry and prejudice changes its form from one
era to another, but it is stalking amongst us today as of old, ever
ready to force man into a conformity that defies his >od-gi\ en
heritage of free will. T h e Militia again must work to defeat these
destructive forces, that man may not be deprived of the freedom
which is his and for which he has fought so long. It is firmly
established in the western world as a constructive agency, and it
remains in direct communication with the Supreme O rd e r in the
E a s t . I he Supreme Council continues in secret, but each brother
may, if he will, fulfill his duty, effect direct contact with the Coun
cil and its initiate members.
T h e fundamental purpose of the O rd er is to aid in the establish
ment of the true universal Brotherhood of M a n on earth, th at all
beings may be assisted to a higher expression of life.
T h rough its aid members who are worthy, and only those who
are worthy, may develop the powers of Soul.
** Moses depicts it under the figure of a tree which is in the center of the terrestrial
paradise, in proximity to the Tree of Life, and has a radial connection therewith; at
the foot of the tree is the source of the mysterious rivers; it is guarded by the sword
of fire and by the four figures of the biblicai Sphinx, the Cherubim of Ezekiel.

T h r o u g h the guidance of its philosophy its members are taught

to express and control the innate powers of the Soul, that they
may gradually accomplish the elimination from their lives of error,
disease and evil.
T h e O rd e r teaches the true secrets of ancient alchemy, that the
acolyte may ultimately manifest the potentialities of the macrocosm
in his own microcosm, and in truth become a manifestation of the
world in miniature.
T h e O rd e r seeks to establish a Brotherhood whose bonds are
those of mutual love and of ministration, that Soul communion
may become a source of mental exaltation and spiritual realization.
It accepts its responsibilities to uncover hypocrisy, charlatanry,
intolerance and exploitation, and to deal with them fearlessly.
A s the sun rises in the E ast to open and govern the day, so rises
knowledge in the E ast to illuminate and govern the minds of men.
T h e character, origin and modes of thought of the order as con
cern the Soul are recognized as coming from the East.

S E C O N D A M E R I C A N M ANIFESTO
O r d e r M i l i t i a C r u c if e r a E v a n g e l i c a
S u p r e m e C o u n c i l C h a m b e r s , 1903
W e now, more than ever, should look toward the spirit of
T ru th , that we may become free from the bondage with which the
bigotry, pride and love of power of the age would enslave us.
M a n y of those who have acclaimed themselves leaders, whether
in spiritual, political or social affairs, are in truth interested not in
the welfare of the nation and of their fellowmen, but only in self
glorification and sordid gain. T h e bigot, by virtue of the arro
gance which he expresses in his leadership, draws from men the
very essence of their character and reduces them to a servitude
fro m which it is more difficult for them to free themselves than
from physical shackles. T h a t these false leaders, in the blind
faith of dogm a and creed, ultimately must suffer in terms of humili
ation for their presumption does not relieve their followers from
the limitation with which their liberties have been enshrouded.
Belief in the infallibility of religious and social leadership must
be broken or the ideals of the Freedom of M a n and of Universal
B ro th e rh o o d will be but empty dreams. M en have thought that

THE PHILOSOPHERS

143

"While the vast majority of men are in far greater

ignorance, at the present age, concerning Spiritual
matters, than have been the people of any past age,
it is also true that they are more serious in their
hunt after the reai in life and are therefore open to
instructions. Happy are they who find the truth
and are fed on bread instead of receiving stones.
We cannot at this day, give men a lot of things and
tell them to pick out that which is good, we must
take them as a child who is learning to eat, start
them at the beginning, and give them the Spiritual
food as fast as they can assimilate it.
It is for this reason, that M ystic Orders, be they
good or bad, are attracting thousands upon thou
sands of men and women, and are able to make them
as unto themselves, either good or bad, or throw
them into utter despair. Happy is he who may be
able to lead but one out of darkness, for surely his
labor has not been in vain.
After the First Manifesto had been issued by
the Order, there was a demand for more light con
cerning the Order and in the year 1903, another
Manifesto was issued and was perused as eagerly
as the first one.
SECO ND

A M E R C IA N

M A N IF E S T O

ORDER MILITIA CRUCIFERA EVANGELICA.

S u p r e m e C o u n c il, C h a m b e r s , 1903.
Behind the veil of all mystical allegories of an
cient doctrine, behind the ordeals of* Initiation, un

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M ilitia C r u cife ra E v a n g e l ic a , 1905 Edition. Note
Heading and Opening Paragraphs of S econd
A m erican M a n if e s t o , 1903.

because they hold membership in an established church they have

fulfilled all that is necessary to pass the scrutiny of the One who
views all things with justice and equity. M a n s true Master is
His Conscience, and no one, regardless of his own self-approval
or the approval in which he is held by his fellowmen, should dare
hope to escape the judgment. The Conscience is the avenging
angel recognized by the Egyptians. It is The Great Book upon
which is written all that man enacts, and each Soul must read I T S
O W N RECORD.
T o deliver oneself to the blind leadership of another is a form
of weakness, through which man is robbed of the God-given right
of free will and is reduced to slavery. I he true nature of
man is manifested in love, in peace, in graciousness, in kindness.
These qualities are only to be found in the Path to which we were
guided by the first Master. It is the Path that leads to Greatness
of the Soul and through which may be found Life and Light and
L ove. It alone points the W ay through which man can come to
live in harmony with the laws of nature and reap the fruits thereof.
Ye shall know the Truth, and the T ruth shall make you free.
Physically, mentally, spiritually, life may be enjoyed to its utmost,
free from remorse and sin and misery and the sorrows that have
been the lot of men. As ye do unto others, so will it ultimately
be done unto you. As we forgive, so are we forgiven. Evil can
be overcome only by the power of good. rue superiority is proven
by the use of a force, motivated by kindliness and love, fused with
justice.
Th ro u g h the Illumination of M a n s Inner Temple, and through
the awakening of the intuitive faculties to the perceptions of the
great truths of life, which lie beyond the objective senses, may be
found the ancient and royal road across the Threshold, to health,
happiness, peace and immortality.
Those who may inherit the fullness of the promise, through
which may be found the salvation of the body, the spirit, and the
Soul, must trust in the Law and live it.
T h e words that were spoken to the early fathers were intended
as well for their children unto many generations, for the vision
could be seen by them only in part. In the new world and in the
N ew Age, there is much of the early vision from which the veil
that has obscurod it may now be drawn. Behind the veil of the
mystical allegories of the ancient doctrines, under the seal of the

sacred writings, in the inspired pages of the Vedas, are found the
traces of Magic. The Bible is filled with mystic lore, the secrets
of which are hidden from the profane through allegory and mystic
symbol, but revealed to the initiate who possesses the Key. The
Christianity of the Gnostic fathers was but initiation into the mys
teries and their teachings, and though obscured by creed and
dogma, the early teachings have been guarded and preserved by
those who refused to bend the knee at the altars which would rob
the arcane teachings of their true spirit. Mysticism and its initi
atory expressions reigned in Persia with the M a g i; it endowed
India with its most priceless tradition; it concealed, in the calcula
tions of Pythagoras, the principles of all science and of all intel
lectual progress. It is the essence of the four secret sciences, magic,
alchemy, occult-medicine, Cosmic Law. To the true initiate the
Philosophers Stone, The Elixir Vita, the famous Universal
Solvent, all arc spiritual works that belong to the realm of Soul.
True Philosophy seeks to solve rather than deny. We hear the
modern materialist and religionist jeer at the absurdities of
Magic and laugh at the dreams of the alchemist, but sincere re
search will prove that many of the greatest discoveries of science
have had their roots in the discoveries and demonstrations of the
alchemist, and the key to their mystic phraseology still may open
the door to other and nobler achievements, for they studied deeply
grand laws of nature, concerning which modern man, with all of
his boasted advancement, knows little or nothing. The modern
scientist is filled with theory, argument, conjecture and assumption
concerning matter and its effects, but in spite of his imperfect
knowledge governing the laws of nature, he stubbornly refuses to
delve into that mysterious realm in which matter is given substance.
The alchemist, not the chemist; the mystic, not the materialist,
holds the keys to the doors of lifes great mysteries. The Brother
hood seeks to develop the powers of the Soul lying dormant in
man and to bring man to a true understanding of the laws of
nature, through instruction in that which has to do with the body,
the will, and the Soul. Magic is a science of Universal Law, and
it may he understood as man learns the Law, for it underlies all
human action and the consequent reward and penalty. The Order
confers such knowledge upon those who prove themselves worthy
and qualified to receive it. It seeks to unite those of earnest pur
pose into a Brotherhood that they may work harmoniously to-

gether to the same purpose as that of true Christianity to lift

the fallen, to heal the sick, to clothe the naked, and to bind up
the wounds of the afflicted.
Before being born into matter, man was of the Spirit, a lumi
nous emanation from the Great Soul. T nder the Law, this spark
from the Divine was drawn to the process of evolution that
through the development of that which was embryonic, self-con
sciousness, immortality, individualization and perfection might be
accomplished. In the primordial condition of planetary life, earth
was not ready for the advent of man, for he could appear only
as the climax of animated being. "he earth underwent great
ages of preparation and growth and matter was refined by many
generations of births and deaths in the vegetable and animal king
doms before conditions were provided through which man could
sustain himself and secure the experiences necessary for his
development.
T h e Divine principle of Soul which was man, before his mate
rial experience, survives all change and is subject to neither decay
nor disintegration. It is through this Deific Spark that man the
creature is united with the Creator. Surrounding this Divine
Essence, forming, as it were, a garment, is the Spiritual body,
composed of that subtle and refined element which in its action,
through organic bodies, is Life, and in its effect, Force. It is well
term ed the regenerating fire, for in its all-pervading influence
th ro ug hou t the realms of space it is fire. 'his is the second of
th a t grand trinity of principles, the union of which constitutes man
a Living Being while on earth. Universal Spirit permeating all
space, Soul of the world, it is the vital spark of all it animates. In
this principle lies the secret of all expression of spiritual, occult or
mystic power, for through it is animated all orders of being. The
Soul is like its source, the central sun of being, in its nature and
essence a spiritual light, pure and unalloyed. It is the invisible
and infinitely sublimated Spirit of Fire, that wonderful innermost
Light, which, while it reveals and proves all things, in its own
m anifestation is itself invisible, unknown, uncomprehended. The
Universe is the Macrocosm or greater world; M a n is the Micro
cosm, or little world. M a n is the image of all objective forms,
the embodiment of all subjective ideas, and the connecting link
between existing things, higher and lower than himself. M an is a
trinity A-body, spirit and Soul. His body is the conservator of

all the powers and functions of matter. His spirit, which is the
animating principle, is made up of all the forces called Life.
His Soul is the pure Deific and Immortal Essence, whose attributes
are will, intelligence and love.
A dditional R u l e s G o v er n in g t h e
O rder M ilitia C r u c if e r a E vangelica
A uthorized by t h e S u prem e M aster
O rder in t h e E ast , 1905

of t h e

I will, to the utmost of my ability, conduct myself as a worthy

member of an August Organization. I will, to the best of my
ability, follow the teachings of the First Master of the Order.
Should I consciously commit any action that might bring disgrace
upon the Order or a Brother of the Order, I will of my own free
will resign.
That all accusation and persecution of our August Fraternity
may be avoided, I will not openly publish or admit that I am a
member, nor will I reveal the names of others whom I know to be
members. Should I resign or should I be expelled, I will not pub
lish nor repeat that wliich I have received confidentially as a mem
ber.
I will publish nothing concerning the teachings, the work nor
the Philosophy before first receiving authority from the Supreme
Grand Master.
I will communicate all new or useful discoveries relating to the
Work, to the Grand Master of the Order, that the Fraternity and
its members may benefit therefrom.
I promise that I shall forward to the Grand Master of the
Order publications attempting to defame the Order, which may
come to my attention, together with such other information bear
ing on the subject as may be requested.
I will be grateful to the worthy Brother who received and initi
ated me and so far as is consistent serve him in the manner in
which he served the Brother who received him into the Order.
I promise that I will abominate all whoredom, incontinency and
uncleanliness and that as a member I will not defile the Order
through practicing such vices nor through intemperance in any
form, and I further promise that I will discourage debauchery,

injustice, wickedness, in any form or of any nature.

I shall refrain from stirring up hatred and discord, and so far
as my power prevails I will endeavor to advance the cause of
Brotherhood and the Freedom of Man.
I will insofar as lies within my influence combat intolerance,
bigotry and ignorance regardless of its form or origin, that my
fellowmen within and without the Order may truly enjoy their
God-given right of freedom of will.
I solemnly promise that I will not reveal the secret knowledge
that may be conveyed to me by the Order or by a Brother of the
Order, and I further swear that should I leave the Order or should
I resign from the Order or be expelled therefrom, I will immedi
ately return to the Master of the Order all private books or in
structions that I may have received. To all of this I bind myself
under the most sacred obligation.

INTRODUCTION TO ADDENDUM
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s p e c ia l

o r g a n i z a t io n

g rou p

of

becam e

the

' K n ig h t s

s ecret

E v a n g e l ic a "

w a s c a lle d

of

'M i l i t i a

C r u c i f c ir a

a m ilit a n t , p r o te c tiv e ,
C r u c i f c ir a

th e

R o s ic r u c ia n

F i n a l l y , o n th e 2 7 th d a y o f J u l y in

C r u c i f e ir a

M ilit ia

E v a n g e l ic a -

T e m p le "
body

w ho

w e re

th ro u g h o u t

th e

1586. a n in t e r n a t i o n a l c o n v e n t io n

and

w a s atte n d e d

by

re p re s e n ta tiv e s

a n d d e le g a te s o f the R o s ic r u c ia n O r d e r t h r o u g h o u t E u r o p e , a n d a m o n g th e p a t r o n s a n d
s u p p o r te r s o f th is w e re

H e n ry

IV .

K in g o f D e n m a r k , a n d m a n y o th e rs.
by

the

N o rth

M y s t ic T e m p la r s
A m e r ic a

Is u n d e r

w h o is its G e n e r a lis s im o .

K in g o f N a v a r r e , Q u e e n

the

im m e d ia t e

P rom

E liz a b e t h

th e o n l y

d ir e c tio n

a u th o r iz e d

ol

our

b ra nc h

Iir p e r a t o r ,

c a rd s .

The
Rosicrucian
Digest
N ovem ber
1933

s ecrec y.

For

are
a

m ade

C h e v a lie r s

num ber

of

years

th e

these

M ilit ia
m e m b e rs

and

is su e d

have

m a in t a in e d

w ho

and

c e r tific a te s

M ilit ia

S pencer

tim e t o tim e th e m e m b e rs o f A M O R C
of

E n g la n d , the

o f th e

H.

t in g u is h e d th e m s e lv e s In th e d e fe n s e a n d p r o te c t io n o f th e in t e g r ity
c r u c ia n is m

of

T h e p la n s o f th e M i l i t i a in A m e r ic a w e re s p o n s o r e d

of E u ro p e , a n d

In

L e w is ,

have

d is

Id e a ls o f R os icind

t h e ir

m e m b e r s h ip

m e m b e r s h ip

in

In a c c o r d a n c e w it h th is a n n o u n c e m e n t a ll s u c h m e m b e rs in a ll p a r t s o f N o r t h

A m e r ic a m a y n o w r e v e a l t h e ir Id e n t it y a n d be p r e p a r e d t o greet s u c h n e w
w ill be selected a n d a p p o in t e d
o f th is secret b o d y

A tte st. S U P R E M E

jn

e a c h d is t r ic t , th u s

c o m p le t in g

th e

m e m b e rs as

o u t e r o r g a n i z a t io n

T h is a n n o u n c e m e n t is a u th o r iz e d b y th e G e n e r a lis s im o .
SECRETARY.

O c t o b e r 16, A . D . . 1933

i i ith~
b ii

r n

Three hund re d ninety-six

Exact Reproduction of a Notice Published in

T he R osicrucian D igest , November, 1933.

ADDENDUM
The statements made in the Announcement herewith reproduced
are entirely consistent with previous misrepresentations from the
same source. For a number of years H. Spencer Lewis has been
guilty of the same type of plagiarism and unwarranted distortion
of fact as that embodied in nearly every statement in this an
nouncement. In the present publication we are not interested in
dealing with the many offenses of which Mr. Lewis is guilty against
orders of legitimate lineage, other than the one now under dis
cussion. Mr. Lewis chose to appropriate the O. .M. .C. .E. .
as of the date of the announcement November, 1933. Since the
Order has been in existence and publicly active in America with
official headquarters since 1902, it is quite evident that in this
instance the accusation of plagiarism is fully justified. The details
of the article are so obviously a fabrication that it scarcely merits
further emphasis. However, in passing, it is interesting to observe
the statement that: The Militia Crucifera Evangelica was origi
nally formed as a special group of the Knights of the Temple, who
were Rosicrucians, and the organization became a secret Rosicru
cian body throughout the whole of Europe and the further state
ment that the plans of the Militia in North America were spon
sored by the Mystic Templars of Europe, and the only authorized
branch of the Militia in North America is under the immediate
direction of our Imperator, H. Spencer Lewis, who is the Gener
alissimo.
Mr. Lewis claims authority for his M ilitia from The Knights of
the Tem ple." Who are the Knights of the Temple from whom
Mr. Lewis claims to derive his authority for the establishment of
his so-called Militia under the plagiarized or stolen name of
T h e M ilitia Crucifera E vangelical The answer to this question is
of vast importance to all members of AMORC and of special in
terest and of still greater importance to those misguided members
who have unfortunately become a part of the Lewis Militia and his

Vigilance C o m m itte e .*

T h e real Lewis Vigilance Committee, the one that is most active on Lewis behalf,

119

E v e r y re a l s tu d e n t o f th e occult k n o w s t h a t A l e i s t e r C r o w l e y ,
r e n o w n e d a n d i n f a m o u s B la c k M a g i c i a n , self-styled B a pliom e t, the
self-confessed A n t i - C i i r i s t , w a s t h e f o u n d e r a n d t h e S e cret C h i e f
o f th e O . T . O ., O r d e r T e m p li Orienlis ( O r d e r o f t h e I e m p l e of
t h e O r i e n t o r O r i e n t a l T e m p l a r s ) , a n d t h a t this s a m e C r o w l e y
this s a m e M a s t e r B lack M a g i c i a n is t h e G r a n d M a s t e r o f t h e
K nigiits o f tiie T em p le.

However, the superficial students of the occult may not be so in

formed, nor possess the knowledge as to the nature and source of
Mr. Lewis alleged authority for his so-called M ilitia , as published
under date of October 16, A.D. 1933, and we are almost certain
that the misinformed and misguided members of the A. M. O. R. C.
who unfortunately became members of this Lewis M ilitiii are not
fully awake to the fact that this same Black Magician, this identical
Baphomet Aleister Crowley is admittedly the Supreme Head
of the K n i g h t s o f t h e T e m p l e from whom H . Spencer Lewis
claims he has received his authority for the establishment of his
(the Lewis) M ilitia in A m erica. See the Lewis A nnouncem en t
to A ll M e m b e r s , under date of October 16, A.D. 1933, repro
duced herein.
Now, if it be true, as claimed by Mr. Lewis, that the plans of
the Militia in America were sponsored by the M y s t i c T e m p la r s of
E u ro p e (Knights of the Temple), and the only authorized branch
of the M ilitia in North America is under the immediate direction
of Our Imperator, H . Spencer Lewis, then the authority of the
Lewis M ilitia is under the Black Flag; it comes from the worlds
most notorious Black Magician, and Crowley is Lewis Master.
The proof of this is found in T h e E q u i n o x , the official publica
tion of the A . . A
the O. T. O., T h e K n i g h t s o f t h e T e m
p l e and other Crowley Black Magic activities, from which we will
reproduce a part of the evidence sufficient to convince any fairminded person.
First, we reproduce from Vol. Ill, Number 1, of T h e E q u i n o x ,
is not com posed of m em bers of A. M . O. R. C., according to a recent sta te m en t of
A. Leon Batchelor, form er G ra n d T r e a s u r e r of A. M . O. R. C., bu t of h ired th u g s an d
character assassins paid by L ew is out of the fu n d s of the O rd er, w ith the m oney of the
m em bers, to intim idate and to instill f e a r into the h e arts of the m em bers a n d all others
w ho d a re to oppose him. L ew is ba n d of stro n g -a rm m en a n d h ire d -th u g V igilance
C om m ittee bids fa ir to become as infam o us in this country as the despised a n d dis
reputable M afia of Sicily.

at page 194, the first title page of Liber LII, an Official Manifesto
of the O. T. O. (see facsimile Reproduction A ), which shows the
official seal or insignia of the O. T. O., which is likewise the third
seal on the charter which Mr. Lewis claims was granted to him and
the A. M. O. R. C. by the O. T. O. and under which he is now con
ducting the affairs of A. M. O. R. C. For proof of this, see his
Important Rosicrucian Document No. 4, which we have repro
duced in this volume, being our facsimile Reproduction No. 20,
Book Five.
Next, w'e reproduce the second title page of said, Official Mani
festo of the O. T. O. (see facsimile Reproduction B ) . Here,
Aleister Crowley, the Supreme Head and F o u n d e r of the O.T. O.,
signs as B a p h o m e t , the A n t i - C i i r i s t , with the seal of Baphomet,
and under his symbol the B l a c k C o c k the bird of evil repute.
In this connection it will be observed and noted that Crowley, on
his photograph, which we will next reproduce, signs as Baphomet
and uses the same signature seal immediately preceding his signa
ture as Baphomet.
And now we reproduce the third title page of said Official Mani
festo of the O. T . O. (see facsimile Reproduction C), which is a
picture of the Secret Chief, the founder of the O. T. O . Aleister
Crowley upon which he has placed his signature of ' Baphomet
X O . T . O ., immediately preceded by the sign of Baphomet, the
evil one the Anti-Christ, s he sign of Baphomet is also used by
M r . Lewris on his picture, which we have reproduced in Book Five,
being facsimile Reproduction No. 30 . It will be observed that
beneath his picture Crowdey also declares him self to be Baphomet
X I O . T . O. and, among other Black Orders, to be the G r a n d
M a s t e r o f t h e K n i g h t s o f t i i l T e m p l e , from which M r . Lewis
claims authority fo r his Militia, just as he frankly admits holding
Im portant Document No. 4 from the O. T. O., which fact should
never be lost sight of.
Is further proof needed or required to show that Lewis au
thority for his Militia comes from Aleister Crowley the Black
Magician, the Secret Chief of the O. T. O. and the Supreme Flead
of T h e Knights of the Temple?
H . Spencer Lewis has no more legitimate right to the use of the
name or O rder M i l i t i a C r u c i f e r a E v a n g e l i c a than he has to
the use of the numerous variations of the appellations Rosy Cross

or Rosicrucian. W e accuse him of a deliberate and open viola

tion of all fraternal laws, moral and spiritual precepts. In the pres
ent instance he is once again guilty of plagiarism, and with the
deepest sincerity of intent and purpose we urge the reader to
establish the facts for himself.
T h e M . - . C . - . E . - . was established in America in 1902 and
first Manifesto issued. T h e second Manifesto was issued in 1903.
In 1905 the O rder published a handbook prepared by the Count
M. deSt. Vincent, which contained all the various Manifestoes
published up to that date, and this handbook also included part
of the philosophy as taught by the Order.
On January 10, 1934, the M i l i t i a C r u c i f e r A E v a n g e l i c a
registered its name in the State of Pennsylvania for the firsl time
in any State or Country, thus preempting the name against in
fringement.
In 1909 the Militia became a member of the Royal Fraternity
Association, and this Charter was filed in the State of California
on M arch 8, 1928* and thereby protected against infringement
in that State. Finally, on the 20th day of M arch, 1935, the
M i l i t i a C r u c i f e r a E v a n g e l i c a was registered in the State of
California as a separate body under the Laws of that State
approved M ay 16, 1933, and is therefore protected by prior use
and preemption against all infringement.
I hese statements may readily be verified by anyone who will
take the time to investigate.
R. S W I N B U R N E C L Y M E R ,
For The Militia Crucifer a Evangelica.
March 29, 1935.

she Grand Lodge AMORC was not incorporated or otherwise registered in Cali
fornia until October 19, 1928,

O. T. O.

L I B E R LII
MANIFESTO OF THE O.T.O.
Title page of Liber LII, an Official Manifesto of the O. T. O., the organization
founded by Aleister Crowley, self styled B HOMET, master Black Magician. See Book
Five for the complete history and compare the above insignia of the O. T. O. with the
third seal on the Lewis Important Document No. +, which is our Reproduction No. 20,
Book Five, as also the Official Symbol on the Lewis C
S
(see our
Reproduction No. 29, Booh Five).
af

athedral

of the

oul

O. T. O.
Jssguct! by DrDcv:

XI0 O. T. O,
IIIBERNIAE IONAE ET
O M NIUM BRITANNIARUM
R E X S U M M U S S A N C T IS S IM U S

Reproduction of the second page of Liber LII, an Official Manifesto of the O. T . O.

Note that the Founder of the O. T . O. and Supreme Chief of this organization openly
and frankly proclaims himself as B
, and that his official symbol is the Black
Cock, the bird of evil repute. Note also his insignia or signature seal and compare
it with that of H. Spencer Lewis, on facsimile Reproduction No. 30, in Book Five.
aphom et

A reproduction of the third page of Liber LII, an Official Manifesto of the O. T . O

Note the insignia or signature on the side of the photograph and compare with the
signature of H. Spencer Lewis, Reproduction No. 30, in Book Five.

F A C S I M I L E R E P R O D U C T IO N CC

BAPHOMET XI O.T.O.
SUPREME AND IIOLY KING OF IRELAND, IONA, AND ALL T IIE BRITAINS
THAT ARE IN TH E SANCTUARY OF T H E GNOSIS
G ra n d M a ste r o f t h e K n ig h t s of t h e H o ly G h o st
G r a n d M a ste r o f t h e K n ig h t s o f t h e T e m p l e
C u sto s o f t h e I l l u m in a t i in t h e U n it e d S t a t e s o f A m e r ic a
E t c ., E t c ., E t c .
o f f ic e s h e l d b y a l e is t e r c r o w l e y

It will be seen that Aleister Crowley signs as B

X I O.
other offices, that of Grandmastership of the K
T
zation of its kind in Europe and the sponsor of the Lewis Militia.
aphom et

n ig h t s

of

the

T .

em ple

O. and, besides
the only organi

F A C S IM IL E R EPR O D U CTIO N D

LIBER LII
M A N IF E S T O O F T H E O .T .O .

PEACE, TOLERANCE, TRUTH ; SALUTATION ON ALL POINTS OF

T H E TRIANGLE; RESPECT TO TH E ORDER. TO ALL W HOM IT
MAY CONCERN: GREETING AND HEALTH
Do what thou w ilt shall be the whole of the

Law.

i. The O .T.O . is a body of initiates in whose hands are

concentrated the wisdom and the knowledge of .the follow
ing bodies:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.

The Gnostic Catholic Church.

The O rder of the Knights of the Floly Ghost.
The O rder of the Illum inati.
The O rder of the Temple ( Knights Tem plar).
The O rder of the Knights of St. John.
The O rder of the Knights of Malta.
The O rder of the Knights of the H o ly Sepulchre.
The H idden Church of the Floly Graal.
The Herm etic Brotherhood of Light.
The H o ly O rder of Rose C roix of FTeredom.
The O rder of the H o ly Royal Arch of Enoch.
The Antient and Prim itive Rite of M asonry (33 de
grees).
13. The Rite of Memphis (97 degrees).
14. The Rite of M izraim (90 degrees).
197

Another page from L

LII, Manifesto of the O. T. O. This should prove of in
terest to legitimate Masons, especially as Aleister Crowley professes to be Supreme
G rand Master of the Holy Order of Rose Croix of Heredom, and H. Spencer Lewis,
professed 33 , 90c and 95, holds his charter for the A. M. O. R. C. from this O. T. O.
and widely proc'aims the establishment of a Rose Croix university at San Jose,
California.
It should be noted that the only law which governs this Black Brotherhood is: Do
SHALL BE THE
OF
. This has governed all the actions
of Aleister Crowley, its Baphomet and Supreme Grand Master. Judging from the
plagiarisms practiced by II. Spencer Lewis, Mr. Lewis is an apt pupil. In this con
nection. carefully study all of Book Five, this volume.
ib e r

w hat

thou

w il t

w hole

the

law

Kb

w >

$ g BOOK THREE ^
e^ A ^ eW seW aeW sfiW aeW a
eW aeW a
cW

The Rosicrucians in America

THE FALSE
VS.
THE TRUE ORDER OF THE ROSY CROSS

H . Spencer Lewis, the Baron M unchausen of Occult, recent

fabricator of the spurious A. M . O. R. C. and fore
most bunk artist of these times, issues a crafty
challenge of public debate

to
T h e Randolph Foundation of the authentic Fraternity long
established. H e is surprised to receive in return a sincere
invitation to join the authentic order in a complete
and genuine investigation as to all his claims and
the issues between the false and the true O rder
M r . Lewis could not he dare not submit to such a test. His
claims are false, his O rd e r spurious and lie
knows it so he ran away
Some interesting correspondence and a few pertinent observa
tions on the ways and methods of a bunk artist

Published by

T H E R O SIC R U C IA N F O U N D A T IO N
Quakertown

Pennsylvania

INTRODUCTION
During the colonial days several Initiates of the August Fra
ternity, Order of the Rosy Cross, came to America others, mem
bers of the Council of the Fraternity in the Old World, were sent
with a mission. These Rosicrucians were active in pre-Revolution
ary days and played an important and essential part in the success
of the rebellion of the Colonies against the tyranny of King George
III, in declaring our independence, in forming our Constitution
and in establishing our Government, although in strict accord with
the principles and ethics of the Fraternity, they did not let their
Rosicrucian activities or associations become known to men.
In 1773, an important year in the formative period of our Revo
lutionary War, the first Council of the Order of the Rosy Cross
in the New World assembled in the City of Philadelphia.* This
Council and its successors in office continued to function for about
eighty-five years and until the first Grand Lodge was established in
America in the years 1856 to 1858 by Dr. Randolph.
Dr. Paschal Beverly Randolph, then the Supreme Grand Master
of the Supreme Grand Dome of the Rosicrucians of France, estab
lished the first Supreme Grand Lodge of the Order of the Rosy
Cross in America and the Councils above mentioned which had been
active since 1773 came under his jurisdiction as the First American
Supreme Grand Master.
The Randolph Foundation of the authentic Order and Brother
hood of the Rosicrucians has been active and working, through a
completely organized and fully functioning Supreme Grand Lodge
under lawful and regular succession of Supreme Grand Masters
and Councils from that date ( 1858, the year of the completion
of organization) to the present time.
We have given this brief recital of the activities of the Authen
tic Organization in America to show that all others purporting to
be or claiming to be Rosicrucian Organizations are spurious or
clandestine and exist without right or authority.
* See the monograph, Brotherhood of the Rosy Cross, Book One, this volume.

133

The August Fraternity the most secret of all secret societies, the
most mystic of all mystical orders, and the most difficult to enter,
because of the carefully selected membership and the strict regu
lations and requirements of its Neophytes has always appealed
with unusual interest to the curious and the gullible. This situa
tion presented golden opportunities and made it possible, also
advantageous, for adventurers and pretenders to organize spuri
ous, so-called Rosicrucian Orders.
Since about the year 1614 when the Grand Fraternity first
became known as the Rose Cross and by other Rosicrucian appella
tions, pseudo-masters, mercenary pretenders and designing impos
tors of the Old World have instituted and carried on all kinds of
spurious, so-called Rosicrucian organizations, who, for their own
greedy profits and other ignoble purposes, gathered into their
folds the curious and gullible and, unfortunately, many earnest,
though uninformed, seekers who were qualified for entrance into
the Temple of the real and genuine Order.
If the charlatans built a labyrinth around the Authentic Order in
the Old World where the August Fraternity had its birth with the
Renaissance and its marvelous growth during the Reformation
and where its influence was so great, it is not at all strange and to
be expected that pseudo-masters and rank pretenders should estab
lish spurious orders under Rosicrucian names and appellations
in the New World.
On All Fools Day, in 1915, Harvey Spencer Lewis, the Baron
Munchausen of the Occult the cleverest and most resourceful
promoter, the most ingenious organizer, the most brazen impostor,
and the most successful master fabricator of Spurious Orders of
this generation organized in the City of New York a spurious
order, for which he plagiarized a Rosicrucian name,* and launched
it as the Ancient and Mystic Order of Rosae Crucis A. M. O.
R. C. It was not ancient, having no actual history or antece
dents prior to 1915; it was not mystical unless mystical means
being deceptive, and it certainly was not of the Rosy Cross or in
anywise a genuine or Authentic Rosicrucian Order.
Mr. Lewis originally declared that he had brought forth the
aforesaid spurious R. C. Order of irregular birth by virtue of some
sort of uncertain and undefined authority of some dubious F. R. C.
* See monograph, The Right to the Exclusive Use of Rosicrucian Nam es, Book Four,
this volume.

or fictitious R. C. ORDER in France. The story, a bit thin, was not

at all convincing and did not deceive many at least not enough to
make the enterprise a paying and going concern. However, a pro
moter so resourceful would not let so small a trifle as proper
authority trouble him anyway, not much he would try again.
Under date of September 20, 1916, he issued to himself a beauti
ful seal adorned parchment containing some sort of baffling, mys
terious and heretofore unknown hieroglyphics, entitled Pronunziamento F. R. C. N o. 987601," in which he made the astounding
announcement that a separate jurisdiction of the Rosae Crucis
Order had been established in America under Supreme Pontiff
High Ancient Shekah El Moria Ra of Memphis and that the
official seal was being forwarded to the M o s t Perfect Master
Profundis, H. Spencer Lewis, at New York. (Italics ours.)
Indeed and verily, that should have been sufficiently impressive to
beguile and allure all the gullible victims in the land forthwith into
the fold but business was not so good he struggled along until
the night of June 17, 1918, when, it seems, the New York Police
raided the inner sanctum sanctorum of the M o s t Perfect Master
Profundis, laid their unholy and profane hands upon Pronunziamento F. II. C. N o. 987601 and took it with them, thereupon
all his associates abandoned the enterprise and its Most Perfect
Master retired into silence profundis, declaring that W e have

never claimed to hold any warrant, charter, patent or authority*

from any foreign country. (Italics ours.)

However, the silence was not so profound well not so pro

found as might be desired for the sake of those sincere, true seek
ers of the truth and the Rosy Cross who have been misled and
drawn into the vicious net of this master schemer and concoctor of
an altogether distorted, deformed monstrosity which concoction
he called A. M. O. R. C. to give it the deceptive appearance of being
some sort of a Rosicrucian organization.
We next hear of Mr. Lewis in 1920 in San Francisco, where he
opened shop with the financial assistance of a successful candy
manufacturer. Business improved somewhat, but it was nothing
to speak of. It was there in the city of the Golden Gate that he
confessed, by written confessio, by word of mouth and by his
actions, to his close associates that he had no Rosicrucian Author
ity and laid bare to them in glaring and unmistakable reality the
complete plans of his monstrous scheme and its money-making

possibilities, according to the report and written statements of

the aforesaid candy manufacturer. Again his associates deserted
him. Finding himself without financial assistance and things going
wrong generally, he moved.
His next appearance was in Tampa, Florida, in the land of flow
ers and romance, where Ponce de Leon sought the Fountain of
Youth. Our Master designer and fabricator of spurious secret
orders may not have drunk from that far-famed Fountain of
Youth, but he did renew his hopes for the successful and immediate
execution of his long-delayed plans in fact, ten years or more
delayed but patience or rather persistence is a virtue even unto
wicked schemers and their vile plans. It was there, about the year
1925, that he formed a partnership with another of mystic ten
dencies and occult inclinations, who possessed considerable means,
that is to say, cash so essential to put into full swing and complete
execution the aforesaid schemes and plans.
With cash in hand and apparently a complete realization of his
fondest hopes and wildest dreams also at hand, a replica, in a
small way, of an ancient Egyptian Temple was constructed beneath
and surrounded by date palms, somewhat similar to, but not exactly
like, the Temples of the Initiate Priests of Ancient Egypt.
With the ancient Egyptian Temple for scenery or as a back
ground and with the aforesaid cash for practical utility and driving
force, our Baron Munchausen of the Occult launched and let drive
a campaign of high-powered advertising and the most cleverly
designed organization salesmanship to organize a spurious Order
Rosae Crucis, the like of which had never been known in Mystic,
Occult and Fraternal Circles and, of course, entirely contrary to,
and in conflict with, the basic and elementary precepts of the Rose
Cross and all Rosicrucians but that was of little or no concern
the drive or campaign was a success the organization was in
progress in a big way membership applications flowed to Tampa
simply rushed in, in goodly numbers. At last, after ten long
years or more of hoping, struggling, attempting, failing A. M. O.
R. C. was at last organized and established a financial success, with
sufficient working capital and the coffers so long empty were filled
and bulging over with cash.
There in Tampa the membership of A. M. O. R. C. expanded to
undue proportions the Baron was at the height of his power at
the pinnacle of his glory he was wealthy and able to make his an

nual, even semi-annual, pilgrimages to the East, to the ancient tem

ples of his ancient and mystic order (hie) and confer with his own
International Council which he also organized and planted abroad.
But it was vain and fleeting glory the success was too good
to be true on the last joint voyage of his partner, himself and
their wives, he and his partner quarreled and fell out, because
well, that is another story of a personal nature and should not
concern us here anyway, about the year 1927 he moved again,
this time to San Jose, California by 110 means penniless but with
ample cash in pocket.
In San Jose he reconstructed the replica of his Egyptian Temple,
and started business on an entirely different basis. No more out
siders or partners he would be the sole authority and manager
of the concern, so he appointed his son Ralph his Grand Secretary,
constructed a printing plant and radio station and prepared for a
bigger and better campaign for members. His efforts were not with
out success; he built a fine home for himself and another for his
son, Ralph, and then came dissension in the ranks, members
became suspicious and began to ask serious and embarrassing
questions the largest lodge of a thousand members and its mas
ter deserted law suits followed and troubles real, serious
troubles began to disturb the peace and wreck the plans of the
master fabricator of the spurious A. M. O. R.C. The end of his
troubles are not yet and will not be until he hauls down his false
colors and discontinues the wrongful use of Rosicrucian appella
tions and also discontinues his aforesaid deceptive practices.
We have given this brief, breezy sketch of the Baron Munchau
sen of the Occult to enable the reader to better understand and
enjoy the contents of this booklet.
We have said, we have insisted and often reiterated that Mr.
Lewis is not a Rosicrucian; that he never had at any time any right
or authority to organize or conduct any kind of a Rosicrucian
Order or institution; that he fabricated A. M .O.R.C.; that he took
or stole a Rosicrucian name for it; that it is, therefore, a spurious
and not a genuine Rose Cross Order; that his methods are decep
tive, his claims false, his practices destructive and in no sense
Rosicrucian, but contrary to and in conflict with every true precept
of genuine and noble Rosicrucianism and that he has deceived,
defrauded and misled thousands of true, sincere, though unin
formed, seekers of the Rosy Cross by leading them into A. M. O.

A CHALLENGE AND THE ANSWER

R. C. under the belief that they were joining the authentic Rose
Cross Order and that he could and would make them Rosicrucians.
Mr. Lewis has borne up pretty well almost heroically under
the constant bombardment of these charges at times when the
truth has borne down upon him too hard and became unbearable,
he devised schemes whereby he hoped to blufl his way out and from
under by boldly, but somewhat indiscreetly, issuing challenges to
a public debate.
Heine, in The Return Home in his Pictures of Travels, says:
I calld the devil, and he came,
And with wonder his form I did closely scan;
He is not ugly, and is not lame,
But really a handsome and charming man.
A man in the prime of life is the devil,
Obliging, a man of the world, and civil;
A diplomatist too, well skilld in debate,
He talks quite glibly of church and state.
So, even so, this shrewd, crafty, skillful, cunning, artful Baron
Munchausen of the Occult would debate secret things in public
places and would talk quite glibly about the Rosy Cross, holy
orders and sacred institutions. However, when he proposed such
a makeshift and subterfuge as a public debate to decide the issues
raised, he did not anticipate that his challenge would bring forth
an offer and proposal for a real, genuine and complete investigation
and final determination of all issues and when, to his surprise and
utter chagrin he received such a proposal, what did he do? He did
the only thing he could do he ran, like the sly fox that he is, and
took to cover at the first mention of a real and genuine investigation.
This booklet deals with Mr. Lewis challenges to public debate
and our counter-offer and proposal of a genuine and complete
investigation, and the final determination of all issues as to the
authenticity of the Randolph Foundation of the Rosy Cross in
America and as to Mr. Lewis false claims and his spurious,
Ancient and Mystic Order Rosae Crucis.
We trust the interested reader will faithfully follow through
and carefully consider the entire contents; it will surely leave the
conviction in his mind that Mr. Lewis claims are altogether false

and that his fabricated A. M. O. R. C. is wholly spurious.

The question may occur to the sincere student and investigator:
Why have we not tested the authenticity of the conflicting claims
in the courts of the land? There are other reasons; however, the
following reason will be sufficient: The courts are Public Forums,
their proceedings are public and as a tribunal in which to try the
issue as to which have and give the authentic secret teachings of
the Rose Cross, the courts, although conducted in an orderly man
ner, are but slightly less objectionable than a public debate, because
in both forums and in either event it would mean the exposure of
the secret work of the Authentic Fraternity.
We invite and urge all interested students of the Occult, all
sincere investigators and seekers of the Rosy Cross and especially
all members of A M OR C to give careful attention to the contents
of this book.
Fraternally submitted,
R. S w i n b u r n e C l y m e r .

T h e B a r o n M u n c h a u s e n o f t h e O c c u l t H is
S p u r i o u s A. M . O . R. C . a n d H is C h a l l e n g e s
of O pe n P ublic D ebate
In 1928 we published a brochure entitled T i i e

R osicrucians

W h a t they are , and ivhat they are not. After briefly discussing

the authentic Order, its origin, purpose, laws and principles, we

made a few pertinent observations about certain clandestine Rosi
crucian organizations then operating in America. We did not
mention Mr. H. Spencer Lewis by name or A. M. O. R. C., the
name of his spurious order which he was then, and is now, operat
ing. The reference, however, was so pertinent and applied to him
and his fabrication with such unmistakable force and deadly accu
racy that Mr. Lewis recognized it to be a reference to himself and
his brain child, A. M. O. R. C., and on June 8, 1928, he issued to
us a challenge to a public debate. The challenge as set forth in
a letter to us of that date is in almost the same words and in sub
stance is the same as the recent challenge contained in his letter to
us of December 12, 1933, herein reproduced in facsimile.
We ignored his first challenge to publicly debate the questions
and issues involved, some of which cannot be publicly discussed,
none of which can be settled by such methods. When he made that
challenge, he was simply bluffing, as will fully and clearly appear
as we proceed. Most of all, he hoped and prayed that we would
ignore or refuse his offer of public debate. That such was his
intention, as well as his hope, appears from the hide-bound restric
tions he placed upon it by specifically stipulating that his challenge
must be accepted under all of the provisions above stated, and
with no exceptions So, taking full advantage of our ignoring
his challenge and our failure to then call his bluff, he published his
letter, to which he appended the following note under a conspicu
ous headline:
C H A L L E N G E N O T A C C E PT E D
N o t e . The foregoing letter was mailed, registered,
on June 8th, and reached Mr. Clymer June 13th. Did

M r, Clymer accept this opportunity to have the whole

wide world disprove his statements? N ot at all! He
promptly returned the challenge marked Refused.
Once again he has shut the door against any methodical,
public, sincere investigation of his claims, even though
he writes letters to newspapers and persons, and publishes
many pamphlets, boastfully stating we court the strict
est investigation.
Hence this booklet our only method of bringing the
facts before the public,
We knew then, as we know now, that Mr. Lewis was and is not a
Rosicrucian; that he never possessed any Rosicrucian authority and
that A. M . O. R. C., which he fabricated and launched in 1915, is
wholly spurious and absolutely clandestine. W e knew and under
stood his methods of high-powered salesmanship, his clever propa
ganda, deceptive advertising, appealing to every selfish instinct of
mankind, all of which is contrary to every Rosicrucian law and
principle. W e knew and esteemed him to be the cleverest pro
moter, the most ingenious organizer and the most resourceful and
inventive fabricator of spurious fraternal orders that this genera
tion has produced. W e knew of his false and fabulous claims and
that neither he nor his synthetic, fabricated and spurious A. M .
O. R. C. could stand a real test. W e knew then, as we know now,
that at the suggestion of a real test he would take the defensive,
back and run. H e has always run from every real test, except
where he could worm, squirm, talk, bluff or pay his way out. We
should have called his bluff then as we have now, though we must,
in candor, confess that we did not then know the Baron quite as
well as we do now he had not then completely won or fully estab
lished his undisputed right to the title of T h e B a r o n M u n c h a u
s e n o f t h e O c c u l t . H e had not then taken or maintained as
many different, inconsistent or impossible positions or made as
many false and groundless claims and he had not grown so bold,
at least not yet quite bold enough to openly declare himself the
supreme Rosicrucian Authority in America and his spurious and
clandestine order to be the Authentic Rosicrucian Brotherhood
although he has, year by year, conferred upon himself many spe
cial honors, titles and degrees and as by slow but steady accretion
he has claimed more and more Rosicrucian rights and authority

and has encroached more and more upon the rights of the Authen
tic and Legitimate Order, he had not then, as recently, attempted
to steal it lock, stock and barrel and to take it unto himself in its
entirety.
T h e B a r o n s S e c o n d C h a l l e n g e N o t S o
S u c c e s s f u l T h e T r i c k D id N o t W o r k
In 1933 we p u b lis h e d a n o t h e r b o o k l e t u n d e r th e title o f T h e

A u g u s t F r a t e r n i t y T h e A u th e n t i c O rd e r o f t h e Rose
C r o s s F o u n d e d i n A m e r i c a i n 1858 b y D r . P. B. R a n d o l p h ,
t h e R o s ic ru c ia n , and H . S p e n c e r Lew is, t h e B a r o n M u n
c h a u s e n o f t h e O c c u l t , in w h ic h we m a d e a b r i e f r e v i e w o f
o ne c h a p t e r o f the synthetic, fictitious, so-called H i s t o r y o f th e R o s e
C r o s s O r d e r by H . Sp en cer L e w i s ; c o r r e c te d s o m e o f his g r o s s
m i s r e p r e s e n t a t io n s a n d false im plica tio n s a n d m a d e a fe w te llin g
o b s e rv a ti o n s on th e m e t h o d s o f th e said B a r o n M u n c h a u s e n o f t h e
O ccult a n d his sp u rio u s R o s ic ru c ia n O r d e r , A . M . O . R . C., f a b r i
cated a n d b r o u g h t f o r t h by him in th e y e a r 1915.

Now, inasmuch as Mr. Lewis knows that he is not a Rosicru

cian; that he is without any semblance of actual Rosicrucian
Authority; that his order is spurious; that his so-called History of
the Ord er is unauthentic and wholly fictitious and that his methods
are un-Rosicrucian and unethical, he realized that he could not
answer the facts or justify himself in print. In other words, to
use rather undignified, but expressive slang, his hand had been
called and he was on the spot. Did that stop him? It would
have been sufficient for most men under like and similar facts and
circumstance, but not for the Baron Munchausen of the Occult,
who is an adept at wriggling himself out of tight places, at bluffing
his way out of a bad situation, and in hiding or obscuring the truth
by directing attention away from the facts by raising false or imma
terial issues and arguing and talking about something else. H e is
not only a good wriggler but also an expert jumper he can jump
from one proposition to another so quickly, make so many appar
ently marvelous claims so fast, assert authority from so many
different sources and from points so far distant that no one could
possibly answer him in the allotted time of a joint debate in one
evening or check the accuracy of his many statements and claims
in so short a time so he knew if the worst came to the worst and

his challenge
em ploying all

was accepted, he m ight be able to save himself by

the crafty methods and deceptive tricks of a shrewd
debater, /h ere is an art in public debating by which the true is
made to appear false and the false is given the appearance of
truth, to which art M r. Lewis is not a stranger.
Besides, The Baron M unchausen of the Occult is resourceful
and most cunning in assuming the role of injured innocence and
in turning accusations and positive proof of shameful guilt into
sympathy, thus creating an avenue of escape for himself.
By his dextrous art and adroit skill he created, out of the genius
and vision of his own mind, A. M. O. R. C. in 1915 without author
ity or right or even the slightest justification. By the excellence of
his cunning cra ft and the extreme cleverness and endless variety
o f his bag of tricks he has sustained it and made it grow and
pay by constant shifting of scenery and making of better promises
and more enticing appeals to the curious, the gullible, the trustful,
the credulous and the uninformed seekers of mystic and Occult
lore.

Even now in the face of complete exposure he would save him

self and his spurious clandestine Order by the ingenuity of his
cunning. H e will pull another life for the cat from his Bag of
Tricks, an old trick that worked once for him like magic he
will take another chance maybe it will work again. l ie will
boldly issue a challenge to joint public debate in the nature of a
stinging rebuke to his accuser. H e will show his generosity and
make it easy and cheap for his adversary he will pay all expenses,
hire the hall, advertise it in his own inimitable way, manage the
affair and keep it under his control so that if there is a miscarriage
of plans and the debate takes place he will have every advantage
and will be in the position to turn it into a magnificent publicity
stunt fo r A. M. O. R. C. to be broadcast fa r and near. But the
debate must not take place- -it is not so intended the advantage
of a refusal to debate with him outweighs all other possibilities
he will, of course, make the terms apparently fair, yet absolutely
impossible of acceptance, and then, when his challenge is refused,
as it must be, he will play his trump card : he will publish and broad
cast the challenge and stress the refusal to show that there was no
merit in our claims because, he will argue, we were afraid to meet
him in public debate. H e will make much ado about it, the gullible
will swallow it and he will save his face and incidentally secure

additional members for his organization. It is a great trick, if it

works so, accordingly, he issued and we received his challenge
for a joint public debate, reproduced herein in facsimile , as follows:
ftmnrvafAb cai amo tt*.

9BAPM* AOOtsatfi A p a o n c o j
RADIO STATIONt-WHTS

THE ROSICRUCIAN ORDER

Known as "THE ANCIENT. MYSTIC ORDER ROSAE CRUCIS" throughout the world
N ott-S tm tfcrn

to *Ye
Sw i-p oS ib t H v^w i V nut^A t* eri LiU
u Pound txpt*t*ed m M n *<J N tut

SUPREME TEMPLE FOR NORTH AMERICA

ROSICRUCIAN PARK

SAN JO S E . CA LIFO RN IA , U .S .A .

December 12, 1S23

Mr. R. Swinburne Clymer
Beverley Hall
Quakertown, Penna.
Dear Sir:
In your recent brochure, in which you take opportunity to criti
cize ALCRC, and condemn it as illegal, clandestine, and guilty of
thievery and plagiarism, you issue a- challenge to the waole wide world
to disprove the statements contained taerein.
.
You have also stated in letters to newspapers, and to inquirers,
that you courted the "strictest investigation.11 And, for several
years, you nave written letters to us stating tnat you would welcome
an open investigation "of your claims for yourself, and your charges
against us.Therefore, since y.ou "gladly welcome the opportunity to prove and
fully demonstrate tue trutn of my statements before any competent and
impartial tribunal, we are taking you at your word, and believe that
you wi-11 not mind traveling a little distance and affording tae thou
sands of seekers and inquirers an opportunity to hear you present your
proofs of the cnarges you wake against us, and at the same tine, sup
port-your claims and contentions of your alleged facte.
'
Therefore, we hereby challenge you to a public debate under the
following circumstances:
Wo. 1 Tuat tne debate be neld in the city of Chicago, because of
its central location in this country, and because it is less than half
way across this country for you to journey. Or, because you are anxious
to control all Rosicrucian activities in California, and have spent con
siderable woney in attempting to influence Californians in tneir under
standing of your sole rignts and authority, tne debate may take place in
tne city of San Jose. You iuiy cnoose eitner of t^eGe cities.
^ -Uo.. 2 Tne hall, auditorium, taeatre, or otaer public place for the
tieoate is to be cnosen by us to accommodate a thousand persons, or what
ever number we believe will attend, and we will pay the entire expenses
for the rent of the hall for the night of the debate.
*
No. 3 You are to argue in person for, and in behalf of your charges
and contentions, and the writer of this letter will argue and speak in
benalf of Ai.0RC and present counter charges and defense.

lir. R. Swinburne Clymer

December. 1 2, 1933

No. 4 You are to present for examination to any committees of

the audience, or to any"dependable, sincere investigator attending
the debate, a ll such letter s , documents, records, or papers as will
show your exclusive right to maintain and operate the only true
Rosicrucian Order in America; and you are to submit for similar ex
amination a l l such papers, documents, or letters as vail prove your
charges of ille g a lity and the clandestine nature of ALORC, and its
alleged fraudulent a c tiv ities in America.
And you are to bring with
you such books of your teachings and lessons as w ill show that you
have the genuine Rosicrucian teachings for sale or distribution
through your organization.
And, with the provision that you bring
these things fc>r examination and presentation, the AiiORO w ill bring
similar papers, documents, books, records, lessons, and so fortn,
for the purpose of disproving your contentions, and at the se.ire time
reveal the activ ities of your organization and tr.e points of youx
work, which you nave been careful to conceal from a ll public investi
gation.
"
No. 5 And you v/ill permit your speech and argument, as well as
my own, to be taken down in shorthand by a staff of efficient ste
nographers whom we v/ill provide, supplemented by any you wish to pro
vide; and you v/ill also permit your speeches in the debate, and during
the entire session, to be broadcast by radio, published in 'the news
papers, or recorded in public Magazines.
No. 6 And you w ill be w illing to answer questions submitted by
myself on behalf of our organization, or submitted by persons who will
attend the debate, just as I will be w illing to answer similar ouestions taat are pertinent to tr.e issu e.
'
No. 7 Members of our organination, and members of your organiza
tion shall have ecual and first privilege ir. f i l l i n g tne seats of the
auditorium or hall for the debate.
Ho. 8 Tne debate to be i^eld on some week-day night, preferably
on a Saturday evening, between the f ir s t of February and tr.e.first of
March; and you r.;ay set the date, which date, however, may tove to be
changed by mutual consent, when tne time comes to find the proper hall
and make an engagement with the lessee thereof.
*
No. 9 You are to answer this challenge, ana either affirm or deny
your intention to comply tnerewith, by the fir s t day of January, 1934.

If you accept th is challenge for a debate, under- a ll of tr.e provi

sion s above stated, and with no exceptions, we w ill advertise the de
bate in a number of large public magazines of th is country, and through
many other channels of nation-wide p u b licity.
Of course it should be understood, and would be understood by every
sane person, that the documents, papers, and proofs which you are to
submit, and whicn we w ill submit, w ill be of a material, concrete form
of matter tnat is tangible enough to be photographed and sensed by the
oojective faculties of man; and tnat no spiritual evidence for spiritual

lir. R. Swinburne Clymer

Deoember 1 2 , 1933

authority shall be considered, tangible and definite in connection with

the material rights and privileges you claim to possess as head of the
only real Rosicrucian Order in this country.

ITERATOR
ESL:AA

3 5 daya

Return d

N atio n * ) A d n ln ljriirie> i B ldg.

R e iltn jtla ji P u k
SAN JOSE. CAL1P, U S. A.

f-ouj
Strictly Personal & Private

Mr.. R. Swinburne Olymer

Beverley Hall
Quakertown, Penna.

A n A r t f u l Strategy
A Clever A ttem p t to M a k e a Virtue of Sharp Practice and Subtle
Shrewdness

The gentleman errs, unwittingly, of course, when he states that

we issued a challenge to the whole wide world to disprove the
statements contained in our recent brochure, T h e A u g u s t F r a
t e r n i t y , O r d e r o f t h e R o s e C r o s s i n A m e r i c a and H . Spencer
Lewis, The Baron Munchausen of the Occult, although neither
Mr. Lewis nor anyone else can disprove the truth of the statements
contained therein.
The Baron misrepresents us, in part, when he says that we have
stated in letters to newspapers that we courted the strictest
investigation." We have never written letters to newspapers
that is a favorite method of propaganda employed by Mr. Lewis.
We do not care to use it. However, we do court the strictest
investigation of the proper kind and in a proper manner, which
does not mean that we are willing to, or will any reasonable being
expect us to, publicly expose the points of our secret work or
exhibit the private lessons of the Authentic Order to pseudo-mas
ters of clandestine Rosicrucian Orders or to the curious seekers
of Occult lore.
What we did say in our recent brochure we quote it verbatim
is:
I have written that which follows because I know it
to be the truth. Let it be clearly understood that I assume
full and complete responsibility for all statements made
and will gladly welcome the opportunity to prove and
fully demonstrate the truth of my statements before any
competent and impartial tribunal.
We said any competent and impartial tribunal and, of course,
that is exactly what we meant and intended certainly by no
stretching of the imagination or clever circumvention or crafty
stratagem can it be construed to mean a public debate, under such
provisions and conditions as prescribed by Mr. Lewis such an
offer and challenge may be stratagem par excellence, but it begs
the whole question and ignores all vital issues it is, in truth and
in fact, the worst kind of petty subterfuge a clever device or
skillful artifice used to escape just censure and to evade the real

questions at issue.
There are certain standard rules of public debate and certain
courtesies due the party challenged as well as certain well-defined
rights and privileges to which the party challenged is always entitled
which were completely ignored by Mr. Lewis.
Tf we were disposed to debate such issues in public in joint dis
cussions, we would not accept a challenge so manifestly unfair, with
out modification. Had we accepted we would have insisted upon
our rights as the challenged party all of wThich were designingly
withheld in the foregoing challenge.
Let the sincere and interested reader carefully note and thought
fully analyze the requirements and stipulations of Mr. Lewis, set
forth in provisions numbered 4 and 6 of his challenge. He requires
that we present for examination to any committee of the audience,
or to anyone attending the debate, all letters, documents, records
and papers to show our exclusive right to maintain the only true
Rosicrucian Order in America, and to show the clandestine nature
of A. M. O. R. C. and its alleged fraudulent activities. This we
could do. There is abundant proof of the authenticity of the Ran
dolph Foundation of the Rose Cross Order in America, and of our
exclusive right to maintain such authentic Order, and also proof
in great abundance to establish the clandestine nature of A. M. O.
R. C. and its fraudulent activities in America. However, it would
require considerably more time than one evening, or the three or
four hours allotted to a joint debate, to submit, much less to properly
consider, the evidence which will conclusively prove both proposi
tions, viz., that ours is the authentic and A. M. O. R. C. is the clan
destine Order. And, if the proof were so submitted, what assurance
is there that the committee from the audience would be competent
and impartialf Since it is Mr. Lewis debate, his own idea, just as
A. M. O. R. C. is his own brain child, and since he proposes to
have and to keep absolute control of it just how would he select
the committee from the audience to pass upon and judge our cre
dentials and the evidence offered? You dont suppose he would
play a trick on us and fix the committee in advance? That is not
likely we would not tempt him by affording the opportunity.
He next requires that we bring all books (private unpublished
books) of our teachings and (inner and secret) lessons as will show
that we have the genuine Rosicrucian teachings; that we reveal
our activities and the points of our work (secret activities and

secret work) which have been, and of course always will be, care
fully guarded and concealed from all public investigation in brief,
he requires that we, as Supreme Grand Master, violate our solemn
vows and sacred oath and publicly disclose and lay bare the pro
found inner teachings of the Authentic Order. Further, he requires
that we answer any question submitted by himself or any person
who may attend the debate that is, if we do not voluntarily dis
close all desired information, he reserves the right to dig in and
get the rest by prying with questions. To be sure, a pseudo-master
of a clandestine Rosicrucian Order with none of the true secrets,
real mysteries and authentic teachings has nothing to lose and
everything to gain by such an arrangement. A Rosicrucian Grand
Master of the Authentic Order will not and cannot consent to
such an unholy and impossible arrangement. None other than a
pseudo-Rosicrucian would make such a proposal or desire the secret
work exposed.
It was not Mr. Lewis intention to expose and reveal himself to
be a pseudo-Rosicrucian. That was entirely inadvertent and inci
dental; his fixed design and real purpose were to prescribe such
terms as would be impossible of acceptance; so as to thereby abso
lutely insure himself against any possibility of our acceptance, and
to avail himself of our refusal as an avenue of escape. The trick
did not work. We did not propose to let him get away so cun
ningly and so easily.
He had proposed a makeshift of an investigation that would
settle no issue, one that would increase the controversy, further
embitter the contestants and leave the earnest seeker of the true
order still confused by the controversy for which reason Mr.Lewris
desires to continue and increase the controversy. It enables him by
deceptive methods and high pressure advertising and salesmanship
to secure members from among the uninformed seekers of the real
Rosicrucian Order.
We do not want to prolong the controversy we want the issues
settled once and for all time; therefore, we propose a full, complete
and real investigation that would settle all controversy, determine
every issue and decide which of the two organizations is authentic
and which is clandestine. Accordingly on the 29th day of December
we forwarded to Mr. Lewis our answer by wire via Western Union,
which telegram or night letter was confirmed by our letter of the
same date in which the telegram is set forth verbatim, omitting

A CHALLENGE AND THE ANSWER

only the address the letter in full, verbatim, is as follows:
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hereof and letter follows
S e n d e r 's o d A te
S e n d e r 't le le p h o r
T
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IS B Y T E L E G R A PH OR CABLE

number

F r a t e r n i t a s R o s a e C r u c is
The Rosicrucian Order, or
Rosicrucian Broiberhood

TH E SEE
Beverly Hall

QuakertowD, Pa.
M r . H . S p e n c e r L ewis ,

December 29, 1933.

San Jose, California.

Dear Sir:
I confirm my night letter to you of this date, word for word,
150

as follows:
Receipt of your letter December twelfth is acknowledged.
Your challenge under all conditions as prescribed by you cannot
be accepted. However, I understand your challenge to mean that
you desire and intend to propose a complete investigation of all
matters in controversy between us to be made by and before an
impartial and competent tribunal; therefore, to that extent and
to that end I accept your challenge. I will soon submit to you a
counter-proposition which, if accepted and agreed to by you, will
effectively and finally settle all matters of controversy between us
as well as between your organization and the authentic order.
Confirmation hereof and letter follows.
R. S w i n b u r n e C l y m e r .
I find myself in accord with your general idea that there should
be the strictest investigation of our conflicting claims concerning
ourselves and our respective organizations of which you and I are
the heads, as to our and their Rosicrucian practices, teachings,
authenticity and authority, in order that all sincere seekers may
know' the truth and no longer be misled and deceived by false
claims and misrepresentations.
I repeat that I gladly welcome the opportunity to prove and
fully demonstrate before any competent and impartial tribunal, the
truth of all statements I have made concerning you and A. M. O.
R. C. and others which I have not, but will make.
T he chief and fatal objection to your challenge and the
plan that you outline thereunder is, that it will not be decisive of
or settle a single controversial issue. I will, within 30 days, make
full reply to your letter of the 12th instant and submit for your
consideration a detailed counter-proposition, as indicated in my
telegram, that will effectively and finally settle all controverted
questions and all points at issue between us.
Very truly yours,
R. S w i n b u r n e C l y m e r ,
Grand M aster.

PATfcONS ARB ggqnB&TEn TO FAVO& THE COMPANY BT CWTlCISlI ANT SOCCESTION CONCERNING ITS SESV1CB

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RETURN RECEIPT

tieceioed from the Postmaster the Registered or Insured Article t the original
number of which appears on the face af^this Card.
Signature or nam e of addressee)

(S ignature of addressees agent)

Dote of delivery. ^

f orm1 anil
3811

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Western Union showed delivery of our telegram to Mr. Lewis

152

at 8.35 oclock A. M. on December 30, 1Q33, receipt of which is

also shown by his reply thereto hereinafter set forth, in facsimile.
Our foregoing letter was forwarded to Mr. Lewis by Registered
Air Mail on December 30, 1933. The returned registry card
signed by his personal signature acknowledged receipt of same on
January 2, 1934.
M r. Lewis did not wait for the receipt of our letter of confirma
tion. H e would have nothing to do with a real investigation that
would completely and finally settle all issues and, as Mr. Lewis
fully realized, would also completely and finally settle him and his
clandestine Order. Therefore, he made haste to call off all nego
tiations. So, on January 1, 1934, he dispatched to us his telegram,
reproduced in facsimile, as follows:

>1?7

11

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j V I P l . T r.-IAT y n u H A V E I E V E R T R U L Y T l

ti;.;ATEs
S P E N C E R LEWIS.

stop i t
n AS! O P E N P U B L I C

A S e l f - E x e c u t e d P ortrait of t h e
B aron M u n c h a u s e n of t h e O c c u l t
Is not this telegram a remarkable phototype and perfect model
of its sender? Did ever mortal man draw a more perfect picture
of himself or more completely demonstrate and emphasize his
predominating traits than Mr. Lewis has in this telegram? It
shows clearly the inner workings of his mind and reveals the shal
low and insincere mask of all his petty scheming and bold
designing.
He is in a tight place all his scheming has gone wrong. Instead
of the expected and hoped-for refusal of his challenge to debate,
he has received a proposal for a genuine and complete investiga
tion that will ascertain and make known the full truth and nothing
but the truth that will ruin him and destroy A. M. O. R. C.
Great heavens he cannot accept that proposition. H e cannot sub
mit to such a test to a real test. Watch him squirm see him
wiggle and how does he try to wiggle out?
He says: We regret that you have again refused to agree to
our acceptance of the challenge you issued in your latest booklet.
That is a twister. H e uses 21 twisted words in a labored attempt
to conceal the truth, to confuse and mislead the reader. Let us
untwist his statement and get the facts straight. Mr. Lewis has
never accepted our proposition let him call it a challenge to
give us an opportunity to prove the truth of our contentions before
any competent and impartial tribunal and, moreover, he never
will. We did not challenge him to an open public debate; that was
his idea, he challenged us now he is ashamed of it and would
saddle it on to us. We are standing by our proposition. It is Mr.
Lewis that is on the run. How much do you suppose he really
regrets our refusal to debate with him?
Let us follow his telegram. H e further says: This is the sec
ond time we have accepted your boasted challenge and each time
you have either evaded the issue or, as in this case, sought to modify
your original challenge. Poor Mr. Lewis! H e would have you
believe that we have mistreated him he seeks your sympathy.

H e would have you believe it was us and not he who was squirming
how he would like to shift the blame! Unfortunately for him,
the facts are that in both instances he issued the challenges for a
public debate in neither case did we accept his challenge. We
have not modified our original proposition we are still standing
on our original proposal as the reader may see for himself it is
clearly evident that it is M r. Lewis that is shifting and attempting
to confuse.
Then he says : Since we have been very liberal in our acceptance
of your flaunted desires, as publications of our letters were (will)
revealed (reveal), we are now finally and completely through
with any negotiations with you pending toward any consideration
of your insincere and shallow challenges. Is that not a perfect
picture of assumed injured innocence an d righteous indignation?
Yet he labors in vain to shift the blame or to justify himself. After
much profound wiggling and twisting, he wiggles himself out of
his own b a d situation and h o w ? By simply declaring himself
out and all bets off. In other words, he ran away UE DARE NOT
STAND A r e a l TEST so he ran, an d as he ran he declared us to be
running from him. Did you ever sit in a fast-moving train looking
out o f the window when the whole country-side seemed to be mov
ing a w a y f r o m you? It was just an illusion, yet it very aptly illus
tra te s M r. Lewis situation. H e has always been on the run and
has always declared or intimated that others were running from
him.
And finally he says: It is quite evident that you have never
truly desired an open public debate. Yes quite evident. This
last statement contains the only true implications and correct state
ment of fact contained in his telegram. W e never intend to join
in public debate with M r. Lewis. We have, we trust, set forth herein
ample and sufficient reasons in justification of our course.
Notwithstanding the foregoing telegram and M r. Lewis action
in declaring all negotiations off, we desired to give him every oppor
tunity to join in a real investigation before a committee or tribunal
entirely capable and competent to judge and determine every issue,
with ample authority to make full and complete investigation of
all and every fact and, above all, a tribunal that is wholly impartial
and without interest, except in doing justice with full power to
render a final judgment and decree binding on both parties. There
fore, accordingly, on January 24, 1934, we forwarded to him by

Registered Mail our promised counter-proposition and plan of

investigation, verbatim, as follows:
Fr a t e r n i t a s R o s a e C r u c is
The Rosicrucian Order, or
Rosicrucian Brotherhood

JJ

TH E SEE
Beverly Hall

Quakeriowa, Pa.
M r . H. S p e n c e r L e w i s ,

January 24, 193*.

San Jose, California.

Dear Sir:
Supplementing our telegram and letter of December 29, 1933,
and in accordance therewith, we make further reply to your letter
of December 12, 1933, and submit herewith our counter-proposi
tion and plan of investigation, which will afford you a fair and
adequate opportunity to establish in a proper way your claims to
Rosicrucian authenticity and authority, without exposing your
secret work, and that will finally, effectively and conclusively settle
all issues between us.
Since you started your Rosicrucian organization, about the year
1915, without due warrant of authority, we have maintained that
you and your organization are clandestine; that we only possess the
rightful authority, and that ours is the authentic Rosicrucian F ra
ternity, Brotherhood or Order. On the other hand, you have made
the same claim for yourself and your organization. Both cannot
be right. This controversy has grown to undue proportions. To
continue it will serve no good purpose. It should be settled. It is
our sincere hope that it can be settled and ended. It is with this
hope that we make this offer of settlement, without in the least
degree receding from our position.
It seems to us, that if you are acting in good faith, if your claims
are well founded and can be proven, that you will accept our offer
and regard the plan of inquiry as a golden opportunity to establish
your Rosicrucian authority, authenticity and your exclusive right

to establish and maintain the authentic Rosicrucian Fraternity,

Order or Brotherhood in America. If you elect to evade the issue,
to refuse a fair and proper investigation, and you are not willing
to abide by the results of such an investigation, then how can you
expect anyone to believe that there is a scintilla of merit or truth
in your Rosicrucian claims?
W e also feel confident that all just, fair-minded, thoughtful
persons will, at once, agree that the plan of investigation is fair,
just and adequate, that it affords and offers to you a fortunate and
genuine opportunity to prove and conclusively establish your claims,
under a binding agreement on our part, that, if you do so establish
your claims, you will have the exclusive right to carry on and main
tain the only Rosicrucian organization in America, without further
hindrance or criticism on our part, and that if you cannot stand a
searching investigation and cannot establish the truth of your claims
under this plan, then, that you should, sportsmanlike, confess the
truth that you have no Rosicrucian authority, discontinue the use
of the name, all Rosicrucian appellations and symbols in your work
and conduct it honestly under a name, appellation and symbols that
will mislead and deceive no one.
M any sincere men and women, more or less interested in the
occult sciences, have joined your organization, upon your repre
sentation that it is the authentic Rosicrucian Order and Brother
hood. Many of them still believe that they have received from
you the true Rosicrucian teachings and inner work, and that they
have become and are Rosicrucians. On the other hand, many other
equally sincere and earnest seekers have joined our organization
upon our representation that ours is the authentic Fraternity and
that we alone have and can give the true, authentic Rosicrucian
teachings. In simple justice to our respective followers and also to
the many interested seekers who desire to affiliate themselves with
the Fraternity, yet do not because they are confused by our conflict
ing claims the issue should be and must be settled, once and for all
time,
W e have courted and earnestly desired the strictest, most
sweeping and complete investigation of our respective claims. W e
have said many times, and here repeat, that we would gladly wel
come the opportunity to prove and fully demonstrate our claims
and the truth of all statements which we have made concerning you
and your organization, before any impartial and competent tribunal.

We mean exactly that. An impartial tribunal means one that is

fair. A competent tribunal, in this case, means one capable and
qualified to judge Rosicrucian evidence, to determine Rosicrucian
authority and authenticity, that understands fraternal usage and
law, and that can reach a correct conclusion and render true judg
ment. It also means one in which the rights of all parties will be
fully protected and the secret work and inner teachings of the
Authentic Order will not be exposed and its usefulness thereby
destroyed, and that is as it should be, without regard to whether it
be your organization or ours, that is authentic.
You cannot meet or avoid meeting the foregoing proposition
regard it as a challenge, if you like by challenging us to meet you
in joint debate, in the manner as set forth in your letter of Decem
ber 12, 1933, in public, before a mixed audience to be composed
principally of our respective followers. Such an audience, if a
tribunal, and if competent, would not be impartial.
Of course, you know and we know, as all are bound to know',
if they reflect but slightly, that a public debate of the issues between
us, because of the nature of the issues, would be a mere fare: and
productive of no good. It would be decisive of no issue and would
not settle a single controversy at issue. On the other hand, it
would permit of much bluffing, blustering, ballyhooing, the making
of careless statements and the discussion of immaterial matters,
that would confuse rather than enlighten those present. Do you
desire that? We do not. Do you want to confuse and confound?
We do not. We want the issues clearly defined and an ample
opportunity to prove our assertions and also to give you the same
opportunity to do likewise, in a proper manner, under protective
due-guards, before an impartial and capable tribunal with the abil
ity and authority to correctly, righteously and justly decide the
issues, and one whose findings and judgment will be decisive, bind
ing and final.
Let us keep in mind that the controversy between us and the
issues involved concern our respective Rosicrucian practices,
methods, teachings, authenticity and authority; that these issues
cannot possibly be properly disposed of in two or three hours of
public discussion, supplemented by documents to be hastily and
casually examined by any committee of the audience, or any
dependable, sincere investigator attending the debate that may
or may not be impartial, competent, sincere or dependable. T o

properly dispose of all of these issues, all statements and testi

mony should be under the sanction of an oath and subject to rigid
cross-examination; all documentary evidence should be given care
ful examination and thoughtful consideration. To conclusively
establish the authenticity of the Randolph Rosicrucian foundation
in America in 1858 and our Rosicrucian authority and authenticity
may require the examination of many documents in corroboration
of our statements or testimony; to show your many changing, con
fusing claims and shifting positions to be without merit and to
completely refute and disprove all your many different and diverse
claims of foreign authority, will require the examination of many
documents, the testimony of many witnesses in America and the
depositions of many foreign witnesses abroad. All of this will
require time, but if we are afforded the same opportunity, which
we now offer to you, we are prepared to prove every claim we have
made; to disprove and completely refute all your claims to Rosicru
cian authenticity and authority.
It must be remembered that the authentic Rosicrucian Fra
ternity, Order or Brotherhood is a secret society; that its inner work
is secret and ever has been, and is now closely guarded and fully
protected by the sacred, binding oath of its members; that no mem
ber who has prepared and proved himself worthy, who received
the deeper and profound secrets and who, in reality, became a
Rosicrucian, has ever violated his oath or exposed the real, deeper
and profound secrets of the order although it must be admitted
that some neophytes have proven unworthy, have been false to their
vows and have exposed some of the preliminary and probationary
work. However, this has not injured the Order. Therefore, it must
appear to every reasonable creature, since one of the real and
important questions at issue is the authenticity of the secret work
that the issues between us cannot possibly be discussed in public
debate and that a real Rosicrucian cannot and will not answer pub
licly any questions that anybody may ask.
If you are a real Rosicrucian and your organization has and
imparts the real, authentic Rosicrucian work, I have not the right,
nor the slightest desire to expose it and to destroy its usefulness.
On the other hand, if ours is the Authentic Order, then, in all
justice and fair play, you have no right to demand of us, as you did,
that we appear in public and reveal the activities of our organiza
tion and the points of our work, which we have carefully con

cealed from all public investigation.

All those who have the slightest understanding of fraternal
laws and the elementary, fundamental principles upon which all
genuine secret, fraternal or occult societies and orders are founded,
will know and understand that they do not give undue publicity to
their activities nor seek to secure members by high-pressure
advertising or publicity stunts. They will, also, readily under
stand that true and genuine Rosicrucians do not vulgarly flaunt
themselves before the curious and generally uninterested public in
spectacular publicity stunts, by broadcasting a public debate over
the air. This in itself, aside from all other reasons, is a valid and
sufficient reason for our refusal to accept your challenge of public
debate under all of the provisions (as stated by you) and with no
exceptions, although we are quite willing and anxious to have a
real and proper investigation and to meet you on every issue, with
out the slightest evasion or mental reservation.
We believe that you will readily agree that there is no finer
body of select men, of better general repute, of higher moral and
ethical standards than the Masons. They are all bound by a
sacred oath, which most of them understand and scrupulously
respect. They are not only obligated to assist and protect other
Masons, but to render justice alike unto all men. It is only
Masons of outstanding ability and fitness, of learning and under
standing of fraternal law, of keen perceptive sense of right and
justice and of tested honor, that are selected for membership on
the Committee of Masonic or Fraternal Jurisprudence of the Grand
Lodges of the respective Masonic jurisdictions. Therefore, men
selected from said Committees are well qualified, fully equipped and
most competent to pass upon the issues correctly and to justly
decide all matters of controversy existing between- us, and certainly
they may be relied upon to be fair and impartial. We believe that
a tribunal composed of such men, so selected from said Commit
tees, would be an impartial and competent tribunal.
We have not approached, either directly or indirectly, any
Grand Master hereinafter referred to, or consulted with any
Masons occupying official positions in any Masonic bodies. How
ever, we believe that the Masons hereinafter referred to will
gladly render for us any service possible, upon our joint request.
Therefore, we invite and urge you to join us in a request to the
Grand Masters of the Grand Lodges (Blue Lodges) of the States

of California, Ohio and New York to each appoint a member from

their Committee on Jurisprudence having the qualifications herein
set forth and specified, to act as a tribunal, to determine, in the
manner and upon the conditions as hereinafter set forth, all issues
and all controversies now existing between us.
W e have suggested three members to constitute the tribunal,
which we believe to be sufficient for all purposes. However, we are
in no sense adverse to a tribunal composed of five or seven members,
to be designated and appointed by the Grand Masters of four other
Grand Lodges of any other States in the United States or by the
H ig h Officer of any Grand Body of the higher degrees of Masonry,
either of the York or Scottish Rites, provided that such members,
so designated and appointed, shall possess the qualifications herein
prescribed and that no two members of the tribunal shall be from
the same State. If you prefer a tribunal of five or seven members,
you may designate the Masonic officers who may appoint such addi
tional members of the Tribunal.
The use of the word parties herein shall be understood to
mean yourself and your organization as one party, and myself and
my organization, as the other party.
W e p r o p o s e t h a t t i i e p a r t i e s h e r e t o e n t e r i n t o a n
A G R E E M E N T AND ST IPU LA TE AS FOLLOWS :

I. T h a t there shall be appointed, in the manner as above set

forth, a Committee or Tribunal whose members shall be learned in
Fraternal Jurisprudence, each of whom shall have been, or is now,
a member of the Committee on Jurisprudence of the Grand Lodge
or Grand Body whose Grand Master, or High Officer shall appoint
him. Provided, of course, that no person who has been or is now
a member of the organizations of either party, and/or who has
been associated with either party, and or who entertains any
prejudice against Rosicrucianism or Rosicrucians or the parties or
either of them, and/or who has formed or expressed any opinion
on the merits of the controversy between the parties shall be elig
ible to serve on the Tribunal. The fact that some of the officers
and members of either party are also Masons shall not in itself
disqualify any Mason to serve as a member of said Tribunal.
2. T h a t each member of said Tribunal shall take and sub
scribe to an oath to fairly and impartially try all issues submitted
to them and to render true decisions on the facts, in accordance
with justice and generally accepted fraternal lawr and practices and

to keep secret and not to divulge any evidence produced before

them.
3. T hat we submit all issues and all matters of controversy
between us to said Tribunal, which shall have full power and
unlimited jurisdiction to try and determine all issues, to determine
all questions of procedure and to make rules and regulations gov
erning its hearings, the conduct of the parties, their counsel and
the employees of the Tribunal. A majority of the Tribunal shall
constitute a quorum for the purpose of all hearings necessary to
be had before the Tribunal, and a majority of those present at any
hearing may decide any question of procedure. However, a ma
jority of the Tribunal shall be necessary to make the final findings
of fact and to render final judgment.
4. That the final findings of fact and judgment of the Tribunal,
which findings and judgment must be in writing, shall be binding
and conclusive on the parties.
5. T hat the parties shall equally advance all expenses of the
1 ribunal and, as soon as the members of the Tribunal are appointed,
each party hereto shall deposit with the temporary chairman the
sum of One Thousand ($1,000.00) Dollars, a total of Two Thou
sand ($2,000.00) Dollars, to be used by him for the defraying of
the preliminary expenses of the first meeting of the Tribunal. T hat
the Tribunal, at its first meeting, shall estimate the probable cost
and expenses of the hearings and shall give to each party notice
thereof. Thereafter each party shall pay to the Secretary-Treasurer
of the Tribunal such sums from time to time as he shall determine
and demand, and said funds so paid shall be used for the defraying
of all expenses of the investigation and the compensation per diem
and expenses of the members of the Tribunal. The SecretaryT reasurer shall keep an accurate account of all moneys so received
and disbursed.
6. T hat H . Spencer Lewis and R. Swinburne Clymer shall each
secure from the corporations having title to the property and
assets of their respective organization their consent to enter into
this contract and authority to bind them and their assets for the
payment of all costs and expenses of the Tribunal and the investi
gation as herein provided and they shall file certified copies of the
resolution of the Board of Directors or Trustees of such authority
with the Secretary of the Tribunal at the time of the first meeting.
The Tribunal shall determine the sufficiency of such authority and

if insufficient shall require evidence of proper authority to be filed.

7. T h a t the Tribunal shall determine the compensation to be
paid to each member per day for each and every day such member
shall use his time and services in connection with this investigation.
It shall also determine the per diem allowance for each member of
said Tribunal and shall pay out of said funds all expenses of each
member upon his filing an account thereof with the SecretaryTreasurer.
8. T h a t the Tribunal shall employ competent reporters to
take and transcribe all testimony, arguments of counsel and/or of
the parties, which testimony when transcribed shall be available
for the examination of the parties and or their counsel, "hey shall
also employ such experts as they deem necessary or advantageous in
the performance of their duties for the purpose of the examination
of any documents submitted or otherwise and accountants for the
purpose of making the audits hereinafter provided for.
9. T h a t until the Tribunal shall hold its first meeting and
jrganize, the member from the State of Ohio shall be temporary
Chairman and after each party has filed with him their respec
tive specifications and answers, as herein provided, he shall call
the first meeting of said Tribunal, to be held at some place to be
designated by him, in a city centrally located in the United States.
Before calling such meeting, however, he shall give each party
hereto thirty days notice to be present and testify at such meeting.
The Tribunal shall first organize by electing from its own member
ship a Chairman and a Secretary-, 'easurer and shall prescribe
such general rules for its procedure as it may deem necessary and
adequate, and as soon as it shall have been organized, it shall pro
ceed to hear the testimony of H . Spencer Lewis and R. Swinburne
Clymer and such other witnesses as the parties tender, with all
members, or a majority of the said members, present, and shall
receive and file such documentary evidence as the parties desire to
offer.
10. T h a t the Tribunal, acting through its Chairman, or Sec
retary, as it may determine, may call such meetings of the Tribunal,
with due notice to the parties, as it may from time to time deem to
be necessary, such meetings to be held in a city centrally located
in the LTnited States.
11. T h a t the Tribunal shall apportion the United States into
districts and designate a member to hold hearings therein to take

the testimony of all witnesses tendered by either party, which

designation may be changed from time to time to suit the conveni
ence of the member previously designated. The Tribunal may
also appoint any of its members to make personal and secret
investigations in America of any claim made by either party, and
also to travel abroad to fully investigate the claims of either party
as to foreign Rosicrucian authority and their affiliations and con
nections with other Authentic Rosicrucian bodies. And the reports
and findings of such members, when made in writing and signed by
them, shall be received and considered as evidence by the Tribunal.
Provided, however, that either party may offer evidence in rebuttal
of such findings.
12. T hat upon the request of either party the member of the
Tribunal so designated shall hold hearings in any city or cities
in his district for the purpose of taking testimony of witnesses
which may be produced by either party at such hearing and when
said member shall determine the time and places of such hearings
he shall give to each party a sufficient notice of the time and places
where such hearings are to be held.
13. That all testimony of witnesses or parties shall be under
oath or binding affirmation. T hat all documentary evidence shall
be of material form, concrete and tangible, and no spiritual evi
dence of spiritual authority of either party shall be received or
considered by the Tribunal.
14. That either party hereto may take the depositions or
written testimony of any witnesses desired, by propounding written
questions to said witnesses and forwarding the original and a copy
of the same to the other party, who shall have twenty days after
the receipt of said questions to propound in writing cross-interroga
tories, which shall be returned with the cross-interrogatories at
tached thereto and copy thereof, to the original party propounding
the direct interrogatories. Such party may then forward the same
to any officer authorized to administer an oath in the jurisdiction
where the witness resides, or is to be found, who, after the admin
istration of said oath, shall take and write down the answers of
the witness to all questions propounded to him, which answers,
when transcribed, shall be signed by the witness and certified to by
the officer taking such deposition. All depositions taken in foreign
countries shall be taken before and certified to by United States
Consuls or Consul Agents and shall be translated into the English

language before certification. Provided, that if cross-interroga

tories are not propounded within the twenty days as above pro
vided, the deposition shall be taken on the direct interrogatories.
After the deposition is completed, such officer shall immediately
forwrard the same by Registered Mail to the Secretary of the Tri
bunal wrho shall remit for the fees of the person or officer taking
said deposition. Or, the officer taking said deposition may attach
the same, when completed, to his draft drawn upon the Secretary of
the Tribunal to whom said deposition shall be delivered upon pay
ment of the draft. All costs of depositions, witnesses expenses
at all hearings, except the expenses of the parties and their counsel,
shall be paid out of the funds in the hands of the Secretary-Treasurer for the purpose of paying the expenses of the hearing.
15. That neither party will rely on any technicality or plead
any technical defense, such as legal rights under any statute of
limitation, latches or negligence of the other party and that the
Tribunal shall decide all issues wholly unhampered by technicali
ties of any kind whatever.
16. That the proceedings of the Tribunal shall be private and
secret. The secret work of each party, whether revealed by the
testimony of witnesses or by documents, introduced into evidence,
shall be fully protected by rules to be prescribed by the Tribunal
and no part of the testimony or any document which may tend to
reveal any part of the secret work of either party shall be copied,
photographed, photostatted or otherwise reproduced. No part
of the proceedings shall be published, except the final findings of
fact and the final judgment of the Tribunal. Each party and their
counsel and all employees of the Tribunal shall bind themselves by
a special oath not to reveal any part of the evidence or any part of
the proceedings to anyone. Neither party nor their counsel shall
make or receive copies of any of the evidence. However, they shall
have free access to such evidence, to examine and study the same
under the supervision of the Secretary who shall be the custodian
thereof.
17. That the parties shall have a right to appear at all hear
ings and proceedings in person and with their counsel or by and
through counsel and shall have the full and unrestricted right of
cross-examination of witnesses. The counsels appearing for either
party need not be attorneys at law. However, they shall be mem
bers in good standing of the respective organizations for which

they shall appear before the Tribunal.

18. T hat the Grand Masters or other Masonic Officers ap
pointing the members of the Tribunal shall give each party notice
of his appointment and that within 60 days after the Tribunal
has been appointed each party hereto shall file with the temporary
Chairman his specifications, setting forth his claims and all accusa
tions and charges which he desires to make against the opposing
party and shall at the same time serve by Registered Mail a copy
of the same upon the opposing party, who shall have thirty days
after the receipt of the same in which to file his answer thereto, and
at the same time shall serve a copy thereof on the opposing party
by Registered Mail. When the temporary Chairman has received
the answer of each party, or when the time for the filing of same
has expired, he shall thereupon call the first meeting of the T ri
bunal for the purpose of organization and for the first hearing of
evidence and shall give each party thirty days notice of the time
and place where such hearing is to be held, whereupon and whereat
each party, that is to say, R. Swinburne Clymer and H . Spencer
Lewis, shall appear and testify and file with the Tribunal such
documents as they desire to introduce into evidence, it being pro
vided, however, that either party may recall the other to testify
at any subsequent time before the Tribunal.
19. That all other officers and members of the respective
organizations may be called by the opposite party to testify and
they shall testify at any hearing designated before any member of
the Tribunal held for that purpose and either party shall have the
right to take the testimony of any attorney employed by the
opposite party at any time in connection with his or its affairs and
said attorney shall not refuse to testify because of any legal privi
lege, said privilege being fully waived by the parties hereto and
said attorneys being here and now requested to fully testify as to
any and all matters within their knowledge.
20. T hat each party hereto will, within four months after the
Tribunal is organized, file with the Tribunal a full and complete
accounting of all monies received and disbursed by it during the
past five years; that the Grand Masters or head of each of the
opposing organizations will likewise file a personal accounting of
all monies received and disbursed by them for and on account of
their respective organizations and the Tribunal shall have full
power to employ Certified Public Accountants to make an exam-

ination into the records of the respective parties, to audit their

accounts, and render a full report thereof unto the Tribunal, Each
of the parties, hereby agreeing to submit all records for examina
tion of said Accountants and to render every possible assistance
in order for them to obtain and make a full and complete audit
and accounting of all funds of the respective organizations of the
parties and those handled individually by Messrs. Lewis and
Clymer.
21. T h a t each party shall have a full and fair opportunity to
present his or its evidence and proof and the hearings shall not
he closed by the Tribunal until full and fair opportunity has been
given to each party to present such evidence and proof. No tech
nical rules of evidence shall be prescribed by the Tribunal. All
evidence offered by either party shall be received and considered
by the Tribunal, who shall be the sole judge of its relevancy, and
the weight to be given to it.
22. T h a t the main or chief issue between the parties to be
determined and decided by the Tribunal is stated as follows:
Which parly is the Authentic Rosicrucian Fraternity, Order or
Brotherhood, which has the superior Rosicrucian rights and author
ity and which, is, therefore, clandestine. T h a t all other controver
sies between the parties are declared to be incidental and secondary
to the main or chief issue above stated. However, the Tribunal shall
pass upon all incidental matters in controversy that are in any way
material a nd/or relevant to the main issue.
23. T h a t in the event of a disagreement of the parties over
any point or matter not covered by this stipulation, that cannot be
disposed of by mutual supplemental stipulation or agreement of
the parties, the Tribunal shall have full power to decide the same.
24. T h a t in the event either party shall at any time before
final judgment abandon the proceeding and/or refuse to continue
or complete the investigation, the I ribunal shall nevertheless con
tinue the same and proceed to final judgment.
25. T h a t in the event of the death or resignation of any mem
ber of the Tribunal before final judgment, the Masonic Officer
that originally appointed said member shall designate and appoint
another, possessing the same qualifications, to serve in his place
and stead.
26. T h a t after the evidence has been closed by the Tribunal,
it shall, on due notice to each party, call a meeting of the entire

Tribunal. A majority, however, shall constitute a quorum, for the

purpose of hearing arguments of the parties and/or their counsel,
it being stipulated and understood that full and ample opportunity
shall be given to each party to present all arguments and to make
a full presentation of his or its case.
27. That within ten days after said arguments each party shall
file with the Tribunal, certified under oath, a detailed statement of
his or its expenses incurred in connection with the investigation,
including the expenses and fees of counsel or attorneys, which said
fees shall not exceed Ten Thousand ($10,000.00) Dollars, to be
audited and approved by the Tribunal, which approval shall be
final.
28. T hat the findings of fact of a majority of the Tribunal
and their decisions shall be final, conclusive and binding on the
parties. The parties hereto especially agree and stipulate that as
soon as said Tribunal decides that one party is the Authentic Rosi
crucian Fraternity, Order or Brotherhood and has the superior
Rosicrucian rights and authority and that the other is, therefore,
clandestine, the other party shall thereupon, or within thirty days
thereafter, discontinue for all time the use of all Rosicrucian names,
appellations and symbols and abandon all claims to Rosicrucian
origin or connection whatsoever. That if said party, last referred
to, violates this agreement the other party shall be entitled, upon
application, at any time and as often as necessary, to the issuance
of a permanent injunction by any court of competent jurisdiction
solely upon the decision of said Tribunal and this agreement; no
further showing or evidence being necessary and the party so vio
lating this agreement shall not be entitled to notice of such applica
tion or be heard in opposition thereto, notice thereof is hereby
expressly waived.
29. That the Tribunal shall tax and assess all costs of the
investigation and all expenses of the prevailing party against the
losing party and each party hereto for himself personally and his
organization hereby agrees and binds himself and his organization
to pay said costs and expenses to the prevailing party in accord
ance with the decision of said Tribunal. That upon failure to do
so, the prevailing party shall be entitled to a judgment therefor in
any court of competent jurisdiction against the other party for the
amount thereof, as by confession, solely upon the finding of said
Tribunal and this agreement. Notice of the application for and

the entry of such judgment being hereby expressly waived.

30. T h a t upon final decision, the 1 ribunal shall deliver to
each party a certified copy of its findings and decisions, including
a certificate of costs and expenses; return to each party all docu
ments which he or it has filed or introduced in evidence and deliver
the record of all testimony and all depositions to the prevailing
party, which evidence, or any part there, may be published by the
prevailing party, in the event the other party violates this agree
ment.
31. And, finally, the parties agree that at the first meeting of
the Tribunal, as a part of their respective specifications, they will
file with the Tribunal a complete statement of the names and
addresses of all domestic and foreign fraternities, orders, brother
hoods, lodges, universities, colleges, schools, societies, clubs and/or
other organizations or associations, with the names and addresses
of their chief officers and secretaries, from or through which they
have claimed or now claim any Rosicrucian initiation, honors, rites,
degrees, ceremonies, instructions, information, rights, authority,
certificates an d/or charters, and with which they have claimed or
now claim any Rosicrucian connection, affiliation and or associa
tion; and, also, from which they and or their Imperators or Grand
Masters have claimed or now claim to have received any academic
degrees, diplomas, certificates, decorations, honors, and/or special
mention or recognition, and in which they have held or now hold
membership or with which they have been and or now are other
wise, in any way, affiliated or associated; that the Tribunal may
employ special secret investigators, without notice to either party,
to make full inquiry into such claims and to report thereon to the
Tribunal, in writing and under oath, which reports may be con
sidered as evidence, subject to rebuttal by either party; and that the
parties shall, from time to time, file with the ribunal written
statements fully setting forth, and or fully disclosing by testimony
under oath, all information, without restrictions or reservations,
which the Tribunal may require or the opposing party may demand,
and neither party shall refuse to comply with such requirements
or demands under the penalty that the Tribunal may then and
thereupon render final adverse judgment against the party so refus
ing to comply with its orders.
W e trust sincerely that you will favor us with a prompt accept
ance hereof. I f your acceptance is not in hand by March 1st next

we will conclude, as we must, that you cannot establish your Rosi

crucian authority and authenticity, nor successfully defend your
self or your clandestine Rosicrucian organization before an Im p a r
tial and Competent Tribunal.
Respectfully submitted,
R. S w in b u r n e C lym er ,
Grand Master.

RETURN RECEIPT

Received from the Postmaster the Registered or Insured Articje^the original

number of which appears

. . . . ^ 4 ,
(Signature of

Dale of d t l i t t r y .
Fo rm 3811

____ , /9.

...........
agent)

CONCLUSION
M r. Lewis did not make post-haste to publish his second chal
lenge or to circulate it abroad over the land. Although more than
a year has elapsed since we forwarded to him our offer to join him
in a genuine, fair and complete investigation and urged him to
accept the plan and end all controversy, to this good day he has
made no reply.
W e submit to the candid judgment of mankind that the plan
offered to him was and is absolutely fair and will accomplish the
object and purpose intended.
There is one only one conclusion that can be reached. Mr.
Lewis cannot dare not put his claims and the genuineness and
authenticity of A. M. O. R. C. as a Rosicrucian Order to such a
test to a real test. H e dare not give us an opportunity to prove
and establish the authenticity of the Randolph Foundation of the
Rose Cross Order in America or to prove our claims or our charges
against him before a Proper, Competent and Impartial Tribunal
and bind himself and his organization to abide the judgment.
We do not say this boastingly or in a haughty spirit to tantalize
or embarrass M r. Lewis--in calm sincerity we submit that our
foregoing statement is the simple truth.

,W X W .

/^5

6^

BOOK FOUR 3g

eWseWs
Q&W

r-

The exclusive right to use

R o sic r u c ia n N

ames

legally determined fo r/Jh. first time in America

in a proceeding i? \ Pennsylvania
before tb/e S e c re tly of the
(ommonzvealt
The Randolph Foundation of the Authentic Order (X the Rosy Cross in
America filed its applications with the Secretary of the Commonwealth of
Pennsylvania/inder the law for the registration of \ s names long
acquired a/d pre-empted by prior use.
A
H.yfipencer Lewis, the Baron Munchausen of the Oc2
ind Fabricator of the spurious A. M. O. R. C., claimec
the right to use all such Rosicrucian names and pro
tested against the granting of said applications.
V
After hearings extending almost a
year, the applications of the
R andolph Foundation w ere
granted and the claims and
p r o t e s t s of Mr. Lewis

aindJii^A;i\L iO;iRjC.
w e r e overruled.

Published by

The Rosicrucian Foundation

(r e g i s t e r e d )

uakertow n

, P

e n n s y l v a n ia

Esoteric Organization
American Organization Registered

THE CONFEDERATION OF INITIATES

International Section International Copyright Registration

LA FEDERATION UNIVERSELLE DES

ORDRES, SOCIETES ET FRATERNITES DES INITIES

The Confederation of Initiates is the Supreme Council and Source of Au

thority of the Grand Fraternity, Triple Order and all other Rosicrucian
bodies, established in America since 1773, including the various
grades and degrees of the M ilitia Crucifera Evangelica, Magi,
Eulis, /Eth Priesthood, Osirians, Rose Cross and Rosicrucians, Illuminati and other associations and so
cieties of like nature.

THE SECRET
SCHOOLS
(Registered)
The Secret Schools are the Grand Sanctuary and Repository of the Ancient
Philosophy, Greater Mysteries and Rituals authorized by and exempli
fied by the Allied Fraternities, the Triple Order and Grand
Fraternity in their various grades and degrees.

THE ROSICRUCIAN
FOUNDATION
( Registered)
The Rosicrucian Foundation was founded for the purpose of the study and
dissemination of Rosicrucian history, philosophy, exoteric and
esoteric teachings and sources of authority.

THE COUNCILS OF THREE, SEVEN

AND NINE

(International Copyright)
[The Councils of Three, Seven and Nine have always been and continue to
be the governing bodies of the various American and International
Lodges, Temples and Orders of the Grand Fraternity
and the Confederation of Initiates.

The GRAND FRATERNITY

h e

r ip l e

rder

Fraternitatis Rosae Crucis (O riginal)

Fraternity, Order, Brotherhood and Temple of Rosicrucians (M odern)

First Order, Temple or Degree

The Rosicrucian Fraternity (Registered)
Fraternitatis Rosae Crucis (Registered)
The Rosicrucian Order (Registered)
The Rosicrucian Brotherhood (Registered)
Temple of the Rosy Cross (Registered)
The Brotherhood of the Rosy Cross (Registered)
1 he Order of the Rose Cross (Registered)
The Golden and Rosy Cross
The Rose Cross
The Rosicrucians

Second Order, Temple or Degree

The Temple of Eulis (Registered)
The Order of Eulis (Registered)
The Brotherhood of Eulis (Registered)
The Imperial Order
Imperial Eulis
The Hierarchy of Eulis

Third Order, Temple or Degree

The /Eth Priesthood (Registered)
The Priesthood of JEth
The Brotherhood of /Eth
The Order of vEth
The Fraternity of iEth

Subordinate, Auxiliary, Ritualistic, Preparatory

Orders or Degrees
M ilitia Crucifera Evangelica (Registered)
The Order of the M ag i-C ouncil of the M agi (Registered)
The Illum inati Temple, Order and Church (Registered)
The Osirians Sons of Isis and Osiris (Registered)
Knights of Chivalry Order of the H oly G rail (Registered)
The Fraternity of Osiris
Knights of the Rose and Cross
Illuminatae Americanae
Priests and Princes of Melchizedek

FOREWORD
The recent receipt of many letters from students of various se
cret schools of the divine sciences, evidencing a deep interest in the
occult, the mystic and the higher aspect of the L A W , is, indeed, most
gratifying. These letters show, unmistakably, an awakening among
those interested in things spiritual. They indicate a wholesome
disposition toward independent investigation to T R Y to test all
things to take nothing for granted and to know the truth. If all
those who are interested in the occult and mystic if all sincere
seekers for truth and those endeavoring to find the schools, orders,
organizations and societies that point the W A Y , that deal only with
pure white magic and guide their students or neophytes upward
along the P A T H would only investigate sincerely and intelli
gently investigate the unpretentious claims of the true and con
trast them with the bold, seductive and fabulous claims of false
teachers and spurious organizations if they would only learn the
simple basic distinctions between them then, indeed, will the
death knell have been finally sounded for those false teachers and
masters who have beguiled and misled so many sincere but un
informed seekers of the ancient wisdom. Then the heyday of the
black magicians and their spurious orders and counterfeit societies
will end.
Among the letters received, a large number are from sincere
seekers of the truth who have been or who are now members of
A. M. O. R. C., raising questions bearing directly on the subject
matter covered by this and other companion books. Therefore,
we deem this a fitting time and opportunity to answer the questions
so raised.
For the sake of brevity, these questions may be covered under
two general headings:
1. Why should there be so much controversy as to who was
first or last in the realm of spiritual science and truth for which
the Rose Cross stands?
2. Are not all under the L A W and do we not all use the same
law? Therefore, does it matter so much who teaches the law?
Yes, indeed, it does matter who teaches the law and how it is
taught. There are two opposite aspects of the law. The law may
be used for good or for evil, and in the use and intended use of the

law is the distinction between white and black m agic between

real schools of higher spiritual training and spurious organizations
using and teaching the lower aspects of the same law.
T h e question is not who was the first to teach the spiritual sci
ences there are no first and no last in the Kingdom of T r u t h . T h e
real question i s : Which teachers and which schools actually teach
the spiritual sciences and guide their students or neophytes along
the u p w ard path and n arro w way to w a r d the H i g h e r K ing dom of
T r u th , in accordance with the highest and noblest aspects of the
law, and which leaders and which organizations actually teach the
black a rt and guide their followers or m em bers along the d o w n
w a rd p ath and b ro a d way to perdition and destruction, in accord
ance with the lowest and most ignoble aspects of the same la w ?
In short, the real question is: W h ic h are true schools of pure white
magic leading the way to life, and which are spurious, posing as
spiritual schools, but nevertheless teaching and practicing the foul
black arts leading the way to destruction?
I'ruly, this is a serious and fundam ental question of p ro fo u n d
interest to all masters, teachers and leaders, as well as all follow
ers, students and neophytes of all schools, orders and societies of
the G re a t W h ite B rotherhoo d. It is a call to all of these to band
and stand and fight together in a common cause for the protection
and in the interest of all uninform ed yet sincere seekers of the
up w ard path and the narro w way to light- -lest they be allured,
beguiled and led astray and directed in the do w n w ard p a th and
taught the lower aspects of the law by pseudo-masters and design
ing teachers who seek them for m ercenary reasons or for o th e r
viie purposes as members of their dangerous and spurious o r
ganizations.
W e need not fight for our own organizations. Being true, they
are secure against all the furies of hell and all powers of the black
magicians, but when we do fight in the name of and for the rights
of our own true school, order or society against spurious and clan
destine organizations, using its name and p u rp o rtin g to give its
teachings, we fight truly in the interests of and for the protection
of all sincere seekers of the up w a rd path and n a rro w way th a t
leadeth to the light and the wisdom.
So must every school, o rd er and society working un der the sanc
tion of and in accordance with the teachings of the G r e a t W h it e
B ro th e rh o o d fight for its own rights and against the plagiarizing

of its name, literature and teachings by pseudo-masters and false

leaders of spurious schools, orders and societies. So, also, must all
fight for the rights and protection for all other organizations un
der the guidance of the Elder Brothers of the Great White Brother
hood, to the end that no true seeker for the light may be misled
however uninformed and gullible or susceptible to alluring pleas,
siren calls and beguiling solicitations of pseudo-masters and fabri
cators of spurious organizations.
Let no one misconstrue our statements or place the Rose Cross
in a false light. We have no quarrel with those who teach divine
science and the right aspect of the law, and it matters not in what
manner they teach 01* the method or training used, so long as they
point the way to life. They are of the White Brotherhood and are
entitled to our support and encouragement; verily, they have it
without reservations or limitations.
Fundamentally we are not concerned as to who or which or
ganizations were first in the field of Rosicrucianism, but we are
greatly and essentially concerned in knowing that they are truly
Rosicrucian and came by way of the Rosy Cross. If those wTho
claim to propound the philosophy of the Order were qualified and
those who pretend to guide the neophytes into and through the
mysteries of the Rose Cross, and to teach its esoteric lessons, were
really capable of doing what they profess to do, then we w'ould
have no quarrel wTith them.
Our quarrel is with those who claim to be Rosicrucians when
they are not; wTho claim to expound the philosophy of the Frater
nity when they do not understand 01* comprehend it; who pretend
to guide and carry neophytes through Rosicrucian training to mas
tership who have never been enrolled as neophytes and are not
initiates; who know nothing of the sublime esoteric teachings of
the Order and who have no right or authority to teach or guide
others because they have not come by way of the Rosy Cross. It
is against this that we protest vigorously protest. It is also
against the improper use of the name of the Fraternity and the
deceptive use of Rosicrucian appellations that we fight, because
the august Fraternity is thus brought into disrepute and discredited,,
and thousands of honest seekers for the authentic Tem ple o f the
Rosy Cross have been and will be deceived, betrayed and led astray.
The Rosy Cross is an institution teaching the higher aspects of
the law. Its esoteric training leads its neophytes along the upward

path of love to light and life. Its philosophy has stood the test
of ages; it has been weighed in the balance of time and found not
wanting; it deals only with pure white magic and is a part of and
is under the protection and guidance of the Hierarchies of the great
White Brotherhood. Its neophytes enter under the most solemn
obligation to which the soul can subscribe, which prescribes the
principles and inculcates the doctrine that only he, who through
obedience to instructions, who has actually lived the life, who has
traveled the whole path and who has thereby gained the goal of
Illumination or Initiation is worthy of leadership and is capable of
teaching or leading others.
When its neophytes have become initiates, they know the law
and understand exoteric manifestations as well as its inner work
ings. Therefore, none of its initiates have ever violated or cast
aside their obligations and established or attempted to establish a
schism, a separate activity or a clandestine body o*f the Grand
Fraternity.
Therefore, clandestine Rosicrucian Temples and spurious Rose
Cross Orders have never been established by Rosicrucians who
possess the knowledge to teach real Rosicrucian philosophy and
esotericism, but by simon pure impostors who cannot and who do
not teach Rosicrucian philosophy or point the way to Rosicrucian
illumination or initiation, who willfully deceive and grossly mis
lead their adherents both as to what they are and as to what they
teach. It is against this dangerous practice and its far-reaching
evil consequences that we protest. These pretenders and impostors
must be exposed. Therefore, it is our duty to continue the fight
until they are banished and are made incapable of deceiving and
misleading seekers on the way to the door into the Tem ple o f the
Rosy Cross.

These same questioners ask, in substance: Will not truth itself

adjust the matter? Will not the right organization prevail and
the pretenders be eliminated by the law?
Undoubtedly, in time and ultimately all that is evil will be de
stroyed by the reaction of the law. This we know because it is the
law. But if man, being a free agent, were to depend entirely upon
the law and failed to make the effort to FREE h i m s e l f from evil,
then, to be logical, we should eliminate all human agencies which
have for their purpose the welfare and protection of mankind of
man, woman and child. We should destroy our courts of justice,

our welfare boards, our organizations that feed and clothe the
needy and hungry, our police force that protects the weak against
the vicious. In fact, we should destroy every man-made agency
now active in protecting the interests of those NOT y e t c a p a b l e
OF LOOKING A FT ER T H E IR OWN INTERESTS AND NEEDS. W e should
merely fold our hands and say: I nder the law, truth and justice
will prevail. So it will, but what will happen in the meantime to
the many deceived and led astray by false prophets and vicious
and unscrupulous pretenders ?
While no man may tell another Here is truth or There is
truth, yet every man should be assured that he is receiving that
which bears the label of the thing he seeks and believes he is re
ceiving. W e are not lighting pretenders so much because of the
things they teach, but because they mislabel their wares with hon
ored names and thereby mislead and defraud thousands of trusting
men and women.
Perhaps, as suggested by some and urged by others, it would
be by far the easiest and most pleasant procedure to stand idly by
and let the divine law take its course. However, since I am the
Supreme Grand M aster of the august Fraternity and its chief
spokesman, I cannot cast aside my responsibility under any pre
tense whatever. I am duly bound to protect it and all those who
may seek it or desire to enter into its temple against the deception
of all impostors who have plagiarized its holy name and those
pretenders who falsely claim to teach its doctrines. Therefore, we
must- we will continue the fight by all honorable and effective
means against all pretenders and especially against the arch impos
tor of them all II. Spencer Lewis, the fabricator of the spuri
ous A. M. O. R. C., using without right or authority the name and
appellations of the authentic Fraternity, until he shall haul down
his false colors and stand before the world for what he really is,
without deception and false pretense.
W e have no malice, we hold no personal grudge against him,
notwithstanding his numerous vicious, unjustified personal attacks
upon us. W e do not attack him personally even if our vigorous
attacks may seem to be personal. W e are fighting his shameful
methods, his false pretensions and the infamous things for which
he stands. W e are fighting for principle for right for justice
and for honorable dealings and fair play among men. W e are
not fighting men, but the evil that men do.

INTRODUCTORY
The w ork of Rosicruciae in all its phases, whether it be the O r
der, Temple, Brotherhood or Fraternity, is more concerned with
the spiritual kingdom and its laws as they affect man than with
mundane and temporal affairs, though it has in mind and as its
object the betterment and advancement of man in every depart
ment of his nature physical, mental and spiritual more espe
cially the soul.
This being so, its work has always been secret, having in mind
the several admonitions of the great M aster: Let not thy left
hand know what thy right doeth, and again: When ye pray
enter into thy secret closet and close the door, etc., comprehend
ing that it is not to the best interest of man or the work itself that
good works and spiritual services should be advertised, to be seen
or praised of men, and that the services themselves will bring their
own reward.*
For three hundred years this ancient landmark of the Grand
Fraternity has been adhered to, and it has been rare and seldom
that a living man was known as a Rosicrucian or as having any
connection with the Order. Only its members knew where a T em
ple was situated or a Lodge held its meetings, and these members,
being Rosicrucians, did not talk, nor did they seek the applause of
men because of their connection with an ancient fraternal and
spiritual institution.
Then there came a change. We entered the ultra-business age,
the age of exploitation; an age in which there is nothing too sacred
to be exploited, whether it be the virtue of woman, the bodies of
men or even the Kingdom of Heaven, so long as any of these
could be made to yield a profit in the current coin of the realm.
The Rose Cross, always shrouded in mystery, of which little
was generally known except the mere fragments of more or less
reliable information which appeared in books dealing with the
subject in a self-selfish age, aroused the avarice of those who sought
only to better themselves materially and who had no conception of
* See First W o r ld P arliam ent of the R osy Cross a n d Consecration of W a s h in g to n
as the D eliverer, Book One, this volume.

things spiritual. It was, therefore, pounced upon by pseudo

occultists and charlatans as a fertile field for profit, and within a
few years we have seen the organization of numerous activities
calling themselves by various Rosicrucian appellations, all of them
self-organized, without legitimate authority, and all catering to
the most selfish instincts in man, instead of to the deepest and most
spiritual emotions of the soul the true spirit of the authentic
Fraternity.
During the last few years promoters of various types have or
ganized spurious bodies representing them to be genuine bodies of
highly reputed, established Societies, Orders, Brotherhoods, Fra
ternities and Associations, plagiarizing and using their names, or
names so similar, as to give them the appearance of being genuine.
Therefore, to protect the public against such deception and fraud,
the legislatures of many of the states have passed laws for the reg
istration of names, titles and appellations of genuine and authentic
bodies. The Commonwealth of Pennsylvania has such a statute
for the preservation of the rights of authentic bodies and the pro
tection of the public against such frauds.
In the momentous year of 1773 the first great Council of the
Brotherhood of the Rosy Cross in the new world was convened in
the City of Brotherly Love. It is not our purpose to deal with
this meeting of the Council or its history or activities, which have
been given consideration in another of our publications.* The fact
is here noted only to show the existence and continuation of the
Council of the authentic Order in America since said time.
While the Council has been in continuous existence since said
time, the first Supreme Grand Lodge, Temple or Order of the
Brotherhood or Fraternity was not established and did not function
as such until about the year 1856-58,t when it was established by
Dr. P. B. Randolph after he had returned from Germany and
France, where he received his final initiation and had been ordained
Supreme Grand Master of the Supreme Mother Lodge.
The first American Supreme Grand Body continued to function
under Dr. P. B. Randolph until he was regularly succeeded by
Freeman B. Dowd as the second Grand Master in the year 1875.
* T h e Rosicrucians on the W issahickon Book One, this volume.
t T h e date is given as 1856-58. W hile the form ation of the A m erican Supreme
G ra n d Lodge w as commenced in 1856, it w as not completed until 1858. Due to this
the dates have been variously given as 1856-57-58.

In 1882 Grand Master Dowd, upon the solicitation and with the
aid of the Supreme Council, established a Supreme Grand Temple
of the Rosy Cross in Philadelphia, Pennsylvania, where the Su
preme Council of the Order first functioned and in which state the
Supreme Grand Lodge and Council have continued to function
since the year 1882.
The Supreme Grand Lodge of all Rosicrucian bodies in America
and the isles of the sea is still located in the State of Pennsylvania.
It is the direct and lineal descendant of the first supreme grand
body established in 1856-58 and is the supreme authority of the
authentic and legitimate Order in America.
Notwithstanding that the authentic Order, Temple, Brother
hood and Fraternity of the Rose Cross has been continuously func
tioning in America through its Grand Councils or Lodges or both
since the year 1773,* and its various names, titles and designa
tions have been long and firmly established and pre-empted by
prior use, yet, nevertheless, beginning less than a quarter of a cen
tury ago, and since then, spurious and clandestine Rosicrucian bod
ies, self-organized and without authority, have appeared, using
various Rosicrucian terminology and appellations. One in par
ticular, the Ancient and Mystical Order Rosae Crucis (A. M. O.
R. C.), of which we will treat herein, which in its beginning in 1915
took notice of the authentic Order and its names and various desig
nations and apparently endeavored to find a name for itself that
would give it the appearance of being Rosicrucian without techni
cally violating our rights. However, of recent years it has grown
bolder and has attempted, without success, to appropriate unto it
self all things Rosicrucian.
Because of the aggressive activities of said spurious and clan
destine Rosicrucian organization, the Supreme Council of Three
deemed it wise to act contrary to the ancient landmarks of the
Fraternity and to take legal action under the laws of Pennsylvania,
to publicly register its name as translated into English with the
Secretary of the Commonwealth, to protect its interests and the
uninformed seekers of Rosicrucian wisdom and the authentic Order
T o avoid future confusion, it should be clearly understood that while a Supreme
Council, with all the powers of a Supreme G ra n d Lodge, has functioned fn A m erica
since 1773, the first Suprem e G ra n d Lodge w as not established until 1856-58, the
Supreme G ra n d Council at that time fusing with and becoming a p a rt of the Suprem e
G ra n d Lodge.

against the deception and fraud of the spurious body the A. M.

O. R. C. Accordingly, at the suggestion and on the advice of the
Council on M ay 16, 1927, we registered the names or titles: Fra
ternity of the Rosicrucians Order of the Rose Cross. As a mat
ter of fact and in law the registration of these names long estab
lished by prior use included the exclusive right to use all synony
mous terms, descriptive titles and Rosicrucian appellations. H o w
ever, notwithstanding such registration and the exclusive right to
use all such names acquired by long, continuous prior use, our legal
counsel advised that it would be best and perhaps wise for the
further and better protection of all interested but uninformed seek
ers of authentic Rosicrucianism and the authentic Fraternity to
register specific and various Rose Cross names, titles and designa
tions, in which advice the Supreme Council concurred. Therefore,
in the early part of the year 1934 we filed applications for the
registration of several different variations of and synonymous terms
of the name of the authentic Fraternity, including its original name
in Latin.
As soon as these applications were filed H . Spencer Lewis, the
Baron Munchausen of the Occult, employed legal counsel, among
the best in Pennsylvania, to file protest in the name of and on be
half of his spurious organization, A. M. O. R. C., supported by
his affidavits, against the granting of our applications. I pon his
protest the Secretary held many hearings and gave full considera
tion to the question of prior use of such names.
W e took advantage of the opportunity and gladly assumed the
burden of proving the exclusive right to the use of all Rosicrucian
names and appellations by reason of their long, continuous prior
use. Much evidence to establish the same was produced, and the
controversy was decided upon its merits after full hearing and due
consideration.
Throughout the hearings our attorneys often requested and per
sistently demanded that M r. Lewis appear and defend his claims,
submit to questioning and present his credentials of authority, but
he came not. His attorney suggested that he would mail to them
proof of his Rosicrucian authority, whereupon the Secretary con
tinued the hearings and waited for some time, but vainly and to no
purpose. The much-boasted and often-claimed Rosicrucian au
thority was not produced because, in truth and fact, it does not
exist. It is only a fiction and romance of the Baron Munchausen

of the Occult.
Finally, after the contest had lasted almost one year, the Secre
tary of the Commonwealth, on the second of January, 1935, over
ruled all Mr. Lewis objections* against the applications for regis
tration of the names as filed by us, and these names were duly
registered and official receipts issued to the authentic Fraternity,**
being the first legal determination of the exclusive right to the use
of all Rosicrucian names in America.
The names registered a r e :
T
T
T
T
T
T
T

he
iie
iie
he
he
he
he

F r a t e r n it y o f R o s ic r u c ia n s .
O rd er o f t h e R ose C ross.
R o s ic r u c ia n B r o t h e r h o o d .
R o s ic r u c ia n O r d e r .
B r o t h e r h o o d o f t h e R osy C r o ss.
T e m p l e o f t h e R osy C r o ss.
F r a t e r n it a t is R o sa e C r u c is .

In August, 1934, while the hearings were pending before the

Secretary and before action had been taken on the applications
pending, Mr. Lewis made a malicious personal attack upon the
Supreme Grand Master, the writer, which he published in the pri
vate publication of the A. M. O. R. C. the Rosicrucian F orum ,
Vol 5, No. 1, August issue, 1934 to which he appended the fol
lowing statement or editors note:
Any form of
registration.
Italics ours.

As this matter was being prepared for printing,

we have received word that the Commonwealth of
Pennsylvania, through its secretary, has denied to
the Rev. Dr. Clymer any form of registration for
his so-called Rosicrucian Order, Brotherhood,
Fraternity,*** etc. This speaks for itself very elo
quently. Editor."

This information, absolutely false and, of course, misleading,

was circulated privately among A. M. O. R. C. members. W hy?
The answer is obvious. In order to hold his membership in line
and keep them from doubting the regularity of A. M. O. R. C., he
* See R eproduction No. 1, this volume.
** See Reproductions Nos. 2, 3 and 4, this volum e.
*** Note carefully the statem ent any form of registration for his so-called R o sicru
c ia n Order, B rotherhood, Fraternity," an d then refer to A pp en dix , E xhibit A.

attacks the Grand M aster of the authentic Order and disseminates

false information to lull them to sleep and to keep them deceived.
In this connection let the reader consider what we have said in
our foreword herein, as well as the full contents of this book.
Then let him answer for himself. Should we not expose and fight
such methods? Verily, we will mercilessly expose and fight with
unabated ardor and vigor methods obnoxious to all right-minded
people. But how shall we fight such despicable methods and prac
tices? Honorably if possible, but in all events the truth must be
known and will be known to all.
Reference was made by Mr. Lewis in his formal protest filed by
his attorneys and in his affidavits to the Royal Fraternity Associa
tion. This organization, an adjunct to the Grand Fraternity, was
incorporated in Delaware in 1909 and its charter amended in 1928,
to better carry out its original purpose and object. It was or
ganized for the express purpose of holding title to the property of
the Fraternity, the transaction of its business in the various states
of the Union, also in foreign countries, and the protection of its
various names, titles and appellations. The applications for regis
tration of names and titles, so vigorously protested by M r . Lewis,
were originally filed by the R o y a l Fraternity Association in behalf
of the various Orders, Brotherhoods or Degrees of the Fraternity.
For legal as well as practical reasons, those applications were with
drawn and refiled by the various Orders, Brotherhoods or Degrees
of the Fraternity directly in their own behalf. This explanation
will account for the reference to the Royal Fraternity Association,
which was not, in fact, involved in the proceedings for the regis
tration of names.
The Royal Fraternity Association was registered in Pennsyl
vania in 1916 and so continued until the new corporation law re
quired re-registration of all foreign corporations in 1934. Appli
cation was made for the re-registration of said foreign corporation,
which was promptly protested by M r. Lewis through his attorneys
and members of his organization. 'he application for re-registra
tion was not pressed, but was finally abandoned, not because of
M r. Lewis protest, but because our legal counsel advised us that
since the Beverly Hall Corporation, a domestic corporation of the
first class, had been functioning for a number of years in Pennsyl
vania and possessed all the corporate powers of the Royal Frater
nity Association, there was no practical reason or legal necessity

to re-register said corporation in the Commonwealth of Pennsyl

vania. That the best course to follow for the protection of
the Fraternity wras to register its names, titles and appellations
under the laws of the state, which course was followed. The Bev
erly Hall Corporation will continue, as heretofore, to be the exo
teric, legal entity of the great work and of the Grand Fraternity
for the transaction of its business and its material activities, because
the Rose Cross, in its esoteric sense and activities is a spiritual
entity , and under its ancient laws and landmarks may not solicit
members, advertise, seek publicity, sue or be sued, or otherwise
engage in material activities.
The Royal Fraternity Association will continue to hold and pro
tect certain property rights and the Beverly Hall Corporation is
still the outer door through which earnest seekers and those quali
fied may enter the august Fraternity.
Fraternally given,
R. S w i n b u r n e C lymer .

In the Appendix and as a part of this book we print in full

verbatim the protest of A. M. O. R. C., the supporting affidavits

of H. Spencer Lewis and the formal reply filed by our attorneys,

which we trust the interested readers and seekers after truth will
carefully read in connection with the text.

HAS E X C L U S IV E R I G H T T O U S E O F N A M E S
FAC-SIMILE R E P R O D U C T IO N N o . 1
C O M M O N W EA LT H O F P E N N SY LV A N IA
D EP A R TM E N T O F STA TE
H A R R IS B U R G

January 2 , 1935*

Chas. H . Hollinger, & s q .,

Payne-Shoemaker Building,
Harrisburg, Pa.

Dear SirYou are advised that the Secretary of the

Consnonwealth has overruled the objections file d against
registering the following nanes as titles to unincorporated
associations!
"Rosiorucian Brotherhood and Order"
"The Brotherhood and Tenqsle of the Rosy Cross"
"The Fraternitas Rosae C ru c is".
Accordingly the applications covering these
naneSthave been this day filed and recorded; o fficial
receipts for the filin g fees are enclosed.
You w ill reoolleot that no certificate issues
upon a registration of this character; all that Is issued is
a receipt for tiie f ilin g fee.
Applications oovering the emblems are s till under
consideration by the Department.
fours/dtruly

R. E. Griswold,
Asst. Director of Corporations.

R A N D O L P H F O U N D A T IO N T H E A U T H E N T I C BODY
FAC-SIMILE R E P R O D U C T IO N No. 2
I. J N?

1686

Commonwealth of Penniylvania
Department of State

OFFICE of the SECRETARY of the COMMONWEALTH

Harrisburg, __ July 9,

Pnnaylvania,
/ DO H E R E B Y C E R T IF Y ,
true

and

correct

"R O S I C R U C I A N

That

the

f o r e g o in g and

co py o f A p p l i c a t i o n

BROTiffiRKOOD AMD O R D E R " ,

annexed

fo r R e g ist ry
es

of

the

1935._______
Is

full,

r .a m e o f

t h e sam e e p p e a r s o f

record

IN TE STIM O N Y WHEREOF. I have here

unto set my hand and caused the seal of
the Secretary's Office to be affixed, the day
and year above written.

FAC-SIMILE R E P R O D U C T IO N No. 3
J - J N?

1684

Commonwealth of Pennsylvania
Department of State

OFFICE of the SECRETARY of the COMMONWEALTH

Harrisburg, __July 9,

Pennsylvania, :
I DO h e r e b y C E R T IF Y ,
true end
"T H "

correct

That

the

fo r e g o in g

copy o f A p p l i c a t i o n

fo r

and a n n e x e d

R eg istry

BROTHERHOOD A J n TE I!PL S 0 ? T H E ROS Y C R O S S " ,

as

of

1935._______
Is

a full,

the ;:am e o f

the

sam e a p p e a r s

DVui) S rcirU ry oi ib a C ocuaonw c-iitb

R A N D O L P H F O U N D A T IO N T H E A U T H E N T I C BODY
FAC-SIMILE R E P R O D U C T IO N No. 4
I . J IN ?

1085

Commonwealth of Pennsylvania
Department of State

OFFICE of the SECRETARY of the COMMONWEALTH

Harrisburg, ___-:uly 9, msfi.------P e n n s y lv a n ia , as:

I DO H E R E B Y C E R T IF Y ,

That

end co rrect

"T H E

FP-ATERHTTAS R O S A E C R U C I S " .

rem ains

on

file

co p y o f

the f o r e g s i n g

true

in

th is

A p p lic a tio n

O ffic e .

es

for

the

-----

and

annexed

R e g ist ry o f

seme a p p e a r s
---

Is

fu ll,

t h e Name of
of

record

end

IN TE STIM O N Y WHEREOF 1 hove here

unto set my hand and caused the seal of
the Secretary's Office to be affixed, the day
and year above written.

Dri'U t> ty srtcu nr

tb t C om m onw ealth

THE ROSICRUCIANS IN THE NEW WORLD

(A B r i e f S k e t c h )
The first Council of the Rose Cross in America was held in the
City of Brotherly Love, Philadelphia, Pennsylvania, in the. year
1773.* Since that time the Fraternity of the Rosicrucians has been
active, and its Council has been in continuous existence in America.
The first Supreme Grand Lodge of the Fraternity was established
with the aid and sanction of the Council about the year 1856-58
by Dr. P. B. Randolph, since which time it has been in active con
tinuous existence and so continues to exist and function today.
Dr. Randolph was succeeded by Freeman B. Dowd. In the year
1882 Supreme Grand Master Dowd completed the establishment
of the Supreme Grand Temple of the Rosy Cross in Philadelphia.
On April 15, 1907, Dowd was succeeded by Dr. Edward H.
Brown, and on May 10, 1922, the present Supreme Grand Master
succeeded Dr. Browrn.t The Grand Temple of the Rosy Cross has
continued in existence in the State of Pennsylvania since 18824
The present supreme grand body of the august Fraternity, still
located in the Commonwealth of Pennsylvania, is the direct lineal
descendant of all Rosicrucian bodies in America and is the supreme
authority. This descension of authority has been regular and with
out interruption either of time or activity.
T h i s Suprem e Council continued to function until the Suprem e G ra n d Lodge w as
formed in 1856-58, and this Suprem e G ra n d Lodge of 1856-58 in turn w as fused with
and became a part of the Suprem e G ra n d Tem ple, instituted in 1878 and completed
in 1882.
t Dr. E d w a rd H. Brow n w as Suprem e G ra n d M a ste r of the G ra n d T em ple and
H ierarch y of Eulis and of the T em ple of the Rosy Cross. T h e present G ra n d M a s
ter, who succeeded D r. Brown, has been Suprem e G ra n d M aster of the O rd er of the
Rosy Cross and the /E th Priesthood, as well as allied bodies other than Eulis and
the T em ple of the Rosy Cross, since 1905.
$ Date of the completion of the Suprem e G ra n d Body in Pennsylvania and for the
North A m erican continent.

CLANDESTINE AND SPURIOUS

ACTIVITIES
Notwithstanding that the authentic Order, Temple, Brother
hood and Fraternity of the Rosicrucians has been continuously ex
isting and functioning in America through its Grand Councils or
Grand Lodges since 1773 and through both Grand Councils and
Lodges since 1856-58 although its official name and all varia
tions thereof and its various names, titles and designations of its
degrees, orders, and temples have long been established and pre
empted by prior use yet, nevertheless, on April 1, 1915, All
Fools Day, H. Spencer Lewis organized a spurious and clandestine
Rosicrucian body, which he called the Ancient and Mystical Order
Rosae Crucis. To be sure, he knew full well of the existence of the
authentic Order and, as we shall presently see, in selecting its name,
chose one, as he thought and argued, that would not seriously
violate the rights of the authentic Order and at the same time give
his spurious organization the appearance of being Rosicrucian and
authentic.
I Iowever, of recent years he has gradually grown bolder and
has attempted to usurp all authority and appropriate all things
Rosicrucian unto himself. It was, therefore, decided to register
all variations of names now' and heretofore used by the real Fra
ternity which have not heretofore been registered or otherwise
legally protected. Accordingly, during the early part of 1934 the
regular Fraternity, through its attorneys, filed applications for the
registration and legal protection of certain of its names and the
names or titles of its several Degrees or Orders under the civil law
with the Secretary of the Commonwealth of Pennsylvania. Mr.
Lewis immediately employed attorneys, filed protests in the name
of his spurious and clandestine order and thereby instituted the
first legal contest for the determination of which organization the
authentic or his spurious fabrication has the legal right to the
use of Rosicrucian names, titles and official terminology.

The Legal Determination of the Right to Use

Rosicrucian Names and Titles

The contest thus waged by Mr. Lewis was long, bitter and hard

fought. He employed the best of legal counsel. Through his at

torney he presented all manner of claims and used every conceiv
able method, fair, wise or otherwise, to defeat the just claims of
the authentic Fraternity, even going to the extent of making or
having made a vile, vicious personal attack on its present Supreme
Grand Master. During the long-drawn-out hearings our attor
neys repeatedly demanded that Mr. Lew'is appear personally be
fore the Secretary for examination and present the proof of his
alleged Rosicrucian authority and right to use such names and
titles. Every opportunity was given him to appear and present his
proof, but he came not, neither did he present any proof of his
alleged Rosicrucian authority or the right to use such names and
titles, for the very simple reason that there is no such proof except
his own statement under oath, which the Secretary evidently re
garded as of little value.
Finally, after the contest had lasted almost a year, numerous
hearings held and much evidence received, the Secretary of the
Commonwealth, on January 2, 1935, overruled all of Mr. Lewis
objections,* made in his own behalf and for A. M. O. R. C., and
granted the applications of the authentic Fraternity for the regis
tration of the following names, for which official receipts were
issued,** viz.:
The Fraternity of Rosicrucians,
The Order of the Rose Cross,
The Rosicrucian Brotherhood,
The Rosicrucian Order,
The Brotherhood of the Rosy Cross,
The Temple of the Rosy Cross
and
The Fraternitatis Rosae Crucis.
The last registered name is the original and official name used
by the august Fraternity when it was first founded in Germany in
1614 the one name of which all others are variations or syno
nyms.
We print herewith, appended hereto, the protest of Mr. Lewis
as made by his attorneys, supported by his affidavits marked Ex
* See Reproduction No. 1, this volume.
** See Reproductions Nos. 2, 3 and 4, this volume.

hibits A, B and C, together with the reply thereto filed by our

attorneys, marked Exhibit D, to which the reader is referred and
requested to read carefully that he may follow us as we analyze his
affidavits and compare his sworn statements with other contradic
tory statements previously made by him.

IFas the Spurious A. M. O. R. C. Fabricated in 1909?

Mr. Lewis states on his oath:

Note date given as

timc of incorporation.*

That the Supreme Grand Lodge of A. M . O.

R. C., the Rosicrucian Order, was actually started
in the United States of America in the year 1909
and operated for a considerable time under the name
of the Ancient and Mystic Order of Rosae Crucis
of North America , which organization was consoli
dated into the Supreme Grand Lodge of A. M . O.
R. C., the Rosicrucian Order, when it was incorporated in the vear 1926. (See affidavit, Ex
hibit B.)

Is the foregoing sworn statement true? Let us ask Mr. Lewis.

In an article written by him, The Imperator, and published in
his official magazine, The American Rosae Crucis, October, 1917,
page 195, he says:
Italic: Founded,
and April 1, are ours.

When our Order was founded here in America

by twenty-two men and women of New York, as
sembled on April 1, 1915, the question of the name
of the Order was seriously discussed.

Did he swear falsely in April, 1934, or did he write incorrectly

in October, 1917? The judgment may be yours. However, it
must be true that, if he swore truthfully in 1934, then he previ
ously published several grossly inaccurate and squarely contradic
tory statements.
As noted, the foregoing was not the only statement made by
Mr. Lewis which contradicts his affidavit. There are many others
that give the lie to his oath. Among the first publications, probably
the first, issued by Mr. Lewis after the organization of his wholly
spurious body, was a small booklet under the title Ancient and M ys* In a certified copy of the Articles of Incorporation of the Suprem e G ra n d Lodge
of A. M. O. R. C. the date is given as October 19, 1928.

lical Order Rosae Crucis. By H. Spencer Lewis, Official Publica

tion N um ber Two, A . M . O. R . C., copyrighted 1915 and issued

by the Publication Committee, American Supreme Council; there

fore, official in so far as the A. M. O. R. C. is concerned. In this
official publication Mr. Lewis says, page 10:
Italics ours. Time
specific; 1915, not
1909. B om ,
reinstituted.
xot

February, 1915,
not 1909.

The papers permitted public negotiations to be

made in the United States only after January 1,
1915; for the year 1915 was the one designed cen
turies before as the proper time for the Order to be
born in A inerica. . . .

W ith the necessary papers and assistance from

the Supreme Council of France, the Order was es
tablished in America in February, 1915, and a Su
preme American Council appointed April 1, 1915.

Surely the dates stated by him in 1915 in his own official publica
tion are specific enough, and the natural presumption and only con
clusion is that the dates then and there stated are true and correct,
because publication was made directly after the act was committed.
It is, therefore, merely a question of which is the falsehood: that
made in 1915 by him in his official publication or his statement
under oath in 1934.
If the foregoing were the only statements relative to the date,
it might raise a slight presumption that an error had occurred, but
he has made so many statements to the same effect that it is not
possible to excuse him on the ground of a mistake. We next refer
to his statement in The American Rosae Crucis, February issue,
1916, page 18:
In 1909 not even
fully prepared.
Note spelling.
N ot Rosicrucian.

. . . in 1909 our Master journeyed to France

and England to complete his preparation for the
Rosflrcrucian work which always seemed to be his
goal and he wras given several honors and titles by
the French R. C. Order and one by the English
Order.* By agreement with the Supreme Council
in France and Egypt, the permission long sought
by scientists and earnest philosophical students was
given unto our Master to establish the R. C. Order

* Special attention is here called to the fact that A leister Crow ley started his activi
ties in E nglan d in this year. In 1912 M r. C row ley started the O. O T . (O rd e r O ri
ental T e m p la rs ), and M r. Lewis claims honorary certificate from the OJro Tem ple
Orientis, or O rd er O riental T em p lars. See Book Five, this volume.

Again 1915,
not 1909.

in America in the year 1915. Six years of prepara

tion and study were necessary, and in the month of
December, 1914, the Council in France delivered to
him, through many sources and many persons, vari
ous articles, papers and jewels with which to estab
lish the Order which is now growing so rapidly
here under the direct supervision and ruling of our
Master.

We are not here and now primarily concerned with the absolute
falsity of these statements, nor with the fact that no such authority,
degrees, jewels or papers were ever issued or delivered to Mr.
Lewis by the R. C. in France, but with completely refuting his late
sworn claims that the A. M. O. R. C. was established in 1 9 09 .
Strange, unaccountably strange, that he should now (1934)
state under solemn oath that the A. M. O. R. C. was organized in
1909, whereas, according to his own statements made in his own
official magazine, he was not even prepared for such work in 1909,
and six more years were required for his preparation before he
was permitted to start his American monstrosity. If his state
ments as to authority were actually true which is not the case
then it wras not until 1914 that he received papers, etc., giving him
permission to proceed in 1915 with the work of organization.
We again refer to the same publication, The American Rosae
Crucis, May issue, 1916, page 29, under the heading of Answers
by the Imperator, where we find the following statement:

Rosaecrucian,
not Rosicrucian.
1915, not 1909

Paragraph No. 5. W hat of all these terms

student, Probationer, Disciple? Where did they
originate? They do not occur anywhere in the Se
cret Mandamuses of the A. M . O. R. C., nor are
they ever heard in the Rosaecrucian Temples of
Egypt, France, Spain, Thibet or Australia. They
could have no place in the work of Rosaecrucianism.
As to the war well, our work considers the war
as the great crucible. It was in anticipation of this
that I wras given instructions in 1909 to proceed
with the Order in the U . S. in 1915. . .

We make further reference to The American Rosae Crucis, July

issue, 1916, page 11, for further information regarding his strange
instructions and his explanation of why he did not organize his
spurious order until 1 9 1 5 :

1914-15, not 1909.

Announcement not to
be made until 1914-15.

Charter prepared by
himself and signed by
his own selected
Councilors. There
fore, self-constituted.

But my instructions in weird, symbolical lan

guage required careful translation also stated that
during the winter of 1914-15, between December
15th of 1914 and Easter of 1915, I should make
such preliminary announcement as would enable me
to have my American Supreme Council selected by
April 1st and my officers installed by not later than
M ay of 1915. These instructions I had read many
times during 1910, 1911 and 1912. During 1913
I was devoted to the preparation of the necessary
first papers, by the large, illuminated charter to be
signed by the select Councilors, and the first 'Black
Book / which I had to design, letter and bind my
self, not being permitted to have any matter pass
from my hands before the Order was established."

The reader should note and keep in mind that during 1913 Mr.
Lewis was devoted to the preparation of the necessary first pa
pers, by the large illuminated charter to be signed by the (his)
selected Councilors and the first Black Book, also that, in 1913,
nothing was permitted to pass from his hands b e f o r e the order
was established. We will later comment on the illuminated char
ter and Black Book. For the present let us proceed with his
story of A. M. O. R. C .:
A self-made Grand
Master ( ?) who could
not understand his
(own) instructions ( ?)
Impossible to organize
before 1915.

Thus it was that as December of 1913 ap

proached, the figures 1914 of the coming year
seemed to stand forth boldly in my consciousness,
and my instructions I misinterpreted as being: be
tween December 15th and Easter of 1913-14, in
stead of 1914-15.
A preliminary meeting was held during the win
ter of 1913-14, and 1 was surprised to find no en
thusiasm and little interest. Those whom I con
sidered interested displayed no interest, but rather
antipathy. I recall well the very rainy night when
I wended my way home from a ladys home on
Madison Avenue, near 34th Street, with my papers,
charter and 'Black Book1 under my arm, dejected
and puzzled. O f the twelve who had assembled
(out of twenty invited), not even one signed the
preliminary organization papers. Pages 11-12.

Although we are here primarily concerned with the date on

which Mr. Lewis started the A. M. O. R. C., nevertheless, it is well

to note the fact that here we do not see a Rosicrucian initiate with
a charter of authority from an established, authentic order in
France, Germany, Egypt, Belgium or elsewhere, but a self
appointed promoter with charter and the Black Book of the
black magicians, a la Crowley, prepared by himself, to be signed by
those he hoped would join him in his spurious organization. We
continue from the same article:
Note date.

In 1914 not even the

beginning of an
organization.
Italics ours.
Preliminary meeting
February, 1915.
Can be no mistake
in date.
Taken from record.

A self-created Council.

Constituted them
selves, an all-illumi
nating phrase.

On or about December 20th of 1914 I made my

preliminary announcement. This time I simply
placed a small notice in the Personal Column of the
New York Sunday Herald. It said that the writer
would be pleased to hear from ladies and gentlemen
interested in the work of the Order R. C.
M y next step was to plan a meeting of a few
for organization purposes. As I was preparing the
notices for the meeting, there came into my office a
man whose art not trade was printing. He saw
one of the notices, immediately explained his long
search for the Order in this country and his many
years of study and preparation for it. Page 12.
The preliminary meeting was held on February
8th in my office, at 8.30 P.M . I find in my records
the following entry regarding that meeting: M eet
ing was called to order at 8.32 at 80 Fifth Avenue.
There were 9 present. The moon was in Sagit
tarius. Adjourned at 9.40.
A paper and some insignia and other interesting
exhibits, including the charter and Black Book /
was submitted to those present, and after a brief
description of the aims and purposes of the Order,
the nine men and women were made a Committee
to organize a Supreme Council for America.
Further organization meetings were held at the
Hotel Empire on March 23rd, presided over by a
Dr. Julia Seton, and at our temporary library at
68 W . 71st Street. Finally, on April 1st, a Thurs
day, at 8.30 P.M ., about thirty of the most active
workers met at the proposed Lodge Rooms on Sev
enth Avenue, and there, with due form, constituted
themselves the Supreme Council, signed an illumi
nated charter declaring the authoritative , proper and

legal establishment of the A. M . O. R. C. in A m er

ica and appointing the national executive officers
under sign and seal. Pages 12-13.

We shall have more to say on this subject. For the present, will
the reader kindly note and remember that A. M. O. R. C., with its
plagiarized name, was organized on April 1, 1915, by about thirty
of the most active workers, not yet initiated, constituting them
selves the Supreme Council (a rather large council), by signing an
illuminated charter illuminated by Mr. Lewis; by appointing offi
cers, under sign and seal, and by declaring the authoritative,
proper and legal establishment of the A. M. O. R. C. No doubt
you are impressed with this remarkable council, the like and equal
of which is not to be found elsewhere in all Rosicrucian lore, fan
tastic, fictitious or real. The reader will also please keep in mind
that the Grand Master General-to-be, the Imperator, was not
selected by a Supreme Grand Master and ordained by the Supreme
Grand Lodge of Rosicrucians in France, Germany, Egypt, Eng
land, Belgium or elsewhere,* but:
Elected.
N ot conferring
of authority.

That the present Grand Master General and

Imperator was then elected and unanimously ap
pointed was a natural sequence of the events which
led to that meeting. But it will alw-ays be a proud
moment a moment to remember with joy and
sacredness when the twenty-five Councilors, after
weeks of deliberation, investigation and sincere ap
preciation of its import, arose as a body and re
joicingly signed the American charter wThich in
stalled fourteen national officers in their very
responsible positions. . . . Page 14.

Here we have no conferring of authority by the highest official

of an authorized and legitimate body, as required by the tenets and
landmarks of the august Fraternity, but a meeting of men and
women not yet even members of the Fraternity, who constitute
themselves as Councilors, and then proceed to elect a Grand Mas
ter General and Imperator, something unheard of in the annals of
the Grand Fraternity. And that is how this spurious A. M. O.
T h i s w as confirmed d u rin g the hearings on the Lewis protests held in H arrisb urg.
O ur attorneys m ade dem and that Lewis himself appear, that he m ight be questioned
and that his attorneys produce his foreign authority. Lewis never appeared, nor
were the documents forthcom ing these simply do not exist.

R. C. was born. Other proof for the above statements follows:

Rostffcrucian.
1915, not 1909.
First convocation.
Italics ours.
Just initiated.
Neither officers nor
Council had been
initiated prior to elec
tion. They elected
themselves first and
then initiated them
selves.

On Thursday the true Rosaecrucian day

throughout the world May 13, 1915, the first true
Rosaecrucian convocation of the Order was held in
the temple amid beautiful and inspiring conditions,
and all the appointed national officers, the Coun
cilors and a few others were duly initiated into the
Order, crossed the threshold and were raised to the
dignity of Knights, Sorores, Brothers and Sisters of
the Order Rosae Crucis in accordance with the true
ancient rites and ceremonies.
A R E P E T IT IO N O F D A T E

May 13, 1915,

not 1909.

W hat a glorious occasion! Sublime, perfect,

sacred, mystic day May 13, 1915! Long will it
be remembered and honored by those who even now
remain enthralled by the splendor and significance
of the convocation. Lewis History of Order
American Rosae Cruets, July issue, 1916, page 14.

Here, in the foregoing quotations, we have an official histori

cal account by Mr. Lewis of the organization of A. M. O. R. C.,
or shall we say his confession of the manner and method by which
he fabricated his dubious and entirely spurious Rosaecrucian Or
der? We say confession advisedly, for such it is to all who really
know Rosicrucian history, practices, law, landmarks and the man
ner in which Rosicrucian authority is granted, Grand Lodges in
stalled, Grand Masters appointed and Councils instituted. To a
Rosicrucian it is a silly farce, yet a diabolical tragedy, because by
methods as questionable as those he employed to organize this fake
enterprise he has deceived and misled thousands of earnest but
uninformed men and women into believing that they could become
Rosicrucians by simply joining his organization, falsely and artfully
represented to be Rosicrucian.
_
For the benefit of the uninformed yet earnest seeker for Rosi
crucian wisdom we shall take the pains to analyze the organization
of A. M. O. R. C., as described by Mr. Lewis, and show why it is
a miserable counterfeit and glaring fake by comparing it with the
real Order and genuine Fraternity.

All his foolish gibber and prattle about the mysterious receipt
through many sources and many persons of various articles, papers,
jewels, trinkets and what-nots, and instructions in weird symboli
cal language with which to establish the Order in America, is just
so much ballyhoo and claptrap intended for the susceptible and
gullible and, of course, to mislead the uninformed.
Aside from a warrant of authority from the authentic order
issued to a duly qualified and ordained Grand Master, no knickknacks, jewels, physical properties or other articles are necessary
to institute and establish a Rosicrucian Order or Temple. If an
authentic warrant of authority had been issued to Mr. Lewis
which wras not the case it would not have been written in weird,
symbolical language, and he would not have made the terrible mis
take of starting in the winter of 1913-14, instead of the spring of
1915. Furthermore, he would not have found it necessary to re
read his instruction many times during the years of 1910-11 and
1912, nor to devote the year of 1913 to the preparation of the
necessary first papers. He would have possessed an authentic w a r
rant of authority, and there would have been no necessity for his
preparing fake documents and counterfeit charters.
Flowever, assuming for the purpose of argument and clarity of
statement but not as a matter of fact that an authentic Rosi
crucian Grand Body or Grand Master had issued to Mr. Lewis a
genuine warrant of authority to institute and establish the Order
in America in 1915, he could not have legally done so or exercised
such authority, because at that time an authentic Supreme Grand
Lodge of the Rosicrucian Brotherhood, Order and Fraternity, hav
ing exclusive jurisdiction over all of North America, was in exist
ence and had been active for almost sixty years prior thereto, using
all Rosicrucian names and titles. Mr. Lewis admits, as we shall
see later, that the prior use of such names and titles would have
precluded his legal use thereof.
In the regular and authentic Order men and women are not made
Rosicrucians and initiated into the Order in a single day by rites
and ceremonies; they do not cross the threshold and are not raised
to the dignity of Brothers and Sisters of the Order Rosae Crucis.
Its neophytes become Rosicrucians through their own efforts by
faithfully following the instructions, living the life and doing the
work, thus achieving certain progressive degrees of inner develop
ment. As the great work progresses and the inner and higher fac

ulties are developed the neophytes become, are not made, initiates
of the Order or Degree which corresponds to their stage of devel
opment. Hence it will be apparent to any thoughtful persons who
will take the pains to make even a slight investigation of the truth
of the matter, that Mr. Lewis description of the initiation of him
self, the appointed national officers, the Councilors and a few
others into the Order on May 13, 1915, is a confession which re
veals that his A. M. O. R. C. is a simon-pure fake, a crude fabri
cation and foul counterfeit easily detected by those who dare to
think or care to investigate.
In the regular Order the authority of a Grand Master is always
conferred by a duly constituted Grand Master only upon an initiate
of the Order who has achieved the inner development, who has
earned the right to be a Grand Master by having accomplished the
great work, and who is able to instruct, assist and guide the neo
phytes along the path and across the threshold. The Grand Mas
ter appoints the Councils of Three, Seven and Nine the only
Councils known in genuine Rosicrucianism. Therefore, the or
ganization of A. M. O. R. C. in 1915 by twenty-five or thirty
uninitiated members,* including Mr. Lewis, who simply constituted
themselves the Supreme Council, who signed an illuminated charter
(Mr. Lewis illuminated it when he made it in 1913, although it
does not appear how he accomplished the illumination a mere
trifle, so let it pass), who declared just simply declared the au
thoritative, proper and legal establishment of the A. M. O. R. C.
in America (the source of the authority is not altogether clear, but
that is another mere trifle; decreeing it so made it so), and ap
pointed or elected the national executive officers under sign and seal
(whatever that is), including the present Grand Master General
and Imperator (Mr. Lewis), is a proceeding so foreign to the regu
lar procedure of the genuine Order, so utterly un-Rosicrucian, ir
regular and ridiculous, that it is crystal clear and self-evident be
yond all doubt that A. M. O. R. C. is spurious and clandestine and
that its pseudo-master and creator is the Baron Munchausen of the
Occult.
The authentic Fraternity is a spiritual entity of the highest or
der; it deals only with the pure white magic of the Great White
T h e initiation of the members, council and officers, including M r. Lewis, did not
take place until M ay 13, 1915, and not until after the council had constituted itself
and the officers had been elected. See L ew is account of the first convocation.

Brotherhood. To the Grand Fraternity and its members and ad

herents the Black Book is unknown and entirely useless. In
truth and in fact, no true, real Rosicrucian ever signed the Black
Book or ever will.
Did w*e not say that when Mr. Lewis wrote his first history of
A. M. O. R. C. that he also wrote his confession, placing on it the
badge of shame the mark of Cain that revealed its real purpose
and spurious nature? So, also, when he designed, lettered and
bound the first Black Book and adopted for its sign the inverted
V triangle,* he placed upon himself the marks, the symbols and
the unmistakable signatures of the black art symbols and tokens
fully understood and utterly despised by all true Rosicrucians and
true followers of the occult. The black art is employed only by
pseudo, self-constituted masters of spurious bodies and fake occult
enterprises and members of the Black Brotherhood.
Take nothing for granted, prove all things, then you shall know
the truth that will set you free and protect you from the alluring,
bewitching, enchanting and mysteriously entreating advertisements
of the black magicians constantly presented to you with their prom
ises of health, wealth, happiness and power.

Mr. Lewis Admits Our CaseEffectively Puts

A. M. O. R. C. Out of Court

Attention is particularly directed to the following statement of

Mr. Lewis; it is very interesting and will become more so when
read with other statements made by him, which we shall quote:
There are but two
terms: T h e R osicru c i ans or T h e R osy
C ross. A ll other terms
are merely variations.

That the terms Rosicrucian Brotherhood,

Rosicrucian Order and The Brotherhood of the
Rosy Cross are all similar names and terms that
describe the Rosicrucian Order:
The term Brotherhood of the Rosy Cross is
merely the explanation of the Latin and is the Eng
lish equivalent of the Latin term. (Lewis affi
davit, Exhibit B.)

Exactly so! In making that statement in his own behalf and for
Those who know and un derstand the true and full significance of Black Books
and inverted triangles will m ake no mistake. Let the uninform ed the trusting, sin
cere seekers of truth bew are. Investigate. T ry . T e s t all claims by the rule of
reason. See Hook Five, present volume.

his own purpose, in the name of A. M. O. R. C., Mr. Lewis uses a

double-edged sword which in its backward lash cuts his feet from
under him and completely concedes the position, long maintained
by us, which is the fundamental basis and solid foundation of our
right to use all variations and synonyms of the original name of
the Grand Fraternity.
We now maintain and have long contended that the names, titles
or terms Order, Brotherhood or Fraternity of the Rosicrucian, of
the Rose Cross or of the Rosy Cross, or of the terms rearranged
or reversed, and the descriptive terms Rosicrucians, Rose
Cross, Golden and Rosy Cross and Rosy Cross are varia
tions, translations and synonyms of or descriptive of the name
Fraternitatis Rosae Crucis the original name of the authentic
Rosicrucian Order, Temple, Brotherhood and Fraternity, so often
referred to in Rosicrucian literature and by Rosicrucians as the
August Fraternity or the Grand Fraternity. That the use of any of
such names, titles or terms or of any descriptive words by a clan
destine organization that deceive or that may tend to mislead any
person into the belief that such organization is an authentic or
genuine Rosicrucian body is wrongful and unlawful. We are
pleased to have Mr. Lewis make this concession and admission.
Perhaps he will discontinue the use of all Rosicrucian names, titles
and terminology. And then, perhaps he will not certainly he
should do so. Indeed, no other person would have the effrontery
or the unmitigated gall to continue to use names, titles or terms
after having made such an admission, especially when viewed in
the light of the proof of prior use by the authentic Order submitted
in the hearing before the Secretary, in which it was found that the
right to the use of such names belongs exclusively to the authentic
Order and not to the clandestine A. M. O. R. C.

The Spurious A. M. (). R. C. Now Lays Claims to

Genuine Names of the Authentic Order . The
Claim Is Proven to Be Without Merit

On April 14, 1934, H. Spencer Lewis, being first duly sworn,

deposes and says:

That the name Temple of the Rosy Cross is a

name long connected with Rosicrucian history, dat
ing back to ancient times; that the term has been

used by the Supreme Grand Lodge of A. M . O.

R. C., the Rosicrucian Order and the organization
that immediately preceded it in North America, the
Ancient and Mystical Order Rosae Crucis, con
tinuously in North America and in the State of
Pennsylvania since 1909. (Lewis affidavit, Ex
hibit C.)
That since the year 1909, in America, the or
ganization, of which affiant is the head, has con
tinuously and repeatedly in all its voluminous lit
erature, writings and teachings used the names and
terms of Rosicrucian Brotherhood, Rosicrucian
Order and The Brotherhood of the Rosy Cross.
(Lewis affidavit, Exhibit B.)

Again we ask, are the facts true as stated by Air. Lewis in the
foregoing quotations from his sworn statements? Again we will
ask Air. Lewis and let him answer, by quoting his own previously
published statements, made and published by him at, near and for
some time after he organized A. M. O. R. C. (in 1915), from
which it will clearly appear that in the years 1915-16 and 1917 and
for some time thereafter his organization did not use the names or
terms Temple of the Rosy Cross, Rosicrucian Brotherhood,
Rosicrucian Order or The Brotherhood of the Rosy Cross.
Furthermore, it will conclusively appear therefrom that his or
ganization not only did not use said names and terms, but, also,
that he was extremely careful not to use them. On the other hand,
he used what he claimed to be a restricted name or term, which
he laboriously and painstakingly undertook to explain was not used
by the authentic Rosicrucian organization in America.
The positive proof that A. M. O. R. C. has not used said names
or terms continuously since 1909 will appear from the following
quotations from Air. Lewis own published statements. We trust
that the reader will keep this in mind and not lose sight of it as he
becomes interested in other material comment which we shall make
with reference to other material and interesting features of the quo
tations.
Prior to and at the time of the fabrication and organization of his
clandestine body, Mr. Lewis knew and was well informed of the ex
istence and activities in America of the authentic Rosicrucian organi
zation. This is clearly shown by his own published statements quoted

below. It is also interesting to note his labored attempt to reason

himself into a secure position, to satisfy his conscience, or rather,
perhaps, to justify himself in the eyes of his followers and those
whom he hoped would join his organization in selecting or plagi
arizing a name for it that would give it the appearance of authen
ticity and lead to the belief that it was and is a genuine Rosicrucian
Order, and at the same time not involve hi m or make him legally
accountable for his wrongdoing.
He begins his hair-splitting argument and shows his transcenden
tal ability to employ technicalities to make distinctions where no
difference exists in his introduction to the first volume of The
American Rosae Crucis , wThich he published in New York City in
January, 1916, from which we quote the following:

Admits knowledge of
other Rosicrucians.
Italics ours.

The word Rosaecrucian* is grammatically

wrong, being Anglicized Latin. It is used in the
English language as a common adjective, and we
will use it as such, to avoid misunderstanding, with
the exception that we retain the original Latin
diphthong ae instead of the i (Rosicrucian), as
used by some of our contemporaries'" American
Rosae Crucis, Vol. I, page 1, January number, 1916.

There is no doubt that his reference above to the use of the gen
erally descriptive term Rosicrucian, as used by some of our con
temporaries, wras a reference to the Randolph Foundation, the
authentic Order in America. At least it aptly applies because the
authentic order then, prior thereto and ever since has continuously
used the descriptive term Rosicrucian in its many variations and
general descriptive application.
The business of fabricating and launching a spurious and clan
destine organization is not without its difficulties, nor free from
doubt, so we find the pseudo-master of A. M. O. R. C. quieting his
fears and lulling his doubt to sleep as follows:
Other bodies known
to him. Here he
condemns temples and
Brotherhoods, which
he later claims.

Aside from the Masonic Rosaecrucian Societies

in America, there are a number of other bodies
which glory in the reflected light of Rosflfcrucianism. These neo-Rosaecrucian societies, under the
names of temples, centers and Brotherhoods, have
naught to do with the genuine doctrines, principles,
philosophies or w o r k o f the A. M . O. R. C., and
their members or students, as well as their Masters,

Dictators or teachers, are uninitiated into the truths

of real Rosaecrucianism . .
The American
Rosae Crucis, Vol. I, page 4, January number,
1916.

And how does he do it? To Mr. Lewis it is very simple ex

tremely easy! He simply brushes aside the authentic Order oper
ating under the names of Temples, Centers and B rotherhoods
and declares simply declares his spurious Order to be genuine
and that is that.
Italics ours. Carefully
note this, then refer
to wording of sworn
protest and note
recent claims.
Only used
restricted terms.

The real name of the genuine body is the Ancient and Mystical Order of Rosae Crucis (or Rose
Cross, Rosy Cross). None but a genuine, legitimate Lodge of the Order can use the term Rosecrucian Order, Rosaecrucian Lodge or the complete
name as given above; and it is only fair to state that
none of the unauthorized bodies referred to above
have ever publicly used these restricted terms or the
genuine symbols. The American Rosae Crucis,
Vol. I, page 5, January number, 1916.

Now to make sure absolutely sure that A. M. O. R. C. did

not continuously use the names or terms Temple of the Rosy
Cross, Rosicrucian Brotherhood, Rosicrucian Order or The
Brotherhood of the Rosy Cross since 1909 or even in 1915, we
turn to the April number, 1916, of The American Rosae Crucis ,
on page 14, where we find that:
Lewis organization
has one specific name.

. . . the true Order the original and perfect

Rosaecrucian Order is known by only one name
The Ancient and Mystical Order Rosae Crucis.

That statement is clear, unequivocal and positive. He leaves no

doubt that his organization, which he claims and alleges to be the
true Order the original and perfect Rosicrucian Order is to
be known by only one name. That should settle the matter. At
least it does conclusively settle Mr. Lewis sworn statement as to
the use of the several names above enumerated continuously since
1909 and relieves it of all probative force.
But the matter was not settled. Plagiarizing the name or names
of an honorable, established and active Fraternity is so unethical
and such a flagrant wrong that it is never settled until it is settled
right and full retribution is made. Such is the civil law, such is the

moral law and such is the absolute law from which no guilty man
may escape. It is like Banquos ghost it will not down. So we
find the matter coming up again in October, 1917. Evidently his
right to use the name or term Rosae Crucis had been seriously
questioned, and we find him writing at length on the subject in his
official magazine, American Rosae Crucis, explaining still at
tempting to explain; attempting to justify that which he can never
explain or justify.
Let us follow his frantic efforts:
Founded, not
established.
Note date carefully.
Name not even
certain.

W hen our Order was founded here in America

by twenty-two men and women of New York, assembled on April 1, 1915, the question of the name
of the Order was seriously discussed. The American Rosae Crucis, October, 1917, page 195.

Why such serious consideration of the name? If the Order had

been an authentic Rosicrucian organization or foundation duly au
thorized and one that could have been rightfully and lawfully
founded in America in 1915, it would not need twenty-two men and
women to name it or to seriously consider its name. It would have
been named because the name Rosae Crucis (Rose Cross) is in
herent to and inseparable from all genuine and authentic Rosicru
cian bodies just as the child bears the family name of its parents
or the wife takes the name of her husband.
But, of course, like a bastard of irregular birth, Mr. Lewis fab
ricated spurious organization, born of his own crafty scheming and
h:s designing mind, did need a name, and the plagiarizing or the
deliberate wrongful taking of the honorable name of the august
Fraternity was a matter for serious consideration.
Facts and the tell-tale circumstances surrounding and accom
panying them do not lie; they always reveal the truth to confound
those who attempt to use them to deceive and wrong others. False
hood always reveals itself. So here in Mr. Lewis attempted ex
planation we find his confession his patent, revealing, unmistak
able confession of organizing a spurious Order and plagiarizing its
name.
'
Let us follow his confession:
Not its inherent name,

T H E N A M E W E IN T E N D E D T O U SE
Naturally the name, or phrase, Rosae Crucis,

but the name he

intended to use.
Italics ours.

formed the essential part of the name we intended

to use. The full title, Ancient and Mystical Order
Rosae Crucis, was practically imperative, though I
distinctly stated that, should we choose, it was per
missible to use any veiled name or term which might
seem advisable. . . . The American Rosae Cru
cis, October, 1917, page 195.

Here we have a birds-eye view of the fabrication of the name

for the likewise fabricated spurious A. M. O. R. C. Since Mr.
Lewis had founded and launched a spurious and clandestine Rosi
crucian Order, naturally the name he intended to use must contain
the phrase Rosae Crucis. It was essential to give the question
able undertaking the deceptive appearance of being Rosicrucian.
Mr. Lewis, who was well versed in the known and published
history and fabulous and alluring tales, both true and doubtful,
told of the Fraternitatis Rosae Crucis Order of the Rose Cross
he knew and fully realized how very essential it was for the success
of his unholy undertaking to make the phrase Rosae Crucis 01*
some other term descriptive of the authentic Fraternity of the Rosi
crucians the essential part of the name he intended to use, otherwise
it would not be regarded as Rosicrucian. The name would not
have the bewitching, enthralling, drawing, hypnotizing and desired
effect, and the enterprise would be a commercial failure. Its com
mercial and monetary success being of utmost importance the
very heart of his scheme the phrase Rosae Crucis naturally
formed the essential part of the name we (he) intended to use.
That Mr. Lewis appreciated the great possibilities and high com
mercial value of a Rosicrucian label or name is clearly demon
strated by the next quotation we make from his article of 1917, in
which he betrays the thought uppermost in his mind, as follows:
Admits the examination of bibliography of
occult books and
knowledge of terms
used in America.

. . . an examination of the bibliography of occult books published in America and England, and
then [1915] on sale in America under the name of
Rosicrucian, plainly indicated that when an author
or firm desired to create a quick and sure sale for
a book it was labeled Rosicrucian. . . . The
American Rosae Crucis, October, 1917, page 195.

And so Mr. Lewis knew naturally knew that it was essen

tial to the success of the spurious order, which he fabricated purely

and solely for commercial purposes, that it should be labeled Rosicrucian. And to make it more alluring, to give it a more potent
appeal to the curious, credulous and gullible and, therefore, more
profitable, he also deemed it advantageous, if not essential, to give
it the appearance of being very old as coming out of the night of
time and, of course, profoundly mysterious. Hence the fabricated
name: Ancient and M ystical Order Rosae Crucis the true Or
der tiie original and perfect Rosicrucian Order, known by only
one name.

That Mr. Lewis was uninitiated into the sublime mysteries of

the Rose Cross that he knew nothing of the truly worthy and
ennobling principle of the real Order and cared less, and that his
sole purpose and only object in organizing A. M. O. R. C. was to
make money, to make it a profitable enterprise for himself, to pil
fer from the many uninformed and credulous people curiously or
sincerely attracted to the occult (small monthly payments aggre
gating into the thousands of dollars) is clearly demonstrated by
everything he has written and is conclusively proved by every act
of his consistent course of commercialism.
By his wideflung, deceptive and alluring propaganda, in which
he has appealed only to the material, selfish and baser instincts and
impulses of man, he has pursued a course that offends, shames, mis
represents and sheds a false light on the worthy principles and
noble precepts of genuine Rosicrucianism. By his constant univer
sal advertising for members, by the use of all the alluring, craftily
worded and cleverly constructed display advertising known to the
modern art of high-pressure salesmanship, he has run counter to
the most basic precept and ancient landmark of the Grand Frater
nity, and in so doing he has clearly demonstrated to all who are
informed even unto those who have made the slightest investiga
tion, that he is not a Rosicrucian; that he cares nothing about the
noble principles, the sublime philosophy, the great work, the holy
mission of the august Fraternity and, furthermore, that his fabri
cated spurious A. M. O. R. C. is not a Rosicrucian body at all, but
a simon-pure commercial enterprise, founded and operated by H.
Spencer Lewis for gain sordid, unholy gain.
And the sorrow and the shame of it is that he has succeeded to
the extent of deceiving thousands and extracting from them tens
of thousands of dollars, to say nothing of the other wrongs and
injuries he has done unto them.

Such wrongs and deception cannot go on forever the law of

reaction does work, and those who sow to the wind must reap the

whirlwind. And so Mr. Lewis house of cards is falling. It is

becoming increasingly more difficult to deceive. Interested students
are investigating and becoming better informed. They are learn
ing that real and genuine occult or mystic societies or orders do
not use the methods the high-pressure salesmanship and adver
tising methods employed by Mr. Lewis.
Earnest and inquiring students interested in Rosicrucian philoso
phy are learning that, although the D o o r of the Tem ple is always
open to sincere and worthy seekers, the authentic Order of the
Rosy Cross does not solicit, urge, beg or entice anyone to enter;
that those who seek to enter must come of their own free will and
accord and prove themselves worthy. Yes, they are learning the
distinguishing marks, the essential differences between the authen
tic and the clandestine Rosicrucianism. So, also, members of
A. M. O. R. C. are learning the truth and are deserting in large
numbers. Others are asking embarrassing questions, and even the
most loyal and trusting are becoming suspicious and doubtful of
its authenticity.
Now let us return to and follow further Mr. Lewis reason for
plagiarizing a Rosicrucian name for his spurious order. Others
were commercializing the name why should not he do likewise?
He says:
We were aware of the further fact that the word R osicru
cian was used in America at that time for commercialism. An
examination of the bibliography of occult books published in
America and England and then on sale in America under the
name of R osicrucian plainly indicated that when an author or
firm desired to create a quick and sure sale for a book it was
labeled Rosicrucian. This commercial feature of the work was
also used in connection with semi-phitosophical, co-operative
movements without any pretense of being either a branch 01* a
headquarters of a real Rosicrucian Brotherhood . The A m eri
can Rosae Crucis, October, 1917, page 195.
In 1915, when Mr. Lewis fabricated and launched his spurious
order for which he used a Rosicrucian name, and in 1917, when he
penned these lines, only the following books bearing Rosicrucian
titles dealing with the authentic Fraternity had been published in

America: The Rosicrucians W h o and W h a t They A re (a pam

phlet), written by Dr. P. B. Randolph, the first Grand Master in
America, as a handbook, later republished in his book, Ravalelle,
copyrighted in 1871 ; The Tem ple o f the Rosy Cross, by Freeman
B. Dowd, second Grand Master, copyrighted 1882; The Rosicru
cians, Their Teachings, 1903; The Fraternity of the Rosicrucians,
copyrighted 1906; The Rosicrucian Brotherhood, the Initiates, a
magazine published monthly beginning 1908, and W h o Is a Rosi
crucian, copyrighted 1911. The four publications last above men
tioned were by the present Grand Master and writer of this
article.*
Not a single one of those publications was in the nature of a
commercial venture, nor did they prove profitable in a pecuniary
sense. As a matter of fact, their publication would not have been
possible except for the liberal aid and cash contributions of mem
bers of the Fraternity.
Nor were the publications used in connection with semi-philo
sophical, co-operative movements without any pretense of be
ing either a branch or a headquarters of a real Rosicrucian Brother
hood. They were not issued by the Fraternity. The real Rose
Cross is not commercial in any sense; it sells nothing; it is supported
entirely by contributions and donations. But they were written by
real Rosicrucians, by Grand Masters, by men who knew they were
authentic. They were published and sold by companies or con
cerns organized, financed and managed by members and those in
terested in the spiritual well-being of the Brotherhood. If losses
were sustained they made them good. If there were profits the
money was donated for the good of the Order.
Others, not real Rosicrucians, may have published books under
Rosicrucian titles, but so far as we know the only one who has
written incorrectly and falsely about the Rose Cross and published
much misleading, worthless and undependable information under
Rosicrucian labels and made a commercial success of it has been
Mr. Lewis.
To protect himself in that wrong w'hich he intended to do and
did do, he accused others of doing. It is an old trick. Those who
* W e also re fer to the copyright certificate No. 25327, showing that the present
Suprem e G ra n d M a ste r copyrighted a text on the inner teachings of the old Mystics,
H erm etics and Rosicrucians, Jan u a ry , 1902, thirteen years before M r. Lewis became
active.

crucified Jesus the Christ used the same old trick and attempted
justification of themselves by similar methods.
The method betrayed Mr. Lewis, as it generally has all others
who have used it, and the defense of himself and his attempted
justification show that he was familiar with Rosicrucian literature
at the time, which revealed and made known to him the existence
in America of the real Rosicrucian Brotherhood, and that he had
no right to found a clandestine and spurious Rosicrucian Order.
Now, back to Mr. Lewis and his further explanation:
Italics ours.
Would never use the
word Rosicrucian.
Reference should be
made to A. M. O.
R. C. present
literature.
Present A. M . O. R. C.
literature refutes this
statement and shows a
change of mind and a
bolder heart, less fear
ful of legal conse
quences.
Mentions other
movements; therefore,
had knowledge of
them.

Adoption of a name.

There was. The

The result of our deliberation at that time was

that ive would never use the word Rosicrucian in
the title of our Order. The word itself is not good
Latin, and its orthography is understood only when
one realizes that it was used by Rosenkreutz in
Germany to give a mystical interpretation to the
real name of the Order.
Finally, by unanimous vote, it was decided to
use the words R o sa e C r u c i a n and R o s a e c r u ci a n i s m , based on the phrase Rosae Crucis, when
an adjective or noun was desired. T o this decision
we have adhered in all official reference to our
Lodges of this Order except in such cases as we
fcund it necessary to use the word Rosicrucian in a
descriptive manner with those who were seeking
that word. But in such cases we have made it
plain, very plain, in fact, that the name of our O r
der was spelled R o sa e C r u c is and that we had no
connection with other movements using a different
spelling.
W e would have our members bear in mind that
when the first Council meeting was held in Amer
ica (as stated on April 1, 1915), and thereafter,
and full discussion of the adoption of the name was
conducted, there was at that time no movement in
America using the words Order Rosae Crucis,
Rosae Crucis Order, Rosicrucian Order, Rosicru
cian Lodge or Ancient and Mystical Order Rosae
Crucis, or even the initials, A. M . O. R. C. Nor
was there any movement or group using the tri
angle, point down, with a cross within it, or any
other symbols (except the cross) as a symbol of an

Crowley O. T . O.
Black Magic.

Order or Lod^e. " The American Rosae Crucis /'

October, 1917, pages 195-96.

Such subterfuge! Quite unworthy of an ingenious artist so skill

ful and expert as Mr. Lewis in the art of fabricating bogus, illegiti
mate organizations and plagiarizing names for them. His wordy
explanation explains poorly and carries no conviction to the
thoughtful person who will analyze it.
There is one thing that does stand out in bold relief. He was
extremely careful not to use any term that he knew he could not
safely use legally use. The question of the right to use did not
matter. He was only concerned in safety, so he sought safety in
distinctions of spelling and in finding some Rosicrucian term or
phraseology not so generally or commonly used by the authentic
body.
Notwithstanding that the terms Order and Lodge w'ere used
by the authentic Fraternity and the descriptive terms Ancient
and Mystical were often used to describe it in authentic Rosi
crucian literature, and although the probability is that Mr. Lewis
knew it, let us give him the benefit of every doubt. Yet, neverthe
less, he did know then , as he swears now , that the terms Rosi
crucian Brotherhood, Rosicrucian Order and The Brotherhood
of the Rosy Cross are all similar names and ter ms that describe
the Rosicrucian Order. He knew then, as he knows now, that the
use of any Rosicrucian name, term or phrase that describes, or
that may reasonably be calculated to lead others to believe that his
was or is a legitimate Rosicrucian body, was and is improper, wrong
and fraudulent.
In the beginning and for some time he used a restricted name,
making prominent the letters A. M. O. R. C., but as time wore on
and no one instituted legal proceedings to question his action or to
stop him he decided to forget all he had written on the subject and
to claim, even under oath, the right to the use of all Rosicrucian
names, terms and phrases. He would have done that in the begin
ning had he been sufficiently informed in the fundamentals of the
Order and knew what he didnt know, that, because of its inherent
nature and fundamental laws which do not permit it to take initial
steps in any conflict even for its own protection, the august Fra
ternity would not wage legal battle with him or sue him. How
ever, he has found to his sorrow and chagrin that when attacked it
can and will fight with telling effect.

Mr. Lewis says:

Had knowledge of a
Rosicrucian Fraternity
in America.

I say this with confidence in my correctness, for

a careful search of three years before helping to or
ganize our Order here revealed that there was a
group of Freemasons, and a Rosicrucian Fraternity
someivkere in America, with a few groups of stu
dents meeting to discuss books which they had pur
chased from one firm, without even pretending to
hold convocations in titled Lodges in the form of
an Order. . . The American Rosae Crucis,
October, 1917, page 196.

There we have it. He admits it clearly and positively admits

that, after a careful search of three years before he fabricated his
synthetic and self-born order, it was revealed to him and that he
knew there was a Rosicrucian Fraternity somewhere in America.
In fact, he knew that the S e e , the Grand Lodge of the Rosicrucian
Fraternity, was located in Pennsylvania, as we shall later see.
Name adopted.
N ot received from
an authority.

The fact is, howrever, that there was no litera

ture or advertisements, books or pamphlets obtain
able bearing our symbols or the name we have
adopted and, in fact, there was nothing to be found
which indicated there was a regular Order of the
R. C. in this country. The American Rosae Cru
cis, October, 1917, page 196.

Having admitted, after three years investigation, that there was

a Rosicrucian Fraternity somewrhere in America, in the same ar
ticle he asserts that nothing was found which indicated that there
was a regular Order of the Rose Cross in this country.
Upon what meat does this Imperator feed that he has grown
so fat, and of what drink does he imbibe that he reasons so poorly
and speaks in terms so contradictory?
Knewr even of the
claim that the true
Order had existed
for sixty years.

Indicates an aware-

Now when the claim is made that for sixty

years there has been a regular Rosicrucian Order
in this country, we find ourselves being forced to
recognize the sale of so-called Rosicrucian books as
constituting an Order. This seems preposterous,
but it leaves one other claim which may be legally
correct and, therefore, worthy of our most serious
consideration. It is this: that since the name or
wrord Rosicrucian and Rosy Cross were used by a

ness of our activities.

Acknowledges the
doctrine of prior use
and that all such terms
are synonymous.
Italics ours.

Prior use establishes

an exclusive right.

firm in Pennsylvania and elsewhere in America for

sixty years, they have a prior and exclusive right to
the name Rosy Cross. The claim is made more
difficult for us, if true and correct, by the further
explanation that the right to the use of the name
includes its translation into every language, includ
ing the French and the Latin.

"If such a claim is true, then the -words Rosae

Crucis cannot be used by us iti any way, regardless
of our right to them by any charter that w e w ould
be granted by the highest authorities of Europe or
elsewhere , or through any patent we could secure

from any power in any land, except a legal decision

by a court of this country.
It must be remembered that the words Rosicru
cian and Rosae Crucis or any form of the term
cannot be patented and have not been patented.
There is no law of the land limiting the use of the
term in any way, but prior use, if established, may
be used as a reason for asking for exclusive right.
The American Rosae Crucis, October, 1917,
pages 196-97.

I he claim which Mr. Lewis mentioned and of which he was

aware in 1915, prior thereto and since, that for sixty years there
has been a regular Rosicrucian Order in this country, is true. It
can be established beyond the peradventure of a doubt and to the
complete satisfaction of any fair-minded, unprejudiced student
seeking the truth.
I he reference is made to the authentic Order, which has had a
Supreme Grand Council since 1773 and a Grand Temple or Lodge
in Pennsylvania since 1882, and where the Supreme Grand Lodge
or S ee has been maintained for a number of years, and to the
Philosophical Publishing Company, which has published several
books dealing with the Rosicrucian Order and its philosophy.
Mr. Lewis was not forced to recognize the sale of real or socalled Rosicrucian books as constituting an Order. T h a t would
be preposterous. It was preposterous subterfuge on his part to
cloud the issue, an artifice to hide the truth and a clever stratagem
to create a doubt in justification of his wrongful and unholy acts.
The sublime and August Fraternity is not so constituted and, as we
have so often stated, has nothing to do with the sale of books, Rosi

crucian or otherwise.
T h e plain fact and whole truth is that he was forced to recog
nize the existence of the regular and authentic Order of the Rosy
Cross, which has been in continuous, active existence since it was
instituted in America about the year 1856-58, with Dr. P. B. Ran
dolph as its first Supreme Grand Master, a high initiate and real
Rosicrucian. hat was his first difficulty; was what all the argu
ment was about; that was the reason for all his foolish prattle and
subterfuge about publication of Rosicrucian books. But in making
his argument to get himself out of a bad hole and in attempting to
justify an unjustifiable position he inadvertently betrays the
hopeless weakness of his own position and recognizes and admits
the strength and soundness of our position. As early as in 1917 he
formed the habit of talking and explaining himself out of court.
It is the outworking of the law that murder will out; that the con
sciousness of wrong cannot be suppressed; that wrong will right
itself and that every crime carries its own punishment. It is the
law of compensation so profoundly interpreted by Ralph Waldo
Emerson.
M r. Lewis points out and binds himself to the conclusion that
the PRIOR U S E of a name gives and carries with it the right to its
use, to the exclusion of all others, in all of its forms and variations,
including translations into every language. therefore, he agrees
that where prior use of the words Rosae Crucis is established they
cannot be used by him m any way, not even if his right to use them
had been granted by the highest (Rosicrucian) authorities of E u
rope or elsewhere.
T h e exclusive right to the use of all Rosicrucian names and terms
in America has been established by the Randolph Foundation of
the Rosy Cross by long, continuous prior use. ITus was proved
conclusively at the hearing before the Secretary of the Common
wealth of Pennsylvania, even though only a small portion of the
uncontrovertible evidence which establishes that fact was produced.
As the result thereof the Secretary overruled the Lewis protests
on behalf of the A. M. O. R. C. and granted the applications of the
Randolph Foundation of the Grand Fraternity in America for the
exclusive use and registration of Rosicrucian names and titles.
W e cannot reproduce and print herein all the voluminous evi
dence which so conclusively establishes our right to the exclusive
use of all Rosicrucian titles and names by reason of prior use.

However, we can and will print sufficient of said evidence to satisfy

the fair-minded and reasonable, beyond all reasonable doubt, that
the exclusive right to the use of all Rosicrucian names and terms
in America belongs to the Randolph Foundation by virtue of
prior use.
T h e doctrine of prior use of names is not only the law of the
land, as M r. Lewis recognizes and admits, but it is also a sacred
principle and the highest ethical law of fraternal relation existing
between all high-class and worthy fraternities and fraternal so
cieties. N o well-meaning, high-class fraternal order, society, lodge
or organization will use the name or descriptive terms of another
organization pre-empted by prior use. It simply is not done by
high-class fraternal organizations nor tolerated by right-thinking,
ethical members of such organizations.
In view of M r. Lewis statement acknowledging and conceding
the exclusive right to the use of names and terms by virtue of the
law of prior use and the evidence presented herein establishing our
prior use of all Rosicrucian names and titles, is there a single rightthinking, honorable and ethical member of A. M . O. R. C. who
can or will attempt to justify or tolerate the further use of Rosi
crucian titles and names by or in connection with that organiza
tion or permit M r. Lewis to do it?
It will be noted that M r. Lewis concedes the exclusive right to
the use of Rosicrucian names and titles to establish prior use in
America even though he possessed authority to use such names
granted by charter issued by the highest Rosicrucian authority
abroad, which authority he has never received and does not now
possess by charter or otherwise from any authentic Rosicrucian
body.
It is not our purpose here to discuss at any length M r. Lewis
Rosicrucian authority nor to quote his many varied and contradic
tory claims and statements relating to it. Sufficient to say that, in
his article of October, 1917, from which we have made extensive
quotations, he disclaims any foreign authority, as he has on other
occasions. H e says:
O ur lodges throughout America are not branch lodges of
any European society, order, organization or secret movement.
O ur order here in N o rth America is operating in an independent
jurisdiction, with its own government, its own Supreme Council,

its own ratified constitution and with no allegiance to any indi

vidual or group whose laws are the traditional principles and
ideals of this order. . .
The American Rosae Crucis, Octo
ber, 1917, page 198.
It is clear, even from this involved statement, that Mr. Lewis
disclaimed any authority from and connection with any European
Rosicrucian Order. However, he would have made a clearer state
ment of the facts, and none would have been confused or misled,
had he said :
I created our Order out of the genius of my own mind. I plagi
arized an honorable name for it so as to give it the appearance of
being Rosicrucian. I am not a Rosicrucian. I know nothing about
the real secrets and esoteric teachings of that august Fraternity,
but the name sounds good to me; there is something alluring about
it. I believe it will have an unusual appeal to the curious and gul
lible and that I can make it pay. I adopted its constitution. I
made its laws and established its ideas to suit myself. I elected
myself Imperator, appointed its council and I govern it. It owes
allegiance to no individual except myself and to no group except
my family. A. M . O. R. C. is my own brain child, and I propose
to raise it to a hefty, gigantic, well-paying commercial enterprise
for the enrichment of myself and family. I propose to accomplish
this by means never before used and that probably never will be
used by any real fraternal organization. I propose to use modern,
high-powered salesmanship, extensive, unusual, attractive, mystical
and alluring advertising and all manner of propaganda. Every
body wants to be happy, most people want to be rich, some want
to be mysterious and practice magic. I will promise all this and
more. In fact, I will make all kinds of strange claims and unusual
promises. If driven from one position, I will take another and
still another. Any old harbor in time of storm. W hat matter if
I am inconsistent and contradict myself? The public soon forgets.
Besides, they want the unusual. I will produce it in the most un
usual manner. Barnum was right: the public wants to be fooled
if it does not cost too much, so I ll make it cheap $2.00 per month
per member. I will rely on volume. You see, 50,000 members at
$2.00 per month will produce $1,200,000.00 gross per year, and
if advertising and propaganda do not cost too much and every
thing goes well, the business should net in the neighborhood of a

half a million per year. Many members will drop out as soon as
they really know the truth about A. M. O. R. C. I believe I can
fool most of them for some time and some of them all the time.
However, for every member lost I shall expect to gain two or three
by my endless-chain method. As I said before, I believe this Rose
Cross idea is good that it will produce real money and perhaps
also inure to my personal glory. The idea of being the Impera
tor, the sole and exclusive boss of the concern, also appeals to my
pride, but the use of a legally pre-empted name is dangerous and
serious. The symbols present no problem. I can safely use the
cross and fix up a set of symbols more mysterious than the Rose
Cross ever used. I am fully aware that the Rosicrucian Fraternity,
the Order of the Rosy Cross, is well established in this country. I
will go easy at first. I will proceed with care and caution. Tf no
one stops me, if I am not legally enjoined, then I will gradually
branch out and will finally claim the right to use all Rosicrucian
names and assert all Rosicrucian authority. If and when that time
arrives , A. M. O. R. C., my brain child, will be a full-grown ?ninty
and I, its Imperator, Supreme Grand Master General and Over
lord, will be a man of power and affluence. Universities and ex
clusive societies will confer degrees, honorary memberships and
special honors upon me. If they do not, then I will create them for
myself or assume and claim them, just as I am doing and intend to
do for A. M. O. R. C. come join A. M. O. R. C. I will make you
a Rosicrucian in a jiffy something the regular Order cannot do. I
will give you a R. C. button, so all the other R. C.s (Rainbow
Chasers) will recognize you. You can proclaim yourself to the
world as a member of the Ancient and Mysterious Order Rosae
Crucis, a privilege not exercised by members of the regular Order.
If you are a good member and pay your $2.00 per month until you
reach the twelfth degree, I will confer upon you special and unusual
honors. You see, the regular Order has only three degrees. I give
you nine more. Are you a chained god? I can relieve you of
change as well as your chains.
( N o t e : Since the original publication of this book in monograph
form, practically every statement contained in the foregoing para
graph concerning Mr. Lewis and his methods has been confirmed
and corroborated by an Expose by A. Leon Batchelor, Ex-Grand
Treasurer of A. M. O. R. C., of Mr. Lewis and his methods. For
a resume of Mr. Batchelors expose, see Book F ive , this volume.)

ALL ROSICRUCIAN NAMES USED BY THE

RANDOLPH FOUNDATION
Voluminous evidence can be published to establish the fact that
the Randolph Foundation of the authentic Rose Cross Order and
Fraternity in America in 1856-58, by long, continuous, constant
prior use, is entitled to the sole and exclusive use of all Rosicrucian
names, titles, terms and appellations in America. However, the
limited space of this book will permit the reproduction of only a
small portion of such evidence, but sufficient, we believe, to con
vince all fair-minded people that Mr. Lewis claim to and use of
Rosicrucian appellations is unlawful, fraudulent and without the
slightest right or justification.
P R I O R U S E O F A L L R O S IC R U C IA N N A M E S , T I T L E S ,
T E R M S A N D APPELLATIONS
BY T H E
R A N D O L P H FO U N D A TIO N OF T H E A U T H E N T IC
O R D E R IN A M E R I C A
In the year of 1871 there was issued by the Randolph Publish
ing Company a book bearing the title Ravalette, the Rosicrucian
Story, written by Dr. P. B. Randolph, then Supreme Grand M as
ter of the Order. In this book was given a short outline of the
history of the Fraternity, followed by the rules and regulations gov
erning the exoteric activities of the Order. T o effectively prove that
the various names were used at that early period (1871, although
they have been used since 1857), we here reproduce in its entirety
Dr. Randolphs article, calling specfal attention to the various Rosi
crucian names, terms and appellations used therein and at that time
by the authentic Order.
T H E R O S IC R U C IA N S
W h o and W h a t They Are
Honor, Manhood, Goodness
T ry

Rosicrucians.

1. The Rosicrucians aie a body of good men and

Charter.
Temple.
Order.

Lodge.

Lodge and
Temple grant charters

Grand

to subsidiary lodges
and temples.
Rosicrucians.

Order.

Large society in 1871.

Organized body.
Lodges.

R o s ic ru c ia n

exoteric body.

true, working under a Grand Lodge charter, de

riving its power and authority from the Imperial
Dome of the T h ird Supreme Temple of the Order,
and the last (claiming justly to be the oldest asso
ciation of men on earth, dating from the sinking of
the New Atlantis Isle, nearly ten thousand years
anterior to the days of Plato), and as a Grand
Lodge, having jurisdiction over the entire continent
of North America and the islands of the sea. The
Grand Lodge and Temple grant charters and
dispensations to found or organize subsidiary lodges
and temples, anywhere within the limits of its juris
diction.
2. A ll are practical men who believe in prog
ress, law and order and in self-development. They
believe firmly that God helps those that help them
selves ; and they consequently adopt as the motto of
the Order the word t r y , and they believe that this
little word of three letters may become a magnificent
bridge over which a man may travel from bad to
better and from better to best from ignorance to
knowledge, from poverty to wealth and from weak
ness to power.
3. W e constitute a large society in the world,
and our ranks bid fair to largely swell in this land
of practical men. There are hundreds of men of
large culture, deep intuitions and liberal minds who
actually languish because they do not know each
other, there being no organized body, save our own,
which invites such men to join its ranks and find the
fellowship which such men of such minds need. In
our lodges such men find all they seek, and more;
in our weekly reunions the rarest and best intellects
are brought into contact, the best thoughts are
elicited and the truest human pleasures experienced,
forasmuch as nothing impure, ignoble, mean or
unmanly is for an instant tolerated, every induce
ment is held out to encourage all that is noble, good,
true, beautiful, charitable and manly and that, too,
in a way totally unknown and unpracticed in any
other order or association of men.
4. Every Rosicrucian is known and is the sworn
brother of every other Rosicrucian the wide world

Rosicrucian.

Rosicrucian.

Temple.
Temple.

Temple and
Rosicrucia.

Lodge.

over, and as such is bound to render all possible aid

and comfort (except when such aid would sanction
crime or wrongdoing or interfere with the demands
of public justice, social order, decency, sound morals
or national prosperity and unity). In all things
else every Rosicrucian is bound to help another so
long as he can do it with a clear conscience, and not
violate his honor, derogate from his personal dig
nity or sully his own manhood. In all things
worthy one assists the otherin sickness, sorrow,
life, death and the troubles and trials of the world
and society. Each man is eligible to one, two or
three degrees; and, after once becoming a true
Rosicrucian, it is next to impossible that he can ever
afterward come to want, either for protection in all
that is just, counsel in difficulty, food, raiment, shel
ter and all true human sympathyall of which is
freely rendered so long as the man remains a worthy

DW ELLER IN T H E T E M P L E !

Thus the temple insures its acolytes against

want, mitigates their sorrow, enhances their useful
ness to themselves and the world, braces and sharp
ens their intellect, fires their emulation, encourages
all manly efforts, assuages their grief, cultivates their
hope, strengthens their self-reliance, self-respect,
self-effort; it frowns on all wrongdoing, seeks to
elevate man in his own esteem, teaches due and
loyal respect to woman, the laws, society and the
world; it promotes stability of character, makes its
votaries strive for m a n h o o d in the full, true sense;
adopts t r y and e x c e l s i o r as living, practical
mottoes; and thus, both directly and indirectly, does
the Temple of Rosicrucia seek to increase the sum
total of human happiness in the world within and
without its walls.
5. Every man pays an initiation fee and a
monthly tax of one dollar, in return for which the
member has the advantage of all information the
Lodge may be able to procure in the shape of lec
tures, debates, books, scientific papers, models, ex
periments in all physical science, essays on philoso
phy, etc., in addition to which he is allowed a sum,
varying from four to fourteen dollars a week when

Temple.
Rosicrucian.
Order.
Order.

Rosicrucians.
Order.
Rosicrucians.

sick, provided he needs such aid; he is visited, com

forted, nursed, doctored and, should he die, the
Temple buries him as a man and a Rosicrucian
should be buried.* If he dies an officer (and every
man is eligible), his widow and children are prop
erly cared for by the Order.
6. This Order is a school of the highest and
best knowledge earth affords. It is unlike any and
all others, for, in addition to being a mutual pro
tection society, it reaches out after far higher and
nobler aims only a few, very few, of which are
alluded to in this handbook,t which is merely
printed to save explanatory talk on the part of Rosi
crucians who are being continually importuned for
information respecting the said Order. One of its
main objects is to be a School of M en ; to make men
more useful by rendering them stronger, therefore
wiser therefore happier. As Rosicrucians we rec
ognize the immense value of sympathy, encourage
ment, emulation and persistency
N il mortalibus, ardurn esi.
T h e r e is n o d i f f i c u l t y t o h i m w h o t r u l y
w i l l s ! Whatever of good a great man has ever

done may still be accomplished by you and me, my

brother, if we only think so, and set about in right
good earnest, and no mistake. T r y ! W e proclaim
the o m n i p o t e n c e o f w i l l and we declare prac
tically, and by our own achievements demonstrate,
the will of man to be a supreme and all-conquering
force when once fairly brought into play, but this
power is only negatively strong when exerted for
merely selfish or personal ends; when or wherever
it is called into action for good ends, nothing can
withstand its force. Goodness is Power; where
fore, we take the best care to cultivate the normal
will and thus render it a mighty and powerful en
gine for Positive Good. You cannot deceive a true
* All insurance features have long since been elim inated even in the exoteric lodges
and temples. Section 5 is therefore null and void at this time.
t T hese articles o f aims, rules and regulations were also published by Dr. R andolph
in booklet form for general distribution am ong those interested.

Rosicrucian.
Rosicrucian.
Temple.
Become a true
Rosicrucian.

Temple.

Rosicrucians.
Symbolic temples
or lodges.
Order.
Lodges.

Rosicrucians.
Brotherhood of Men.

Rosicrucian, for he soon learns how to read you

through and through, as if you were a man of glass,
and he attains this power by becoming a Rosicru
cian only; nor can it be had through any other
means whatever. The Temple teaches its acolytes
how to rebuild this regal faculty of the human
soul the w ill; how to strengthen, purify, expand
and intensify it ; and one of the first results ob
servable after a man has become a true Rosicrucian
is that his vanity grows smaller by degrees and beau
tifully less, for the first thing he fully realizes is
that all he knows would probably make quite a
large book, but that all he does not know would
make a book considerably larger and, therefore, sets
himself to learn. Where theres a will theres a
way; and after getting rid of self-conceit the man
finds himself increasing in mental stature by im
perceptible gradations and finds himself a learned
man by a process which he cannot comprehend and
one which is neither appreciated nor known outside
the Temple.
As a consequence of traveling on this royal road
to knowledge, the Rosicrucian soon learns to de
spise the weakness of wickedness, not by reason of
any long-faced cant being poured into his ear, but
because he finds out practically that manhood and
virtue are safe investments, while badness or mean
ness wont pay. It is the universal testimony of all
who have become true Rosicrucians, that within its
symbolic walls there is a deeply mysterious influence
for good pervading its atmosphere, under which
every man of the Order becomes rapidly but nor
mally individualized and intensified in character,
manhood and influence.
7. The doors of our lodges are never closed
against the honest, honorable or aspiring man, nor
can any earthly potentate, no wielder of an empires
sceptre, no wearer of a kingly crown, gain admis
sion by reason of his eminence, for though he he a
king he may not be a m a n , a title far above all
others on the earth a title nobler than any other
ever earned by mortals. W e Rosicrucians are proud
of our eminence and justly so for we are a

Order.
Non-sectarian,
non-partisan.

Lodges Rosicrucia.

Rosicrucia.

Temple of Rosicrucia.

Brotherhood of M e n ! and recognize MANHOOD as

the true kingship; hence we honor that man highest
who knows most and puts his knowledge to the high
est and noblest uses, not only toward his brothers,
but in any field in the worlds great garden, for are
not we all brethren? Does not the one great God
rule over and love us ? Even so, no man can enter
our doors by reason of his wealth, for riches, unless
put to manly uses, are detrimentalbadpositively
injurious! No man can enter our doors by reason
of his fame, politics or religion. The Order has
nothing to do with a mans politics or religion, and
it matters not what a mans creed is, so long as he
is a m a n . The Baptist is welcome, but not as a
Baptist; and so with men of all other faiths. No
religion, no faith, no politics can be discussed from
our platform, nor will their introduction be tol
erated one moment. We accept men of all creeds,
except such as outrage decency, manhood, sound
morals and public order, such as free lovers, Mor
mons and birds of that feather; nor can any such
person enter our ranks, no matter who lie may be,
or how high in fame or social plane. No man is
barred out of our temple by reason of his poverty,
for physical beggars are often kings in mind. All
we ask or seek for in a man is HONOR, HONESTY
and ambition to k n o w m o r e a n d b e b e t t e r .
Usually the Lodges of Rosicrucia meet once a
week to hear lectures, exchange courtesies, thoughts,
news; to listen to invited guests, debate questions in
art, science and philosophy; to mutually inform and
strengthen each other; to investigate any and all
subjects of a proper nature, and to cultivate that
manly spirit and chivalric bearing which so well
entitles their possessor to be called A m a n . These
are a few of the good things of Rosicrucia. We
seek no manmen seek us. Our facilities for ob
taining knowledge and information on all subjects
are, as may well be conceived, unsurpassed, un
equaled. Financially we are satisfied. A 1 emple of
Rosicrucia never yet felt the pressure of an ex"
hausted exchequer, and probably never wili- But
this last is the least commendable about the institu
tion, yet it uses money for good purposes and, there-

Order.
V ;ist secret

Brotherhood.

fore, lias its chest supplied. All other essential in

formation respecting the Order can be obtained BY
TRYING !
Many, but by no means all, of the alchemists
and hermetic philosophers were acolytes of that vast
secret Brotherhood which has thrived from the ear
liest ages and, under different names in different
lands, has performedis still performingits mis
sion. The members of this mystic union were the
Magi of old, who flourished in Chaldea (Mesopo
tamia) ages before one of their number (Herber)
left his native plains, and on foreign soil founded
the Hebraic confederation. They were the origi
nal Sabi and Sabeans, who for ages preceded the
Sages of Chaldea. They were the men who founded
that Semitic civilization, the faint shade of which
we find, having leaped long avenues of centuries,
in the moldy records of early China, itself number
ing its years by the thousand. Of this great
Brotherhood sprang Brahma, Buddha, La-otze,
Zoroaster, Plato, the Gnostics, the Essenes and,
therefore, Christ Jesus Himself Who was an Essene and who preached the sacred doctrine of the
Mountain of Light. They were the dreamers of
the agesof the epochseclipsed occasionally, but
anon bursting forth in glory again. [Among them
never a coward or a slave.] They were the men
who first discovered the significance of fire, and that
there was something deeper than life in man, pro
founder than intellect in the universe. Whatever
of transcendant light now illumines the world
comes from the torches which they lit at the foun
tain whence all light streameth upon that mystic
mountain which they alone had courage and en
durance to climb and climbed, too, over a ladder
whose rungs were centuries apart. Hermes Trismegistus, Egypts mighty king, and that other
Hermes (Asclepius IX), was an adept, a Brother
and a Priest, as was Malki-Zadek before him, that
famous pre-Adamite monarch, that Melchizedek,
who was reputed to have been born of a thought,
and to have lived for countless ages. And so with
the Greek Mer-curius. Theirs, too, was that wTon
drous learning wherein Moses was skilled, and at

The Rosicrucians.
Who they are.

their fountain the Hebrew', Joseph, drank. Nothing

original in thaumaturgy, theology, philosophy, psy
chology, entology and ontology, but they gave it to
the w orld; and when philosophers thought they had
gained new thoughts and truths, before the Adamic
era of chronology, and to have been the common
property of the adepts.
1 have been led into these remarks and explana
tions, first, for the purpose of finally and authoritatively settling the vexed question concerning the
Rosicrucians, . . .

This dissertation on the Rosicrucians, their teachings and their

activities, was first published in a handbook or booklet and widely
circulated before the publication of the same material in Ravalette
in 1871.
Even a cursory reading of this early prospectus must prove to
any one seeking the truth that the authentic Fraternity used the
various terms for the different phases of its work, such as the Rosi
crucians, which embraced all those truly interested in the Order
and the philosophy taught, those enrolled as acolytes or neophytes,
as well as members of the various bodies and their activities. It
shows also that the terms, such as Temple, Order, Grand
Lodge, Subsidiary Lodges and Temples, of the Rosy Cross or
Rosicrucians were then in common usage. It speaks of its Grand
Lodge charter, of its Supreme Temple of the Order and other sub
jects which were then, and still are, part and parcel of the authentic
Fraternity. Moreover, it frequently uses the universal, genetic
term, which is all-inclusive of everything that is Rosicrucian, i.e.,
R osicrucia . Nor does it omit speaking of its Symbolic Temples
and Lodges prior to, concurrently with and since the issue of this
first handbook or descriptive booklet dealing with the Rosicrucians
in America, their activities and teachings. The Fraternity has is
sued charters to its subordinate bodies, as well as charters to the
State Grand Lodges and certificates to its members, copies of these
originals being in the archives of the present Supreme Grand
Lodge. In the Grand Lodge charters issued by Randolph up to
and including the year 1874, the terms R osicrucia (meaning
everything Rosicrucian), Temple, Brotherhood and Order are used.
Mr. Lewis has made the statement that the Randolph Founda
tion never made use of the term Order and claimed for that rea

son he had a right to use it. Such claim is shown to be without

merit by the foregoing quotation from Dr. Randolph, as well as the
reprinting of the Rosicrucian oath to follow. In the year 1872
Dr. P. B. Randolph issued the booklet, The Curious L ife of P. B.
Randolph, in which, for reasons of policy, he reproduced the obli
gation which all who applied for admission into the Order were
compelled to subscribe. It will be noted that such applicants took
their oath to an Ancient Order. We here reproduce it:

Ancient Order
Rosicrucians.

R O SIC R U C IA N S O A T H
Appealing to God as witness of my integrity of
purpose, I ask to be admitted to the preparatory or
trial degree of the honorable and ancient Order of
Rosicrucians. I solemnly swear to try to be a true
and honest m an; that I will never purposely injure
the fair fame of any human being; that I will for
ever keep inviolate all secrets that may be trusted
to me; that I will never babble, lie, steal, bear false
witness, expose faults, create scandal or cause any
human heart to grieve or mourn; that I will dry
all tears and cheer all hearts and never cease trying
to be a good and worthy citizen of the w orld; that
I will never seduce any virgin, wife or widow or
matron, but will protect all such, if need be, with
my life; that I will henceforth bear without abuse
the grand old name of g e n t l e m a n , and if I fail in
aught herein it will be proof that I am wholly un
worthy to be called .A m a n . I solemnly swear to
be prompt, just and true in all my dealings with
man or woman, and that never will I sully my soul
with a mean action of any sort or kind whatever,
so help me, God! I further solemnly swear, in the
awful presence of Almighty and Eternal God, that
I will ever and always champion the just cause of
woman; that I will never encourage harlotry, prac
tice libertinage, defame another, wrong any man,
and especially any true woman, and in all things
will strenuously endeavor to be a m a n , so help me,
G od!

Such was the Rosicrucian obligation known and published in the

year 1872. The reader will recall in his article of 1917 herein
before quoted Mr. Lewis claimed that no organization, previous

to his activity beginning in 1915, had used the term O r d e r nor

the prefix Ancient and Mystical. By referring to this obligation
it is obvious that his claim concerning the use of the word O rd er
is untrue and unfounded, and that even part of the prefix, the word
Ancient, was also used as early as 1872. Thus, with the excep
tion of the one word Mystical, M r. Lewis boldly look the name
of the authentic O rder established by Randolph, whose reading
was the Honorable and Ancient Order of the Rosy Cross or Rosi
crucians.
Now, in the light of this evidence, when considered with M r.
Lewis admission in his affidavit (hereinbefore quoted) to the ef
fect that all Rosicrucian names, terms and titles are synonymous
and are but variations of the original or generic name, it is evident
beyond all doubt that the right to use all Rosicrucian names and
appellations belongs exclusively to the Randolph Foundation of
the authentic O rder in America. And that, by the same token and
for the same reason, M r. Lewis and his clandestine O rd er have no
right whatever to use any Rosicrucian titles or appellations. There
fore, the use of Rosicrucian appellations by M r. Lewis in connec
tion with this spurious organization is outrageous and scandalous
and without the slightest justification in the eyes and minds of just
and upright men.
I here is not the slightest doubt that M r. Lewis was fully ac
quainted with all the activities of the Randolph Foundation of the
authentic O rder of the Rose Cross and its continuous use of all
Rosicrucian appellations up to the time and since he organized the
A. M . O. R. C. Moreover, he knew that Dr. Randolph was quali
fied to establish and by what authority he did establish the august
raternity in America, because, in his Official Publication N u m b er
Two, published in 1915, hereinbefore referred to, on page 10,
he said:

Randolph
irand Master of
R . . ( . in b ranee.

l)r .

, , that Dr. Randolph was one of the foremost men of the Order who ever lived in this country and was at one time Grand Master of the R. C.
Lodge in France, which was attended by one of the
Napoleons.

here is no higher Rosicrucian authority than the supreme office

of G rand M aster. Dr. Randolph then being the Supreme G rand
M aster of the O rder in France, which fact cannot be successfully

questioned, he had the unquestionable right to establish the Order

in America in 1856-58, at which time it had not been previously
established and was not active.
Not alone has the proof of the establishment of the authentic
Order in America by Randolph, its activities and its prior use of
Rosicrucian appellations, been preserved in current literature since
its establishment down to this day, but Dr. Randolphs Rosicrucian
activities were known and publicly recognized in 1872, when all the
cohorts of hades were banded together to take from P. B. Ran
dolph all that for which he had labored and sacrificed during many
years, when he was persecuted as well as prosecuted because of his
then advanced ideas, at which trial he was acquitted. The prosecut
ing attorney, speaking for the Government, in addressing the jury,
said in p a r t :
Correspondence
in Archives.

1852. Italics ours.

Mystical Brotherhood.
Chieftainship of
Rosicrucians.
Supreme High Priest
of Order and Grand
Mastership of all
lodges.

To see this man, philosophers cross the seas from

Indias hills, sages from France, mandarins from
China, noblemen from England, thinkers from Ger
man)', negroes from the South, and even the
crowned kings invite him to their courts, where he
passes in and out, the proudest king among them
all! How does he do it? In 1858 lie broke from
the ranks of the party he belonged to, and that
whole creed united almost to a man to crush him
out. How did it result? He stood firmer and rose
higher than ever! Whence the power? At this
very moment he stands literally stripped of all he
owned in the world. How long will he stay so ?
W ait and see!
Now, gentlemen, let me call your attention to
other points of his career.
Over twenty years ago Mr. Randolph was
known to be a Rosicrucian, and in that period lie
ascended the steps of that Mystical Brotherhood,
outstripping thousands and rushing past hundreds
of grayheards in the mental race, until he attained
the chieftainship of the true Rosicrucians in Amer
ica and the isles of the seas, and finally to the Su
preme High Priesthood of the Order and Grand
Mastership of the combined lodges of the earth like
wise, reaching the double office through his absolute
defiance of poverty and wealth, and persistent pur-

suit

of

ideas

alone!

Even then the authentic O rd er was referred to and known as

that Mystical Brotherhood. N o w , is it possible th at M r . Lewis
read this book and that he combined the terms Ancient in the
Rosicrucians oath with the Mystical as employed by the I Ion.
Adolphus Skinner, the above-mentioned prosecuting attorney for
the Government, and thus formed and plagiarized the name of the
Ancient and Mystical5 O rder of Rosae Crucis, i.e., Rosy Cross,
for his own unlawful use in connection with his wholly spurious
enterprise ?
T h e

T e m p le

of

th e

R osy C ross

M r. Lewis claims and swears in his affidavit ( Exhibit C ) that

A. M . O. R. C. has used the name or term Tem ple of the Rosy
Cross continuously in N o rth A m e r i c a and in the State of Pennsyl
vania since 1 9 0 9 , and t h a t th e Royal Fraternity Association,
meaning the Randolph Foundation, has not used this name in
America or in the State of Pennsylvania until the last five years.
Search where we will, we cannot find the use of T e m p l e o f t h e
R o s y C r o s s in any of the A . M . O. R. C. literature, but we do find
it stated time and again that the Lewis organization is known only
as T h e A n c i e n t a n d M y s t i c a l O r d e r R o s a e C r u c i s . If it
has been used, which is extremely doubtful, it is very recently. T h e
sworn statement that it has been used continuously since 1909 is
altogether false, and it is apparent that M r. Lewis knew it to be
false when he made his affidavit.
t se

of

th e

N am e

by

t h e

A u t h e n t ic

O rder

in 1871 Randolph selected Freeman B. Dowd, a high initiate,

trained and initiated into the Sublime T h ird under his immediate
supervision, to be his successor. On July 29, 1875, Dr. Randolph
passed to the Beyond, and Freeman B. D ow d became, by right of
succession, the second Supreme G rand M a s te r of the O rd e r in
America.
Several of the Council of Seven residing in Philadelphia, the first
center of the activities of the Supreme Council in America, urged
Dowd to establish a Grand Lodge in that city. Accordingly, in the
* Curious Life of P. B. Randolph, page 73, edition 1872.

ta2, No.2

% x k x v ix v $ jcrf

(>0

t i g r e s s , to wit:

36e it remembereb,
That on the__________ 1_________________________ day

:____ L

_________S'V _' * 1 .1 I

of

___________________ ,

h*f:

bn-

I d s i _>,

_____________________ nf

deposited In this Office the title

t ________________ ___________________________________________________________________________________________

the title or description o f which is in the following words, to wit:

cjjLxAyJ^JLu .h \iux

the right xohereof

claim .S as author and.pf*p*istcr in conformity w ith the la<ws of
the United States respecting Copyrights.

i.
Z.i4rd*u< of Conortu

I hereby certify that the foregoing is a true copy of the original record of copyright.

,3n tuiincga fobcrtof, the seat o f this Office has been hereto affixed this Vu. . day of. S j.
_____ j f S ' i .

CcDsrlflbi

ot tbc C lniteb S t a t e s o t Hmerica,

-----

*ziauu.

TODaflbington, ID. G.

1882
Copyright of the first edition of i e m p l e OF THE R o s y C ro s s .
Supreme Grand Master Freeman B. Dowds
activity in Philadelphia.

A
18S . m . '3 .1. 3 h . T

jLiLn tX y tft (&0UQX&S&, icr mil:

1Bc it retnembereb,
T h a i on the

\ *' fc-

_______________________ day o f

--

-r1

_______________________ _ ha s

_____________of
ir ff l t- - .

_________________________________________________.

i i

de p o site d in th is O ffic e the title

of M ^ c k k o f o j ____________ _________________________________ ________ _ ______________________________

th e title or description o f which is in th e fo llo w in g words, to w it:

I,

\lti-

r j^ t 'U r t i b -

v - . . - j

Oi*A_ tf -nVo*. ^+*y

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the right w h e r e o f

A- i f <vw - j lip . t

. i< L U b u J .

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J j.
c la im s

t m J>J l)
as author

aMLpr&peUto*

in c o n fo rm ity w ith th e l a w s o f

th e U nited S ta te s respecting Copyrights.

J 9 -4 2 1

I hereby certify th a t th e foregoing is a tru e copy o f th e original record o f copyright.

Jn inilneas Injjmof, the sea l o f this O ffic e h a s been hpreto a ffix e d thisV\*uvs i

d*yf

kU^LtAjeJLujv, . . .

------

19Atf.

flouBtlflbt ffifficc ot the OiiUtcb S tates

es ot Bmerlca,
America,

7tfgtMnAii o<f Copyrights

& nruj

TSDaebington, E>. d.

Copyright of the second edition of T e m pl e

1888

of t h e

T he R osy C ross P u b l is h in g C o m pa ny

R osy C ross .

San Francisco, Calif.

Supreme Grand M aster Freeman B. Dowds activity in California.

year 1878, he began the formation of a Grand Lodge in Philadel

phia, with himself as Grand Master, under the name and title of
"he Temple of the Rosy Cross, and completed his task in 1882.
While there he completed his first book, which he published under
the title of The Temple of the Rosy Cross. T h a t his residence
was in Philadelphia at the time is shown by the copyright certificate
issued to him in 1882.
In 1888 Dowd established a Grand Lodge or a Temple of the
Rosy Cross in San Francisco, California. While in California, he
rewrote and greatly enlarged his book, The Temple of the Rosy
Cross, and the Rosy Cross Publishing Company, of San Francisco,
California, was established for the purpose of publishing it and
other Rosicrucian literature. Dow ds activities in San Francisco
are attested by the copyright certificate for the revised second edi
tion issued to him in 1888.
Both of these editions of The Temple of the Rosy Cross contain
the official symbol of this phase or degree of the Grand Fraternity
a symbol, by the way, which was the escutcheon of "House of
D ow d.
In Evolution of Immortality, written by Dowd in 1894 and pub
lished under the pen name of Rosicrucia;, which he dedicated to
the CJueen of the Rosy Cross, in the Appendix, Chapter XVIII, he
gives a comprehensive review of just what this association of men
is, of the purposes and teachings of the Fraternity and the various
appellations under which the Fraternity, Temple or Order has been
known during the various stages and ages of its history.
During D o w d s tenure of office as Supreme Grand Master of
the Fraternity, the Rosicrucian title or appellation, The Temple of
the Rosy Cross, was so generally used that it became prominent and
was well and generally known. Of this there can be no mistake.
It is an established fact beyond the pale of controversy. However,
it is an appellation which has been used by the Randolph Founda
tion since 1856-58 to the present time.
T o show the continuity of the Randolph Foundation, we next
consider Paul T yner and his activity in its behalf. In 1897 Paul
Tyner was stationed in Denver, Colorado, and in connection with
his work there he edited and published, through the Temple Pub
lishing Company, the monthly magazine, T h e T e m p le , devoted
to higher human culture, spiritual science and the philosophy of the

Rosy Cross.
In this magazine, July issue, 1897, beginning with page 56, a
complete manifesto of the Temple, Order, Fraternity and Brother
hood, giving an outline of its work, aims, philosophy and culture,
was published. This was authoritative because it was prepared by
Freeman B. Dowd, under his initiate name: Rosicrucia. The
article is too lengthy to be reproduced in its entirety.* Only a
portion will be reprinted here. We quote as follows:

Lodges, pass words

and signs.
Order.
Rosicrucians.
Brotherhood
of Man.

Each age calls for restatements of truth, espe

cially adapted to its understanding and use, and the
present age is no exception. That which was hid
den from the ignorant and vicious under symbols
and figures in the past is emerging from its out
grown shell so that he who runs may read. The
veil of Isis has become a misty cloud, destined to
disappear in the broader light of the coming cen
tury, and while the Rosy Cross has its lodges, pass
words and signs, these external forms are regarded
with indifference by the genuine Rosicrucian, who
is aware that he can become a complete epitome of
the Older only through development oj its princi
ples within himself.
W hile the Rosy Cross has no creeds or dogmas
to which the initiate must subscribe, there are cer
tain principles which all true Rosicrucians accept.
Among them is belief in impartial Fatherhood of
God and the Universal Brotherhood of M an, thus
recognizing the unity of spirit in all manifestations
of life.

In the Rosicrucian B rotherhood , edited and published by S. C.

Gould, Manchester, N. H., we find the following statement on
page 172 of the July issue, 1907 :
Temple of Rosy
Cross.

Temple of the Rosy Cross. The Door of the

Tem ple was at Buckley, Iroquois County, Illinois.
Him of the Great Soul, Lofty M ind and Loving
Heart is the Door. The Soul; its Powers, M i
grations and Transmigrations, is the title of a book

This manifesto is found complete in the book, "T he Fraternity of the Rosicru
cians, copyrighted and published in 1906. Copyright certificate reproduced in the
present monograph.

written by F. B. Dowd, which is an exposition of

many of the tenets and aspirations of the 1 emple
of the Rosy Cross.
Brotherhood of Rosicrucians. This Fraternity
existed in New England during the 6('s and down
into the 70s, and was presided over by Paschal
Beverly Randolph.
In 1908 the magazine The Rosicrucian Brotherhood was com

Temple of the
Rosy Cross.
Brotherhood of
Rosicrucians.

bined with the magazine The Initiates:

OPPOSITE PAGE
Reproduction of the cover of T h e I n i t i a t e s , giving date of
issue and the use o f the name or title T h e R o s i c r u c i a n B r o t h e r
h o o d . T h e insignia show that this magazine was the official organ
of the various phases of the Rose Cross, the Hermetic Brother
hood, the Militia anc the Osirians.

R A N D O L P H F O U N D A T I O N T H E A U T H E N T I C BODY

Vol. II

The Rosicrucian Brotherhood

No. VI

THE INITIATES
A Rosicrucian Magazine

Vo l . I

APRIL, 1908

OFFICIAL ORGAN OF

NO. I

T h e ' w riters connection with th e Fraternity dates from the year

1896, at which date he was accepted as a neophyte. Our public
w ork started with the publication of T h e S e c r e t S c i e n c e a n d
t h e H ig h e r K n o w le d g e M a d e P la in A c c o r d in g t o t h e
I n n e r T e a c h i n g s o f t h e O l d M y s t i c s , H e r m e t i c s a n d R o s ic r u c ia n s
The

in 1902. This was followed by the publication of

first issued in 1903, then T h e
1904
F r a t e r n it y o f t h e R o
in 1906. M an y other works on mystic and occult phi
losophy followed.
the two works last above mentioned, con
taining a republication of all the prior public manifestoes of the
G r a n d M asters of the Randolph Foundation, is to be found evi
dence in abundance which overwhelmingly and completely estab
lishes the prior use by the Randolph Foundation in America of the
authentic O r d e r of all Rosicrucian terms, titles, names and appel
lations, and at the same time completely and overwhelmingly
proves every claim under oath or otherwise made by M r . Lewis
concerning the right to use any Rosicrucian names or appellations
to be absolutely false and without the slightest justification.
R o s ic r u c ia n s , T h e i r T e a c h in g s ,
P h i l o s o p h y o f F i r e in
and T h e
s ic r u c ia n s
In

"

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a, v

F O R ALL, A N D A b L F O R O N E . "

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91

Reproduction of the membership certificate held by R. S(winburne) Clymer in the H e rm e tic B ro th erh oo d of Atlantis, Luxor
and Elphante since the year 1900. I n 1908 the Hermetic Brother
hood became a member of the Federation of Orders, Societies and
Fraternities, later known as the C o n f e d e r a t i o n o f I n i t i a t e s .

A'
C lass A. XXc. N

l i b r a r y o f o u g r e s s , to w it:
n

15e it rem em beteb,

_____ day

nf

I90Z.

y _______ .of
hath deposited in this Office the title of a
B ook, the title ofjphich is in the following words, to wit:
. / / /? ,/.

the right whereof he claims as author and proprietor in conformity with the
laws of the United States respecting Copyrights.
fttce of tbe ttctjteter of Copgrfobta,
TOasbtnoton, B . C.

d , m , w n - t,o )

In 1902, two years after R. Swinburne Clymer became a full member of the Hermetic
he prepared and published a book on the inner t e a c h i n g s of the old Myst:cs, Ilermetics and Rosicrucians. The copies of book filed with the Librarian of
Congress, Copyright Office, verify this statement. This was thirteen years before the
A. M . O. R. C., an II. Spencer Lewis creation, came into existence.

Brol/trr/iooU,

RANDOLPH FOUNDATION THE AUTHENTIC BODY

OR

Name and address of claimant.

C ^ / i p<"n.frX,_____________ ________________________________
'

O*. > -Vex..________________________________________

B o o k ftnt.it.1pH

<^r

(Q xxSut- q^.

V^*xXlOQ<3u^^&4j^rraw>n35L.
(Vuj?a.fc cl $ -1 ^lA^C^tx-gyyy^

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(ShA^cI (omAs^-Q^. <5^oe^ru-nrL^ o^v

-________

Date of publication^'J^L -'lk__,1 9 ^ . Affidavit received^ ^ J jJ '^J,19.9^.

Copies received S L , \ m ,
Class A, XXc., No.2 4 F, 6 J 0-------c f f u y n A T c J lc L

[s e a l]

d ic A J lr O

v c ^

R e g is te r o i C o p y rig h ts

/ j

This copyright certificate, dated August 17, 1909, six years before II. Spencer Lewis
and his A. M . O. R. C. became active, shows that the exoteric part of the ritual of the
Illum inati, and of the degrees of the Illu m in a ti Rose Cross, was filed with the L ib ra ria n
of Congress, Copyright Office. M r. Lewis did not hesitate for a moment to plagiarize
these names or titles when he formed his organization.

S A ^
Book snt.itlflH
fjO
/
CV 0 ^ t J L sh A
______ /

r r .i i r >

/t^ VXyQ ,---._________ __________________ _____________ _ _ -------^

&

- I t A

- P

Date of pnMuvatinn -^UUkJUlQ.MLG. Affidavit rvctu

Copies received. fyfoMJL. /S ~in fn Entry: Class A.XXc., No. A
[sea I.}

&

)^

k s^ r

< ^ P u ytA rcJicL

RtgiM1 uj Copynyhts /J

he third edition of the textbook of the Fraternity, T he R osicrucians , T h e ir

1 ea ch in cs , was published June 10, 1910, and filed w ith the L ib ra ria n of Congress,
Cop\ right Office, June 15, 1910. This book contained practically a l! of the manifestoes
issued l>y the Order during its activities in A m erica. The publication of this book,
which was placed in many libraries, indicates the continuous activity of the Fraternity.

Nameandaddress of claimant r si

0 V

tf r y

t A

- *

__ ____________________________

__________ ,

? J3'vu ^JL a -JL lj l/f f l. J~

a. & ^CyiM-jCU.asvi. aj. yi'&o aw-cL

4

(Z J ^ ) _________ c k " .

J $ U r y * id lA /v v y jt. <&A^ n ^ Q A -

Date of puM icatiott^$^<?^-^,.191 / . Affidavit received1

Copies received^ tu*;

fSEAL]

Ase Qmjl

LO., 191/ .

t lP. 191 f .

Entry: Class A,XXc., No.

'A

S h y* rcd < L S d tn A c
R eg ister o j C opyrights, / j

T h e m o n o g ra p h W i i o Is a R o s i c r u c i a n ? , issued for general

circulation and widely distributed, w a s p u b lis h e d M a y 8, 1911, and
copy filed with the L ib rarian of Congress, C opyright Office, M a y
13, 1911. A fu rth e r p ro o f that t h is F ra tern ity was active at the
time H . Spencer Lewis was pre parin g to launch his spurious
A. M . O. R. C.

ADDENDA
ROSICRUCIAN FOUNDATION
The Foundation was instituted several years ago as a special re
search and investigating body of the August Fraternity. Its func
tion is to make careful research into the history of the Brotherhood,
to collect and make a compendium of all Rosicrucian authorities
and to compile and index all Rose Cross literature, authentic and
unauthentic, for ready reference and instant use. Among its other
functions and uses, it performs the important work of making full
investigation into the claims of all persons and organizations using
Rosicrucian names and appellations and claiming or asserting Rosi
crucian authority. The collection of the documentary evidence
produced in this brochure and the research in connection therewith
was the work of The Rosicrucian Foundation.
USE OF NAME IS LEGALLY RESERVED
TO THE AUTHENTIC FRATERNITY
The name has been fully protected and its exclusive use reserved
to the authentic Rosicrucian Fraternity by registration according
to law in the office of the Secretary of the Commonwealth of Penn
sylvania, January 16, 1935; in the office of the Secretary of the
State of New Jersey, October 29, 1934, and in the office of the
Secretary of the State of California, March 20, 1935. Its insignia
were registered in the United States Patent Office on August
28, 1934.
THE CONFEDERATION OR FRATERNITY
OF INITIATES
The exclusive use of the title, T h e C o n fe d e ra tion or F ra tern ity
o f Initiates, has been reserved and its exclusive use protected by
U. S. copyrights issued in July, 1929. Copies of the certificates of

HAS EX C LU SIV E R IG H T TO USE OF NAMES

copyright are reproduced, evidencing the truth of this statement
(our Reproductions N o s. 6 and 7 ). This prevents and legally
prohibits the use in the United States of translation into foreign
languages.
T h e French title (T h e Confederation or Fraternity of Initiates,
translated into the French language), to wit: L a Federation Universelle des Orderes, Societ.es et Fraternities des Initiates the
name of the international organization or body has been and is
fully protected by American and international copyrights. T h e
French name of the international body and the English name of the
American body or branch has also been protected by registration
according to law in the States of Pennsylvania, N ew Jersey and
California.
A N A T T E M P T T O U N L A W FU L L Y USE T H E N A M E
O F S A ID I N T E R N A T I O N A L B O D Y
In his official organ, the Rosicrucian Digest, November, 1934,
beginning on page 375, M r. Lewis gives an account of the organiza
tion of an international body of 'Initiates on August 14, 1934,
and describes its first conclave and the organization of a Confed
eration at that time.*

PUBLIC NOTICE IS GIVEN

M r . Lewis and his foreign associates have wrongfully and il
legally attempted to use the name of our international body, L a
Federation Universelle des Orderes, Societes et Fraternities des
Initiates, or a name deceptively similar, as the name of their newly
formed (if form ed) international body or federation. Public no
tice is hereby given to M r . Lewis, his Secret Chief, Crowley, and
their associates and henchmen, that they have no right to use said
name or title in connection with their Black M agic activities.
* T he Fudosi. All those truly interested and having a desire to learn the facts about
this organization should write to C. Chevillon, 8 Rue Bugeaud, Lyon, France, request
ing copies of Official Bulletins Nos. 4 and 5.

\/

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(fr~> S - f ' t n ^ 7;

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v

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Y t J t L ..

Date of publicatioa^v
Copies

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-P.

192 ^.

Affidavit rprpivpfl
J . 6 x v n fj. Entry: Clan

J O o w J cL X

!S U

0<

**o o k :

, l

3,-6--------192^.

<

L .Z 6 & T t '
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R eg ister of C opyrights / j

O S. CCUEBHUENT PRINTING OFFICE:

132S

I itle C o n f e d e r a t i o n or F r a t e r n i t y o f I n i t i a t e s filed with the L ib ra rian of Con

g ess, opyr.g t Office, July 20, 1929. T his is almost five years prior to the form ation
o an organization with an almost identical name by I I . Spencer Lewis and his E uro
pean henchmen.

, .

0 ^ 7

. A

_________________ Title of print:

Author, of the United States.

Date of pubU catioiS jib^iuil, i9/ \ . Copies receivefl^ v ^ ^
19$ \ .
w
Entry: Class K.-lBKi N o.S

cfiu ytA T cJL cL

Register of Copyrights a

II. S. G O V ER N M EN T PR INTIN G O F F I C E : 1121

CCopyright
nnvritrhT 'nffi
reg,s,l'aton of the name
Office, on July 23, 1929.

as an insignia w ith the L ib ra ria n of Congress.

APPENDIX
EX H IB IT A
Lcnv Offices
Sn y d e r , M i l l e r , H u l l a n d H u l l

Kline Building
208-210 Walnut Street
H arrisburg, Pa.

W m . S. Snyder
C. B. Miller
Geo. Ross Hull
Arthur II. H a ll

April 19, 1934

Scott S. Leiby
G eorge H . H a f e r

In re : Ancient and M ystical Order Rosae Crucis.

Hon. Richard J. Beamish,
Secretary of the Commonwealth,
Harrisburg, Pennsylvania.
Dear Sir:
We wish to file formal protest to the registering of the follow
ing names, to wit :
Temple of the Rosy Cross,
Rosicrucian Brotherhood,
Rosicrucian Order,
Brotherhood of the Rosy Cross,
applications for which have been filed by the Royal Fraternity As
sociation, and in support of said protest file herewith the affidavit
of II. Spencer Lewis, Imperator of the Supreme Grand Lodge of
the Ancient and Mystical Order Rosae Crucis, for the reason that

said names are the same or deceptively similar to the names used
and adopted for many years by the Ancient and Mystical Order
Rosae Crucis.
We also wish to protest against the registering of certain em
blems or marks by the Royal Fraternity Association, which are the
same or deceptively similar to certain emblems or marks used by
the Ancient and Mystical Order Rosae Crucis; and in support of
said protest file herewith an affidavit of H. Spencer Lewis, Imperator of the Supreme Grand Lodge of the Ancient and Mystical Or
der Rosae Crucis, attached to which affidavit are photostatic cop
ies of emblems used by the Ancient and Mystical Order Rosae Cru
cis and have been used by said Order for many years.
Yours very truly,
Enc.

S n y d e r , M il l e r , H u l l a n d H u l l .
B y Scott S. Leiby.

S T A T E OF C A L IF O R N IA ,
CO U N TY OF SA N TA C L A R A j

J.f.

H . S p e n c e r L e w i s , b e in g f ir s t d u ly s w o r n , d e p o s e s a n d s a y s :
T h a t he is the Im perator of the Supreme Grand Lodge of the
Ancient and Mystical O rder Rosae Crucis;
T h a t the terms Rosicrucian Brotherhood, Rosicrucian O r
d e r and T h e Brotherhood of the Rosy Cross are all similar
names and terms that describe the Rosicrucian Order;
T h e term B rotherhood of the Rosy Cross is merely the ex
planation of the Latin and is the English equivalent of the Latin
term ;
T h e other two terms, Rosicrucian Brotherhood" and 'Rosicru
cian O r d e r , are terms that have been continuously used to de
scribe the Rosicrucian organization in the nited States of A m er
ica and throughout the world;
hat the Supreme G rand Lodge of A. M . O. R. C., the Rosi
crucian O rder, was actually started in the United States of A m er
ica in the year 1909 and operated for a considerable time under the
name of the Ancient and Mystical Order of Rosae Crucis of N o rth
America, which organization was consolidated into rhe Supreme
G ra n d L odge of A. M . O. R. C., the Rosicrucian Order, when the
same was incorporated in the year 1926;
I h at the Supreme G rand Lodge of A. M . O. R. C., the Rosicru
cian O rder, is a large organization having subordinate lodges
th roughout the United States, with two subordinate lodges in the
State of Pennsylvania, the First Lodge of Pennsylvania of A. M .
O. R. C. being at Pittsburgh, and the Delta Lodge of A. M . O.
R. C, at Philadelphia, and has a Chapter at Reading, Pennsylvania,
and these subordinate bodies have approximately sixteen hundred
to two thousand members, and in addition thereto the Supreme
G ran d L odge of A. M . O. R. C has a large membership-at-large
in the State of Pennsylvania, consisting of approximately 3000
m embers;
T h a t since the year of 190-*9, in America, the organization of
which affiant is the head has continuously and repeatedly, in all of

its voluminous literature, writings and teachings, used the names

and terms of Rosicrucian Brotherhood, Rosicrucian Order and
The Brotherhood of the Rosy Cross ;
That the organization of which the affiant is the head is com
monly called, throughout the United States, the Rosicrucian Order
and the Rosicrucian Brotherhood, and the members of the sub
ordinate lodges of the Rosicrucian Order commonly refer to the
organization as the Rosicrucian Order or the Rosicrucian Brother
hood ;
The term Brotherhood of the Rosy Cross is more of a trans
lation of the Latin term and is not as commonly used as the terms
Rosicrucian Brotherhood and Rosicrucian Order, but is used on
the literature of this organization, and the term is identical with
the purposes and history of this organization;
That the Royal Fraternity Association has been putting out lit
erature of various kinds for the past fifteen years or thereabouts,
but that said organization has not used the terms Rosicrucian
Brotherhood, Rosicrucian Order or The Brotherhood of the
Rosy Cross in its literature until the past year and a half or two
years;
That to permit said Royal Fraternity Association to reserve
unto itself the use of these three names would only cause con
fusion with the use of these names by the organization of which
affiant is the head and would cause confusion in the minds of the
members of this organization.
H. S pencer L ewis .
Subscribed and sworn to before me
this 14th day of April, 1934.
C. C. C ottrell .
Notary Public in and for the County
of Santa Clara, State of California.

ST A T E O F C A L IF O R N IA ,
C O U N T Y OF SANTA CLA RA

ss.

H.
being first duly sworn, deposes and says:
That the name Temple of the Rosy Cross is a name long con
nected with the Rosicrucian history, dating back to ancient times;
that the term has been used by the Supreme Grand Lodge of A. M.
O. R. C., the Rosicrucian Order, and the organization that imme
diately preceded it in North America, the Ancient and Mystical
Order Rosae Crucis of North America, continuously in North
America and in the State of Pennsylvania since 1909, and has been
used in the State of Pennsylvania since the organization of the
First Lodge of Pennsylvania of A. M. O. R. C. in Pittsburgh, in
1916, and of the Delta Lodge of A. M. O. R. C. at Philadelphia
in 1917; that the Supreme Grand Lodge of A. M. O. R. C. has
said two subordinate lodges in Pennsylvania and one Chapter, lo
cated at Reading, Pennsylvania, with approximately two thousand
members, as well as a large membership-at-large, all of which sub
ordinate bodies and members-at-large use the term Temple of
the Rosy Cross ;
That the term is used continuously in the literature of the or
ganization of which affiant herein is the head, and that it would be
very confusing and misleading to permit the reservation of this
name to the Royal Fraternity Association;
That the Royal Fraternity Association has not used this name in
America or in the State of Pennsylvania until the last five years,
and to the knowledge of affiant has not used it in its literature in
America except within the past two years; that this term has been
used by the organization of which affiant is the head in all its lit
erature in America from the year 1909 on down to the present
date and is now being used in the State of Pennsylvania and in lit
erature going to members-at-large in the State of Pennsylvania and
to the subordinate bodies of this organization and has been con
tinuously so used in the subordinate bodies in Pennsylvania since
about the year 1915.
That said H. Spencer Lewis is the Imperator of the Supreme
S p e n c e r L e w is ,

Grand Lodge of the Ancient and Mystical Order Rosae Crucis.

H. S p e n c e r L e w is .
Subscribed and sworn to before me
this 14th day of April, 1934.
C. C. C o ttr e ll .
Notary Public in and for the County
of Santa Clara, State of California.

B efo re t h e Se c r eta r y of t h e
C o m m o n w e a l t h o f P e n n s y l v a n ia

In re: Applications for registration of Name,

Title or Designation by association, or
der or fraternity, under the provisions
of the Act of M a y 16, 1923, P. L. 246.
B ro th e rh o o d
T he

a n d T e m p le

F r a t e r n it a t is

R o s ic r u c ia n

R osae

B ro th e rh o o d

o f th e

R osy C ro ss

C r u c is
and

O rd e r

^
*
Brief of Applicants
* * * * *
C . W il l ia m

F reed,

Quakertown, P a . ;

Cm a s . H . H o l l i n g e r ,

H arrisburg, Pa.,
A ttorneys.

HISTORY OF THE CASE

T h e F raternity of the Rosicrucians (O rd er of the Rose Cross),
an unincorporated association, society or order, its activities being
fraternal, philosophical, metaphysical and religious, non-sectarian,
has presented for registration with the Secretary of the Common-

wealth the names, titles or designations of

B ro th e rh o o d
T he

and

F r a t e r n it a t is

R o s ic r u c ia n

T e m p le

o f th e

R osae

C r u c is

B ro th e rh o o d

and

R osy

C ro ss

O rd e r

under which business is being done or operations conducted.

On April 19, 1934, was filed with the Secretary of the Common
wealth by Messrs. Snyder, Miller, Hull and Hull, attorneys for
H. Spencer Lewis, Imperator of the Supreme Grand Lodge of the
Ancient and Mystical Order Rosae Crucis, a protest against the
registration of the following names, viz.:
Temple of the Rosy Cross
Rosicrucian Brotherhood
Rosicrucian Order
Brotherhood of the Rosy Cross
alleging that they are the same or deceptively similar to the names
used and adopted for many years by the Ancient and Mystical Or
der Rosae Crucis.
The Secretary of the Commonwealth accordingly fixed a hearing
upon the objections to the registration of the names applied for.

HISTORY OF THE APPLICANT

The Order of the Rose Cross or Rosicrucian Order was started

in America in the year 1856-58 by Dr. P. B. Randolph, of Boston,
Mass., who subsequently thereto, in 1871, copyrighted and pub
lished his book R ava le tle, dealing with The Rosicrucians.
In Pennsylvania the Fraternity, Order and Brotherhood of the
Rose Cross, or Rosy Cross, or Rosicrucians, has existed under the
present jurisdiction since about the year 1878.
The volume The Rosicrucians, T heir Teachings was published
by the present Grand Master of the Order in the year 1903.
The Fraternity of the Rosicrucians was copyrighted and pub
lished in the year 1906.
In 1908 was published a monthly magazine entitled T h e R o s i
crucian B ro th erh o o d , T he Initiates, and in 1911 a volume en
titled W h o Is a Rosicrucian? .
On May 12, 1927, the title F r a t e r n i t y o f t h e R o s i c r u c i a n s

HAS E X C L U S IV E R I G H T TO USE OF NAM ES

( O r d e r o f t h e R o s e C r o s s ) was pre-empted by the respondent
association in Pennsylvania by registering such name with the Sec
retary of the Commonwealth, under the provisions of the Act of
M a y 16, 1923 (Exhibit A ) .* From the above references it is
patent that the applicant association since the year 1871 has con
tinuously and uniformly used in its work the terms Fraternity of the
Rosicrucians, O rd e r of the Rose Cross, Brotherhood and Temple
of the Rosy Cross, the Fraternitatis Rosae Crucis, Rosicrucian
B rotherhood and O rde r and similar variations in the designation
of its order, association or fraternity, which it found convenient
to use in its activities.
Applicant lately found it advisable to register its various names
or appellations in Pennsylvania, owing to the fact that others were
attempting to appropriate the same or similar names in their ac
tivities to the detriment of applicant. Accordingly, applications
were presented to the Secretary of the Commonwealth for regis
tration of the three names above referred to.

THE LAW
Registration of the three names or titles is sought under the
provisions of the Act of Assembly of M a y 16, 1923, P. L. 246,
being Act No. 160, entitled
An Act to provide for the registration and protection of
names, titles or designations of associations, societies, orders,
foundations, federations, organizations and corporations of
the first class.
It is provided by Section 1 of the act T h a t any association,
so ciety, o r d e r , f o u n d a tio n , f e d e r a t io n or any co rp o ra tio n o f the
first class h e r e t o f o r e c h a r t e r e d u n der the lazvs o f this C o m m o n w e a l t h may register with the Secretary o l the Commonwealth the
name, title or designation under which he, they or it are doing
business or operating: . .
Section 2. H e re a fte r no charter shall be granted to any cor
poration of the first class, nor shall any reg istra tio n u n der the p r o
visions o f this act be m a d e f o r any association, society, order, foun
dation, federation or organization havin g a n a m e , title or designa
* Following Exhibit D.

tion s im ila r to o r i m i t a t i n g o r so n ea rly r e s e m b l i n g as to b e ca l

cu la ted to d e c e iv e , o r using any n a m e , title o r d e s ig n atio n SO R E G
IS T E R E D w itho ut the consent o f the r e g i s t r a n t : . . .
Section 4. T h e Secretary of the C o m m o n w e a l th shall keep a
pro p erly indexed rec o rd o f the re g istra tio n s a n d cancellations o f
registration s p ro v id e d fo r in this act.
Section 5. N o c h a r te r shall be g r a n t e d to any p r o p o s e d c o r p o
ration of the first class unless at the time the petition t h e r e f o r is
filed, an d before the adv ertise m e n t th e re o f, th e re shall be a t ta c h e d
to the petition a certificate fr o m the S ecretary o f th e C o m m o n
wealth, showing th a t the nam e a d o p t e d by the p e titio n e rs fo r the
p ro p o se d corp o ratio n has been filed an d re c o rd e d in his office, a n d
a f u r th e r certificate fro m t h a t officer t h a t a s e a r c h o f his r e c o r d s
fails to disclose any conflict between the n a m e of the p r o p o s e d c o r
p o ration and any o th e r name, title o r d esignatio n r e g i s t e r e d p u r
s u a n t h e re to . . . .

ARGUMENT
I he application for the th ree o r g a n iz a tio n n a m e s o r titles is
m ad e u n d e r Section 1 of the A ct o f M a y 16, 1923, ab o v e cited, the
org a niz ation s not being incorporated .
The act was passed fo r the p urp ose of affording any associa
tion, society, order, foundation, fe d e ra tio n o r o rg a n iz a t i o n o r any
Pennsylvania co rp o ra tio n of the first class t h e r e t o f o r e c h a r te r e d ,
a m eans of registering an d p ro te ctin g the nam e, title o r d es ig n a tio n
u n d er which it was doing business o r op eratin g .
Section 1 of the act p ro v id e d t h a t the n am e s h o u l d first be r e g
i ste re d , a ft e r which the same should be p ro te c te d as p r o v i d e d in
Section 2 by the following w o r d s : n o r shall any r e g is tra tio n u n d e r
the provisions o f this act be m a d e fo r any association . . . h a v in g
a name, title o r designation similar to o r im itating o r so n e a rly re
sembling as to be calculated to deceive, o r using any nam e, title o r
designation, so R E G IS T E R E D , w ith o u t th e consent o f th e reg is
t r a n t ; &c.
Section 4 of the act pro vides th a t the S ecretary o f the C o m m o n
w ealth shall keep an indexed re c o rd o f the re g istra tio n s a n d can
cellations.
Section 5 (which is no w su p ersed ed by Section 202 a n d Section

HAS E X C L U SIV E R IG H T TO USE OF NAM ES

2 04 o f the N on-Profit C orp o ra tio n L a w ) pro vided for the a p p r o
priatio n o f title by a proposed first-class corporation and required a
certificate t h a t the nam e adopted has been filed and recorded in his
office and th a t a se arch o f his rec ord s fails to disclose any conflict
between the name of the proposed corporation and any other name,
title o r designation r e g i s t e r e d p ursuant h e r e t o , &c. . . .
F r o m the w ording of the act, therefore, it is contended by the
applicants th at there is no authority in the Secretary of the C o m
m o nw e alth to entertain protests gen erally to the registration of a
title by any association, society or organization, but that he might
possibly entertain protests only as to such as h av e a lr ea d y regis-<
t e r e d w i t h him under the provisions of the act; th a t unless he finds
th a t the nam e or title of the applicant is similar to or imitating
or so nearly resembling as to be calculated to deceive, or using a
name, title or designation a lr ea d y r e g i s t e r e d a n d a p p e a r in g upon
his r e c o r d o f re g istra tio n s, under the provisions of the above act,
he is w ithout authority to entertain any objection from a non
reg istran t and he should accordingly register the title submitted.
It is respectfully submitted that there is no authority in the above
or any oth e r Act of Assembly for the Secretary of the C o m m o n
wealth, aside from his records, to pass generally upon the rights of
contending parties to the use of a particular nam e or title, but th at
such questions must be left entirely to the determ ination of the
courts.
Applicants respectfully call the attention of the D e p a rtm e n t to
the fact th a t the protest filed does not object to the identical names
sought to be registered, there being a decided variation between
the nam es listed in the protest and those applied for.
F r o m a search o f the official records it is contended th a t
1. P ro te s ta n t has not heretobefore registered its name, title or
designation u nder the above act.
2. T h a t there has been no a ppropriation by registration of the
identical names, titles or designations applied fo r by applicants.
3. T h a t a search of the records will not show registration of any
name, title o r designation, imitative or so nearly resembling as to
be calculated to deceive, or similar to the three titles for which
registration is applied.
4. hat, consequently, the Secretary of the C om m onw ealth
should, as provided by the above act, register the three names,

titles or designations as here presented by the applicants.

Even though the Secretary of the Commonwealth may not agree
with the above argument that there is no discretion in the matter,
it is respectfully submitted that under the practice existing for
many years in the Department, governing the granting of corpo
rate and other titles, the above names are not objectionable, and
that under such practice there is no similarity between the titles
applied for and those of the protestant which would cause confu
sion, and that such titles are not similar to those of the protestant,
or imitative, or so nearly resembling as to be calculated to deceive.
In addition it is contended that the titles applied for are prior in
use in the applicants as is above set forth in the History of the
Applicant heretofore recited, . . . referring specifically to the
work The Rosicrucians, Their Teachings, published by Dr. R.
Swinburne Clymer, Grand Master of the Order, in the year 1903;
to the U. S. copyright of the title of print or pictorial illustration
of Knights of the Rose and Cross, Exhibit C,* issued in the year
1913; to his copyright of the w'ork The Fraternity of the Rosi
crucians, issued in September, 1906, all of which appear and are
referred to in the History of the Applicant of this brief (Ex
hibit B).*
Applicants also call specially to the attention of the Secretary
that portion of Section 1 of the above Act, which provides that
any association, society, order, foundation, federation or any cor
pora/ion of the first class heretofore chartered under the laws of
the C o m m on w ea lth may register with the Secretary of the Com
monwealth the name, style or designation under which he, they or
it are doing business or operating. . .
It is respectfully submitted that the protestant, the Supreme
Grand Lodge of the Ancient and Mystical Order Rosae Crucis, the
Rosicrucian Order, appears to be a corporation of the State of
California, power of attorney and statement having been filed by it
as a foreign corporation under the Act of June 8, 1911, P. L. 710,
the same being filed in the office of the Secretary of the Common
wealth on the 24th day of September, 1934. Under the terms of
Section 1 of the Act of May 16, 1923, the protestant corporation
could not register its title under the provisions of said Act, it not
being any corporation of the first class heretofore chartered under
* Following Exhibit

D.

the laws of this Commonwealth. N o t being eligible to register

u n d e r this statute, it is submitted that it should have no standing to
come in an d object to the registration by a Pennsylvania associa
tion desiring to avail itself of the protection of the act as afforded
by the first section thereof.
Respectfully submitted,

C. W illiam Freed
Chas. H. Hollinger

Attorneys f o r A p p lic a n ts.

E x h ib it
Form 0 C. R. N.

O F F IC E G F T H E

SECRETARY OF THE COMMONWEALTH OF PENNSYLVANIA.

Harrisburg,

Hay 12 , 1927

P e n n s y lv a n ia , ss:

I DO H E R E B Y C E R T IF Y ,

That

the name, .title

or d e s i g n a t i o n

_ _ _ _ _ " F R A T E R N I T Y OF T H E R O S I C R U C IAflS ( O R D E R O F T H E R O S E ^ C R O S S

----

was this day filed and r e c o r d e d in this office as the t i t l e of a

proposed co r p o r a t i o n of the first

c lass in a c c o r d a n c e w i t h the p r o

vis i o n s of the Act, e n t itled

Act to p r o v i d e fo r the r e g i s t r a

''An

tion and p r o t e c t i o n of names,

tiona,

societies,

and corporations,

orders,

b etween

d e s i g nation

/Vet

or d e s i g n a t i o n s
federa t i o n s ,

of associa-'
organizations

of the f i rst c l a s s , ' 1 a p p r o v e d M a y 16th, 1923, and

that a search of the r ecords

conflict

titles

foundations,

of t h i s office f a i l s to d i s c l o s e any

the afor e s a i d

heretofore

title

registered

and

an y

o ther

name,

u n d e r the p r o v i s i o n s

of

t itle
the

or

said

E xhibit B
Class K XXe. No.

v y o f d k m g v e s s , to wit:
36c it remembereb,
That on the._____ ____________________ day of__ ---------------- , 190 4
|.
U/tA__________________________________ _ of
___________ _ had-, deposited in this Office the title of a
Ld.il. ,.
B ook, the title of which is in the following words, to wit:
<r%(\X,
,
_. .iXjdfojU-'u,__________
iif.Oic/u.ka?<UL-aajjCsz*XAfci>tL~i4/.<l/La , u c d k .>

.//- 2
UAJUU.-i__ 11 vliiiau-U- 'J >,io. - fill. J
^icac/.x i>'L^td-OwfC. tilJfL . LLCi*!^ si.c-j.t'L-_d l _i t . t t-v.
.fiu.. ^
.cl _fit _ C l_ifiiX
t- __^
J$._^utuxiiiA/LoljU_JuL^j)lUSV_____ I_________ _________
___________________________

(Ll ii t'
.

c m

i Ui
_1

___________________

__________________________________

the right whereof

claim $ as author and proprietor in conformity
with the laws of the United States respecting Copyrights.
tf!ce of tb t Kc#l*tet ot CopyrtobM.
XQaabirjion. p. C.

:0.
+*JUtr.

JituS-XauCkjl+h

E x h ib it

It "c*
C o p y r ig h t
U n ite d

ffic c

o f

tb c

K1

X lb r a r s o f < *> .,< , ,

S ta te s o f H m c r ic a

r a a 9 b in o to n ' ' ff- -

CERTIFICATE OF COPYRIGHT REGISTRATION

G b i s i s t o C e r t i f y in conformity with section 55 of the Act to Amend and Consolidate the
Acts- respecting Copyright, approved March 4f 1909, as amended by the Act approved March 2, 1913, that

TWO

copies of the

PRINT OR PICTORIAL ILLUSTRATION

named herein have been deposited in this Office

under the provisions of the Act of 1909, and that registration of a claim to copyright for the first term of twenty-

eighi years irom the date of publication of said print or .pictorial illustration has been duly made in the name oi

,
of copyright,
C o - _____________________________________________________________

----------------------------------------------- claimant
whose address ls_CltiliA .sjjK .vt.xv_ _

------------------------------------- - .._________________________________________; the title of

the print or pictorial illustration registered is

cudL

-; the author Is
a citizcn of 'LtiAxtaiA
ls.5jJL>iUxanAjr-

______ _ __

S the date of publication

__________ , 1913; two copies were r e c e i v e d . ( J l --- LI-----, 1913/

and registration has been made as Class K, X X c., No..

Q 'j .

KmUtrr cf Copyrights

C O M M O N W E ALTH OF P E N N S Y L V A N IA
DEPARTM ENT OF STATE
HARRISBUna

January 2, 1935*

Chas.
Hollingor, Esq.,
Payne-Shoemaker Building,
Harrisburg, Pa.

Dear Sir tYou are advised that the Secretary of the

Commonwealth has overruled the objections filed against
registering the following names as titles to unincorporated
aBaociationa j
"Rosicrucian Brotherhood and Order1'
"The Brotherhood and Temple of the Rosy Cross
"The Fraternitftfi Rosae Crucis.
Accordingly the applications covering these
n&nes have been this day filed and recorded; official
receipts for the filing fees are enclosed.
You will recollect that no certificate issues
upon a registration of ihiE character; all that is issued is
a receipt for the filing fee.
Applications covering the emblems are still under
consideration b y the Department*
Yours / t r u l y ,

R. E. G ris w o ld ,
Asst, Director of Corporations*

o /s

>$?3
e

eM
D

F T V
l

>tf>

6j^
W

s*
e W

a e W

A N EXPOSE
OF
THE IMPERATOR OF A.M.O.R.C.

H is Pilfering Charlatanism and

His Connections
with
ALEISTER CROWLEY

Notorious Black Magician

AND
O.T.O.

O R D O TEMPLI O RIENTIS
Despised Black Cult

ttt/

fjLer

Not Under the Rosy Cross

Presenting documentary p ro o f that
H . Spencer Lewis Imperator of
A. M .O .R .C ., a spurious R. C.
O rd e r fabricated and
copied secret lessons
from published
books
Lewis admits that CrowleyBaphomet
A nti-Christis his Secret Chief,
and the Black Cult of O .T.O .,
as source of his authority,
shows his connections
with Black Magic
and in v e r te d
triangle

With fac'simile reproductions of D ocum entary Proof

Published by

THE ROSICRUCIAN FOUNDATION

Q U A K E R T O W N , P E N N S Y L V A N IA

PREFACE
T h is book presents and makes available to all students of the
occult sciences and mysticism; members of secret schools, so
cieties and fraternities; churchmen and the churches; serious seek
ers o f the Rosy Cross, and especially to all m em bers of A. M . O.
R. C., a picture in miniature of the astounding career of a most
successful deceiver, a vile impostor, a clever charlatan and a crafty
sorcerer, who, having form e d in 1915 an organization under the
stolen nam e o f a holy order, under the false pretense th a t it was
an authentic Rose Cross Order- -an o rd e r of W h i te M ag ic and of
the W h i t e B ro th e rh o o d while he was at the time of such organi
zation, at all times since, and is now a m em ber and affiliated with
the O. T , O. ( O r d o T e m p l i O r i e n l i s ) , a notorious Black Cult of
the Black B ro th e rh o o d ; who, since 1921, has been acting u n d e r the
a u t h o r i ty o f a ch a rter issued by the 0 . T . 0 . , by or under the direc
tion o f A l e i s t e r C r o w l e y , its founder and Secre t C h i e f , a notorious
and despised Black Magician, and who has, e v i d e n t l y , long in
tend ed and now, as it is clearly indicated, is a ttem ptin g by a process
slow but sure to convert his org anization the A. M . O. R. C.
into a Cult o f Black Magic, under the dominion of Crowley
B a p h o m e i T H E A n t i - C h r i s t w hom he acknowledges to be his
S ecre t C h ief.

I t deals with H . Spencer Lewis, the Im p e r a to r o f A. M . O. R. C.,

a n d contains f a c s i m i l e reproductions of the docum entary p ro o f of
his pilfering charlatanism the use of p u b lish ed b o o k s to m ake the
sec ret lessons o f A. M . O. R. C ; of Aleister Crowley, the notorious
Black M a g icia n B aph o m et the Anti-Christ, the e sta blish m e n t by
C r o w l e y o f the O . T . O. as a p a r t o f his A . . . A . . . a n d its objects,

n a tu re a n d a ctivities; o f L e w i s 0 T . 0 . charter, the w r i t t e n con

fess io n o f his connections w i t h the (). T . ()., his acknowledgment of

its Secret Chief as his superior, and of his indicated intentions and
bold a tte m p t to eventually convert the A. M . O. R. C, into a Black
C ult o f the notorious O. T . O.
As the Supreme G ra n d M a s t e r of the authentic Rosicrucian F r a
ternity and B ro th e rh o o d in America, we have known th a t M r .

Lewis possessed no Rosicrucian authority; that he had no right to

use a Rosicrucian name for his organization; that he is not a Rosi
crucian; that he came not by way of the Rosy Cross; that he has
none of the inner teachings and profound secret work of the au
thentic Order, and that he did not and could not impart such teach
ings and secret work to his members. As the protector of
Rosicrucian traditions and its sacred honor, we have protested
against the use of its holy name by an impostor; we have chal
lenged Mr. Lewis right to use Rosicrucian names, titles and appel
lations in connection with his spurious and questionable activities,
and in a recent contest with him in the Commonwealth of Penn
sylvania it was legally determined that the authentic Order of the
Rose Cross, which we have privilege and honor to represent, is
entitled to the exclusive legal right to use all Rosicrucian names,
titles and appellations.* As the spokesman at the Door of the
Temple of the Rosy Cross, doing what we believed to be our sacred
duty, acting for and on behalf of the Rosy Cross and all other
schools of White Magic and orders of the White Brotherhood,
speaking solely in the interest of and for the protection of all sin
cere and earnest seekers of the Pathof the W a y to the higher
Spiritual Kingdom and especially those seeking the Way to and of
the Rosy Cross, we have, from time to time, in magazine articles,
pamphlets and brochures, advised all those interested as to the
spurious nature of A. M. O. R. C., advised its members that their
Imperator was not giving them the true teachings of the authentic
Order and have warned all seekers of the Rosy Cross and those
who desired to associate themselves with an order, society or
brotherhood of White Magic against the deceptive wiles, the in
sidious trickery and the dangerous practices of Mr. Lewis.
However, it was not until recently that we were in a position to
prove to others by documentary evidence and otherwise, absolutely
and to a certainty, that which we knew to be true concerning Mr.
Lewis and his activities.
We knew Mr. Lewis and understood his ways; we expected him
to afford us an opportunity to put him to a test. The opportunity
came as anticipated. On December 12, 1933, he challenged us to
public debate. We accepted our opportunity and invited him to
*
See monograph, Randolph Foundation the Authentic Body, H as Exclusive Rights
to Use of N am es Book Four} this volume.

join us in a complete and sweeping investigation before a compe

tent and impartial tribunal composed of high Masons. H e de
clined.* Since he refused to join us in a secret and dignified inves
tigation, we are forced to publish this brochure as our only alterna
tive in advising interested parties of the true nature of M r. Lewis
activities and to warn and to put all on notice of his dangerous
practices.
W e regret the necessity of making this public expose and the
publication of even a small part of the evidence that reveals the
true character of the activities of the Im perator of A. M . O. R. C.
and his Black Magic connections. 'hose who read this book
will quickly see and fully understand the reason why M r. Lewis
would not could, not submit to a complete and searching in
vestigation.
In spite of any and all appearances to the contrary, we have no
malicious feeling against M r. Lewis; we hold no grudge and en
tertain no personal animosity against him. W e sincerely regret
th at the necessities of the case have required the means pursued
and the remedies used. W e have experienced no personal delight
in the use of the harsh terms and odious adjectives necessary to
accurately describe his activities, to properly advise all interested
parties and to adequately warn all innocent seekers of the W a y to
the Rosy Cross or of the P ath to the H ig h e r Spiritual Kingdom
against his deceptive double-dealing trickery and dangerous
practices.
As the result of our past acquisitions, information given and
actions taken to expose and make known his insidious methods and
practices for the benefit of his innocent victims and the protection
of the uninformed against his bewitching sophistry and fraud, he
charged in a suit in California, to which we were NOT a party , in
stituted by him in the name of A. M . O. R. C. against two of his
form er members that they had maliciously conspired with us and
others, to wrongfully injure A. M . O. R. C. and its Imperator.
W e deny and denounce the imputation of conspiracy on our part,
'he charge of conspiracy carries with it the willful and malicious
intent to wrongfully injure another. W e have entertained no such
intent. W e have entered into no such conspiracy. T h e informa* See A Challenge and the A nsw er Hook Three, this volume.

277

tion we have supplied to others about Mr. Lewis activities is tru e ,

and all co-operation and joint action with others to expose his illegal
and fraudulent activities and wicked practices have been fully jus
tified, entirely proper and legitimate in every way. His recent
booklet issued under the title of G u il t y making certain false
charges and imputations against us will have befitting attention in
due and proper time.
Let us make our position clear, that none may misunderstand.
We have in the past, we will continue in the future, to co-operate
with and to assist any person or persons, any organization or or
ganizations or any member or members thereof to expose and to
put to an end the pernicious activities and alarming practices of Mr.
Lewis by any proper methods and by any and all legitimate means.
If anything that we have said or done appears to be a reflection
upon or in condemnation of the members of A. M. O. R. C., we
desire to disclaim any such intention or purpose and to make due
apology. We do not impute the iniquities and misdeeds of the Im
perator to the members of A. M. O. R. C. They are victims of his
iniquities. They have not knowingly or purposely participated in
his wrongdoing. That which we have said and done has been in
tended for the benefit and protection of said membersand not in
condemnation of them.
This book is of special interest to and should be of great value
and lasting benefit to all paying members of A. M. O. R. C. We
trust they will avail themselves of the use of this information for
the benefit of themselves and all mankind.
It is and should be of intense interest to all students of the occult,
mysticism, to all Masons, fraternal societies and White Magic or
ganizations. It is our hope that the information contained in this
brochure will be fraternally used as it is
Fraternally given.
R. Sw i n b u r n e C l y m e r .

THE TEACHINGS AND TRAINING OF

A. M. O. R. C. ARE NOT ROSICRUCIAN

We have maintained at all times since Mr. Lewis launched and

organized A. M. O. R. C. in 1915 and gave it a Rosicrucian appel
lation, that it is spurious and does not possess, and cannot give to
its members, the genuine Rosicrucian teachings and training.
We have not been alone in our position. Many others, not
members of or in any way connected with the authentic Rose Cross
Order in America, have also and likewise charged and maintained
that A. M. O. R. C. is not a genuine Rosicrucian institution and
that it does not teach Rosicrucian philosophy or give to its mem
bers the real Rosicrucian training.
When we charged, insisted and often reiterated that Mr. Lewis
is not a Rosicrucian; that he never had at any time any right or
authority to organize or conduct any kind of a Rosicrucian Order
or institution; that he fabricated A. M. O. R. C.; that he took or
stole a Rosicrucian name for it; that it is a spurious and not a genu
ine Rose Cross Order; that his methods are deceptive, his claims
false, his practices destructive and in no sense Rosicrucian, but con
trary to and in conflict with every true precept of genuine and noble
Rosicrucianism, and that he has deceived, defrauded and misled
thousands of true, sincere, though uninformed, seekers of the R osy
Cross by leading them into A. M. 0. R. C. under the belief that
they were joining the authentic Rose Cross Order and that he could
and would make them Rosicruciansof course, M r . Lew is knew
that all these charges were true. How did he meet those charges?
He is the most cunning charlatan, most brazen pretender and great
est bluffer of this age. He immediately assumed the attitude of
injured innocence, severely scolded us and boldly issued a challenge
for a public debate. We knew he was bluffing. We offered to join
him in a complete and searching investigation into the truth of our

charges, the authenticity of the Randolph Foundation of the Rose

Cross O rd e r in America, and the genuineness o f our secret teach
ings and inner Rosicrucian training. Did he accept? He did not

he could not face a real testa genuine investigationso he

ducked as artfully as he could and ran at the first mention of a real

investigation. We have dealt with Mr. Lewis artful and insincere
challenge to a public debate, and our offer of a full investigation in
a recent book, which may be read with interest in connection
herewith.*
When some of his own members found, upon investigation, that
they had been completely misled, grossly deceived and defrauded,
they charged that Mr. Lewis had invented, formulated or simply
manufactured all of the teachings of A. M. O. R. C.; that he had
copied them, or a large portion of them, from published books, and
that none of his lessons and teachings were the genuine secret les
sons or teachings of the Rosicrucians. M r . L ew is also knew those
charges to be true. WThat did he do? He employed his favorite
trickhis first line of defense. He issued a challenge to those ob
streperous members and shamed or bluffed them out of making a
real and thorough investigation.
The challenge above referred to was printed in the C r o m a a t ,
a monthly monograph privately published for members of A. M.
O. R. C., about the year 1918, written by Profundis XII Im
perator, being the Imperators personal message and annual ad
dress to all members, in which Mr. Lewis explains the paramount
problems of the order, which evidently were many, since the major
part of his personal message was devoted to answering charges
made against himself and criticism leveled by the members against
the order. The rest of his message is devoted to self-laudation and
bolstering and building himself up, as a shrewd lawyer bolsters and
builds up a weak and poor witness whose character is questionable
and whose testimony is unworthy of belief. We here reproduce
page 11 and part of page 12 of said C r o m a a t , setting forth the
members charges and Mr. Lewis answering challenge (being fac
simile Reproductions N o s. 1 and 1 A ) } as follows:
THE SOURCE OF OUR TEACHINGS
Perhaps the most important, because interesting,
though most absurd, of all charges made against the
Order, or rather the Imperator, was that he had,
personally, alone or with the help of others, in
vented, formulated or simply manufactured all the
teachings in our Order from pages and paragraphs
* See

A Challenge and the A nsw er Book Three,

280

this volume.

taken from books to be found in libraries in the

United States. Those who made the charge went
so far as to mention the names of such books as were
used by the Imperator in his pilfering charlatanism.
The titles of the six or seven books mentioned are
not recalled just now, though a few of them were
D eds Electric Philosophy of Life, Crowleys Equi
nox, Library of Mesmerism, by Dr. D ods; Cellular
Cosmogony, by Koresh; N ew Light from the Great
East, by Parsons, etc.
Tw o years ago the charge was made by an Eng
lishman posing in this country as a man of high and
enviable Masonic repute that all our teachings were
taken from one (!) book called The Rivers of Life.
Absurd as this proves to be to any one who reads
that book, still the difficulty in getting a copy of it
for examination should have induced our genial cen
sors and critics to add that book to the above list.

Pilfering
charlatanism.
Crowleys
Equinox.

THE IMPERATORS CHALLENGE

Has used
recent books.

W ill quit if charges

can be proved.

Just a bluff.

One will note that the books mentioned are either

old or rare books, such as are not to be found in
every library, if, indeed, they can be found in any
library in small cities. This makes it most difficult
for those who hear the statement to examine the
books and make comparisons with our Temple lec
tures or teachings. The Imperator has not ex
amined all the books listed, but he has made this
reply to the charge and now puts it upon record in
black and white: if anyone can prove that one or
more of our lectures containing our fundamental
teachings, or that all or part of our principles, termi
nology, laws, rituals and demonstrations were taken
from one or more printed, typewritten, engraved or
handwritten books or manuscripts printed and pub
lished or made public before our Order printed its
first magazine and literature, the Imperator will
immediately concede the charge as true, incriminat
ing himself as a plagiarist and false pretender and
permit, without opposition or further action, his im
peachment and removal as Imperator, officer or
member of the Order. A legal agreement between
the Imperator and any body of men and women as

an investigating committee, or with an} individual

as an investigator, w ill be made, setting forth this
same promise and challenge, if such is sincerely de
sired prior to any complete and exhaustive investi
gation; and every facility and assistance w ill be
freely rendered by the Supreme Grand Lodge, its
Council, Officers and Imperator.
If I have failed to mention any book in the fore
going list which should be included because it has
been used by those making the charge, I w ill gladly
announce the titles of such books in the next issue
of the Cromaat.

AN EXCEPTION TO THE CHALLENGE

There is always
an exception.

As to who
he does not care
any book will do.

One exception I must make in regard to the chal

lenge: It is this: no publication is to be included
which contains a veiled but very complete outline
of our R*J<C teachings written and published under
a pen-name of my own, thoroughly authenticated,
but little known, and duly and properly copyrighted
in its entirety by me many years ago. This was done
in order to protect our teachings and secure a copy
right on them before the Order started without re
vealing them to those who should not have them.
Therefore, such a publication written by me, copy
righted by me, cannot be used as evidence. T his
will probably surprise one or two who have been
planning to bring this old and rare publication to
light, not knowing that the authors name is my own
and the copyright also my own. But, again fore
knowledge has singular advantages not realized by
the unthinking, prejudiced minds.
As to who, in regard to person and personality,
prepared, wrote or formulated the original draft of
the laws, the principles, the symbols, rituals, phrases,
words, signs, etc., I cannot tell, for I do not know,
and, in true Rosaecrucian spirit, do not care. I feel
quite sure, however, that not one or a hundred
minds prepared these things, but many scores of
great minds in various ages.

a zealous A m erican p atrio t, and Sister A.. born in D enm ark, a trained
nurse and one who has for m any years devoted her tim e and unusual

services to p atrio tic A m erican hum anitarianism . T he falsity of such

a ch arge is ap p are n t the m om ent one meets this body of twenty-five
educated, refined, cultured men and women.
T h a t th e Councilors paid no attention to the charges m ade against
the O rder, the Im p e ra to r and themselves is due to the fact th a t their
intim ate know ledge of the facts and the truths, m ade them u n a f
fected by the petty, mean, u n tru th fu l statem ents m ade by those who
sought first, to d isrup t o u r O rganization, and secondly, in the resu lt
ing chaotic condition to pose as saviors of the Order, reform ers of
n. g rea t evil and slip into pow er and office, and control the organiza
tion. T he m iserable failure of such a plan will explain the co n d i
tions and actions on the p a rt of three or fo u r m em bers or ex-m em
bers whose plans and moves we anticipate and aw ait d urin g the
next six m onths with absolutely no fear; again, being forew arned
will not prevent, b ut will neutralize.
T H E S O U R C E OF O U R T E A C H IN G S
P erhaps the most im portant, because interesting, though most
absurd of all charges m ade against the O rder, or ra th er the Im p erato r,
was th a t he had, personally, alone or with the help of others, invented,
fo rm u lated or simply m an u factu red all the teachings in o ur O rd er
from pages and p ara g rap h s taken from books to be found in libraries
in the U nited States. Those who m ade the charge went so fa r as
to m ention the nam es of such books as were used by the Im p e ra to r
in his pilfering charlatanism . The titles of the six or seven books
m entioned are n ot recalled ju s t now, though a few of them were
D ed s E lectric Philosophy of L ife, C ro w ley s E q u in o x , L ib rary
o f M esm erism , by Dr. Dods, Cellular C osm o go ny by Koresh,
"N ew L ight from the G reat E ast" by Parsons, etc.
T w o years ago the charge was m ade by an E nglishm an posing
in this co u ntry as a man of high and enviable Masonic repute, th a t all
o u r teachings were ta k e n from one (!) book, called "T he R ivers of
L ife. A bsu rd as this proves to be to any one who reads th a t book,
still, th e difficulty in getting a copy of it for exam ination should
have induced o u r genial censors and critics to add th a t book to the
above list.
T H E IM P E R A T O R S C H A L L E N G E
O ne will note th a t the books m entioned arc either old or ra re
books, such as are not to be found in every library, if, indeed, they
can be found in any library in small citics; this m akes it m ost dif
ficult fo r those who h ear the statem en t to exam ine the books and
m ake com parisons with o ur Tem ple lectures or teachings.
The
Im p e ra to r has not examined all the books listed, but lie has m ade this
reply to the charge, and now p uts it upon record in black an d w hite:
if anyone can prove th a t one o r more of o ur lectures co ntaining
o u r fu n dam en tal teachings, or th a t all or p a rt of o ur principles,
term inology, laws, rituals and dem onstrations were taken from one
or m ore p rinted, typew ritten, engraved or h an d w ritte n books or
m anuscripts' p rinted and published or m ade public before our
O rd er p rin te d its first m agazine and literature, the Im p e ra to r will
im m ediately concede the charge as true, incrim inating himself as
a p lag iarist and false p reten d e r and perm it, w ithout opposition or
fu rth e r action, his im peachm ent and rem oval as Im p erato r, officer

Page 12
FAC-SIMILE REPRODUCTION No. 1A
C ro m a a t,

or m em ber o f the O rder. A legal ag reem ent betw een the Im p e r a to r

and any body of men and w om en as an in v e s tig a tin g c o m m itte e , or
with any in d iv id u a l as an in ve stigato r, w ill be m ad e , s e ttin g fo rth
this same prom ise and challenge, if such is sincerely desired p r io r to
any com plete and exhaustive in v e s tig a tio n ; a n d every fa c ility a n d
assistance w ill be freely rendered by the S up re m e G ra n d L o d g e , its
C ouncil, Officers and Im p e ra to r.
I f I have fa ile d to m e n tion any book in the fo re g o in g list w h ich
should be included because it has been used by those m a k in g the
charge, I will g lad ly ann oun ce the titles o f such books in the next
issue of the C rom aat.
AN

E X C E P T IO N

TO

THE

CHALLENGE

O ne exception I m u st m ake in regard to the c ha lle ng e : I t is th is :

no pu b licatio n is to be included w hich c o n tain s a veiled, b u t very
com plete, o u tlin e of o u r U-J-C teaching s w ritte n an d pu b lish e d u n d e r
a pen-name of m y ow n, th o ro u g h ly a uth e n tic a te d , b u t little k n o w n ,
and d u ly and p ro pe rly co pyrig hted in its e n tir e t y b y me m a n y years
ago. This was done in order to p ro tc c t o u r te aching s a n d secure
a co pyrig ht on them before the O rd e r sta rted w ith o u t reve alin g th e m
to those who should not have them .
T he refo re, such a p u b lic a tio n ,
w ritten by me, coyrighted b y me, c a n n o t be used as evidence. T his
w ill p ro bab ly surprise one or tw o who have been p la n in g to b rin g
this old and rare p u b lic a tio n to lig h t, n o t k n o w in g th a t the a u th o r s
nam e is m y own and the c o p y rig h t also m y own.
B u t , a g ain ,
foreknow ledge has sin g u la r a d va nta ge s n o t realized by th e u n t h in k
ing* p re ju diced m inds.
As to who, in regard to person a n d pe rso n a lity , p re p a re d , w rote
or fo rm ulate d the o rig in a l d r a ft o f the law s, the p rin ciple s, the s y m
bols, rituals, phrases, w ords, signs, etc., I c a n n o t te ll, fo r I do n o t
know , a n d, in tru e R osaecrucian s p irit, do n o t care.
I feel q u ite
sure, however, th a t not one or a hu n d re d m in ds pre pa re d these th in g s ,
b u t m an y scores of great m inds in va rio us ages.

A CRAFTY CHALLENGE
Just a B ig Bluff

A careful reading of the foregoing will reveal that this, like all
of Mr. Lewis challenges, is carefully, skillfully, deftly and dex
terously worded, so as to leave him a sure avenue of escape in event
of its acceptance. However, as above indicated, it was not made to
be accepted; that was not the idea or intention of Mr. Lewis. Had
it been accepted he would have wiggled out of it in some way, some
howthat you can accept as a fact. It was not, in fact, a chal
lenge at all; that was a misnomer. It was really a barrage of
words to scare and disarm criticsa boast and plea to silence

clamorous tongues and to pacify and satisfy disgruntled or doubt

ing members. It was a bold and successful bluffa crafty trick that
worked, since, apparently, no member accepted his challenge.
Hence, he went merrily on his way deceiving others, gaining and
losing members, making other false claims and expanding and
varying his misrepresentations and his artful methods of deception.
WHO MAY ACCEPT CHALLENGE
Perhaps we cannot accept this challenge. If we did, he would
reply that the challenge was not made to us, or to the public, but
that it was a private communication made solely and only to
members of A. M. O. R. C., but we can and we do herein produce
the proofthe positive and irrefutable p ro o f that the charges un
der consideration are true absolutely true, which will enable the
sincere members of A. M. O. R. C. to accept the foregoing chal
lenge of the Imperator to test his sincerity and to prove beyond all
doubt that the lectures and lessons of A. M. O. R. C. are not the
inner secret teachings of the Rose Cross O rder; that they are not
fr o m Rosicrucian sources, but that they were invented, formulated
and simply manufactured by Mr. Lewis and that he, in his pilfering,
plagiarizing charlatanism
all or a m ajor portion of them
fr o m published books, some old and rare, but most of them modern
and available.
MEMBERS OF A. M. O. R. C. CAN ACCEPT
C O P IE D

W e W i ll Furnish the P r o o f

with the material and proof presented

herein, establish the truth of the charges under consideration be
yond all controversy and place the sincere members of A. M. O.
R. C., who realize that there is something rotten in their organiza
tion, who feel that there should be a housecleaning from within,
in a position to accept the ImperatorsMr. Lewischallenge and
to demand of him that he immediately concede the charges as
W e

can

and

we

DO,

true, incriminate himself as a P L A G IA R IS T A N D F A L S E P R E T E N D E R

and permit without opposition or further action his impeachment
and rem ova l as I m p e r a to r according to his own offer hereinbefore

reproduced.
We
warn the interested public and put all sin
cere seekers of the Rosy Cross on notice of the true nature of
can

and

W E DO

A. M. O. R. C. and the true character of H. Spencer Lewis, who

formed, fabricated and launched it in 1915 under a false and de
ceptive Rosicrucian appellation, by demonstrating and proving
herein, beyond the peradventure of all doubt, that Mr. Lewis is not
a Rosicrucian ; that he has no Rosicrucian authority; that his au
thority, if any, comes fr o m the O. T. O. O rd o T e m p li Orientis
(Order of the Temple of the Orient, or Oriental Templars)
founded by A leister C rowley , the M o s t Illustrious, M o s t Illu
minated and M ost P u issa nt B a piio m et X R e x Summits Sanctissimus 33, 90, 96, or, in other words, from O. T. O., founded by
C row ley the Most Illustrious Master of Black Magic and a Most
Adept Black Magician, and that his teachings, lessons and lectures
are not Rosicrucian at all, or from authentic Rosicrucian sources,
but that they were invented, manufactured, fabricated or pilfered,
plagiarized and copied from published books.
May we dispose of the latter question first and then deal with
the source of Mr. Lewis authority?
AMONG T H E ROSICRUCIANS

By D r . F r a n z H a r t m a n n
A Student of O ccultism
In the year 1887, Dr. Franz Hartmann, the theosophist, pub
lished a book of fiction, entitled A n A d v e n tu r e A m o n g the R osicru
cians. This book, a most interesting and intriguing piece of fiction,

passed through several printings and at least three editions, and is

available today at all book stores carrying occult books at a small
price.
The entire contents of this book, with one notable and a m inor
exception, to be pointed out, was copied by Mr. Lewis, w o r d f o r
w ord, in Lessons Nos. 44 to 60, both inclusive, of the eleventh
grade of his A . M . O. R . C. Teachings.
Since A. M. O. R. C. is represented to be and most of its mem
bers believe it to be a Rose Cross Order, it is reasonable to sup
pose that after a member or student has been enrolled for many
years, paid dues through the first ten degrees and has been tena
cious enough to attain the eleventh degree, next to the highest and
last degree or grade, that such student is entitled to be taught the
higher truths and instructed in the final inner and most secret work
of Rosicrucian philosophy, principles and trainingBUT IT is NOT

far from it! On the other hand, these students and members
in the eleventh grade or degree of A. M. O. R. C. teachings are
being fed in rapid succession a mixture of the teachings of T h eoso
phy, M y sticism and Cosmic Consciousness however good these
may becopied from published books, under the guise and label of
Rosicrucianism.
A ROSICRUCIAN UNIVERSITY IN SWITZERLAND
SO

D r . F ra n z H a rtm a n n and the Great Paracelsus

We are greatly intriguedno doubt you will be alsoby a state

ment of Mr. Lewis which serves as an introduction to his Lessons
44 to 60, both inclusive, of the eleventh grade of A. M. O. R. C.
teachings, copied almost in loto from Dr. Hartmanns A m o n g the
Rosicrucians, which we reproduce from his said Lesson No. 44
(being fa c sim ile Reproduction N o . 2 ), as follows:
FAC-SIMILE REPRODUCTION No. 2
Ab stated in my la s t lecture or talk, we are now at a point where I
want to introduce to you the words of another person and th is time 4,4
w ill be the words of a very eminent Hosicrucian who was r e a lly a great
mystic. I refer to Hr. Franz Hartmann. ' L ittle i s known about his
private l i f e except that he was a physician and very ea ily in l i f e
became illuminated and not only followed very c lo se ly the Rosicrucian
stu d ies u n til he mastered much of them, but he delved deeply into a l l
of the Oriental philosophies and sciences, and was a truly learned
man. It was he who went to Easle, Switzerland, to study at the old
Hosicrucian u niversity. It was there Paracelsus had been a student
and la te r a professor, and la ter a great master, and while in Basle,
Dr. Hartmann had the opportunity of being the personal physican to
lime. Blavatsky, who was hidden away in th is wonderful, alluring, beauti
fu l c it y high up in the Alps and along the banks of the Rhine River.
The many times that I have been in th is c it y and have been in the same
hotel and same old house in which Mme. Blavatsky stayed for a time,
and where she and Dr. Hartmann had so many consultations over the
manuscripts she was preparing to give to the world, I have f e l t the
vibrations of th is mystic c it y and even a l l of those who were with us
on a trip one time to th is c it y agreed that there was no more fascin at
ing place we ever v is it e d than th is old-fashioned town, which is now
becoming a very active center of many international a ffa ir s .
Many eminent Rosicrucians in the past had made th is town their hide
away place while preparing manuscripts and consulting the marvelous
lib ra ry at the u n iversity . It was here, too, that the great masters
f i r s t came to Kme. Blavatsky and helped her in estab lish in g her plans
for the foundation of the Theosophlcal Society and Dr. Hartmann no
doubt helped in th is a lso , because he always held a very warm place
for Mme. Blavatsky's work.
Introductory statements made by II. Spencer Lewis in Lesson 44, of the Eleventh
G rade, A. M . O. R. C. Compare the above with
Note
carefully that D r. H artm ann himself states that in 1887, when the first edition of his
book
was issued,
to
establish such an institution as M r. Lewis would have us believe had long existed.

Reproductions Nos. 3 and 4-.

A m ong the Rosicrucians

not even an attempt had been made

CLEVER PREVARICATION
Let the reader please note Mr. Lewis statement and claim that
Dr. Franz Hartmann was a Rosicrucian; that there was and still
is a Rosicrucian University at Basle, Switzerland; that Paracelsus
had been a student and later a professor in that university and that
there is a marvelous library at that university, which many eminent
Rosicrucians have consulted in preparing manuscriptsnot a single
one of which is trueall of them are false. Perhaps Mr. Lewis
knew them to be false, if not, he could have known that they are
not true, and should have known before he undertook to instruct
advanced students in Rosicrucian teachings.
What are the facts so easily ascertained?
DR. HARTMANN NOT A ROSICRUCIAN
Dr. Franz Hartmann was not a Rosicrucian. He never made
such a claim. He was a Theosophist, heart and soul, and never
made any other claim. No scholar or knowing person would rep
resent Dr. Hartmann to be a Rosicrucian. It is true that he wrote
the book A m o n g the Rosicrucians herein referred to, and translated
and made a reprint in English of old and valuable German manu
scripts under the title of The Secret Sym bols of the Rosicrucians.
These titles and the use of the word Rosicrucian therein may
lead the careless, the presumptuous and the gullible to the errone
ous conclusion that he was a Rosicrucian, but they will not mislead
the student who looks deeper than the surface.
The book A n A d v en tu re A m o n g the Rosicrucians is a fiction,
pure and simple, so a dm itted to be by its author, and is so under
stood and classified by all scholars and by all real students of occult
literature. It was written, not by a Rosicrucian In itia te , but by
a well-known and prominent T h eosoph ist and is only a picture of
his imaginationan admitted dream of his soul.
To show that Dr. Hartmann did not claim to be the author of
The Secret Symbols of the Rosicrucians , and that it was only a
translation and reprint in English of German manuscripts, we re
produce the advertisement of said book that appears in the 1890,
second edition, of A m o n g the Rosicrucians (being fa c s im i le R e
production N o . 3 ) , as follows:

W ITH

BLACK

MAGIC

CONNECTIONS

F A C - S I M I L E R E P R O D U C T I O N N o. 3

THE SECRET SYMBOLS OF

ROSICRUCIANS
OF

THE

THE

SIXTEEN TH AND S E V E N T E E N T H CENTURIES,

WITH

TREATISE ON THE

PH ILO SO PH ERS STONE.

COPI ED AND TRANSLATED FROM TH E GERMAN BY

F R A N 2 H A R T M A N N , M.D.
Tlie plates of the Secret Symbols, 27 in number, have heen
colored by hand, exactly duplicating the originals which D r.
H a r t m a n n secured during h i s researches a m o n g ancient Mss.
and occult w o r k s in Germany.
T h e publication is tim ely, and cannot fall to a ttract and entertain m any
pereone w h o s eek th e sym bols of eternal verities in these m ysterious paths.
W h e th e r o r not the R osicrucians ever existed as nn actual secret confrater
n ity is nn open question with the p u b l ic ;Jnnd those who a re beet entitled to
s p e ak with a u th o rity are significantly silent in this particular. B u t no com
p e te n t occultist o r m ystic has any doubts, or will ever fully divulge the eso
teric facts in th e case. The volume is h andsom ely gotten up, show ing both
taste and enterprise on the p a r t of the publishers j^ancl Du. H a r t m a n n bus
alre a d y won enviable spurs in the literature of occultism which he is, from
his connection with the Indian Branch of the Theosopbjcdl Society, well
fitted to a d o rn ." P r o f . E l l i o t C o u e s , F.T.S.

DR. H A R T M A N N A T H E O S O P H IS T
Attention is directed to the statement of Prof. Elliot Cowes,
Fellow of the Theosophical Society, quoted in the above reproduced
advertisement, wherein it is authoritatively stated that Dr. H a r t
m ann was a m em ber of the Indian Branch of the Theosophical
Society.
It must, therefore, be concluded that Dr. H a rtm a n n , as we have
stated and here repeat, was a Theosophist . It should not and
cannot be concluded that, because he was an occult investigator who
wrote fiction under a Rosicrucian title and translated and reprinted
manuscripts dealing with Rosicrucian symbols, such action on
his pa rt m ade him a Rosicrucian. W e repeat, without fear of suc
cessful contradiction, that Dr. H a r tm a n n was not a Rosicrucian
and that he did not attempt to give did not claim to give any of
the inner or secret teachings of the Rosicrucians in his book which

Mr. Lewis copied in his lessons and gives to his eleventh grade
members as the higher secret work and profound inner teachings
of the Rosicrucians. Thus have members of A. M. O. R. C. been
deceived, beguiled and betrayed by the cleverest, yet the most
damnable, chicanery.
A ROSICRUCIAN UNIVERSITY
A t Basle, S w itze rla n d

Mr. Lewis has created, in his imagination, several ancient Rose

Cross Colleges and Universities, none of which ever existed in fact.
He had one of themwe believe it was a Rose Cross University
or College in Franceconfer upon him the academic degree of
Doctor of Philosophy.
So, even so he glibly talks about the old Rosicrucian University
at Basle, Switzerland, with its marvelous library, where the great
Paracelsus and Dr. Hartmann were trained and where many emi
nent Rosicrucians hid away while preparing manuscripts. The same
place where the great masters first came to Mme. Blavatsky and
helped her in making the plans and establishing the Theosophical
Society. All of this is absolutely false an intriguing deception
an unadulterated sophistication. Yet this is a fair sample of the
stuff which he has regularly and constantly dished out and fed to
his members since he first organized his order (A. M. O. R. C.)
and plagiarized a Rosicrucian name for it in the year 1915.
Every real Rosicrucian knows that a Rosicrucian University
never existed at Basle, in the beautiful Alps, or elsewhere in Switzer
land at any time. However, to prove to those not informed on the
subject, who for some reason or other erroneously believe that Dr.
Hartmann was actually describing such a university in his book
A m o n g the Rosicrucians , instead of a fictitious monastery a
dream , not a reality we reproduce Dr. Hartmanns own state
ment, published as an appendix to his book, appearing in the sec
ond edition, 1890, and all subsequent editions (being f a c s im i le
Reprodu ction N o . 4 ) .

F A C - S I M I L E R E P R O D U C T I O N No. 4

APPENDIX.
A

ROSICRUCIAN

IN S T IT U T IO N

IN SW ITZERLA ND .

O M E time after the first edition of the fore

going pages appeared, an attempt was made in
republican Switzerland to carry into effect these
ideas. In the midst of the mountains, among
the most sublime and picturesque scenery, upon
a secluded hill near the shore of the most beau
tiful Italian lake, extensive grounds were pur
chased, and it was proposed to build a house
whose object it was to serve as a refuge for
those who wanted to cultivate spirituality pure
and simple, without any admixture of priestcraft
and superstition. It has not yet been finally
decided whether this undertaking will be a suc
cess or a failure ; b ut the latter is more than
probable, as the method of thinking in old dilapi
dated and dying Europe is too narrowminded to
permit of grasping such an exalted id e a ; which
T his Appendix appeared in the second and third, the 1890 and 1893, editions of
H artm an n s book A m ong the Rosicrucians. Compare these frank statements with the
utterly misleading introductory remarks (Reproduction No. 2 ), which form part of
Lesson 44, Eleventh Grade, of the A. M . 0 . R. C. lessons. In 1893, when the third
edition was published, not even an attempt had been made to establish such an
institution.

This statement, made by the author of A m o n g the Rosicrucians

in the second and subsequent editions, is clear enough for all to
understand. Dr. Hartmannthe Theosophist, extensive traveler
in the old world, occult scholar, author and interpretative investi
gatorwas very frank in telling his readers that such a university
did not exist. He made it very clear that the M o n a s t e r y or the
institution about which he had written in his book A n A d v e n t u r e
A m o n g the Rosicrucians was only an ideaone of his hopesone
of his dreams. He tells his readers of an attempt that was made to
carry out his ideas after the first edition was published and ex
pressed the serious doubt of its success in Europe and declared that
youthful, free and clear-seeing America alone held forth such a
hope.
It will be noted and observed that even at the date of the last
edition (1893), in which the foregoing statement of the author
appears, not even a house had been constructed. As a matter
of fact, Dr. Hartmanns ideahis dreamwas never carried out.
There never has been and there is not now such a Rosicrucian Uni
versity in Switzerland. That is simply one of Mr. Lewis clever
and crafty misrepresentations built around Dr. Hartmanns fiction.
THE THEOSOPHICAL MONASTERY
As a matter of fact, Dr. Hartmann did not describe a university
not even one of fictionwherein he or anyone else attended as
students. In the second chapter the fictitious institution is referred
to as T he Theosophical M o n a s t e r y , and the headline of that
chapter on all odd numbered pages from 25 to 77, both inclusive,
is: T h e T h e o s o p h i c a l M o n a s t e r y . When Mr. Lewis copied
Chapter II into his lesson, he deleted and omitted the word T i i e o s o p i i i c a l and simply headlined his lesson T h e M o n a s t e r y s o
as to leave the false impression that Dr. Hartmann was describing
a Rosicrucian M o n a ste ry . Such simple trickery to which some
charlatans resort! (See fa c sim ile R epro du ction s N o s. 7 and 8 .)
PARACELSUS AND MARVELOUS LIBRARY
Paracelsus, a great occultist, master, adept and perhaps the in
spiration for the Rosicrucian Brotherhoodso far as Mr. Lewis
knowswas born in 1490 and departed this life in 1541, some 73
years before the August Fraternity became known as the Brother

hood of the Rosy Cross or by any other Rosicrucian appellation.

This being true, just how could Paracelsus attend a Rosicrucian
University before the Fraternity of the Rosicrucians existeda
university which did not exist when Dr. Hartmann wrote his A d
venture A m o n g the Rosicrucians in 1887 or thereafter? And
just how could many eminent Rosicrucians in the past consult
the marvelous library at the University that never existed ? No
body knows but Mr. Lewisand
he just
said so! A mis-statement of important facts is not important-at
least does not matter very much to this arch-pretender and pilfering
charlatan who built his spurious Rosae Crucis Order on a founda
tion of falsehood with a superstructure of ingenious, crafty decep
tion and cunning misrepresentation.
THE ADEPT PLAGIARIZER ALSO AN EXPERT
EXPUNGER AND DELETER
Do you feel that the foregoing language is too severe and that
the serious charges are not justified in fact? If so, then may we
show you a clever bit of expunging and deleting by Mr. Lewis and
explainmake exceedingly clear to youhis reason for deleting
and omitting the use of one paragraph, while otherwise using, ex
cept as noted, the entire contents of Dr. Hartmanns A dven ture
A m o n g the Rosicrucians ?
As before stated, Mr. Lewis copied the entire contents of the
above-mentioned book into his Lessons Nos. 44 to 60, both inclu
sive, of the eleventh degree, with noted exceptions, the notable ex
ception being the omission in his lessons of Dr. Hartmanns men
tion of Johann Valentin Andrea ;, to whom he gave credit for found
ing the Order.
The part omittedthe only major part of the entire book so
omitted from his lessonsappears on pages 39 and 40 of A m o n g
the Rosicrucians (second edition, 1890), and is as follows:
THE OMITTED PARAGRAPH
HE

Andreas author of

DOES

NOT

KNOW

The Imperator again, reading my thought, cor

rected my mistake. The name Rosicrucian Order,or
the Order of the Golden and Rosy Cross, he said, is a
comparatively modern invention and was first used by
Johann Valentin A n drea , who invented the story

Fama Fraternitatis,
founder of the
Order.

Meaning of name,
i hen pre-empted by
Order of the
Rosy Cross.

of the knight, Christian Rosencreuz, for the same

purpose as Cervantes invented his Don Quichote de
la M a n ch a ; namely, for the purpose of ridiculing
the would-be adepts, reformers and gold makers of
his age, when he wrote his celebrated Fama Fra
ternitatis. Before his pamphlet appeared, the name
Rosicrucian did not mean a person belonging to some
certain organized society by that name, but it was a
generic name, applied to all occultists, adepts, al
chemists, or, in fact, to anybody who was or pre
tended to be in possession of some occult knowledge
and who was, therefore, supposed to be acquainted
with the secret signification of the Rose and the
Cross symbols which have been adopted by the
Christian church, which were, however, not invented
by her, but which were used by all occultists thou
sands of years before Christianity was known.
These symbols do not belong exclusively to the
Christian church, nor can they be monopolized by
her. They are as free as the air for anyone who
can grasp their meaning, and unfortunately very
few of your Christians know that meaning; they
only worship the external forms and know nothing
about the living principle which those forms rep
resent.

T H E REASON FO R T H E O M ISSIO N
hy did M r . Lewis omit from his lessons the m a tte r above
quoted when he copied and used (except as noted) all of the rest
and rem ainder of D r. H a r t m a n n s book? B ecause, in the om itted
natter, D r. , iartm an n attributed the authorship of the celebrated
ama Fraternitatis, which announced the form ation and existence
;
Rosicrucian B rotherhoo d or O rder, to Johann Valentin
ndrece and thereby accredited him with being the founder of the
Fraternitatis Rosae Crucis , or the O r d e r of the Rosy Cross, which
is a fact known to be true by all real Rosicrucians and accepted as
tiue by all correctly informed investigators and writers on the
subject.
L

It w as o m itted b ecau se it c o n tra d ic te d a n d disproved M r.

c l a i m t h a t S ir F r a n c i s B a c o n w a s t h e f o u n d e r o f
H E r o s i c r u c i a n O r d e r . ( See fa c s im ile R eproductions N o s . 5,
e w is

5 A and 6. Compare carefully.)

D R . H A R T M A N N A C C E P T E D AS A R O S I C R U C I A N
A U T H O R I T Y BY M R . L E W I S
M r . Lewis apparently accepted Dr. H a r tm a n n as an authority
on all Rosicrucian matters and affairs, except on the important
question as to who founded the Rosicrucian Order, and inasmuch
as Dr. H a r t m a n n s correct ideas and accurate information on the
subject did not agree with M r. Lewiss false claims and the great
amount of false propaganda which he has released upon the same
subject, he simply deleted it CONV1 N I E N T L Y O M IT T ED IT -and
proceeded, except as noted, to copy all the rest of the book, and
having done so without a twinge of conscience he informs his
members th a t:
In its entirety.
Italics ours.

W e have now finished the wonderful mannthat I wanted you to have in its entirety."
(Lesson No. 60, page 2, Eleventh Grade.)

script

IN ITS E N T I R E T Y
H a v in g deleted and omitted a notable portion of Dr. H a r t
m a n n s text and, in doing so, having concealed an all-important fact,
he led his members to believe that he had given to them in its en
tirety a wonderful manuscript.
hy did he not tell his members
the truth just the simple truth? W h y did he not tell his eleventh
grade members whose confidence he surely had and abused-
otherwise they would not have stayed with him through all these
years and paid him $2.00 per month while passing from the first
grade through the tenth grade we a s k : why did he not tell his
eleventh grade members that Dr. F ran z H artm a n n , an eminent and
learned occult writer, an honored member of the Theosophical So
ciety of India, had written a beautiful and interesting f i c t i o n about
the Rosicrucians, but containing principally Theosophical teachings,
under the title of An Adventure Among the Rosicrucians, which
they could buy in almost any book store for about $2.00 per copy,
instead of copying all of Dr. H a r t m a n n s book, with the one nota
ble exception, and another minor change, into his lessons and charg
ing his members S2.00 (dues) per month for sixteen (16) mimeo
graphed lessons containing the same m atter?

Let us see. At the rate of four lessons per month at $2.00 per
month, Dr. Hartmanns book made into sixteen lessons will bring
$8.00; at the rate of two lessons per month, will bring $16.00, and
at the rate of one lesson per month, will bring $32.00. Thus we
see now we know why Mr. Lewis did not tell his members the
truth. It did not and it will not pay.
Authors of occult and popular fiction can learn a lesson in sales
manship from Mr. Lewis, and members of A. M. O. R. C. will
learn to their astonishment, chagrin and misfortune.
T H IS M A N U S C R IP T
Several Versions

And then, after having pilfered and misused Dr. H artm anns
text, except as noted, and in a manner recognized Dr. Hartm ann
as the author, he showed his deep appreciation, his profound grati
tude and expressed his thanks-acknowledged his debt to Dr.
Hartmann by questioning and throwing doubt upon his author
ship in these words:
I have learned lately that there are several versions of
this manuscript, probably translations by several different mys
tics, and that these versions vary only slightly in an occasional
word. (Lesson No. 60, page 2, Eleventh Grade.)
T hat statement and every implication, insinuation and innuendo
that it carries with it is as false as Satan. Dr. Hartmann was the
author the originator of the fictitious work which Mr. Lewis
pilfered, misused, misrepresented and sold and is selling to his mem
bers at so much per lesson. That was Dr. H artm anns own
dream child the product of his own mind an expression in
words and written language of the fondest hopes of his soul. It
was not a translation by several different mystics of an old or
prior existing manuscript.
When a person steals the work of a man, sells it to others under
rank misrepresentations for a price and then undertakes to dis
credit the author whose work he stole and sold what shall we say
of such practices of such a person?
There are not words or combinations of words sufficient in in
tensity of meaning to fully express the utter contempt of honest,
upright men for such a person and the use of such tactics and meth

od s! We do not know what to liken it to. We have never seen the

like. In the face of such contemptible actions and despicable meth
ods, the wanton acts of all other pilfering, plagiarizing charlatans
pale into insignificance.
ROSICRUCIAN SOCIETY
Mr. Lewis presented the text of Dr. Hartmanns book Among
the Rosicrucians as being descriptive of the actual Rosicrucian Or
der, Brotherhood and Fraternity and as being inner and secret
teachings of the Order. To be sure, this is erroneous, a complete
misrepresentation which carries with it false implications, leading
to confusion and misunderstanding.
The imaginary institution around which the author built his fic
tion, into which he interwove the story that constitutes the theme
of the book, was described by the author as This Rosicrucian

Society.

To make this matter clear and understandable, we turn to pages

29 and 30 of Dr. Hartmanns book and also refer members of
A. M. O. R. C. to Lesson 46, page 2, Eleventh Grade, where the
exact words of Dr. Hartmanns book are copied into said lesson, viz:

This refers to a
mythical temple, not
to the Order of
the Rosy Cross.

Imperator.
Rosicrucian Society,
not Order, Brother
hood or Fraternity.

Yes, answered the stranger, as if lie had been

reading my thoughts, you have fallen into the
hands of the Adepts, of whom you have thought so
much and whose acquaintance you often desired to
make, and I w ill introduce you into our temple and
make you acquainted with some of our Brothers of

the Golden and Rosy Cross."

I scanned his face, and now it seemed to me as

if this mail were not a stranger. There was some
thing so familiar about him as if I had known him
for years, and yet I could not find a place for him
in my memory. In vain I tortured my brain to find
out when or where I had met this man, or at least
some other one resembling him in appearance. But
again the Imperator of this Rosicrucian Society, for
such he proved to be, answered my unspoken thought
by saying, You are right; we are not strangers, for
I have often been in your presence and stood by
your side, although you did not see me.

The author of A n Adventure A m o n g the Rosicrucians was not

undertaking to describe the Rosicrucian Order proper as we under
stand it today, or in the sense to which it is commonly referred
at this time, or at the time when the book in question was written.
Reference is made to the paragraph of the authors text beginning
on page 39, ending on page 40, shown in facsimile Reproductions
Nos. 5 and 5 A , which we have also heretofore quoted in full, being
the same paragraph eliminated by Mr. Lewis when he compiled
eleventh grade lessons and cunningly omitted said paragraph there
from. In the omitted paragraph referred to, Dr. Hartmann made
it clear that he was not writing about or undertaking to describe
the R o s i c r u c i a n O r d e r , or the Order of the Golden and R osy
Cross, which he declared to be a comparatively modern invention
of Andreas and took the pains to explain that prior to the founding
of what is today known as the Rosicrucian Order, the name Rosi
crucian did not mean a person belonging to a certain organization
by that name, but it was a generic name, applied to all occultists,
adepts, alchemists or others possessing occult knowledge, or who
understood the secret signification of the Rose and the Cross. Thus
it becomes doubly clear that Dr. Hartmann was dealing with the
term Rosicrucian in its generic sense and not to its particular ap
plication to the Order of the Rosy Cross.
Perhaps it was also because of this very clear exposition by the
author of the difference in the meaning of the term generally and
its special application as the name of a particular order, which also
clearly shows the authors purpose, that caused Mr. Lewis to omit
from his lessons the particular paragraph referred to.
IM P E R A T O R
It will be noted from the foregoing quotation that the word
Imperator appears. As a matter of fact, this term is used by
the author as one of his chief characters, through whose mouth he
causes to be spoken the principal part of his story, thereby giving to
the reader the lesson he essays to teach and the doctrine which he
expounds in his book. The title Im p era to r occurs with fre
quency throughout the entire book, which raises the question: W as
it from this source that Mr. Lewis learned of the title Imperator
and was this his inspiration for conferring that title upon himself
when he fabricated A. M. O. R. C. and launched it in 1915 under

a Rosicrucian

appellation, or did he actually learn about Imperators from Crozvley, master Black Magician? L ater we shall see.
W e do not desire that anything we say herein shall be construed
as an adverse criticism of the Theosophical Society or the Theo
sophical teachings so ably presented by Dr. H a rtm a n n in his A d
ventures Among the Rosicrucians. T h e point is that M r. Lewis
has deceptively presented such teachings to his members, not as
"heosophical teachings, which they are, but as being higher Rosi

crucian teachings.

R E PR O D U C T IO N S
T o aid the reader and investigator to follow us and to m ake his
own investigation and comparisons, we reproduce pages 39 (fac
simile Reproduction No. 5) and 40 ( facsimile Reproduction Vo.
5 A ) of Dr. H a r t m a n n s book, to be com pared with M r . L ew is L e s
son No. 47, page 2, Eleventh G rad e (facsimile Reproduction N o .
6). T hese reproductions show the omitted or deleted p a r a g r a p h
heretofore quoted and discussed; page 25 of the book ( facsimile
Reproduction N o. 7 ), to be com pared with L ew is Lesson N o . 46,
page 1, Eleventh G rade (facsimile Reproduction N o. 8), in which
M r . Lewis eliminates the w o rd Theosophical, and page 107 of the
book ( facsimile Reproduction N o. 9 ), to be com pared with L ew is
Lesson N o. 54, page 1, Eleventh G rad e ( facsimile Reproduction
o. 10), in which all of the contents of page 107 of the book is
lifted and copied verbatim. T hese reproductions which follow will
be of real interest to members of A. M . O. R. C. and to all inter
ested readers and investigators.

F A C - S I M I L E R E P R O D U C T I O N No. 5
T H E THEOSOPHICAL M ONASTERY.

ground and pyramids at a distance; it was of a

more gloomy character than the former, probably
on account of the desert places by which it seemed
to be surrounded. The next picture represented a
similar building, situated in a tropical and moun
tainous country, and the Adept told me it was one
located somewhere in the Cordilleras of South
America. Another one showed a Mohammedan
temple, with minarets and the half-moon upon
their tops. I expressed my surprise to see all the
various religious system s in the world represented
in these Rosicrucian orders; for I had always
believed that the Rosicrucians were an eminently
Christian order*
The Imperator, again reading my thought, cor
rected my mistake. The name Rosicrucian Or
der, or the Order of the Golden and Rosy Cross,
he said, is a comparatively modern invention, and
was first used by Johann Valentin Andrew, who
invented the story of the knight Christian Rosencreuz, for the same purpose as Cervantes invented
his Don Quichote de la Mancha; namely, for the
purpose of ridiculing the would-be Adepts, reform
ers and gold-makers of his age, when he wrote
his celebrated Pam a Fraternitatis. Before his
Here we reproduce page 39 of Dr. Hartmanns Among the Rosicrucians. Beginning
with the first line of the second paragraph of this page and ending at the first para
graph of page 40 (Reproduction 5A ), all the material of an entire paragraph was
eliminated from the lessons by Mr. Lewis. All else was included almost verbatim.
(See Reproduction No. 6.)

FA C-SIM ILE R E P R O D U C T IO N No. 5A

AMONG TH E ROSICRUCIANS.

pamphlet appeared, the name Rosicrucian did not

mean a person belonging to some certain organized
society by that name, but it was a generic name,
applied to all Occultists, Adepts, Alchemists, or
in fact to anybody who was or pretended to be
in possession of some occult knowledge, and who
was therefore supposed to be acquainted \Vith the
secret signification of the Rose and the Cross;
symbols which have been adopted by the Christian
church, which were, however, not invented by her,
but which were used by all Occultists thousands
of years before Christianity was known. These
symbols do not belong exclusively to the Chris
tian church, nor can they be monopolized by her.
They are as free as the air for any one who can
grasp their meaning, and unfortunately very few
of your Christians know that meaning; they only
worship the external forms, and know nothing
about the living principle which those forms rep
resent.
Then, I said, a spiritually enlightened man
may become a member of your order, even if he
did not believe in any of the so-called Christian
dogmas ?
To this the Imperator answered: No man can
Reproduction of page 40 of the Dr. H artmann book Among the Rosicrucians, which
H. Spencer Lewis used almost in its entirety for his lessons, with the one notable excep
tion. He conveniently omitted practically all of the above page. {See Reproduction
No

6 )

WITH

BLACK

MAGIC

CONNECTIONS

FAC-SIMJLE R E PR O D U CT IO N No. 6
AKOriC - Rooicrucian Order
TStiFLI Z.E0TU:i
PA3.S MG
MTdtZR F03TY- SJV'iSN
form of an Indian, d re ssed in shining white robes, w ith a turban of
p ale yellow s i l k upon h i s h e a d , stepped out of th a t door. I immedi
a t e l y recognized nisi to be one of the Tibetan Adept's whom I had seer,
in my waking dreams-. He, too, s e e m e d to recognize me, and sm ilin g ly
nodded h is head, while I boned r e v e r e n tia lly before him. A fin e -lo o k
ing horse was brought forward by some a tte n d a n t, which he mounted and
rode away.I w a s s p e e c h l e s s from a s t o n i s h m e n t , b u t the Imperator smiled and drew
me away, q u o t i n g a p a s s a g e of S h a k e s p e a r e , w ith a l i t t l e m o d ificatio n ;
fo r he s a i d , "There a re m a n y t h i n g s in Heaven and E arth w h i c h are not
u n d ersto o d by y o u r p h i l o s o p h e r s . 11
EL2VEHTH GRADS

We p a s s e d o n to a n o t h e r picture, r e p r e s e n t i n g E g y p t i a n scenery, with

a c o n v e n t i n t h e f o r e g r o u n d a n d p y r a m i d s a t a d i s t a n c e ; it w a s o f a
m o r e loo.',iy c h a r a c t e r t h a n t h e f o r m e r , p r o b a b l y o n a c c o u n t o f the
d e s e r t p l a c e s b y w h i c h it s e e m e d t o be s u r r o u n d e d .
T he n e x t p i c t u r e
r e p r e s e n t e d a s i m i l a r building, s i t u a t e d in a t r o p i c a l a n d m o u n t a i n o u s
c o u n t r y , anc t h e A d e p t t o l d m e it v:as o n e l o c a t e d s o m e w h e r e i n t he
C o r d i l l e r a s of S o u t h nmerica.
A n o t h e r one show e d . a M o h a m m e d a n temple,
w i t h m i n a r e t s a n d the h a l f - m o o n u p o n their tops.
I e x p r e s s e d m y sur
p r i s e t o s e e a l l t h e v a r i o u s r e l i g i o u s s y s t e m s in t h e w o r l d r e
p r e s e n t e d in these R o s i c r u c i a n orders; for
had always believed that
t h e R o s i c r u c i a n s v/ere a n e m i n e n t l y C h r i s t i a n order.

"a

"Then,"
said,
spiritually enlightened
y o u r o r d e r , e v e n if he d i d n o t b e l i e v e i n .
Christian dogmas?"

~an hay., b e c o m e a m e a b e r
any o f the s o - c a l l e d

of

Compare the above with Reproductions Nos. 5 and 5A, pages 39 and 40, of H art
manns A m ong the Rosicrucians. It will be noted that between the paragraph ending
with "Christian order, page 39, and the paragraph at bottom of page 40, beginning
with Then, Mr. Lewis eliminated a long paragraph dealing with the real founder
o f the Rosicrucian Fraternity. T y p i c a l L e w i s t o n i a n t r i c k e r y . His motto is: "I cut
out the truth when it contradicts your Imperator. Your Imperator can do no w rong;
he is the A. M. 0. R. C.; his word is law. Long live the Imperator, .Most Perfect
Master Profundis!"

BOASTFUL,

PILFERING

IMPERATOR

F A C -S IM IL E R E P R O D U C T IO N No. 7
T H E THEOSOPHICAL MONASTERY.

25

II.
T H E .THEOSOPHIC A.L MONASTERY.

T F O L L O W E D my weird companion, and soon

we regained the path running along the bed of
the creek, which flowed tranquilly over a bottom
covered with white pebbles, and the shallowness
of the water seemed to indicate that we were not
far from its source. As we approached the mys
terious mountain the stone walls appeared to rise
perpendicularly before us, and there was no place
visible where any other being but a bird could
have ascended; but as we came still nearer, I
noticed a rent or break in the side of the wall,
opening like a cave or a tunnel. This tunnel we
entered, and I saw that it penetrated the giant wall
and led into another valley beyond. A few steps
brought us to the other end of the tunnel, and an
exclamation of joy and surprise escaped my lips as
I beheld the beautiful sight which was presented
before my eyes.
Before me was a valley surrounded by mountains
Reproduction of page 25 from Am ong the Rosicrucians, by D r. Franz H artmann,
ompare this with Reproduction No. 8, which is page 1, Lesson No. 46, Eleventh
rade, A. M. O. R. C, lessons. In comparing, note that D r. H artm ann heads his
Chapter II T h e T h e o s o p h i c a l M o n a s t e r y and that M r. Lewis heads his Chapter II
1 h e M o n a stery . Why did he omit the descriptive w ord T h e o s o p h i c a l ? Oh, the
word Theosophical might mislead the members of A. M . O. R. C. It might lead
them to believe that D r. Hartmann was describing a Theosophical institution instead
of a Rosicrucian University.

F A C - S I M I L E R E P R O D U C T I O N N o. 8
ELEV3NTK C-RADE

A M O R C - R o s ic r u c ia n O r d e r
T E K r L E LECTURE

P A G E Oiffi

NUKBER FORTY-SIX

Beloved Members,

Greetings !

W e n o w c o n t in u e t h e s t o r y of " A n Adventure A m o n g t he R o s i c r u c i a n s " b y

D r. F r a n z H a r t m a n n , b e g in n in g at a p o i n t where we d i s c o n t i n u e d la s t
week:

Chapter

II

The Monastery
I f o l l o w e d ray w e i r d c o m p a n i o n , and s o o n we r e g a i n e d t h e p a t h r u n n i n g
a l o n g t h e b e d o f the c r e e k , w h i c h f l o w e d t r a n q u i l l y o v e r a bottom
c o v e r e d w i t h w h i t e p e b b l e s , and the s h a l l o w n e s s o f t h e w a t e r s e e m e d
t o i n d i c a t e t h a t we w e r e not fa r f r o m i t s so u r c e .
As we a p p r o a c h e d
t h e m y s t e r i o u s m o u n t a i n the stone w a l l s a p p e a r e d to r i s e p e r p e n d i c u l a r
l y b e f o r e u s , a n d t h e r e was n o p l a c e v i s i b l e w h e r e a n y o t h e r b e i n g
b u t a b i r d c o u l d h a v e as ce n d ed ; but as we came s t i l l ne a r e r , I n o t i c e d
a r e n t o r b r e a k i n t h e s i d e of the wall, o p e n i n g l i k e a c a v e *>r a t u n
nel.
T h i s t u n n e l w e e n t e r e d , and I saw that it p e n e t r a t e d t he g ia n t
w a l l a n d l e d i n t o a n o t h e r v a l l e y beyond.
A f e w s t e p s b r o u g h t u s to
t h e o t h e r en d of the t u n n e l , and ar e x c l a m a t i o n of j o y and s u r p r i s e
e s c a p e d m y l i p s a s I b e h e l d t h e b e a u t i f u l s i g h t w h i c h w a s p r es en ted
b e f o r e m y eyes.
B e f o r e me w a s a v a l l e y surrounded by m o u n t a i n s o f e v i d e n t l y i n a c c e s
s i b l e h e i g h t , a nd i n t h i s v a lle y nature and art s e e m e d t o h a v e c o m
b i n e d t o undow it w i t h an a l m o s t s u p e r t e r r e s t r ia l b e a u t y .
Like a vast
c c e a n b a y it o p e n e d b e f o r e m y s ig h t , c lo s in g A t t he d i s t a n c e w ith a
k i n d of n a t u r a l a m p h ith ea tre .
It w a s covered w i t h s h o r t g r a s s a p d
p l a n t e d w i t h m a p l e - t re e s , a n d on a l l s id e s t h e r e w e r e f o r e s t s a n d
g r o v e s , small l a k e s a n d l o v e l y c r e e k s .
I m m e d i a t e l y i n f r o n t o f me,
b u t s t i l l a t a c o n s i d e r a b l e d is t a n c e , rose t h e v au lt of a s u b l i m e
m o u n t a i n peak h i g h in to the b lue eth er o f sp ace, p r e s e n t i n g a c a v i t y
w i t h o ve rhan ging ro c ks, lo o k in g l i k e the h o llo w s p a c e u n d e r a g ig a n t ic
w a v e , havinjr b een p e t r i f i e d b y s o m e magic s p ell.
T h e s i d e s of the
m o u n t a i n sank i n e n e r g e t i c a l l y drawn l i n e s t o w a r d s a l o w e r d e c l i v i t y ,
a n d then a g a in r o s e a b r u p t l y to a n im posing h e i g h t .
I n the p resen ce o f s o m u c h su b lim ity I became d u m f o u n d e r e d .
Ky com
p a n i o n seemed t o c o m p r e h e n d m y f e e l i n g ; for h e , too, s t o o d s t i l l a n d
l a u g h e d , as i f he were p le a s e d to see how f u l l of a d m i r a t i o n I was.
T h e s t i l l n e s s w h i c h surrounded us would have b een com plete if it h a d
n o t b een fo r the n oise of a c a t a ra c t at a d is ta n c e to the left, f a l l
i n g over a steep p r e c ip ic e a nd a p p e a r in g l ik e a s t r in g of f l u i d s il v e r
b a c k e d by the d a r k g r a y r o o k .
The monotonous r u s h o f t h a t f a l l i n
c o n t r a d i s t i n c t i o n to t h e surro u nd in g s t i l l n e s s s e e m e d t o me l i k e th e
r u s h o f t h e r iv e r o f t i m e i n t h e realm o f e t e r n i t y ; a n o t h e r w o r l d t h a n
t h e o n e to w h i c h I h a d been accustomed seemed to h a v e d e s c e n d e d u p o n
m e ; t h e a i r seemed more p u r e , t h e l i g h t more e t h e r e a l , t he g r a s s m o r e
gr e e n t h a n o n t h e o t h e r aide o f t h e tu n n e l; h e r e s e e m e d to b e the va l
l e y o f p e a c e , t h e p a r a d is e of h a p p in ess and c o n t e n t .

JU ST T H E MONASTERY
It will be seen that Mr. Lewis has copied Dr. Hartmanns text v e r b a t i m into his
lesson. However, he eliminated T h e o s o p h i c a l from his title. Theosophism is not
Rosicrucianism. T h e Imperator does not permit others to deceive his members; he does
it himself. T h at is his sole prerogative. So sometimes the Imperator, who can do no
wrong, doeth just a little wrong to deceive manyjust to exercise his sole prerogative
and to keep in practice.

FAC-SIM ILE R E P R O D U C T IO N No. 9

T H E REFECTORY.

107

loved poetry ; I loved to look at the clouds sail

ing in the sky, and to see in them objects of
beauty; I communicated in spirit with the heroes
of the past. But the development of my physi
cal form could not keep step with the unfoldment of the mind. Cold, starvation, and want
hastened its dissolution. After having reached
my eighteenth year, I left my wasted, consump
tive form, and was kindly received by the
Brothers.
Her plain and modest tale filled my heart with
pity. And was there no one, I said, among
your country people intelligent enough to per
ceive your genius and to give you support?
They erected a costly monument to my mem
ory, she answered, after my body had suc
cumbed. A part of the money expended for it
would have procured me the necessities to prolong
my life. Those who knew me while living admired
my poetry and my talents, but they were poor
like myself. But let that pass. The conditions
under which men live are the effects of previously
acquired Karma. My poverty and suffering were
my gain. I have cause to be well satisfied with
my lot.
R eproduction of page 17 of D r. H a r tm a n n s book. C o m pare w ith R eproduction
No. 10, page 1, Lesson 54, E leventh G ra d e , A. M . O. R. C. lessons. It will be seen
that M r. Lewis has copied this page v erb a tim into this lesson.

WITH

BLACK
MAGIC
CONNECTIONS
F A C - S I M I L E R E P R O D U C T I O N No. 10

ELEVENTH GRADE
B e l o v e d Members,

A M O R G - Rosicrucian Order
TEMPLE LECTURE
NUMBER FIFTY-FOUR

PAGE OKS

Greetings !

W e n o w c o n t i n u e t h e s t o r y of " A n A d v e n t u r e A m o n g the R o s i c r u c i a n s " b y

Dr. F r a n z H a r t m a n n , b e g i n n i n g a t a p o i n t w h e r e we d i s c o n t i n u e d l a s t
week:

C h a p t e r III
The R efectory.
I h a d f o r a l o n g t i m e o b s e r v e d the f e a t u r e s of t h i s o t h e r L a d y - A d e p t ;
a n d it s e e m e d to m e a s if I h a d s e e n h e r s o m e w h e r e , p e r h a p s i n m y
dreams.
Yes, I r e m e m b e r t h a t w h e n I w a s a m e r e c h i l d I o n c e h a d a
v i s i o n , w h i l e in a s t a t e b e t w e e n s l e e p i n g a n d w a k i n g , w h e n it s e e m e d
to m e a s if a n a n g e l o r a s u p e r t e r r e s t r i a l b e i n g , c l a d i n w h i t e a n d
h o l d i n g a flhi t e L i l y i n h e r hand, w e r e f l o a t i n g i n the a i r o v e r m y
h e a d , e xte;iding t h e l i l y t o w a r d s me.
How often had I prayed in my
h e a r t t o s e e t h a t b e a u t i f u l f o r m a g a i n ; a n d now, if I d i d n o t m i s t a k e ,
t h i s l a d y w a s t h e f o r m I h a d s e e n i n m y dream.
S h e w a s o f e x c e e d i n g g r e a t b e a u t y ; h e r long, black, w a v i n g h a i r f o r m e d
a s t r o n g c o n t r a s t t o h e r p l a i n , w h ite, a n d f l o w i n g ro b e , c o v e r i n g h e r
f o r m with g r a c e f u l folds.
H e r t e i n t w as p a l e a n d d e l i c a t e , h e r p r o
f i l e w a s p u r e G r e e k ; h e r d a r k e y e s s e e m e d t o p e n e t r a t e to t h e i n n e r
m o s t c e n t r e of m y s o u l , a n d t o k i n d l e t h e r e a f i r e o f p u r e l o v e a n d
a d m i r a t i o n w i t h o u t a n y a d m i x t u r e of the a n i m a l e l e m e n t .
" M y l i f e , " s a i d H e l e n , * w a s o n e of l i t t l e i m p o r t a n c e .
I was born at
St. P e t e r s b u r g , a n d m y f a t h e r w a s a n o f f i c e r i n t h e i m p e r i a l army.
He d i e d while I w a s ver y young, a n d left hi s f a m i l y in g r e a t poverty.
B e s i d e s t h e c o m p a n y of m y m o t h e r , m y r e l a t i v e s , a n d a t e a c h e r , t h e r e
w a s n o t h i n g to a t t r a c t m e t o e a r t h .
My mind unfolded and revelled
i n s u a e r t erre.sria] inyKr <1 l o v e d t o l o o k a t t he c l o u d s s a i l i n g i n t he
slcy7 a n d fb see in t h e m o b j e c t s of b e a u t y ; I c o m m u n i c a t e d i n s p i r i t
w i t h t h e h e r o e s o f t h e pa s t .
B u t t h e d e v e l o p m e n t of m y . p h y s i c a l f o r m
c o u l d n o t k e e p s t e p w i t h t h e u n f o l d m e n t of t h e mi n d .
Co l d , s t a r v a t i o n ,
a n d -want h a s t e n e d i t s d i s s o l u t i o n .
After having reached m y eighteenth
y e a r , I l e f t m y w a s t e d , c o n s u m p t i v e form, a n d w a s k i n d l y r e c e i v e d b y
t h e B r o t h e r s . 11
H e r p l a i n a n d m o d e s t t a l e f i l l e d m y h e a r t w i t h pity.
"And wa s there
n o o n e , " I said, " a m o n g y o u r c o u n t r y p e o p l e i n t e l l i g e n t e n o u g h t o p e r
ceive your g e n i u s a n d to give you support?"
T h e y e r e c t e d a c o s t l y m o n u m e n t t o m y m e m o r y , 11 she a n s w e r e d , " a f t e r
my body ha d succumbed.
A p a r t o f t h e m o n e y e x p e n d e d f o r it w o u l d
h a v e p r o c u r e d m e t h e n e c e s s i t i e s to p r o l o n g m y life.
Those wh o knew
me w h i l e l i v i n g a d u i r e d m y p o e t r y and m y t a l e n t s , b u t t h e y w e r e p o o r
like myself.
B u t l e t t h a t pas s .
The c o n d i t i o n s u n d e r w h i c h m e n live
a r e t h e e f f e c t s of p r e v i o u s l y a c q u i r e d Katma.
M y poverty a n d suffer
i n g we r e m y gain.
I h a v e c a u s e to b e well s a t i s f i e d w i t h m y l o t . "

First page of L e s s o n 54, E l e v e n t h Grade, A. M . O. R. C. Compare with Repro

duction N o . 9, taken v e r b a t i m f r o m pages 105, 106 a n d 107, A m o n g the Rosicrucians,
by Franz H a r t m a n n . T h e a b o v e reproduction covers practically t w o a n d one-half
p a g e s of the Hartmann book. T h e foregoing reproductions illustrate the manner in
which Lewis made the secret teachings of A. M . O. R. C. out of well-known pub
lished books. We call the readers special attention to the title of the b o o k b y Dr.
H a r t m a n n as g i v e n b y Mr. L e w i s himself.

T H E CLOUD UPON T H E SANCTUARY

L e tt e r s by V o n E c k a r t s h a u s e n
A Great M ystic
A nother extensive use of published m aterial m ade by M r . Lewis
was the copying into his Eleventh G rad e Lessons, compiled for
A. M . O. R. C., of six letters, written by K arl von Eckartshausen,
a great mystic. T h e letters were translated by Isabelle de Steiger
and published in a book under the title of T h e Cloud, I pon the
Sanctuary, with an extensive and well-considered introduction by
A r th u r E d w a r d W aite. T h is book enjoyed an extensive sale and is
available to all who care to purchase it. As usual, M r . Lewis not
only used, but he also misused and distorted, the contents of this
book. H e falsely declared the autho r of these letters to be a Rosicrucian M a s t e r and wrongfully claimed his mystic doctrines to
be Rosicrucian teachings.
M Y S T I C I S M IS N O T R O S I C R U C I A N I S M
W e would not deny that von Eckartshausen was a true mystic.
Indeed, he was a great one. H o w ev er, he was not a Rosicrucian.
H is basic idea was a purely mystical one. H e had in mind the B E
COM ING o r o n e n e s s w i t h G o d as differentiated from th a t of the
Rosicrucian basic idea, which is for man to become individualized
and thus to personify G od in his own person and individuality as
indicated by the saying of the G r e a t M a s t e r : Y e a r e t h e t e m
p l e s o f t h e l i v i n g G o d . T he re fo re , instead of seeking oneness
with God, the Rosicrucian*! endeavor is to become like < >od -a
god an individualized being like unto his M a k e r. T h e difference
is a vast one and, irrespective of the sublimity of von E c k a rts h a u
senI teachings, it is a fraud upon any student to lead him to believe
th at by following the said mystical teachings he may or will become
a Rosicrucian.
AN U N U SU A L D ISTO R TIO N OF FACTS
Before copying von E cka rtsh ause ns letters from the published
book, T he Cloud U p o n the Sanctuary , using and misusing all of
them in his lessons and as an introduction to their use, in the 89th
Lesson, page 3, of the Eleventh Grade, M r . Lewis tells his m e m
bers th a t:

Not a Rosicrucian
Master.
A great mystic,
not a Master.
Name not to be
found in Rosicrucian
literature.
Mystical? Yes.

Italics ours.
Utterly false.
Publicly sold to all.
Easy to obtain.
Was not known as a
Rosicrucian.

Now we are at a point where some of the rarest

of the writings and thoughts of the most highly
recognized Rosicrucian Masters of the past are go
ing to aid us in our ascent up the mountain and in
our highest stages of development and purpose.
Among these great men or great Masters was one
whom I want to introduce to you now. His name
was von Eckartshausen. If you will delve very
deeply into genuine mystical Rosicrucian literature,
you are sure to find his name among the great M as
ters, not of the earliest period, but of the middle
period. Many eminent writers of the mystical lit
erature have referred to him or quoted him, and
yet his complete writings are extremely difficult to
find anywhere, although many years ago Mr. Ar
thur Waite issued a small edition of a translation
of this mans writings made by Isabel de Steiger.
This translation is probably one of the best of any
that was ever privately made, and I am going to
quote from it; von Eckartshausen wrote a very
great deal. Much of his writings were simple ex
planations of the laws and principles contained in
the Rosicrucian studies. Some few of his manu
scripts were intended for reading by those who had
not yet started on the path, but who were highly
evolved intellectually as students of comparative re
ligions and philosophy . .

M ISERABLE M IS R E P R E SE N T A T IO N

Book N o t Private
The book The Cloud Upon the Sanctuary was not privately
made. It was never considered secret or private. It was first

published in a magazine and afterward republished and sold in

book form. Members of A. M. O. R. C. familiar with the lessons
will know that Mr. Lewis has had much to say about mysterious,
ancient manuscripts, written in weird language, strange hiero
glyphics and baffling signs, which he had to translate and decode
to secure the lessons and secret work of A. M. O. R. C. When Mr.
Lewis intends to steal the works and misuse the writings of others,
he always anticipates his acts by letting loose a barrage of misrep
resentations and camouflaged falsehoods to form a protective smoke
screen to hide his unholy practices. It is a favorite trick of his with

vvh;ch as well as other similar methods equally as disreputable

and despicable he has misled and deceived thousands.
To prove that Mr. Lewis statement that the de Steiger transla
tion was privately made is absolutely false, we need only to quote
from the Introduction to said book written by Waite, viz:
Religious doctrines,
not Rosicrucian
teachings.

Italics ours.
Christian mystical
religion, not
Rosicrucianism.

T o all who look within the body of religious

doctrine for the true principle of life which ener
gizes the whole organism, this little book carries
with it a message of great meaning. The present
translation has offered it for the first time to Eng
lish readers, and it enters now upon a further phase
of existence. I t a p p e a r e d o r i g i n a l l y i n t h e
p a g e s o f The Unknown W orld, a magazine de
voted to the fuller understanding of Christian mys
tical religion, and it was afterwards republished in
separate form, of which there were two issues. ( In
troduction, page viii.)

VON E C K A R T S H A U S E N WAS N O T A
RO SIC RU CIA N H E WAS A M Y STIC
Mr. Waite looked after the publication and wrote the Introduc
tion to this book, from which Mr. Lewis obtained all of his infor
mation. Mr. Lewis knew the facts as given to him by Waite, so
carefully detailed and so fully set forth in the introduction. Did
Mr. Lewis give these plain facts to his members? No, indeed. H e
willfully and woefully garbled and misrepresented the facts to his
members and also misrepresented and betrayed von Eckartshausen
as he did Dr. Hartmann.
Mr. Waite was a great research worker into mysticism, as well
as Rosicrucian literature, being himself somewhat of a mystic. If
von Eckartshausen had been a Rosicrucian, it is certain that Waite
should know, and he does not classify him as a Rosicrucian, but as a
mystic. We have made a careful search, and we cannot find any
writer, recognized as an authority or otherwise, who lists or classi
fies von Eckartshausen as a Rosicrucian. On the other hand, we
find that all authorities list him as a mystic. We quote Mr. Waite
further:
Mystic, not a
Rosicrucian.

Perhaps the most interesting thing that I can

say at the beginning concerning Eckartshausen is
that he was related to that group of mystics of which

Lavater was so important a figure, the Baron Kirchberger an accomplished and engaging recorder, and
Louis Claude de Saint-Martin a correspondent in
France and an acknowledged source of learning.
(Introduction, page ix.)

The mystical teachings of Eckartshausen can be given in a single

paragraph, according to Waite, as follows:

Mystics.
Italics ours.

W e must take the key which Eckartshausen him

self offers, namely, that there is within all of us a
dormant faculty, the awakening of which gives en
trance, as it develops, into a new world of conscious
ness, and this is one of the initial stages of that state
which he, in common with all other mystics, terms
union ivith the Divine. In that union, outside all
formal sects, all orthodox bonds of fellowship and
veils and webs of symbolism, we shall form, or do
form actually, a great congregation the first fruits
of immortality; and in virtue of the solidarity of
humanity, and in virtue of the great doctrine of the
communication of all things holy with all that seeks
for holiness, the above and the below, this congrega
tion is, in very truth for I think that so much we
can realize even in the normal understanding the
spirit of the visible Church of faith, aspiration and
struggle, the Church Triumphant overdwelling the
Church Militant, and the channel through which
the graces and benedictions of the Holy and Glori
ous Zion are administered to the Zion which is on
earth. (Introduction, page xv.)

D ID T H IS G REA T MYSTIC BELONG TO ANY

SECRET ORG ANIZA TIO N ?
It is not even certain that Eckartshausen actually belonged to
any secret organization. After all his investigation, Mr. Waite
was uncertain. Note what he says :
Italics ours.

I think that the testimony borne by Eckarts

hausen may be regarded under one of three aspects,
but that two of them must be set aside in the end.
There is the possibility but here I have indicated
already my personal doubt of this vieiv that he had
been united with one of those secret fraternities of

which there were so many at his period; and as some

among such institutions were of a certain antiquity,
there is no insuperable difficulty in supposing (a)
that the particular association could have been an
old one after its own kind, or (b) that it put for
ward a claim corresponding to that which would be
made by a Secret Church. ( Introduction,
page xvii.)

VON E C K A R T S H A U S E N WAS N O T A R O S IC R U C IA N
C O U N C IL L O R
Another W illfu l Misrepresentation

..

It appears in Waites introduction to the letters of von Eckarts

hausen that he had the title Aulic Councillor (aulic, pertaining
to a court or meaning courtly). Mr. Lewis seized upon this fact
as an excuse to misrepresent to his members that this great mystic,
who never belonged to the Rosicrucian Fraternity, was a member
of a Rosicrucian Council, Council of Editors. It was a wanton and
deliberate deception without excuse or justification. On page 4 of
Lesson 89, Eleventh Grade A. M. O. R. C. Lessons, we find Mr.
Lewis, in his further discourse of misrepresentation concerning von
Eckartshausen, telling his members that:

Italics ours.

He lived during the latter part of the eighteenth

century and passed through transition on M ay 13,
1813. He was fortunately one of the group of
higher students which became what we might call
a foundation board of Rosicrucian editors, which
was officially called a Council of the Rosicrucians
or a Board of Councillors. A n d it is strange to
note that the title Councillor was given to von E ck
artshausen for this reason and for other reasons.

T o demonstrate beyond all question that the statement by Mr.

Lewis, to which we added our italics, is false absolutely and will
fully false, we again quote from Mr. Waites said Introduction
and reproduce the page of the Introduction (being facsim ile R e
production N o . 11), from which we quote. Mr. Waite accounts
for the way in which he received the title of Aulic Councillor and
remember that he was not a Rosicrucian Councillor or a member
of the Fraternity. Mr. Waite says:
His (Eckartshausens) first education was re-

Italics ours.

ceived at the college of Munich, and he proceeded

afterwards to Ingolstadt for the study of philosophy
and law, which he pursued with marked success.
The university course at an end, his father procured
him the title of Aulic Councillor; and in 1780 he
was appointed censor of the library at Munich.
(Introduction, page xii.) See facsimile Reproduc
tion No. 11.

Is there no end to Mr. Lewis misrepresentations and false

hoods? Indeed, there seems to be none and no limit to his endless
variety of deception. Perhaps the members of A. M. O. R. C. who
have been so willfully deceived and defrauded will put a stop to it.
T H E TEA CH IN G S OF A MYSTIC

M a d e into A. M . O. R. C. Lessons and Cunningly Given

as Rosicrucian Teachings

Thus, with a cunning introduction of falsehood and deceit, Mr.

Lewis absorbed all of the letters of von Eckartshausen, the Chris
tian mystic, and made them into alleged and dubious Rosicrucian
lessons with the utterly false representation that they were the
rarest of writings . . . of the most highly recognized Rosicrucian
M asters of the past, to aid members of A. M. O. R. C. in their
ascent up the mountain in the highest stages of development.
Lesson 90, Eleventh Grade, page 1, starts with page 1 of The
Cloud Upon the Sanctuary , and ends on page 10 of the same, but
in some places the transcription is wholly misleading, distorted and
changed, clearly with a premeditated and designing purpose. Thus
we quote first from page 7 of the book:
We must, therefore, have a sensorium fitted for such com
munication, an organized and spiritual sensorium, a spiritual
and interior faculty able to receive this light; but it is closed
as I have said to most men by the incrustation of the senses.
Such an interior organ is the intuitive sense of the tran
scendental world, and until this intuitive sense is effective in
us, we can have no certainty of more lofty truths. This or
ganism has been naturally inactive since the Fall, which rele
gated man to the world of physical sense. The gross matter
which envelops the interior sensorium is a film which veils the
internal eye and prevents the exterior eye from seeing into

spiritual realms. This same matter muffles our internal hear

ing, so that we are deaf to the sounds of the metaphysical
worlds; it so paralyzes our spiritual speech that we can
scarcely stammer words of sacred import, words which we
pronounced form erlyt and by virtue of which we held au
thority over the elements and external nature.
This is made to read in Lesson No. 90, page 4, Eleventh G ra d e :
Thus one ought to have a sensorium fitted for this com
munication, an organized spiritual sensorium, a spiritual and
interior faculty able to receive this light; but it is closed to
most men by their senses. This interior organ is the intuitive
sense of the transcendental world, and until this intuitive sense
is effective in us, we can have no certainty of more lofty truths.
This organism is naturally inactive since the Fall, which
degraded man to the world of physical sense alone. The gross
matter which envelops this interior sensorium is a film which
veils the internal eye and, therefore, prevents the exterior eye
from seeing into spiritual realms. This same matter muffles
our internal hearing, so that we are deaf to the sounds of the
metaphysical world; it so paralyzes our spiritual speech that
we can scarcely stammer words of sacred import, words we
fully*' pronounced once, and by virtue of which we held au
thority over the elements and the external world.
VON E C K A R T S H A U S E N S D O C T R IN E S N O T
ROSICRUCIAN P H IL O S O P H Y
We repeat, for emphasis, that von Eckartshausens doctrines,
'eautiful and profound as they may be, are not in any sense Rosi
crucian philosophy. He was a great mystic one of the greatest
ol that century which gave birth to so many spiritually minded
men- but he was not a member, an Initiate of the Rosy Cross Or< ei ,^and did not teach Rosicrucian philosophy or doctrines.
_ ! o the end that there may be no remaining doubt on this sub
ject, we quote from pages 70, 71 and 74 of T h e Cloud Upon the
* ancillary , where we find the proof that von Eckartshausen had in
mind a Spiritual Church as differentiated from the formal orthodox
c urch or any and all secret orders or fraternities, because he tells
us, after speaking of the Saviour Jesus Christ, t h a t :
And here begin the Sacerdotal Mj'steries of the

Italics ours.
Not Rosicrucian
philosophy.

Inner church not

the Rosicrucian
Fraternity.

Italics ours.

Elect and of the Inner Church.

The Royal and Priestly Science is that of Re
generation, or the science of the reunion of fallen
man luith God. It is called Royal Science, because
it leads man to power and the dominion over na
ture. It is called Sacerdotal, because it sanctifies
and brings all to perfection, spreading grace and
benefits everywhere.
This science owes its immediate origin to the
verbal revelation of God; it was always the Science
of the Inner Church of Prophets and of Saints; and
it recognized no other High Priest but Jesus Ciirist,
the Lord.
But the rebuilding of the worlds edifice in gen
eral was not the only aim of redemption. M an was
the principal object in the shedding of Christs
blood; to procure for him, even in this material
sphere, the highest possible perfection by the ameli
oration of his being, Jesus Christ submitted to in
finite suffering.
He is the Saviour of the world and of man.
The object or cause of His incarnation was to res
cue us from sin, misery and death.
"Jesus Christ has delivered us from all evil by
H is flesh, which H e sacrificed, and by His blood,
which H e shed for us."

T h a t we may not be misunderstood, we say again that we find

no fault with the doctrines and teachings of the Mystic Church.
O u r point is that they are not Rosicrucian doctrines and teachings,
and th at for M r . Lewis to give them to his members as such is a
frau d AN OUTRAGEOUS i m p o s i t i o n and a n o u t r i g h t s w i n d l e
in every sense and meaning of those ugly terms.
REPR O D U C TIO N S M A D E H E R E IN
F o r those who do not have a copy of The Cloud Upon the Sanc
tuary and A. M . O. R. C. Eleventh Grade Lessons, we have repro
duced herein two pages of the book and corresponding pages of
said lessons for comparison, being facsimile Reproductions Nos.
12, IS, 14 and 15 , to which we invite and direct the attention of the
reader and all investigators.

Those who have both the book and the lessons will find it inter
esting to compare them carefully and to note that Mr. Lewis cop
ied all of the Eckartshausen letters into the A. M. O. R. C. higher
teachings, except when it suited his purpose and served his end
to change and mutilate them.
If you care to make the comparisons, you will find that
Lesson 91, A. M. O. R. C., Eleventh Grade, starts with pa.ge 10
and ends on page 20 of the book. In this section material changes
have been made, apparently to suit a special purpose.
Lesson 92, A. M. O. R. C., Eleventh Grade, starts with page
20 and ends on page 29 of the book.
Lesson 93, A. M. O. R. C., Eleventh Grade, starts with page 30
and ends on page 40 of the book. The changes made are so many
and varied that we suggest the true seeker and investigator obtain
a copy of the book and compare notes.
Lesson 94, A. M. O. R. C., Eleventh Grade, starts with page 41
and ends on page 50 of the book.
Lesson 95, A. M. O. R. C., Eleventh Grade, starts with page 50
and ends on page 60 of the book.
Lesson 96, A. M. O. R. C., Eleventh Grade, starts with page 61
and ends on page 68 of the book.
Lesson 97, A. M. O. R. C., Eleventh Grade, starts with page 68
and ends on page 76 of the book.
Lesson 98, A. M. O. R. C., Eleventh Grade, starts with page 77
of The Cloud Upon the Sanctuary and ends the series of lessons
taken directly from von Eckartshausens letters or teachings.

xii

The Cloud upon the Sanctuary

college of Munich, and he proceeded afterwards to

Ingolstadt for the study of philosophy and law,'
which he pursued with marked success. The univer
sity course at an end, his father procured him the title
o f A u lic C ouncillor : and in 1780 he was appointed
censor of the library at Munich. This, in spite of
the rectitude and goodness which characterised him,
made him many enemies, but the favour of the
Elector K a rl Theodore sustained him against all
combinations. In 1784 he was nominated Keeper of
the Archives of the Electoral House, an appointment
conferred, it is said, through a desire of the Elector to
retain him near his person.
Eckartshausen published in all some sixty-nine
works, embracing many classes of literature the
drama, politics, religion, history, art-criticism, general
science, and, in particular, several contributions of
varied merit to mystic and occult science. A s indi
cated already, the majority of these are now forgotten,
though some of his plays seem to have been success
ful in their day. The Prejudice o f Birth in particular
his first printed drama is described as abounding
in felicitous situations and human interest.
He
attempted even a comedy, and this also received
considerable approbation. One only of his books,
under the title of God is Purest Love , commanded
great and enduring popularity. S ix ty editions are
said to have been issued in Germany, and it was
translated into most languages of Europe, as well as
into Church Latin. It is a small collection of Catholic
prayers and meditations on the love of God, the fear
of God, the elevation of mans sentiments towards
his Creator, the knowledge of the eternal, &c. There

A N A U L IC C O U N C IL L O R
M r. W aite tells us in his introduction to T he Cloud Upon the Sanctuary that von
E ckartshausen w as an Aulic Councillor and how his appointm ent was obtained. It
bears no relation to Rosicrucian Councils. Com pare the m ark ed statements with M r.
L ew is statem ent on page 4, Lesson 89, Eleventh G rade, which we have quoted. M r.
Lewis makes a Rosicrucian Councillor out of an Aulic Councillor. M iserable mis
representation !

FAC-SIM ILE R E P R O D U C T IO N No. 12

T H E
U P O N

T H E

C L O U D
S A N C T U A R Y

LETTER I
T h e r e is no age more rem arkable to the quiet
observer than our own.
Everyw here there is a
fermentation in the m ind, as in the heart o f man ;
everywhere there is a battle between light and
darkness, between exploded thought and livin g ideas,
between powerless w ills and livin g active force ; in
fine, everywhere there is war between anim al man
and growing spiritual man.
I t is said that we live in the age of light, but it
would be truer to say that we are livin g in that of
tw ilig h t; here and there a lum inous ray pierces the
tnist of darkness, but does not light to full clearness
either our reason or our heart. Men are not of one
mind, scientists dispute, and where there is discord,
truth is not yet apprehended.

The most important objects for humanity are

still undetermined. No one is agreed either on
2

R eproduction of a p a rt of L etter I and page 2, T h e C loud U pon the S a nctua ry, a

translatio n of von E ck artshau sens book, w hich M r. L ew is used in its entirety fo r
E leventh G ra d e lessons. C om pare this page with R eproduction No. 13 and see w h e re
he uses this m aterial in Lesson 90 of the E leventh G ra d e of the A. M. O. R. C.
S e c r e t T e a c h in g s .

FAC-SIMILE REPR O D U C T IO N No. 13

ELEVENTH GRADE

AMORC - Rosicrucian Order

TEMPLE LECTURE
NUMBER-NINETY

PAGE ONE

Beloved Members, Greetings !

Today I will start reading to you and commenting upon the interesting
"l e t t e r s " written by Von Eckartshausen as mentioned in my previous
talk with you.
Read these letters carefully, then sit and meditate
upon them but keep up the last experiments we had; keep up the exer
c is e s given in the last two or three lectures if it is possible and
convenient for you to do so.
Letter 1
There is no age more remarkable to the quiet observer than our own.
Everywhere there is a fermentation in the minds of men; everywhere
there is a battle between light and darkness, between exploded thought
and liv in g ideas, between powerless w ills and livin g active force; in
short everywhere is there war between animal man and growing spiritual
man.
It is said that we live in an age of light, but it would be truer to
say that we are liv in g in an age of twilight; here and there a luminous
ray pierces through the mists of darkness, but does not light to full
clearness either our reason or our hearts.
Men are not of one mind;
scien tists dispute, and where there is discord, truth is not yet ap
prehended.
The most important objects for humanity are s till undetermined.
No
one is agreed either on the principle or rationality or on the prin
ciple of morality, or on the cause of the w ill.
This proves that
though we are swelling in an age of light, we do not well understand
what emanates from our hearts and what from our heads.
Probably we
should have this information much sooner if we did not imagine that
we have the lig h t of knowledge already in our hands, or if we would
cast a look on our weakness, and recognise that we require a more
b r il l ia n t illum ination.
We live in the time of idolatry of the intel
le c t, we place a common torchlight upon the altar and we loudly pro
claim the aurora, that now daylight i3 really about to appear, and
that the world is emerging more and more out of obscurity into the
f u l l day of perfection, through the arts, sciences, cultured taste,
and even from a purer understanding of religion.
Poor mankind! To what standpoint have you raised the happiness of
man?
Has there ever been an age which has counted so many victims of
humanity as the present? Has there ever been an age in which im
m orality and egotiBm have been greater or more dominant than in this
one?
The tree is known by its fr u its .
Mad men.1 With your imaginary
natural reason, from whence have you the light by which you are g o
w illin g to enlighten others?
Are not a ll your ideas borrowed from
your senses which do not give you the reality but merely its pheno
mena?
Is it not true that in time and space all knowledge is but re
lative?
Ie it not true that all which we call rea lity is but relative,
for absolute truth is not to be found in the ph'eflomenal world.
Thus
your natural reason does not possess its true essence, but only the
appearance of truth and lig h t; and the more this appearance increases
a n d .spreads, the more the essence of light inwardly fades, and the man

A. M. O. R. C. S E C R E T T E A C H IN G S
C om pare with Reproduction No. 12. T h e above reproduction comprised about three
pages of the letters of von Eckartshausen, taken verbatim from the published book The
Cloud U pon the Sanctuary.

FAC-SIM ILE R E P R O D U C T IO N No. 14

L E T T E R IV
A s infinity in numbers loses itself in the unit which
is their basis, and as the innumerable rays of a circle
are united in a single centre, so it is also with the
M y ste rie s; their hieroglyphics and infinitude of
emblems have the object of exem plifying but one
single truth. H e who knows this has found the key
to understand everything, and all at once.
There is but one God, but one truth, and one w ay
which leads to this grand Truth. There is but one
means of finding it.
H e who has discovered this way possesses every
thing th e re in ; all wisdom in one book alone, all
strength in one force, every beauty in a single object,
a ll riches in one treasure only, every happiness in one
perfect felicity. A n d the sum of all these perfections
is Jesus Christ, W ho was crucified and.W ho rose again.
Now, this great fact, expressed thus, is, it is true,
only an object of faith, but it can become also one of
experim ental knowledge, as soon as we are instructed
how Jesus C hrist can be or become all this.
T h is great m ystery was always an object of instruc
tion in the Secret School o f the invisible a n d interior
41

Reproduction of p a rt of Letter IV of von E ckartshausen, being page 41 of The Cloud

Upon the Sanctuary, copied 'verbatim in A. M. O. R. C. Lesson 94, E leventh G ra d e , by
the Im perator. (See Reproduction No. 15.)

WITH

BLACK

MAGIC

CONNECTIONS

FAC-SIMILE RE PR O D U C T IO N No. 15
'2LLVz...lr. GRADS
Beloved I^e^cers,

AhORC - Rosicrucian Order

TEMPLE l e c t u r e

NUL.Ba R ill IvZTY-FOUR

page one

Greetings I

V/e w ill now continue the letters of Von Eckartshausen, beginning at a

point where v.e discontinued last week.

*************
LETTER IV

As in f in it y in numDerc loses it s e lf in the unit, and as the innumer

able rays of a circle are united in one single centre only, it is
likew ise with the Mysteries; their hieroglyphics and infinite number
of emblems have the object of exemplifying but one single truth.
Ke
who knows this has found the key to understand everything all at once.
There is but one God, but one truth, and one may which leads to this
grand Truth.
There is but one means of finding it.
He who has found this way possesses everything in its possession:
a l l wisdom in one book alone, all strength in one force, every beauty
in one single object, a ll riches in one treasure only, every happiness
in one perfect fe l ic it y .
And the Bum of all these perfections is
Jesus Christ, who was cru c ified and who lived again.
Kow, this great
truth, expressed thus, is, it is true, only an object of fa ith, but
it can become also one of- experimental knowledge, as soon as we are
instructed how Jesus Christ can be or become all th is.
This graat'wystery was always an object of instruction in the Secret
School of the in v isib le anu Inter;or Dhurch; this great knowledge was
understood in the earliest days of Christianity under the name of
D is c ip lin a Arcana From this secret school are derived a ll the rites
and coremoni.es extant in the Cuter Church.
Eut the spirit of these
grand and simple verities was withdrawn into the Interior, and in our
day it is entirely lost as to the exterior.
It has been prophesied long ago, dear brothers, that all which is
hidden shall be'rev ealed in these latter days; but it has also been
predicted that many false prophets will arise, and the faithful are
warned not-to believe every spirit, but to prove them i f they really
come from Goa, I John iv. 5.
The apostle himself explains how this
truth is, ascertained.
He says, "Hereby know ye the Sp irit of God,
every spirit which confesseth that Jesus Christ is come in the flesh
is of God, and every spirit which confesseth not is not of God."
That
is to say, the spirit who separates in Kim the Divine and human is
not from God.

We confess that Jesus Christ is come in the flesh and hence the spirit
of truth speaks by us.
But the mystery that Jesus Christ is come in
the flesh is of wide extent and great depth, and in it is contained
the knowledge of the di.vine-human, and it is this knowledge that we
are choosing to-day as object for our instruction.
As we are not speaking- to neophytes in matters of fa ith , it will be
much easier for you, dear brothers, to receive the sublime truths we

T h e above reproduction comprises about three pages of the published book contain
ing the letters of von Eckartshausen.

C O S M IC C O N S C IO U S N E S S
By D r. R ichard M au rice Bucke
W e present for the fu rth er consideration of interested students,
investigators and members of A. M . O. R. ( ano th er instance
where M r . Lewis with his usual m eth o d (hereinbefore dealt with .!
has m ade liberal use of the m aterial of a com paratively recently
published book to compile his secret higher Rosicrucian lessons and
teachings.
W e do not appear as a critic of D r. Bucke or of his views or the
ideas th at he has presented to the world in Cosmic Consciousness.
L et us assume that D r. Buckes Cosmic Consciousness is a book th a t
is of interest to all students of the occult; it is a book easily p r o
curable at a m oderate price. Such being the case, if M r . Lewis
desired th at his higher g r a d e his E lev en th Grade students
should study the materia! presented by D r. Bucke on the subject
of cosmic consciousness, why did he not advise th em to purchase a
copy of D r. Buckes book, instead of lifting the m aterial from the
published book and presenting it to them un der the false represen
tation, expressed or implied, or with the crafty implication th at the
'extracts from the writings of R. M . Bucke were high, secret R o
sicrucian teachings ? T h e answer is, as usual, th a t it is m ore
profitable to M r . Lewis to copy the m aterial into his lessons and to
sell it to his members.
PA U L T Y N E R A N D HIS A T T A IN M E N T
O F CO SM IC CO N SC IO U SN ESS
D r. Buckes description of the experience of Paul yner in attain
ing cosmic consciousness in C h a p te r X X X I V , beginning at page 291
of Cosmic Consciousness, is of real interest to all students. It will
be of unusual interest, and perhaps it will be startling inform ation
to members of A. M . O. R. C. who are seeking the W a y to the
R o s y C r o s s to be advised- -to know th a t Paul T y n e r was one of
the Councillors and co-workers with F re em an B. D o w d in F i i e
T e m p l e o f t h e R o s y C r o s s , D o w d being the second G r a n d M a s
te r of the Randolph Foundation of the Authentic Rosicrucian
B rotherhoo d and Rose Cross O r d e r in America.

JESUS T H E C H RIST
Inasmuch as Jesus, who attained Christhood, was the Greatest
M a s t e r o f W h i l e Magic, it is strange, indeed, that M r. Lewis
should use Buckes commentaries on Jesus in his lessons, in view of
his ( M r . Lewis) association and connection with the most notori
ous Black Magician of this age, whom he recognizes and refers to
as his S e c r e t C h i e f . (See L ew is letter o f February 16, 1934fa c s im ile Reproduction N o . 32.)
L E T A. M . O. R. C. M E M B E R S C O M P A R E
W e regret that we do not have more space to devote to this book
and to treat it and the lessons taken from it by M r . Lewis as we
have the books A m o n g the Rosicrucians and T he Cloud Upon the
Sanctuary. All A. M . O. R. C. members should, for their own sat
isfaction, procure a copy of Cosmic Consciousness by Bucke and
compare it, beginning at page 81, with their Eleventh Grade les
sons, Lesson No. 102. F or the convenience of those who do not
have the book or the lessons, we reproduce herein, page 81, of
Buckes Cosmic Consciousness, and page 1 of Lesson 102 of the
Eleventh Grade,, as fabricated by M r. Lewis, for comparison, see
facsim ile Reproductions N o s. 16 and 17.

FA C-SIM ILE R E P R O D U C T IO N No. 16

C

h apter

2.

Jesus the Christ.

Balzac says [5 : 143] that Jesus was a Specialist that is, that he had
Cosm ic Consciousness. A s Balzac was himself undoubtedly illumined, he
would be high, if not absolute, authority upon the point. Paul, as soon as
his own eyes were opened, recognized Jesus as belonging to a superior spir
itual order that is, as having the Cosmic Sense. But let us not take any
ones word, but try and see for ourselves what reasons there are for including
this man in the list of those having Cosm ic Consciousness.

I.
Jesus was born B. C. 4 [80], and would be, according to this authority,
thirty-four or thirty-five years old when he began to teach, so would have
been at least thirty-three at the time of illumination supposing him a case.
Other writers make him older. Sutherland [1 4 3 a : 140] says: The
death of Jesus occurred in the year 35. This would make him thirty-nine
at his death, thirty-six or thirty-eight when he began to teach (the former, if
he taught three years, as John s a y s ; the latter, if he taught only one year, as
the synoptics tell us), and, say, thirty-five or thirty-six at illumination.*
A ll goes to show that at about the age specified a marked change took
*The
follow s :

Review o f Reviews

for Ja n u a ry , 1897, sum s up the e vid e n ce b e a rin g on the p o int as

" One of the most em inent o f liv in g authorities on the life o f C h rist, D r. C u n n in g h a m G e ikie ,
writes in the Hotniletic Review on the va rio u s attempts to fix the exact date of the b irth o f the M es
siah.
It is clear that the received chro no lo gy of the A b b o t D y o n isiu s the D w a rf, w h ich dates from the
first h a lf of the sixth century, must h a v e beg un s e v e ra l y ears too la te in fix in g the b irth of C h rist as
h a v in g taken p lace in the 754th yea r of R o m e , since it is kn o w n that H e ro d died in 75 > an<^ Jesus
m ust h a ve been born w hile H e ro d was still re ign ing . D r. G e ikie points out o ther fun d a m e ntal errors
in the calcu la tio n s of the A bbot D yo n isiu s.
D y o n is iu s h a d based h is c alcu la tio n s on the m ention b y St. L u k e that Jo h n the B a p tist, who
was a little o lder than Jesus, beg an h is p u b lic w o rk in the fifteenth y e a r o f T ib e riu s , a n d that Jesus
was ' about th irty years old when he began to teach (L u k iii : 123). T h is fifteenth y e a r o f T ib e riu s
w ould he p erhap s 782 or 783, a n d thirty deducted from th is w ould g ive 752 or 7 5 3, to the latter of
w h ich D io n y siu s added a year, on the supp o sitio n that L u k e s e xp ressio n, 'a b o u t th irty y e a rs , re
q uire d him to add a year. B ut the vag ue 1 a b o u t was a w eak g ro und on w h ich to go, and, besides,
the reign of T ib e riu s m ay be reckoned from h is association in the g o vernm en t with A ug ustus, and thus
from 765 instead of from 76 7. T h e texts I h a ve quoted from St. L u k e cannot, therefore, be used to

Reproduction of page 81 of Buckes Cosmic Consciousness. In using this m aterial

for his lessons, M r. Lewis elim inated all the im p ortant notes, as "will be seen by com
pa rin g the above with R eproduction No. 17, w ith A. M . O. R. C. Secret Lesson 102
of the E leventh G rade. W ond erfully, deceptively secret!

F A C S I M I L E R E P R O D U C T IO N No. 17
ELEVENTH GRADE

AUORC - Rosicrucian Order

TEMPLE LECTURE
NUMBER ONE HUNDRED AND T.TO

PAGE ONE

Beloved Members, Greetings !

We w ill now proceed with the extracts from the writings of Kr. R.il.
Bucke.
Je3us the Christ
Balzac says that Jesus was a Specialist that is, that he had Cosmic
Consciousness.
As Balzac was himself undoubtedly illumined, he would
be high, i f not absolute, authority upon the point.
Paul, as soon as
h is own eyes were opened,- recognized Jesus as belonging to a superior
spiritual order that is, as having the Cosmic Sense.
But let us not
take any one's word, but try and see for ourselves what reasons there,
are for including this man in the list of those having Cosmic Conscious
ness.
Jesus was born B .C . 4, and would be, according to thiB authority,
thirty-four or thirty-five years old when he began to teach, so would
have been at least thirty-three at the time of illumination supposing
him a case.
Other, writers make him older.
Sutherland says:
"The death of Jesus
occurred in the year 3 5 ."
This would make him'thirty-nine at his
death s thirty-six or thirty-eight when he began to teach (the former,
i f he taught three years, as John says; the latter, if he taught only
one year, as the synopticfe tell u s , ) and, say, thirty-five or thirtysix at illumination.
A ll goes to show that at about the age specified a marked change took
pljace in him; that whereas up to a certain age he was very much as
others, he all at once ascended to a! spiritual level quite over the
heads of ordinary men.
Those v/ho knfew him at home, as .a body and a
young man, could not understand his superiority,
" i s not this the
carpenter's son"?
they ask.
Or as elsewhere reported:
" I s not this
the carpenter the son of llary?. . . . .
and they were offended at him".
This marked spiritual ascent occurring suddenly at this age is in it
self aluost diagnostic of the oncoming of the cosmic sense.
The earliest written and probably most authentic account of the illu
mination qf Jesus runs as follows:
"And straightway coming up out of
the water, he saw the heavens rent asunder, and the Spirit as a dove
descending upon him:
and a voice came out of the heavens saying THOU
ART MY BELOVED SON, IN THEE I AM 'SELL PLEASED.
And straightway the
Sp ir it driveth him forth into the wilderness".
There is a tradition
that the illumination of Je3us took place the 6th or 10th of January.The fact that Jesus went to John to be baptized shows that his mind
was directed to religio n and makes it probable that he had (before
illumination) the earnest tenperaaent out of which, when a t 'a l l , the
Cosmic Sense springs.
It is not necessary to suppose that illumina
tion took place imuediately upon the baptism or that there was any
special connection between these two things.
The impulse that drove
Jesus to solitude after his illumination is usual, if not universal.
Paul felt it and obeyed i t ; so did Whitman.

T h e above reproduction comprises two pages of material, pages 81 and 82, of

Cosmic Consciousness. T h e reader will note that all notes have been eliminated.

ST IL L A N O T H E R IN S T A N C E
O f M o r e P u b l i s h e d M a t e r i a l U s e d by M r . L e w i s in C o m p i l
ing A . M . O. R . C. S e c re t T e a c h in g s

Thus far we have given consideration to three notable instances

wherein Mr. Lewis has used material from published and easily
procurable books for O N E O R M O R E O F IIIS L E C T U R E S , using such
material verbatim or with misleading interpolation. W e now call
attention to another instance' a flagrant instance wherein he made
use of a book and its teachings which he himself strongly con
demned.

We refer to his First Grade Lectures, being Lecture No. 6, page

7, and ending on page 8 of A. M. O. R. C. official lectures, where
we find Mr. Lewis telling his members:

Italics ours.
Note carefully
and remember.

Note later use made

of one of this writers
N ew Thought books:
The H in du-Y ogi
Science of Breath

Italics ours.

It is necessary for us to sound these few words

of warning right now. In other words, after hav
ing said all that we have said about books and how
the teachings of the Order have been preserved from
the curious and insincere, it is necessary for us to
advise you that the purchase of books claiming to
give you Rosicrucian teachings is simply a waste of
time and an endorsement and encouragement of a
fraud being practiced upon sincere seekers. For
instance, there is one book that has been offered on
the market for the last two or three years that pre
tends to contain Rosicrucian teachings and writings.
The authors name is given in Latin form as though
it was a veiled name. The book sells for approxi
mately $2.00 and in some stores for $3.00 or $4.00.
The author of the book is a well-known writer of
N ew Thought stories and, so far as any records we
can find are concerned, he has never been initiated
into any Rosicrucian lodge or branch of the work,
and if he had been he would never have dared to
commercialize the secret teachings! One reading
of this book will convince any Rosicrucian student
that he knows nothing more of Rosicrucianism than
he could learn from some of the popular references
to the Order. T he book does not contain the Rosi
crucian teachings, or the rituals, or even correct sym-

At least the book does

not contain an
inverted triangle
Italics ours.
Note later use
Mr. Lewis made of
these Yogi teachings.
Italics ours.
Condemns the teach
ings and then uses
them.
Italics ours.
Italics ours.
Note this statement
carefully. See later
use made of these
teachings and directly
from the condemned
author and book.
Mr. Lewis failed to
heed his own advice.
Italics ours.
See advertisement
on last cover of all
Lewis magazines
offering numerous
books for sale. He is
now in the book
selling business,
regardless of the
imposition and bad
faith.

bols, yet thousands are buying it in the hope of

finding it a quicker method of mastering the teach
ings than through taking the proper course of in
structions. This same author has published a book
on the Yogi Philosophy and gives his name there,
as the author, in the form of a Hindu or Indian
name. Thousands of persons have referred to that
Indian name as though it is the real name of a real
Yogi of India. The book does not contain the real
Yogi teachings, only talks around the subject, and
is not as complete as are some of the articles you
will find in encyclopedias pertaining to Yogi phi
losophy. The real Yogi philosophy is not adaptable
to our Occidental ways of living and our customs
and habits, and for that reason has never been of as
much benefit to the western world as to the eastern
world. To adopt the Yogi system of living and its
principles means taking a step backward in civiliza
tion for Occidental persons. Yet thousands are being
deceived into buying this book through the belief
that they are getting an official Y o g i publication.
The same thing can be said regarding books that
tell you how to awaken your psychic consciousness,
how to develop your solar plexus, how to concen
trate and secure everything you want from the
great cosmic abundant supply. Beware of all these
books. Read them if you insist, but read in a library,
so you will not be wasting your money buying them
and then casting them aside as worthless. Remem
ber that we have no other reason in advising you
against these books than your own interest. W e
are not in the bookselliiig business and do not have
special books of our own that we want to sell you in
preference to any others. JVe could undoubtedly
establish a very profitable branch if we were to
recommend and sell to our students the hundreds of
books that have been written on occult and mystical
subjects, which we could buy at wholesale and eas
ily sell at regular prices. But we would consider
this an imposition on intelligence of our members
and violation of the faith and good will that we
wish to establish and maintain between our mem
bers and ourselves as essential parts of this great
Brotherhood.

C H IC A N E R Y IN T H E B E G IN N IN G AS I N T H E E N D
Cunning D eception P erm eates A . M . O. R . C. L esso ns f r o m the
First to the H ig h e s t G rades
W h y d id M r . L e w is w a rn his m em bers in the first g rade, in the
very beginning, against b uying and re a d in g T h e H in d u - Y ogi Sci
ence of Breath, by Y o g i R a m a ch a ra k a ( W illia m W a lk e r A tk in so n ,
the w ell-know n w rite r o f N e w T h o u g h t S to rie s ) ? T h e reason
is apparent. H e had p la g ia riz e d and used the teachings and text
o f this book, o r at least a p a rt o f it, as we sh a ll show by his ad
m ission u n der oath, and he d id not w ant his m em bers to kn o w
about it. D o you rem em ber w hat we said about M r . L e w is u su a l
and fa v o rite p ractice o f th ro w in g a sm oke screen about h im se lf
to protect his thefts o f m ate rial fro m p u b lish e d books f o r his
( A . M . O . R . C .) S e c r e t T e a c h in g s ?

Will you also kindly note the I m p e r a t o r s (L e w is ) w arning

against purchasing and reading books claiming to give Rosicrucian
knowledge? N o t e particularly his statem ent th at it is simply a
waste of time, that it is an endorsem ent and the encouragem ent of
a fra ud being practiced upon sincere seekers.
Well! W ell! Now, w h at do you think of th a t? W h e n this
man was advising and w arning A. M . O. R. C. m em bers S O L E L Y
and O N L Y for their own interest, do you not think th a t it would have
been a fine thing a most timely and app ro priate thing for him,
in his great, m agnanim ous spirit, in the deep and sincere interest he
felt for his members, to w arn them against their own I m p e r a t o r
and his pilfering, plagiarizing charlatanism and against the F R A U D
he has practiced and is practicing upon sincere seekers, including
all his members ?
And now let us compare set M r . L ew is advice and w arning to
his members along beside his own practices or acts in using the
complete contents of at least two books for his higher grade les
sons, namely: A m o n g the Rosicrucians and T h e C lo u d U p o n the
Sanctuary , the partial contents of a third, viz, Cosm ic Conscious
ness, and a p a rt of a fourth book, to wit: T h e H in d u - Y ogi Science
of Breath, as we shall presently see.
H a v in g m ade the comparison, w h a t do you think of the I M P E R A
T O R of A. M . O. R. C. and his pilfering, plagiarizing charlatanism
and HIS F R A U D B E I N G P R A C T I C E D U P O N S I N C E R E S E E K E R S ?

U S E S T H E B O O K H E SO S T R O N G L Y C O N D E M N E D
T he Hindu- Y ogi Science of Breath A dm its I t Under Oath
In the case of the Ancient and Mystical Order Rosae C rue is vs.
E. E. T h o m a s brought by M r. Lewis in the Superior Court, Los
Angeles County, California, M r. Lewis testified on the fifth day
of January, 1931. On his cross-examination by M r. Kempley,
counsel for the defendant Thomas, he (Lewis) was forced to
admit, am ong other things, that he (Lewis) had used a portion of
the hook, T he H in d u -Y ogi Science of Breath, in one of his A. M .
O. R. C. lectures on Arcane Philosophy.
In support of this statement, we quote the relevant portion of
M r . Lewis testimony on cross-examination from the reporters
official transcript, as follows :
M R. LEW IS TESTIFIES

Italics ours.

Italics ours.

Question [M r. Kempley) : I show you this in

strument, which is headed A. M . O, R. C., un
der that trademark" and official lecture, and ask
you if that instrument is one of the lectures on
Arcane Philosophy?
Answer (M r. Lewis): It seems to be, although
it is hound together differently than we usually bind
our lectures.
Question: How do you m ean; this staple that is
in it?
Answer: Yes, we usually have two.
Question: T hat is true. T hat was stapled in our
office. Aside from that, you would say that was one
of your lectures on Arcane Philosophy?
Answer: Yes.
M r. Kempley: I offer this in evidence and ask
it to be marked as Defendants Exhibit A.
The Court: It will be received and marked as
Defendants Exhibit A.
(Lecture on Arcane Philosophy No. 3 received
in evidence and marked Defendants Exhibit A.)
Question (M r. Kempley): I show you a book,
Doctor Lewis, entitled The H in d u -Y ogi Science of

Italics ours.
Air. Le\v:.s admits
using material of
Yogi book.

An admission
of plagiarism.

Air. Haycock was

the counsel for
A. M . O. R. C. and
Mr. Lewis. He
strenuously objected
to this damaging
evidence.

Breath, and ask you if you are familiar with that

work.
Answer: Oh, I am sure wTe have a copy of it in
our editorial library.
Question: Do you know whether or not it is a
fact that a large part of that Lecture No. 3 on A r
cane Philosophy was lifted verbatim from this par
ticular book ?
Answer: N o t a large part of it, but a portion.
Question: Are any quotation marks used or any
credit given to the author of this H indu-Y ogi Sci
ence of Breath ?
Mr. Haycock: Objected to.
The Court: Objection overruled.
Answer: N o, there are no quotations used, but
in the introduction to the work it was stated vari
ous w'orks would be consulted and referred to.
Question: In the introduction to that particular
letter?
Answer: No, but in the letters that go to the
students, telling them they are going to receive some
supplementary lectures in the form of Arcane Phi
losophy, and so on.
Question: There is nothing in these letters or
lectures to designate what particular part of the lit
erature is the composition of some other writer and
what is your composition?
Mr. Haycock: Objected to.
The Court: Objection overruled.
Question (M r. Kempley): Neither you nor any
one directly connected with your organization is the
author or publisher of that book, Doctor Lewis?
Mr. Haycock: Objected to.
The Court: Answer the question. Objection
overruled.
Answer (M r. L ew is): No, nobody in our or
ganization was connected with the publishing of
that book.
Mr. Kempley: By that book, in the preceding
question, I refer to the book The H indu-Y ogi Sci-

Italics ours.

ence of Breath, which was referred to in a previous

question. I will ask that that book be received in
evidence, solely for the purpose of showing that a
large part of that lecture was taken from this book.
M r. Haycock: Objected to.
The Court: The objection to the offer is over
ruled, and it is received in evidence as Defendants
Exhibit B.
( The book entitled The Hinilu-Yogl Science of
Breath received in evidence and marked Defend
ants Exhibit B.)

T his is the identical book which M r. Lewis, in his First Grade

Lecture, N o. 6, so strongly condemned and one of the books against
which he advised and warned his members from buying and read
ing. M oreover, it deals with the Yogi system, which is not suited,
according to M r . Lewis, for Occidental students. In spite of his
condemnation of the author, the book and the system, he delib
erately and without credit makes use of at least a portion of the
contents in instructing his members.
W h a t do you think of such practices? W h a t must be thought
and w hat should be said of such insidious chicanery? Surely, no
language is sufficiently strong or quite expressive enough to con
demn it as it should be condemned. .'he adjectives scandalous,
shocking, outrageous, shameful, disgraceful, degrading, dishonor
able, disreputable, despicable and all other derogatory and oppro
brious descriptive terms fall short of the mark. Nevertheless, such
practices and doings cannot be too severely condemned.
M R . L E W I S F O R C E D T O D IS M IS S S U I T
In the lawsuit above mentioned in which M r. Lewis made the
dam aging admission, also above mentioned, he was pressed on
cross-examination to make other and still more damaging admis
sions so much so that he did not complete his testimony. And,
to avoid the necessity of making such admissions, he dismissed the
suit of A. M . O. R. C. against T h o m a s ; that is, he took a non-suit,
which is another bit of evidence and another indication that M r.
Lewis cannot stand a real test.

CHARGES A G A IN ST IM P E R A T O R PR O V E N
H i s Pilfering, Plagiarizing Charlatanism D e m o n s tr a te d
W e have shown d em o nstrated beyond all doubt, even to a cer
tainty th a t M r . Lewis pilfered, plagiarized, used and misused the
entire contents of two books and the partial contents o f two other
books in his lessons in the first and eleventh grades; th a t all of the
books so used were printed and published before he fabricated his
spurious Rosicrucian O r d e r in 1915 and before he printed its first
magazine and literature ; th at the teachings so pilfered, plagi
arized, used and misused were not Rosicrucian philosophy or teach
ings, and that the deception, trickery and duplicity employed in so
pilfering, plagiarizing, using and misusing the contents and teach
ings of said four printed and published books is quite un w o rth y of
a m an certainly unworthy of an I m p e r a t o r of a Rose Cross
O rder, even if it were a Rosicrucian Organization. H o w e v e r,
A . M . O. R . C. is n o t a R o s e C r o s s O r d e r , a n d M r . L e w i s i s
n o t a R o s i c r u c i a n M a s t e r o r I m p e r a t o r .
T h e truth o f this
statement will also he dem onstrated to your entire satisfaction, be
yond all doubt, as we proceed.
W e have used only a small portion of the evidence in our pos
session. T h e limit of this publication prohibits the use and exhibi
tion of any more evidence and p ro o f on this issue. H o w e v e r, we
have the evidence and can prove th a t M r . Lewis invented, f o rm u
lated and m anufactured a n d / o r copied all the teachings of A. M .
O. R. C. from pages and p arag ra p h s taken from books to be found
in libraries in the U n ited States.
T H E I M P E R A T O R S C H A L L E N G E
It will be remem bered that M r . Lewis issued a challenge (set
forth in full in fa c sim ile Reproduction N o . 1 ) in these w o rd s th a t:
Italics ours.

Italics ours.
First literature
printed 1915.

If anyone can prove that one or more of our

lectures containing our fundamental teachings, or
that all or part of our principles, terminology, laws,
rituals and demonstrations were taken fro?n one or
more printed, typewritten, engraved or handwritten
books or manuscripts printed and published or made
public before our Order printed its first magazine
and literature, t h e I m p e r a t o r w i l l i m m e d i a t e l y

CONCEDE T H E CHARGE AS TRUE, IN C R IM IN A TIN G

Emphasis ours.

h im s e lf
AND

A C T IO N ,
I

as

P E R M IT ,
H IS

m p e r a t o r

p la g ia r is t
W IT H O U T

an d

f a ls e

O P P O S IT IO N

IM P E A C H M E N T

AND

p re te n d e r
OR

FURTHER

REM O VAL

AS

M E M B E R S O F A. M . O. R. C. M A Y A C C E P T
CHALLENGE
M r . Lewis refused our invitation to join us in a complete in
vestigation of our charges against him by and before a competent
and impartial tribunal or committee, to be composed of high M a
sons.* T herefo re, it is useless and would avail nothing for us to
accept M r . Lewis challenge herein set forth. However, we have
shown to members of A. M . O. R. C. the exact and true nature of
the dubious teachings that are being given to them as Rosicrucian
philosophy and teachings. W e have placed before them a part
only a small portion of the proof that they have been deceived
and are being defrauded. W e have placed them in a position to
accept the I m p e r a t o r s c h a l l e n g e and to demand that he con
cede the charges as true and permit, without opposition or further
action, his impeachment and removal as Imperator.
M A K E YO UR O W N IN V ESTIG A TIO N
W e have given you the cue; we have showed you how to investi
gate for yourself and to your own satisfaction. If members of
A. M . O. R. C. will compare their lessons with various published
books and carefully investigate Rosicrucian history and philosophy,
they will find and convince themselves that the charges made against
M r . Lewis are true; that their lessons contain no secret m atter and
no inner secret Rosicrucian teachings or training. However, your
investigation should not end here. It should be pursued further
and along with us as we deal with the second phase of this book,
namely, the source of M r . Lewis alleged authority and his unques
tionable connection with B l a c k M a g i c a n d t h e m o s t n o t o r i o u s
of

B l a c k M a g ic ia n s .

* See AI Cliallcn/jc and the A n sw er. Hook Five, this volume.

333

MAGICWHITE AND BLACK

The Difference M a d e Clear

Before we proceed with this part of our subject, it will be well

to have a clear understanding of the difference between White and
Black Magic. All mystics and occultists operate under the same
law and use the same forces. However, there are two opposite
aspects of the law. The law may be used for G o o d , or it may be
used for Evil. Therefore, it is in the use and intended use of the
law that we have the true and exact distinction between White
Magic and Black Magic. White Magicians operate under and
teach the higher spiritual aspects of the law, always use it for good,
never use it for selfish purposes or for evil ends. Black Magicians
operate under and teach the lower aspects of the law and use it for
selfish purposes, for evil ends and practice the foul, degrading
black arts that lead to destruction. To state the distinction very
briefly, the White Magician is good, while the Black Magician is
bad. Most Black Magicians practice the deceptive arts and pre
tend to be IVhite and G o o d , as they secretly practice the black arts
of evil and destruction. However, this was not the case with
Aleister Crowley, the most notorious of all Black Magicians.

ALEISTER CROWLEYMOST NOTORIOUS

OF BLACK MAGICIANS
In 1926 Mrs. Marian Dockerill, of New York City, who had
been a member of Crowleys cult, the O. T. O., wrote a series of
articles making a complete expose of Crowley and his O. T. O.
Mrs. Dockerills sister, Lea Hirsig, a teacher of a childrens school
in the Bronx, New York City, became Crowleys High Priestess,
his goddess, his scarlet woman. We quote Mrs. Dockerills own
description of the branding of her sister:
When Crowley told her that she was to be his High Priest
ess, his goddess, she did not demur. Kneeling in a chalked
circle on the floor, she let him brand the symbol of the cult
on her [chest] with the point of a red-hot dagger. He the
Beast of the Apocalypse and she, his bride, the Scarlet
Woman of Babylon. { N e w Y o rk Journal, March 13, 1926.)
Mrs. Dockerills expose was copyrighted by the International
Feature Service, Inc., and was published in the Hearst papers in
March and April, 1926. That you m a y have a better idea of Crow
ley and his O. T. O., we give you the words of Mrs. Dockerill:
Italics ours.

Aleister Crowley is the strange Englishman who

began his career as a poet, mountain climber and
explorer, but who later had a mystic revelation,
proclaimed himself the ' Anti-ChristJ the ' Beast of
the Apocalypse' and the head of the O. T . O. cult,
which has secret branches in every part of the world.
. . . Crowley is a disciple of paganism, of the Great
God Pan, of Satan, the Devil, a practicer of Black
Magic. (N ew York Journal, March 13, 1926.)

Crowley was also exposed along the same lines in England by

another woman. He sued in the English courts for libel less than
six months ago, but lost the case, and the judge censured him
severely.

A TIMELY REVELATION

Is Crowley the Sponsor for M r. Lewis?

It is of profound interest to students of the occult, and no doubt

it will be a shocking revelation to most members of A. M. O. R. C.
to learn of the close association of their fmperator with the no
torious Aleister Crowleyself-proclaimed Anti-Christ, Beast of
the Apocalypse, self-styled Baphomet, confessed Black Magician,
founder of A . . ' . A . . ' , and originator of O. T. ()., the Order
of Oriental Templars ( Or do Templi Orientis ), in which organiza
tion (O. T. O.) he (Mr. Lewis) claims and admits membership
and from which he also claims and admits holding a Charter of
Authority. In this connection see his I m p o r ta n t R o s ic r u c ia n
D o c u m e n t N o. 4, being facsimile Reproduction No. 20.

THE REAL SPONSOR REVEALED

A sponsor for himself and A. M. O. R. C. has been very impor
tant to Mr. Lewis. At any rate, it seems so, because he has written
and published much about his sponsors, although he has not, until
recently, made it very clear just who his sponsor has been or who
he is. Perhaps he did not desire it known, which may be the rea
son he has made so many contradictory statements intended to con
found and to lead to confusion. However, there need be no fur
ther confusion. We shall produce herein the links of proof that
chain Mr. Lewis to Crowley, his Black Master his S e c r e t C h ie f
his real sponsor and will reveal the exact, the true, source o f
his authority.
HIS INITIATION IN 1909
In the beginning of his spurious Rosicrucian activities in 1915
and for some time thereafter, Mr. Lewis claimed and frequently
published his claim that in 1909 he went abroad and wras received
into or initiated in some kind of a Rosicrucian Order and that he
had received authority to establish his work in America in 1915.
I Iis claims concerning the source of his authority, as in the matter
of his sponsor, have been vague, contradictory and confusing. He
has made claims of authority from Egypt, France, Germany,
Switzerland and other sources.

HIS 1909 INITIATION WAS IN LONDON

N o t in Toulouse, France, as l i e Claimed

It now appears that prior to and during 1909 Mr. Lewis and
Mr. Albert H. Postel were employed by a publishing concern or
associated in the publication of a Mystery Magazine in New York
City. Mr. Lewis was the artist and Mr. Postel the astrologer.
An investigation by the United States postal authorities made it
advisable, if not necessary, for them to leave the country in the
year 1909. Mr. Postel tells us that he left for Paris, while Harvey
S. Lewis, as he was then known, paid a visit to London, where he
received his initiation in 1909, about which he has written so much
and so confusingly.
REMEMBER THE 1909 INITIATION
The initiation of Mr. Lewis in London in 1909 is to be remem

bered and kept in mind. It is the first link in the chain of evidence
that chains him to his real sponsor, the S e c r e t C h ie f of O. T. O.,
referred to and acknotvledged by him in his letter of February 16,
1934, a part of which we herein reproduce, which the reader will
please carefully note, being f a c sim ile R eproduction N o . 32. For
it was only a short time prior to the year 1909 that Aleister Crow
ley, who had been admitted as a member of the English Rosicrucian
Organization, broke his sacred obligations, turned Black and or
ganized the A. . . A. . . and subsequently other associated, affili
ated and subordinate orders, such as O. T. O. O rdo T em pli Orieniis in which Mr. Lewis holds membership (no question about it;
he admits i t ) which order O. T. O. also issued to him a Char
ter of Authority in July, 1921, said charter being his Im p o rta n t
R o sicru cia n D o c u m e n t N o. 4, which we reproduce herein, be
ing fa c sim ile Reproduction N o . 20.

CROWLEYTHE NATURE OF HIS ORGANIZATIONS

AND HIS ACTIVITIES
WThatever his sins and however sinister his practices, Crowley
did not include among them the despicable practice of crafty decep
tion. He boldly and openly declared himself to be Anti-Christ ,
operated under the title of B aph o m et (the evil one) and attempted
to deceive no one as to his own character, the nature of his organi-

zations and their activities.

In London, in the year 1909, he began the publication of i HE
E q u i n o x , the official organ of his A. .-.A..-., his subsequently
organized O. T . O. and his other numerous subordinate and affili
ated organizations. In T h e E q u i n o x he boldly--brazenly in
formed the world and advised all capable of understanding of the
exact nature of O. T. O. and its activities.
T H E BLACK A R T O F D E C E P T I O N
W hen Crowley accepted M r . Lewis into his organizations, he
may have taught him the misuse of Divine Powers for selfish ends;
he may have instructed him in the misuse or-most likely the
pretended use of occult forces to make money, at which M r . Lewis
has become proficient. However, Crowley did not teach or en
courage him in the use of the Black Arts of unlimited, cunning de
ception, general plagiarizing of lessons and names or the operation
of his A. M . O. R. C. under false colors. No, indeed, Crowley,
the Secret Chief, sailed under the Black Flag openly and above
board.
CRO W LEY A N D H IS A C T IV IT IE S
Briefly N a r r a t e d
^rowley was soon run out of England. H e then came to the
I nited States, staying in N ew York City until the police served a
notice to move on. H e next pursued his activities in Detroit,
Michigan, until he was forced to leave the country. F ro m the
I nited States he went to Italy. On account of his Black Arts,
his scandalous and debasing practices and the shameful, vile and
injurious doctrines that he is teaching, he has been forced to fly
from one country to another, a hated and loathed outcast - a man
without a country until he has become, and of necessity must
remain, the Secret Chief of O. T . O., to which M r. Lewis referred
in his letter of February 16, 1934 (Facsimile Reproduction
N o . 32.)

CROWLEY ANNOUNCES TH E ORGANIZATION

OF O. T. O.- -ORDER OF ORIENTAL TEMPLARS
In the September number, 1911, of T

he

E q u i n o x , his official

organ, Crowley makes the announcement of the organization of

the O. T. O.Order of Oriental Templars. The announcement,
beginning at page vii of said magazine, is as follows:
ORDER OF ORIENTAL TEMPLARS
M ysteria M ystica M a x im a

Note Crowleys
efforts to draw from
all other groups.

Lewis has made

like attempts.

O. T . O.

( Ordo Templi
Orientis)

Note claim as to
Egypt. Lewis makes
similar claims.

During the last twenty-five years, constantly in

creasing numbers of earnest people and seekers after
truth have been turning their attention to the study
of tiie hidden laws of Nature.
The growth of interest in these matters has been
simply marvelous. Numberless societies, associa
tions, orders, groups, etc., have been founded in all
parts of the civilized world, all and each following
some line of occult study.
W hile all these newly organized associations do
some good in preparing the minds of thoughtful peo
ple for their eventually becoming genuine disciples of
the One Truth, yet there is but o n e ancient organi
zation of mystics which shows to the student a royal
road to discover the one truth. This organization
has permitted the formation of the body known as
the A n c i e n t O r d e r o f O r i e n t a l T e m p l a r s .
It is a modern school of magi. Like the ancient
schools of magi, it derived its knowledge from Egypt
and Chaldea. This knowledge is never revealed to
the profane, for it gives immense power for either
good or evil to its possessors. . . . (See facsimile

Reproduction No. 18.)

O. T. O. ESTABLISHED BY CROWLEY IN 1911

It will be remembered that Aleister Crowley became active
shortly before 1 909 and established the A ..-. A..-, in London;
that in the year 1911 he established the O. T . O. O rder of O ri
e n t a l T emplars ( O rdo Templi Orientis) as a part of the
A. .-.A. and its Black Magic activities. To give a better pic
ture and understanding of O. T. O., we quote from Crowleys
statement concerning it, published in T he E quinox , the present
official organ of the A. A. and O. T. O., page 200, of the

September issue, 1911, as follows:

The names of women members are never di
Secret chief.

Lewis has attempted

to do so also.

Ordo Tempii Orientis.

Note carefully
the name.
Note claims tc
internationalism.
Lewis makes the
same claim.
Hermeticae Lucis.

Note these words.

Lewis teaches
Yoga also.

Lewis also makes use

of the terms Collegium

ad Spiritum Sanctum.
See Reproduction
No. 21.

vulged.
It is not lawful here to disclose the name of any
living chief.
It was K a rl Kellner who revived the exoteric
organization of the O. T . O. and initiated the plan
now happily complete of bringing all occult bodies
again under one government.
The letters O. T . O. represent the words Ordo
Tem pli Orientis (O rder of the Temple of the O ri
ent, or Oriental Tem plars), but they also have a
secret meaning for initiates.
3. The Order is international and has existing
branches in every civilized country of the world.
1 he aims of th e O .T .O .can only be understood fully
by its highest initiates; but it may be said openly that
it teaches hermetic science or occult knowledge, the
pure and holy magic of light, the secrets of mystic
attainment, Yoga of all forms, Gnana Yoga, Raja
Yoga, Bhakta Yoga and Hatha Yoga, and all other
branches of the secret wisdom of the ancients.
In its bosom repose the great mysteries; its brain
has resolved all the problems of philosophy and life.
It possesses the secret of the Stone of the Wise,
of the E lix ir of Immortality and of the Universal
Medicine.
Moreover, it possesses a secret capable of realiz
ing the world-old dream of the Brotherhood of M an.
It also possesses in every important center of
population a hidden retreat ( Collegium ad Spiritum
Sanctum ) , where members may conceal themselves
in order to pursue the great work without hin
drance. ( See facsimile Reproduction No. 19.)

We are not at all concerned with the claims made. However,

we do desire to direct attention to the names and titles used and to
the thought expressed, that the O. T. O.Order of Oriental
emplars ( O rdo T em pli O rien tis )teaches Hermetic science . . .
and the magic of L i g h t ; that is, it is a Fraternity of Hermetic
lght Fraternitatis Lucis Flermeticae so that the reader may

keep in mind that it was O rdo T e m p l i OmEisiTis-Fraternitalis Lucis

Hermelicae that granted to M r. Lewis a charter in 1921, which he
wrongfully and deceitfully calls a Rosicrucian document when he
refers to it as his I m p o r t a n t R o s i c r u c i a n D o c u m e n t No. 4 .
( See facsimile Reproduction N o. 20.)
B A P H O M E T *- T H E E V IL O N E
B la c k M a g icia n
W e continue our quotation from page 201 of the same magazine,
as follows:
Collegium ad
Spiritum Sanctum.

The same
secret chief.
The O. H. O. as
authorized by-------Italics ours.
Note degrees and
title of a Black
Magician
Baphomet.
Order of the Temple.
A d vitam

These houses are secret fortresses of Truth.

Light, Power and Love, and their position is only
disclosed under an oath of secrecy to those entitled
to make use of them.
They are also temples of true worship, specially
consecrated by Nature to bring out of a man all
that is best in him.
5. The authority of the O. T. O. is concen
trated in the O. H. O. (Outer Head of the Order),
or Frater Superior. The name of the person occu
pying this office is never disclosed except to his im
mediate representatives.
6. The authority of the O. H. O. in all English
speaking "countries is delegated by charter to the
Most Holy, Most Illustrious, Most Illuminated
and Most Puissant B a p h o m e t X Rex Summus
Sanctissimus 33, 90 , 96, Past Grand Master of
the United States of America, Grand Master of
Ireland, Iona and All the Britains, Grand Master
of the Knights of the Holy Ghost, Sovereign Grand
Commander of the Order of the Temple, Most
Wise Sovereign of the Order of the Rosy Cross,
Grand Zerubbabel of the Order of the Holy Royal
Arch of Enoch, etc., National Grand Master Gen
eral ad vitam of the O. T. O. (See facsimile Re

production N o . 19 A .)

These are the claims this is the proclamation of the man

* W e wish to call the special attention of all readers to Facsimile Reproduction B,
Hook Two, this volume. Mere we have the true Crowleys own symbol of
Baphomet the black cock with a human face for its breast. Study this well.

w h o f ra n k ly a d m i t s and openly p r o c l a im s h im s e l f to be a B lack

M a g ic i a n , w h o calls h im s e lf The Beast ME SECRET C IIIEF OF
O . T . O . w h o publishes his pictures a n d signs t h e m w i t h his title
o f B a p h o m e t X , O. T . O . (See facsim ile Reproduction

No. 31.)

T H E N U M ERO U S TITLES
The Striking Likeness
Attention is directed to the unusual number of titles assumed and
carried by Aleister Crowley white and black alike and indiscrimi
nately. Members of A. M . O. R. C. and those familiar with M r.
Lewis boasting claims will recall that he also has assumed and
used many unusual titles, claimed many special honors and has by
far surpassed his Secret Chief in claiming limitless authority, in
using glamorous and noteworthy titles and assuming unusual a n d
special honors. Yet the similarity of methods and practices of
the Secret Chief and his devout follower ( M r . Lewis) are as alike
as two peas strikingly so- a perfect demonstration of the adage :
As the teacher, so the pupil.
T H E C O N N E C T IO N A B SO LU TELY E S T A B L IS H E D
Betweeti Crowley, the B a phom et, and L e w is , the J nip er at or
As we proceed with the presentation of the evidence, the irrefuta
ble proof, the conviction will grow more and more irresistible that
I f. Spencer Lewis and Aleister Crowley are inseparably connected;
that Lewis is a follower and an intimate associate of C rowley and
that he (Lewis) intends and hopes to ultimately put in full opera
tion and carry out, with A. M . O. R. C. as his vehicle, the grue
some plans, the vicious, deadly designs of Crowley, his Black M a s
ter and Secret Chief.
MR. LEW IS HAS F U R N IS H E D T H E PR O O F
It will be recalled that M r. Lewis falsely claimed initiation in
1909 in a French Rosicrucian O rd er when he fabricated A. M . O.
R. C. in 1915 and wrongfully took a Rosicrucian name for it; that
M r. Postel, his then intimate associate, is the authority for the
statement that the much-discussed initiation actually took place in

London. In the light of all the facts and circumstances, it appears

certain that the information furnished by Mr. Postel is correct and
that M r. Lewis was initialed by C r o w l e y in A. . .A. . *. in London
in 1909, and not in a Rosicrucian Order in France. Let us now
consider the proof which M r. Lewis has furnished proof which
he cannot question. W e trust the reader especially A. M. O.
R. C, members will carefully study this proof and follow through,
closely observing and noting the links of the chain of evidence that
proves, beyond a doubt, that M r. Lewis is a follower and disciple
of Aleister Crow ley , the n o to rio u s Beast of the Apocalypse the A n t i - C h r i s t .
I M P O R T A N T D O C U M E N T No. 4
Misnamed Rosicrucian
Some time during the summer-in July, we believe, of 1921
there was issued to H . Spencer Lewis, so he claims, a charter or
document by the O . T . O . O r d o T e m p l i QiUENTis-Fraternitatis
Lucis FI ermeticae (see facsimile Reproduction No. Z 0 ) to
which we invite the closest examination and investigation. It bears
the title O r d o T e m p l i O r i e n t i s , with the sub-title Fraternitatis
Lucis FI ermeticae. In the body of the document it certifies that
H Spencer Lewis is a 33, 90, 95 of the Ancient and Primitive
Rites of Memphis and Mizraim* and the 7 of O. T. O. t h e
IDENTICAL ORDER FOUNDED BY ALEISTER CROWLEY in 1911. W e
ask that this charter or document be carefully compared with Crow
leys announcement of the formation of O. T . O . Order of Ori
ental Templars, fac-simile Reproductions Nos. 18, 19 and 19A.
I f this is done, then there can be no question no doubt whatever
that M r. Lewis Important Document N o. 4- was issued by
O. T . O. by its Secret Chief or done at his direction. It is equally
clear and certain that this charter or document did not come from
any authentic Rosicrucian or Masonic source. If it did not come
from O. T. O. and was not issued by authority of Crowley, then it
is spurious just another well-executed counterfeit.
* With seat in Austria. The French and usually accepted legitimate body of the
Ancient and Primitive Rite of Memphis and Mizraim disclaims all knowledge of such
a document being issued to Mr. Lewis. Aleister Crowley admits his allegiance to this
Austrian Rite of Memphis and Mizraim.

IMPORTANT DOCUMENT No. 4

Issued, 1 9 2 1 ; N o t Published U ntil 1 9 33

It appears from the face of the document, also from the state
ment of Mr. Lewis which we shall quote, that the Important Ro
sicrucian Document No. 4 was issued in July, 1921. However, a
fa c s im ile of it was not published until November, 1933. Why did
Mr. Lewis withhold such publication for twelve years? Was it
because the document contradicts his glowing description of it pub
lished in 1921? Perhaps.
THE IMPORTANT DOCUMENT
D escr ib e d by M r . L e w is
T r i a n g l e , N o . 6 , on p a g e 1, his

In T h e
then official organ,
dated September 29, 1921, under the title: R e g a r d i n g O u r
A f f i l i a t i o n s , Mr. Lewis misdescribes said important document,
as follows:
Not Masonic.

Denied by the
Supreme Grand
Master of the rite
in France.
Note the titles.

Not Masonic honors.

One other item may interest our members. A

large and interesting document was received during
the month of August [1921] from a Sovereign Sanc
tum of Freemasonry abroad conferring upon our
Imperator [H . Spencer Lewis] the highest Masonic
degrees, such as honorary 33 and the 90 and 95
of the Ancient and Primitive Rites of Memphis and
M izraim (under a charter of authority issued by
John Yarker 33, the eminent Masonic authority
and historian and sovereign Grand Master General
of England), whereby our Imperator is given the
Masonic title of Prince of Memphis (E g ypt), mem
ber of the Sovereign Tribunal and Defender of the
O rder; and Sovereign Patriarchal Conservator of
the rites, Sublime Prince of the Magi. The honor
ary 33 carries with it the title of Knight Grand
Inspector General. The document further makes
the Imperator an honorary member of the Sovereign
Sanctuary of Switzerland, Austria and Germany.
These Masonic honors are conferred under a char
ter of authority of Grand Orient of Ancient Gaul
and the Supreme Sanctuary of Great Britain. Also

O. T . O.
Crowley organization.
Fraternity Hermetic
Light.
Crowleys

Ordo Templi Orientis.

the Ordo Templi Orientis (Oriental Order of the

Temple, Fraternity of the Hermetic Light) has con
ferred its high degrees upon our Imperator with the
title of M ost Illustrious Sir Knight and Prater
R. C.j appointing our Supreme Lodge in this coun
try as Gage of Amity for Ordo Templi Orientis of
Europe.

AN ADMISSION BY MR. LEWIS

A D a m a g i n g A d m is s io n

We are not here and now concerned so much about the misrepre
sentations and deceptions in the above description of said charter
or document, executed in typical Lewistonian style, as we are con
cerned with Mr. Lewis a d m i s s i o n that the Ordo Templi Orientis,
F raternity of the H e rm e tic Ligh t (IIermeticae Lucis or Fralernitatis Lucis IIerm eticae) has conferred its high degrees upon him.
I is a n a d m i s s i o n t h a t i i e ( L e w i s ) is a m e m b e r o f O. T. O.,
t

f o u n d e d b y C r o w le y , iiis p r e s e n t S e c r e t C h ie f .

ANOTHER INTERESTING DESCRIPTION

O f the Im portant Document N o . 4
By M r . Lewis

Mr. Lewis has given us another of his typical descriptions of the

printed underneath the
fac-simile publication of said document in T R O S IC R U C IA N
D i g e s t , November, 1933, his now official organ. See fac-simile
R eproduction N o . 20 of the Im portant Rosicrucian Document
N o . 4. The interesting description is as follows:
I m p o r ta n t Rosicrucian Document N o . 4,

he

Not Rosicrucian.
Italics ours.
Note: Basle,
Switzerland. Recall
the university there ?

The above photograph of a large document en

graved at Lucerne, Switzerland, on heavy parch
ment paper by the Supreme Magus and Frater Superior of the ancient Rosicrucian Order for Swit
zerland and Germany and dated in the ancient Rosicrucian Sovereign Sanctuary at Basle, Switzerland,
in the name of the ancient order of mystery tempies of the Orient and in the name of the Ancient
and Primitive Oriental and Mystery Rites of Mem
phis and Mizraim, Egypt. The Sovereign Sanctu-

Masonic body cannot

grant a Rosicrucian
authority.

Crowleys Order of
Oriental Templars.

Italics ours.
Powers and privi
leges not yet
exercised.

ary of Switzerland and Germany, a continually op

erating Rosicrucian center of Europe, confers upon
H . Spencer Lewis, Imperator of the Rosicrucian
Order of America, the 33, 90 and 95 of the
Egyptian Mystery Rites of Memphis and M izraim
and the 7th or last degree of the C hivalric Order
of Oriental Templars, and appoints him as an honor
ary member of the Sovereign Sanctuaries of
Switzerland, Germany and Austria and the Su
preme Council of A. M . O. R. C. in California as
a Gage of Amity. It is dated Basle, July, 1921,
and contains many Rosicrucian seals and emblems,
some of which are not clear or distinct in the above
photograph. This charter is the only one of its kind

ever issued for N orth America and includes certain

powers, authorities and privileges which have not
yet been exercised by the Imperator of A . M . O.
R . C. in N orth America." ( See fac-simile repro
duction of the above, N o. 20A.)

STILL ANOTHER DAMAGING ADMISSION

B y M r. L ew is

Here we have another and the further certain and positive ad

mission by Mr. Lewis that he is a member of O. T. O., contained
in his statement that the Chivalric O r d e r o f O riental T em pla rs
conferred upon him its 7th or last degree and appointed him an
honorary member of the Sovereign Sanctuaries of Switzerland,
Germany and Austria, from which it also appearsor at least it
is strongly and plainly hintedthat Mr. Lewis is a rather impor
tant person in the High Councils and Sovereign Sanctuaries of the
Crowley organizations of Black Magic. This is also indicated by
the fact that Crowley, the Secret C h ie f , claims to have the 33rd,
90th and 96th degrees {see fac-simile R epro d u ction N o . 1 9 A ,
P a ra g ra p h 6 ), whereas the 33rd, the 90th and the 95th degrees,
all except the 96th degree, have been granted to Mr. Lewis.
THE ONLY CHARTER OF ITS KIND EVER ISSUED
FOR NORTH AMERICA
Aside from the absolutely false statement and implication that
the document is a Rosicrucian charter and issued from authentic

Rosicrucian sources, the usual Lewistonian camouflaging, and his

Mr. Lewis makes other in
teresting statements to which we direct particular attention. He
tells us that This charter is the only one of its kind ever issued for
N o r t h A m erica . This is probably true. It will be remembered
that Crowley exercised personal jurisdiction in North America until
he was run out of the country. It is also likelyindeed, most prob
ablethat he continued to supervise matters in North America
until he had a competent member to succeed him and take charge
(fo r him) of O. T. O.s affairs in the Valley of North America.
This, no doubt, is the reason Crowley, the Secret Chief, withheld
the issuance of this charter to Mr. Lewis until July, 1921. Now,
since Mr. Lewis was not successful in securing his warrant of au
thority, which he says was promised to him at the time of his initia
tion in 1909, until 1921about six years after 1915, when he fab
ricated and launched A. M. O. R. C., a spurious Rosicrucian organi
zation. Such being the case, was it not the plan-the scheme of
Mr. Lewis and his Secret Chief that he (Lewis) should build up
an organization under the holy name of The Rosy Cross and
then convert it into an O. T. O. organization, sailing under the
Black Flag, when and as an O. T. O. charter could be granted to
Lewis, and when and as the conversion could or can be made? We
may, and often do, ascertain the secret designs of men from their
acts. Let us follow this thought further to find the answer to this
question.
admission of membership in 0 . T. 0 . ,

POWERS, AUTHORITIES AND PRIVILEGES

NOT YET EXERCISED BY THE IMPERATOR
Mr. Lewis also states that this charter includes certain powers,

authority and privileges which have not yet been exercised by the
Im p e r a to r o f A . M . 0 . R. C. in America.

The privilege to deceive his members to

take their money under false pretensesto lead them to believe
that they had joined and were members of the Rosicrucian Brother
hoodan order of W h it e M a g i c ? This he has done. The privi
lege he refers to is the privilege of leading them into the O. T. O.
O rd o Tem pli Orientis, an order of Black Magic.
W h a t p r iv ile g e s ?

W i ia t a u t h o r it y ? H e has claimed to have and to exercise au

thentic Rosicrucian and Masonic authority, but the claims are false
and spurious. The only Rosicrucian authority which he now exer
cises or can exercise under this charter is the spurious Rosicrucian
authority of Aleister Crowley, a former member of the Rose Cross
Order, who denounced his vows, violated his obligations and turned
Black. The Masonic authority he is now exercising or can exercise
under this charter is the authority of the unrecognized (in Amer
ica) rites of Memphis and Mizraim, having its seat in Austria,
while the only legitimate and authentic authority he is now exer
cising or may exercise under this charter granted by O. T . O. is the
authority of A le i s t e r C r o w le y , the notorious Black M agician .
W h a t p o w e r s ? This raises another questiona serious ques

tionnamely: Does H. Spencer Lewis really possess occult pow

ers? If he does, then let all members of A. M. O. R. C. take notice
and beware, because it is a fact, which admits of no gainsaying, that
he is operating under a warrant of authority from O. T. O.the
most notorious of all Black organizationsand intends, when and
as he can, to make A. M. O. R. C. an integral part of this disreputa
ble organization. Then the Imperator will be in a position to ex
ercisewill be free to exercisethose " certain pow ers, authority
and privileges.

THE AUTHENTIC ROSE CROSS

IS A RELIGIOUS ORDER
The authentic Rosicrucian BrotherhoodTemple of the Rosy
Crossis a religious order, not sectarian, yet truly religious in
fullest and deepest meaning of the word. Its chief purpose, the
Great W o r k , is to develop and improve the Soul. It teaches the
highest spiritual aspect of the law. It deals only with pure JVhite

M agic.

A. M. O. R. C. WAS FORMERLY REPRESENTED TO

BE A RELIGIOUS ORGANIZATION
Until and prior to 1933, when Mr. Lewis decided to make the
formal announcement of and to publish a fa c s im i le of his charter
and warrant of authority from O. T. O.Order of Oriental Tem

plarsthe worlds most notorious Anti-Christ organization, he

represented A . M. O. R. C. to be a religious order. Not only did
he represent A . M. O. R. C. to be a religious institution, he went
much farther. He represented himself to be the B i s h o p of the
Pristine Church of the Rose Cross, and as late as October, 1928,
ordained a priest of said Church in these words:
Greetings:
The Imperator.
The Bishop.
Pristine Church.
The Priest.

The Church.

Know all men that I, H. Spencer Lewis, Imperator of the Ancient Mystical Order Rosae Crucis of North America, and Bishop of the Pristine
Church of the Rose Cross incorporated in the State
of California, do hereby make, appoint, constitute
and ordain E. E. Thomas a Priest of the Pristine
Church of the Rose Cross, with power and full au
thority to perform such ecclesiastical ceremonies and
other offices pertaining to a duly qualified Priest of
the Pristine Church of the Rose Cross. (See fac

simile Reproduction No. 21.)

A. M. O. R. C. NOT NOW A RELIGIOUS

ORGANIZATION
Since Mr. Lewis decided in 1933 to make known fully his con
nection with and warrant of authority from O. T. O., he has been
gradually changing his propaganda, representations and advertis
ing matter as to the religious status and character of A . M. O.
R. C. He now boldly declares, without any camouflage or deceit,
that A . M. O. R. C. is n o t a religious organization.
In a late issue (May, 1935) of the S c i e n t i f i c A m e r i c a n we
find the following cold-blooded scientific advertisement, which we
quote v e r b a tim , as follows:
T h e M y ste r io u s W orld W it h i n Y o u

M ind force, not

Those strange feelings of intuition and premo

nition are the urge of your inner self. W ithin you
there is a world of unlimited power. This dynamic,

soul powers.

Italics ours.
Happiness and
achievement.
An appeal to
selfishness.

strange, mental force is secreted in the recesses of

your mind. Its astonishing helpfulness you sense by
an occasional hunch or inspiration.
Learn to
properly direct and control it and you can do the
r i g h t t h i n g at the r i g h t t i m e and master your
life.
T h i s f r e e s e a l e d b o o k , T h e Rosicrucians, an
age-old Brotherhood (not a religion) have shown
thousands of men and women how to bring happi
ness and achievement into their lives by the use of
these little-understood powers of self. They invite
you to write today for the sealed gift book that tells
how you may obtain these startling teachings for
study and use in your daily affairs.
Address: Scribe D . A. Z .,
R o s i c r u c i a n B r o t h e r h o o d A. M . O . R . C.,
San Jose, California.

R emem ber T he
NOT

r e l ig io u s

R o s ic r u c ia n
o r g a n i z a t i o n .

simile Reproduction N o. 22.)

O rder

is

( See fac

HAS THE EARMARKS OF BLACK MAGIC

"I his advertisement does not set forth Rosicrucian doctrines. The
Rosicrucians teach the development of soul powers, which are far
above powers of the mind. T h e g r e a t w o r k of the Rose Cross
is to accomplish soul consciousness, soul illumination, which leads
to immortality. This advertisement promulgates the cold scien
tific doctrines of mental forcesthe development of the mind. It is
an appeal to the selfish instincts; it advocates the development of
those lower powers of self which lead to destruction. It has all the
earmarks of Black Magic.
IS THE IMPERATOR CONVERTING THE
A. M. O. R. C. INTO THE O. T. O.?
Is Mr. Lewis, like his Black Master, his Secret Chief , also A n tiC iir ist? Is he by his recent persistent propaganda, that A. M. O.
R- C. is n o t a r e lig io u s o r g a n iz a tio n , preparing its members
and the public for the conversion of A. M. O. R. C. into an anti
religious, an A n ti-C iir ist, organization? Is it his intention and

his purpose to slowly, yet surely, convert his organization into an

O. T . O. organization and make it an integral part of Crowleys
vicious domain of Black Magic? Is the conversion now in process
- - i s it taking place now? T he evidence all the facts and circum
stances of the case' lead to the conclusion that Lewis is now at
tempting to convert A. M. O. R. C . into a non-religious A n t i
C h r i s t Black Magic organization.
Finally, does M r. Lewis
aspire to become the Secret Chief of the O. T . O. organization of
the world, succeeding his illustrious master of Black Magic, Aleister
Crowley ?

"C O L L E G I U M A D S P I R I T U M S A N C T U M
In Crowleys announcement of the formation of O. T. O., Order
o f Oriental Templars, in the last paragraph, on page 200, of the
September issue, 1911, of T h e E q u i n o x (see fac-siviile Reproduc
tion N o. 19), in speaking of the O. T . O., he says: It also pos
sesses in every important center of population a H ID D E N R E T R E A T
( Collegium ad Spirt linn Sanctum), where members may conceal
themselves in order to pursue the great work without hindrance.
An idea of the great work that is pursued in the hidden retreats of
O. T . O. may be gathered from what is stated herein, " hose who
would have more of the gruesome, heart-sickening and hideous de
tails may get them from Crowley, as published in his official
organ, T h e E q u i n o x , and the Crowley O. T. O. exposes by Mrs.
M iriam Dockerill and others.
M r. Lewis makes the hidden retreat of O. T. O., Crowleys
Collegium ad Spirilum Sanctum, a part of the G r a n d C o l l e g e
o f R i t e s o f A. M . O. R. C.
See the letterhead and seal of the
G r a n d C o l l e g e o f R i t e s o f \ . M. O. R . C. shown in facsimile
Reproduction N o . 21. Die seal contains the word M n t e r n a t i o n i s .
Does this not indicate that it is a part of Crowleys inter
national organization? In the center of the seal is an eagle with
outspread wings, with 33 above its head a well-known symbol of
Scottish Rite Masonry. On the breast of the eagle is an inverted
triangle, just as the inverted or descending triangle is made upon
the unveiled bosom of the priestess in the black, unholy rites of
O. T . O.

TH E INVERTED TRIANGLE
W h ere D id L ew is G et It?

Since the beginning of his operations in 1915 under a plagiarized

Rosicrucian name, Mr. Lewis has used the inverted or descending
triangle as a sign and symbol of A. M. O. R. C. and his work. He
has made the inverted triangle conspicuous by its constant use on
his letterheads, on all A. M. O. R. C. literature and in all his pub
lications.
THE INVERTED TRIANGLE
A Sym bo l o f Black M a g ic *

We have heretofore repeatedly charged that Mr. Lewis was

using a symbol of Black Magic. He has vigorously defended his
use of the inverted triangle. We have not heretofore made a full
explanation of the mystery of the inverted triangle or indicated the
source from which he secured the right to use it or why he uses it.
We will now unveil the mystery and indicate the source from whence
he gets it. The reader may determine why he uses it. In Volume
III, No. 1, page 225, of T h e E q u i n o x , Aleister Crowley prints a
part of the Ritual of O. T. O.Order of Oriental Templars
from which we reproduce the pertinent part of t h e C E R E M O N Y O F
t h e O P E N I N G O F T H E V E I L , relating to the inverted or descending
triangle, as follows:
ECCLESIAE GNOSTICAE CATHOLICAE
spot; I upraise thee; I lead thee to the East; I set thee upon
the summit of the Earth.
H e thrones the P r i e s t e s s upon the altar. The
D e a c o n and the children follow, they in ran k , be
hind him.
The P r i e s t e s s takes the Book of the Law , resum es
her seat, and holds it open on her breast w ith her
two hands, m aking a descending triangle w ith
thum bs and forefingers.
' T h e inverted triangle is a symbol or evil d o w n w a r d

352

t e n d e n c ie s only

vvlien used

T o produce the inverted or descending triangle, the reader may

make the sign as above directed.
Aleister Crowley established a emple of the O. T. O. in De
troit, Michigan. After operating there for some time, there was
an expose, which created such an open scandal that he was forced
to flee from this country- let us hope, never to return. It was
shown that the rites of O. T. O. were those of Black Magic; that
during the ceremony of the O PEN IN G OF T H E VEIL the priestess was
nude, and that not only was the sign of Black Magic the inverted
triangle- made upon her maidenly bosom by her hands, the unholy
sacraments of Black Magic were also given from her naked body.
iiese were the actual ceremonies, a part of the ritual of O. T. O.,
O rd er of Oriental Templars, established by Aleister Crowley,
printed under Liber X V , O. T. O., and issued by order of
B a p i i o m e t , under the seal of Crowley in Volume III, No. 1, T iie
E q u in o x .

IS T H E R E A N Y R E M A I N I N G D O U B T ?
T here is an abundance of additional evidence that can be pro
duced upon this subject if space permitted, or if we cared to pursue
the subject further. However, is there any remaining doubt that
Lewis has made, or intends to make, the H i d d e n R e t r e a t o f
O. T . O., Crowleys Collegium ad Spirilmn Sanctum' a part of
the G r a n d C o l l e g e o f R i t e s o f A. M. O. R . C . ; that the inverted
triangle is a sign or symbol of Black Magic, or that Mr. Lewis re
ceived the authority to use the inverted triangle, the symbol of
Black Magic, from Crowley, his Secret Chief?
T H E C R O W L E Y CROSS
In this connection, we recall that Aleister Crowley had been a
member of an authentic English Rosicrucian organization, in which
he was probably instructed in the Mystery of the Cross; that he
denounced his vows, broke his solemn obligations and turned Black,
and that thereafter, a short time prior to 1909, he fabricated and
in conjunction with mystic or occult practices. We have no reference to this symbol
when used in business enterprises, educational ventures or fraternal activities, of
which neither the mystic nor occult is a part.

BOASTFUL,

PILFERING

IM PERATOR

launched the A. . , A. . .in London. As and for the grand symbol

of his A ..* . A.
its ramifications, subordinate orders and their
Black Magic activities, he adopted a specially designed cross not
the Rosy Cross that is and long has been the symbol of the Rosicrucian Brotherhood, but the Crowley Cross. Crowley made publica
tion of his specially designed cross in M arch, 1910, facing page
210, Volume I, No. 3, of T i i e E q u i n o x , which we reproduce
herein, being facsimile Reproduction N o . Z3. Will the reader
kindly make special note of C r o w l e y s C r o s s - the grand symbol
of his various Black Magic activities? It is of special interest.
W e shall presently show that M r . Lewis uses this same Crowley
Cross in his work and recently made an unsuccessful attempt to
register it as an emblem of A. M . O. R. C. in the Commonwealth
of Pennsylvania.
T H E M Y S T E R Y O F T H E CROSS
T h e cross, a very ancient symbol, involves within its mysteries,
among others, the right use of divine forces for the generation and
regeneration of bodies; for the transmutation of gross m atter into
the line, and for the illumination of the soul, that leadeth to im
mortality which is W hite Magic. It also involves within its mys
teries the wrongful use or misuse of the same divine forces for the
degeneration and destruction of bodies; for the transmutation of
gross matter into still grosser matter, and for the development of
certain vicious powers that leadeth to the destruction of the soul
which is Black Magic. Therefore, the cross in its ascending aspect
may be and is used as a sign and symbol of W hite M agic and in
its descending aspect may be and is used as a sign and symbol of
Black Magic.
I lte special design of the Crowley Cross, the sign and symbol of
his black arts, is most interesting. It is noted that among the nu
merous symbols that Crowley has placed upon his specially designed
cross are several inverted or descending triangles, clearly indicat
ing its descending aspect, making it the sign of his black arts and a
symbol of the Black Magic activities of his A. . .A. . . and O. T . O.
and other associated and affiliated orders.

M R . L E W I S A N D C R O W L E Y S CROSS
On the 14th day of April, 1934, H . Spencer Lewis, as president,
and R. M . Lewis, as secretary, executed an application on behalf of
the Supreme Grand Lodge of the Ancient and Mystical Order
Rosae Crucis, under the oath of R. M. Lewis, for the registration
in the Commonwealth of Pennsylvania of the C r o w l e y C r o s s as
an emblem of A. M . O. R. C., which application was filed a few
days subsequent hereto in the office of the Secretary of the Com
monwealth at Harrisburg, Pennsylvania.
Attached to said application was a copy -a facsimile of the
Crowley Cross. (Compare the Crowley Cross in Reproduction
No. 23 with the one attached to the A. M O. R . C. application,
Reproduction No. 24.)
A fter reciting the Act authorizing the registration of emblems
and other insignia of lodges, orders, fraternal societies, etc., the
application continues as follows:

Not repugnant to laws

of . S. and
Pennsylvania?

The application
was rejected.

An attempt to register
the Crowley Cross
a sign of Black Magic
as an emblem of
A. M. O R. C.

. . . the undersigned lodge, the principles and

activities of which are not repugnant to the Consti
tution and laws of the United States or this Com
monwealth, desiring to register an emblem in the
office of the Secretary of the Commonwealth, for
the purpose provided for in said Act, does hereby
certify:
1. The name of the Lodge so registering is the
Supreme Grand Lodge of the Ancient and Mysti
cal Order Rosae Crucis.
2. Its address, location or place of business is
223 Dan Drive, Mt. Lebanon Station, Pittsburgh,
Pennsylvania.
3. The emblem to be registered, two fac-similes
or duplicates of which accompany this application,
consist of a rose and a cross design and consists of a
large cross containing designs with a small rosy
cross in the center of the larger cross with various
designs encircled about it. In each arm of the cross
is a triangle design with various other designs and
lettering of ancient historical origin. ( See fac-

simile Reproduction No. 24.)

In the affidavit attached to and made in connection with the above

application for the registration of the C row ley Cross of Black
M a g ic in Pennsylvania as an emblem of A. M. O. R. C., R. M.
Lewis, secretary, states under oath:

Claims for
A. M . O. R. C. the
exclusive right to use
the Crowley Cross and
his emblem of
Black Magic.

. . that the lodge [Supreme Grand Lodge of

A. M . O. R. C .] so filing such emblem [the Crow
ley Cross] has the right to wear, exhibit, display or
use the same [the same Crowley symbol of Black
Magic] for its benefit and on behalf of all associa
tions, degrees, branches, subordinate lodges and
auxiliaries of said lodges and auxiliaries of said
lodge and the individual members and those here
after to become members thereof throughout this
Commonwealth; and that no other association,
lodge, order, society, organization, union, founda
tion, federation, degree, branch, subordinate lodge
or auxiliary thereof, nor the individual members
thereof has no right to wear, exhibit, display or use
the same in the identical form or in any such near
resemblance thereof as may be calculated to de
ceive. {See fac-simile Reproduction No. 24A.)

MR. LEWIS NOW USING CROWLEYS CROSS

AND SYMBOL OF BLACK MAGIC
Not only does Mr. Lewis claim the right to the exclusive use of
the Crowley symbol of Black Magiche has been using it. Re
cently there was mailed from Cairo, Egypt, to his fourth degree
members, A Treasure Chest M e s s a g e purporting to be from the
Grand Master of the Rose-Croix O rd e r of Egypt, advising them
that they had been selected to become honorary members of the
A m e n h o te p L o d g e in E g y p t and were entitled to receive certain
special lessons containing a special study of the Kabala, the condi
tion being that the members should detach and sign a Warrant
for Special Study contained in the booklet, agree to make a con
tribution to A. M. O. R. C. and mail it to ihe secretary general,
A. M. O. R. C., San Jose, Californianot to E g y p t whereupon
the special lessons wrould be mailed from San Jose. Although the
Treasure Chest Message purports to be from Egypt, the presump-

tion persists that it was prepared in its entirety by Mr. Lewis in

San Jose, California. Mr. Lewis is a talented artist and handwrit
ing expert. It is said that he can execute a signature to the degree
of perfection. However, be that as it may be, A. M. O. R. C.
received the benefit of the propaganda of the Treasure Chest Mes
sage and the contributions for the lessons; hence Mr. Lewis be
comes directly and closely connected with the Treasure Chest
Message, either as author of it or sponsor for it. Contained
within and occupying an entire page of the Treasure Chest Mes
sage is the Crowley Crosshis specially designed symbol of Black
Magic. We reproduce the Crowley Cross from the Treasure
Chest Message, being fa c sim ile Reproduction N o . 25.
COMPARE THE SYMBOLS
We invite you to compare the Crowley Crossthe grand sign
of his black arts and the symbol of the Black Magic activities of
his organizations as published by him in T h e E q u i n o x in 1910
( Reproduction N o . 2 3 ) with the symbol which Mr. Lewis at
tempted to register and claims the right to the exclusive use hereof
( Reproduction N o . 2 4 ) and the same symbol used in the Treas
ure Chest Message (Reproduction N o . 25). Thus we produce
another link of the many links in the chain of evidence that proves
the inseparable connection between Mr. Lewis and Crowley, his
Black M a s t e r and S e c r e t C h i e f .
CERTIFICATE OF AFFILIATED MEMBERSHIP WITH
AMENHOTEP LODGE, LUXOR
From the back cover of Mr. Lewis Treasure Chest Message
we reproduce the certificate of affiliated membership granted to his
fourth degree members, being fa c sim ile Reproduction N o . 26.
This certificate is of interest and important for several reasons.
First, it will be observed that Mr. Lewis plagiarizes and uses the
name R o se -C ro ix * the title of the eighteenth degree of Scottish
* Much publicity has lately been given to a so-called Rose Croix University at San
Jose, California, supposedly under the jurisdiction of the A. M. O. R. C. We are
creditably informed that neither the northern nor the southern jurisdiction of the
authentic Scottish Rite of Freemasonry has conferred authority upon Mr. Lewis to
use this honored appellation.

Rite Masonry, which is further accumulative evidence of his ex

tensive and unlimited pilfering charlatanism.
T H E SEAL OF B A P H O M E T
Next we will notice the first seal that precedes the first signature.
It is the seal of Baphomet. T o get a clear idea of the seal of
Baphomet, turn to our reproduction of the picture of Aleister Crowloy (facsimile Reproduction N o . 3 1 ) . On the upper left-hand
side of the picture you will find Crowleys signature of Baphomet
preceded by his seal of Black Magic or the seal of Baphomet.
GRAND M ASTER G EN ER A L AD V ITA M
O F O. T . O.
In paragraph 6 of Crowleys Manifesto of the O. . ). R e p ro
duction N o. 19/1) you will notice that among the titles which ' row
ley claims for himself and the O. II. O. (O uter H e a d of the O r
der) are: M o s t H o i y , M o s t I l l u s t r i o u s , M o s t I l l u m i n a t e d
and

M o st P u is s a n t B a p iio m e t X R e x S u m m u s S a n c t is s im u s

33 , 90 , 96 and N a t i o n a l G r a n d M a s t e r G e n e r a l A d I it am
of the O. T. O. Now, if you turn to the certificate of affiliated m em
bership [Reproduction N o . 2 6 ), you will see that the first signature
following the seal of Baphomet is the signature of a Grand M aster,
ad viiam of 33, 90, R ex Summus Sanctissimus, or the signature
of an important dignitary of Crowleys Black Cult of the (). . ().,
which will tend to strengthen your growing conviction, if you are
not already fully convinced, that Lewis is closely and most inti
mately connected with Crowley, his Secret Chief.
T H E O F F I C I A L S E A L O F T H E O. T . O.
A title page of T h e E q u i n o x , official organ of the A. . A.
and the O. T.. O., is herein reproduced (facsimile Reproduction
No. 2 7 ) . The first seal shown near the top of the page is the seal
or insignia of the A. . - . A . . - . T h e second seal shown near the
center of the page is the seal or insignia of the O. T . O. It is to
this seal that we would direct your particular attention and ask you
to keep it in mind as we proceed.

B OOK O R L IB E R 777
In connection with the immediate subject to be discussed, we re
produce from T h e E q u i n o x as advertisement of B o o k 777, by
Crowley, A. A. publication in Class B., being facsimile R e
production No. 28. Book or Liber 777 has a special secret and oc
cult significance in Crowleys Black Cults. Will you please keep
this in mind as we proceed?
T H E L E W I S C A T H E D R A L O F T H E SO U L
In practically all issues of The Rosicrucian Digest, Mr. Lewis
prints an announcement covering his Cathedral of the Soul, as
follows:

Not members of
Rosicrucian
Fraternity.

Woe unto those who

place themselves in
these vibrations.
Book 777 issued in
1909 by Crowley,
the Black Magician.

The Cathedral of the Soul is a Cosmic meet

ing place for all minds of the most advanced and
highly developed spiritual members and workers of
the Rosicrucian Fraternity. It is a focal point of
cosmic radiations and thought waves from which
radiate vibrations of health, peace, happiness and
inner awakening. Various periods of the day are set
aside when many thousands of minds are attuned
with the Cathedral of the Soul, and others attuning
with the Cathedral at this time will receive the
benefit of the vibrations. Those who are not mem
bers of the organization may share in the unusual
benefit as well as those who are members. The
book called Liber 777 describes the periods for vari
ous contacts with the Cathedral. Copies will be
sent to persons who are not members by addressing
their request for this book to the Friar S. P. C.,
care of A. M. O. R. C. Temple . . .

MEMBERS OF THE ROSICRUCIAN FRATERNITY AND

THE LEWIS CATHEDRAL OF THE SOUL
M r . Lewis does a grave injustice to members of the Rosicrucian
F ra te rn ity when he declares that his Cathedral of the Soul is a
cosmic meeting place for all minds of the most advanced and highly
developed spiritual members of the Rosicrucian Fraternity. M e m
bers of the August Rosicrucian Fraternity will have nothing to do
with -have never had anything to do with the Lewis Cathedral

of the Soul.

lie reason, so apparent, will presently appear.

T H E LEW IS C A T H E D R A L OF T H E SOUL
1 nder the Vibrations 777 and the Seal of the Black Cult
of O. T. O.
Next we reproduce the cover of the Lewis booklet dealing with
his often-announced and much-advertised Cathedral of the Soul,
being facsimile Reproduction N o . 29, from which it appears that
this Cathedral of the Soul is under and in accordance with the doc
trines of Crowleys Book 777, and conducted with the approval and
under the sign, seal and insignia of the B l a c k C u l t of the O. T . O.
i u s does it become most apparent that real Rosicrucians can have
will have nothing to do with the Lewis Cathedral of the Soul
bearing the earmarks of Crowley and the seal and insignia of the
black arts of the O. T. O.
T H E LEW IS C H A R T E R BEARS T H E
B L A C K S E A L O F T H E O. T . O.
If you will turn to the charter, Im portant Document No. 4,
Reproduction N o . 2 0 ) , the warrant of authority under which M r .
Lewis is carrying on and conducting the affairs of A. M . O. R. C.,
you will see that the third seal from the left is the same identical
seal shown on the title page of T h e E q u i n o x ( Reproduction
N o. 27) as the official seal and insignia of the O. T . O. ( Ordo
I empl'i. Orientis), whose whole doctrines, dangerous teachings and
vicious practices have been summarized by Crowley in these w ords:
Do w h a t t h o u w i l t s h a l l h e T H E W H O L E l a w . (See R e p ro
duction N o. 2 7 ) . Thus it does become crystal clear that M r. Lewis
has or is attempting to put A. M . O. R. C. and the Cathedral of the
Soul Under the Black Domain of Aleister Crowley, whom he ac
knowledges to be his Secret Chief, as we shall presently show.
A COUPLE OF PICTURES
The Imperator and H is Secret Chief
M ost charlatans and Black Magicians are vain, because they deal
with the lower aspects of the law, which is Vanity, they delight in
advertising their powers or pretended powers, also their wares and

merchandise; they love the limelight and, most of all, they simply
gloat upon their published pictures with malignant satisfaction.
So the Imperator, Lewis, had his picture taken in the full regalia
of his office and published it in his official organ, T h e A m e r i c a n
R o s a e C r u c i s , February issue, 1916, opposite page 16, which we
have reproduced herein, facsim ile Reproduction N o . 30. So, also,
his Secret Chief, Aleister Crowley, of the O. T . O., had his picture
made in full regalia of his high and ennobling officethe M o s t
Puissant B a p h o m e t that is, the Most Powerful, the Most Mighty
Baphometand published it in his official organ, T i i e E q u i n o x ,
Volume III, No. 1, opposite page 197, which we have also repro
duced herein, fa c sim ile Reproduction N o . 31. Will you take a
look at these pictures with us?.
TIIE STORY THESE PICTURES TELL
In the upper left quarter of Crowleys picture (Reproduction
N o . 3 1 ) you will see his special title, the one by which he desires
foremost to be known, viz: B a p h o m e t X, O. T. O., endorsed upon
liis picture by himself in his handwriting. Immediately preceding
his favorite title is his seal. It is the seal of Baphomet, the evil
onethe Black Magician.
ft will also be seen and noted that the collar of his regalia makes
or forms upon his chest an inverted or descending triangle, as is
made upon the bosom of the priestess in the ceremonies of the
opening of the veil heretofore referred to.
Now, let us look at the picture of Mr. Lewis, the Imperator, the
Grand Master General of A. M. O. R. C. (Reproduction N o . 3 0 ) .
On his apron or regalia, lower left-hand corner, you see the sign,
the seal o f B a p h o m e t , not exactly like the seal used by his Chief, yet
so similar, so strikingly similar, that there is no mistaking, no gain
saying, the fact that it is intended to be, indeed, that it is, the seal
o f B a p h o m et. To be sure, the seal used by the Imperator could
not be the same, exactly the same as the seal used by his Chief,
even in the realms of Black Magic. I he inferior may not use the
title or exercise all the rights and prerogatives of his superior, his
Chief. However, it may be said for Mr. Lewis that if there is
anyone in this wide world who has the brazen, unmitigated gall
and bold, presumptuous effrontery to assume to have all the titles,
privileges or rights and to exercise all of the prerogatives of his

Reproduced from American Rosae Crucis, February, 1916, opposite page 16. Here
we have the I m p e r a t o r of A. M. O. R. C., "Most Perfect M aster Profundis, f a c e t o
f a c e with his Secret Chief of O. T . O., Crowley, Most Puissant Baphomet the A n tiC hrist. Note the seal of Baphomet and the inverted triangle on his regalia and com
pare with Crowleys picture (opposite R e p r o d u c t i o n N o . 3 1 ) .

FA C-SIM ILE R E P R O D U C T IO N No. 31

Reproduced from T h e E q u in o x , Vol. Ill, No. 1, opposite page 197. 11 is Black

Satanic M ajesty in person Crowley, the Secret Chief of the O. T . O., u n der his sig
nature and sign of Baphomet, the A n t i - C h r is t . Note the sign or seal of Baphom et
a nd com pare with the sim ilar sign and seal on L ew is picture (opposite R eproduction

No. 30).

Chief, it is the Imperator of A. M. O. R. C. Indeed, as we have

shown herein, he will and he has pilfered and plagiarized the works
of many;* stolen and used the names and title of the Authentic
Rosicrucian Brotherhood, and without the slightest justification or
right has laid claim to all Rosicrucian wisdom and authority. Truly,
there is nothing so high or divine upon which he will not attempt
to lay his profane hands and nothing so low, so despicable, to which
he will not stoop.
THE SEAL OF BAPHOMET
T he Insignia of Crowley, the Chief,
and of
Lewis, the First D eputy Chief

The Crowley seal or sign of Baphomet is made or composed of

multiple crosses and double crosses. It is an exact and an ex
pressive symbol of the evil one, the A n /i-C h n st o f the occult. Dark
are the ways and many the byways of Baphomet and his Black
Magic followers in their use and misuse of Divine power in its de
scending and inverted aspect, as is so aptly told in the early Jewish
and Christian scriptures in the symbolical and mystical account of
the Fall of Lucifer.
THE CHIEF AND HIS FIRST DEPUTY CHIEF
The sign or insignia used by C r o w l e y , the Chief, is composed
or made up of eleven (11) crosses. The similar sign or insignia
used by L e w i s is composed or made up of nine (9) crosses, which
raises the important and the pertinent question: Is Lewis the First
Deputy to Crowley? Is he first in the order of succession to his
Secret C h ie f , and do the respective seals or insignia of Crowley
and Lewis so indicate? Verily, they do. That is the story told
and the truth revealed by their respective seals or insignia. To
illustrate the point and to make the revelation clear, we have made
enlarged diagrams of the respective seals or insignia of Crowley
and Lewis, as shown on their respective pictures (Reproductions
N os. 31 and 3 0 ) , as follows:

See Randolph Foundation, the Authentic Body, Has Exclusive Right to Use of
Names. Book Four, this volume.

C row ley Seal

L ew is S e a l

The large diagram on the left is a correct representation of the

Crowley seal, his sign or symbol of B a p h o m et, the insignia of the
Chief of the Black Cult of the O. T. O. The large diagram on the
right is a correct representation of the Lewis seal, the indicating
sign of his close connection with B aphom et, the insignia of the First
Deputy Chief of the Black Cult of the O. T. O. The First Deputy
may lawfully use and does properly use an insignia very similar,
strikingly similar, to the insignia of his Chief, to indicate and show
that he is of the same order as his Chief, and also to indicate and
show that he is first in line of succession. Yet he may not lawfully
use the insignia of his Chief. When Lewis succeeds Crowley, his
Chief, all that remains necessary for him to do with reference to
his present insignia to make it the insignia of the Chief is to con
nect the two crosses above the long central horizontal line by a
short horizontal line and also and likewise to connect the two
crosses below said long central horizontal line andlo and behold
the Lewis insignia of the First Deputy Chief becomes the in
signia of the Chief! T r y i t . Draw the two short horizontal lines
as indicated and described above and note the result. The Lewis
insignia becomes the Crowley insigniathe sign and symbol of
B a p h om e t , the A n t i - C i i r i s t .
Can you read the meaning of the seal and insignia as told in the
story of the pictures? Is the truth revealed to you?

HIS JOURNEY TO THE EAST

In the Y e a r A . D . 1909
official organ, The American R osae Cruets , February

In his then
issue, 1916 (the same issue in which he published his aforesaid
picture), on page 16, Mr. Lewis tells us that:
Italics ours.

. . . in 1909 our Master [meaning himself]

journeyed to France a n d England to complete his
preparation for the Ros-^-crucian work which al
ways seemed to be his goal and he was given sev
eral honors and titles by the French R. C. Order
and one [Imperator?] by the English Order.1'
[W hich Order O. T . O. or A . \ A . \ ?]

It will be remembered that Aleister Crowley had fabricated and

launched his A. .*. A. .-. shortly prior to 1909, and that in 1909
he was quite active in London. Mr. Postel says that Lewis went
to London in 1909, where he received an initiation. Mr. Lewis
admits that he was in England in 1909 and that the English O rd er
gave him one title. A meager, yet significant, admission.
THE TITLE OF IMPERATOR
Where did Mr. Lewis get the title of Imperator? Did he as
sume it or was it conferred upon himand, if so, by whom? Was
it conferred upon him by Crowley? Was that the one title con
ferred by the English O rd er? Perhaps. The title of Im p e ra to r is
a title used in A. . *. A. . ., of which the O. T. O. is a part. There
are Imperators in Crowleys realm of Black Magic. In the March
issue, 1909, of T i i e E q u i n o x , Vol. I, No. 1, facing page 17, it is
declared and published that A. .-.A..-, publications in Class B
are issued by order of several dignitaries or officers, among them:
O. V. S. 6 = 5 I m p e r a t o r . We reproduce the declaration and
announcement above referred to, a fa c s im ile , as follows:
A . . A . *. Publication in Class B.
Issued by o rd e r:
D.D.S. 7 = 40 Prem onstrator
O.S.V. 6 = 50 Im perator
N,S.F. 50 = 6 Cancellarius

THE BLACK BOOK

The S e lf-M a d e Charter

In his first Authentic {?) History of A. M . O. R. C.

(he wrote
and published three authentic (?) histories of the R. C. Order;
none of them alike, all equally unauthentic), Mr. Lewis tells us, in
the American Rosae Crucis, July issue, 1916, page 11, that:
Italics ours.
Made his own
Charter and
Black Book.

. . . During 1913, I was devoted to the prepara

tion of the necessary first papers / by the large, il
luminated charter to be signed by the sclect Coun
cillors, and the first B l a c k B o o k , which I had to
design, letter and bind myself, not being permitted
to have any matter pass from my hands before the
Order was established.

MADE HIS OWN CHARTER

Whatno charter? Yes, that is correct. Having none, he
made one. It was under and by virtue of the pretended and spuri
ous authority of his manufactured, self-executed charter that he
fabricated A. M. O. R. C. in 1915 and launched it under a stolen
Rosicrucian title with plagiarized lessons and teachings. It now
appearsconclusively, we believethat Mr. Lewis had and pos
sessed no authority from any organization or from any source
whatever, to organize or operate A. M. O. R. C. until he received
his O. T. O. charter (his Important Document No. 4) in 1921,
issued by Aleister Crowleyhis Black Secret Chiefor by and
under his direction and authority. Therefore, it also appears that
A. M. O. R. C. was a clandestine O. T. O. organization from 1915
to 1921, until its Imperator received his O. T. O. charter as afore
said. All of this may be a shocking revelation to the present and
more recent members of A. M. O. R. C. These facts were well
known to the first and earlier members, many of whom denounced
the wrhole A. M. O. R. C. scheme as being spurious and vicious;
all of whom promptly severed their connections. This is substan
tiated, as you will recall, by the charges of certain early members
that their lessons were plagiarized, copied from certain books,
among them Crowleys T h e E qu inox, as appears from The Im
perator s Challenge reproduced herein (Reproduction No. 1).

MADE HIS OWN BLACK BOOK

Mr. Lewis had to make his own Black Book had to design,
letter and bind his own symbol of Black Magic. It was, indeed,
very inconsiderate of Crowley, his Secret Chief, not to furnish him
with a Black Book , properly designed and lettered. But Black
Magicians are that way. Still, after all, there may have been a
valid reason, a sufficient justification for Crowley not giving him a
Black Book. You see, Crowley did not give him a charter until
1921. Perhaps he was not entitled to have a Crowley Black Book
in 1913. Well, anyway, he made one for himself, just as he made
his charter, his lessons and the Rosicrucian name for his organiza
tion, and just as he made A. M. O. R. C. a Rosicrucian Order with
out right, justification or authority.
Whether he had any authority from Crowley prior to 1921 to
organize and operate A. M. O. R. C. may be more or less doubtful.
It all depends on the view you take of the evidence. However, it
is certain that Mr. Lewis contacted Crowley in London in 1909;
that he was admitted into his (Crowleys) Black Cult, and that he
learned all about Imperators and Black Books from him, all of
which corroborates the story of the pictures of the intimate connec
tions between the Imperator and Baphomet , his Secret Chief.
REMAINING DOUBT
If there still remains a lingering doubt of Mr. Lewis close con
nection and intimate relations with Aleister Crowley and the
O. T. O., prepare to have it completely and finally expelled as we
introduce, bv leave of Mr. Lewis confession, his Secret Chief of
the O. T. O'.
HIS SECRET CHIEF OF THE O. T. O.
GRATEFULLY AND DULY ACKNOWLEDGED
B y M r . L ew is

In the early part of 1934, Mr. M. Carl renewed his accusation

of Mr. Lewis wrongful use of the seal, or a close imitation of the
seal of the Collegium Pansophicum. There was considerable cor
respondence on this subject. On February 11, 1934, Mr. M. Carl
wrote Mr. Lewis as follows:

Agreed to abstain.

Violated promise.
Treasure Chest
Message.
Demands explanation.

I have before me your letter of June 15, 1933,

in which you write partly as follows:
However, your letter to me gives me the proper
answers to the questions, and I assure you that un
less some new or different campaign is started
against A. M . O. R. C., we shall say nothing fur
ther in our magazines about Pansophia, for all of
our members have been advised sufficiently, and it
is not our desire to keep up an attitude of criticism
one way or the other regarding any of the other
organizations.
I have before me also A Treasure Chest Mes
sage, consisting of eight printed pages, which has
to do with A. M . O. R. C. and which on the second
page exhibits an imitation of the seal of the Col
legium Pansophicum.
W ill you explain by which authority you are
using a fac-simile of the seal of the Collegium Pan
sophicum, so close as to mislead, and if you have no
authority, how do you reconcile your present act
with the statement made in the above abstract from
your letter ?
I await your answer in the course of the mail.

The seal in question and under discussion in this correspondence

is the first seal from the right, shown upon Mr. Lewis O. T. O.
charterhis Important Document No. 4 ( Reproduction
No. 2 0 ).
On February 16, 1934, Mr. Lewis replied to the above-quoted
letter. From Mr. Lewis long letter of explanation, we quote two
essential paragraphs relevant to the subject we are here discussing.
Note closely that on page 2 of his letter Mr. Lewis says:
Capital italics ours,

The Secret Chief of

the O. T . O. granted
charter to M r. Lewis

. . . However, I do want to call your attention to

the fact that in 1921, when the Supreme Hierophant
of the Hermetic Fraternity and Rosicrucian Order,
as well as T H E S E C R E T C H IE F O F T H E
O. T. 0 . and the Oriental Pansophius G R A N T E D

A C H A R T E R T O M E A N D T O A. M . O.
R. C.j and which charter has been photographed and

reproduced, acknowledged and endorsed in a num

ber of international conventions of Rosicrucians and

and A. M. O. R. C.

other esoteric orders in Europe, that document

signed and sealed in Basle, Switzerland, contained
in its border among the many other official seals the
very seal which you now claim is strictly the exclu
sive property of your organization. And in the con
stitutional rules and regulations sent to me and in
the correspondence sent to me along with that char
ter, and in a printed magazine issued by the Su
preme Hierophant in Germany, Austria, and other
countries in the year 1921, the term Pansophia is
referred to as a division of the Rosicrucian studies
and work and not as a separate school or a separate
organization. ( See fac-shnile Reproduction
No. 32.)

HIS CHARTER AND SOURCE OF AUTHORITY

FROM O. T. O.
here is no longer any question or doubt about it. Mr. Lewis
tells us, in no uncertain terms, that t i - i e S e c r e t C h i e f o f t h e
O. I , O. granted to him (Lewis) and to A. M. O. R. C. the charter
of 1921, being his Important Document No. 4 (our Reproduction
o. 2 0 ). It also appears that he relies upon this charier as the
source of his alleged H ermetic and Rosicrucian authority, as well
as for his O. T. O. autho rity. We follow Mr, Lewis with intense
and profound interest to page 3 of the same letter, where he tells us:
Lewis duly
acknowledges and
consults theSecret
Chief of O. T. O

. . . I shall send a copy of your letter and a copy of

this reply to the present S e c r e t C h i e f o r H i e r o l H A N T OF t h e O. T . O. and the Hermetic Brother
hood and Rosicrucian Fraternity in Europe and ask
that 1 be given some information regarding the his
tory of the seal in question, and perhaps some day I
may be able to enlighten you upon its origin and its
genuine authority. ( See fac-shnile Reproduction
No. 32).

THE SECRET CHIEF OR HIEROPHANT OF TH E

O. T. O. AND THE HERMETIC BROTHERHOOD
AND ROSICRUCIAN FRATERNITY
Astounding, presumptuous and arrogant as it is for Aleister

Crowley, the notorious Black Magician, to claim authority from or

to assert authority over organizations of W h i t e M a g i c , such as
the H e r m e t i c B r o t h e r h o o d and or the Rosicrucian F r a t e r n i t y , it is
nevertheless very interesting and most important to us for Mr.
Lewis to make k n o w n TO a d m i t , that Aleister Crowley is the
Secret Chief or Hierophant of the particular alleged and spurious
Hermetic body, and is the Secret Chief or Hierophant of the par
ticular, alleged and spurious Rosicrucian body from which he
(Lewis) and his organization (A. M. O. R. C.) received their al
leged and spurious Hermetic and/or Rosicrucian authority.
T H E E N IG M A OF IM PER A T O R LEW IS ALLEGED
R O S I C R U C I A N A U T H O R I T Y IS SO LVED. T H E T R U E
S O U R C E A N D N A T U R E O F H IS A C T U A L A U T H O R I T Y
IS K N O W N
Since the year 1915, when M r. Lewis first became active with
his fabricated and spurious Rosicrucian organization, for which
organization he then and there fabricated and plagiarized a Rosi
crucian name, viz: T h e A n cien t a nd M y s t i c a l O r d e r R o s a e Crucis
A. M . O. R. C. with the willful intent to deceive and to mislead
the public and sincere seekers of the R o s y C r o s s into the false be
lief that A. M. O. R. C. was a genuine and authentic Rosicrucian
organization; he has, in fact, actually and literally deceived, misled
and defrauded thousands of well-meaning and sincere seekers of
the 1 pward Path and the Rosy Cross.
H A S M A D E M A N Y C O N F L I C T I N G C L A IM S
AS T O H IS A U T H O R I T Y
Since that time and during the intervening years, Mr. Lewis has
from time to time made many different and widely varying incon
sistent and conflicting claims as to the n ature and the source of his
alleged, pretended and spurious Rosicrucian authority and, like
wise, as to the n a tu re and the source of his teachings of the A. M.
O. R. C. lessons.
W E H A V E T H E P R O O F O F T H E ABOVE
STATEM ENT
WTe have collected and could set forth in deadly parallels and

juxtaposition the numerous different and conflicting published state

ments of M r. Lewis, as above mentioned, to the astonishment and
for the amusement of those who do not fully and truly know the
real Im perator of A. M . O. R. C, if space would permit. H ow ever,
it would be useless, as well as a waste of space, time and effort to
do so, in view of the proof herein presented, fully and completely
corroborated and affirmed by M r. Lewis d e c l a r a t i o n and c o n f e s
sion as to the actual origin, the true nature and the real source of
authority.
NOW T H E W H O LE T R U T H BECOMES KNOW N
N on e N e e d Be D e c e i v e d
By the documentary evidence herein presented, fully corrobo
rated and positively affirmed by the written d e c l a r a t i o n , c o n fe s s i o n
and a d m is s io n of M r. Lewis contained and set forth in his letter to
M. Carl ( f a c - s h m l e R e p r o d u c t i o n N o . 3 2 ) , it is absolutely proven
established to a certainty and demonstrated beyond the shadow
of a doubt that M r. Lewis, the Im perator of A. M . O . R. C.,
never had and does not now possess any authentic Rosicrucian au
thority; that the only alleged, pretended, false, illegitimate and socalled Rosicrucian authority which he has or ever has had was
granted to and conferred upon him by Aleister Crowley, the no
toriously Black Secret Chief, fabricator and founder of the equally
notorious Black Cult of the O . T . O . , who, himself in his own right,
had and could confer no r e a l o r g e n u in e R o s i c r u c i a n a u t h o r i t y , and
that the only authority which M r . Lewis has or ever has had, au
thorizing his A . M . O . R. C. activities, is the authority of the cor
rupt, immoral, pernicious and vicious O . T . O . O r d o , ' e m p l i
'R i E N T i s conferred upon him by his S ecre t C h i e f , A l e i s t e r
C r o w l e y , the most notorious and the most despised Black M a
gician of this age. Therefore, it follows, as the night follows the
day, that A . M . O . R. C. is not a R o s e C r o s s O r d e r . Indeed, it is
not R o sic ru c ia n in any sense or in any of the varied degrees of the
true significance of that sublime and august N a m e .
L IM IT E D SPACE P R E V E N T S P R E S E N T A T IO N
OF ALL T H E PROOF
W e regret that the limited space of this brochure does not per-

mit us here and now to make full and complete proof of all the
facts, to dem onstrate to an absolute certainty that M r. Lewis has
pilfered, plagiarized, filched, taken, lifted and copied much of the
so-called secret teachings of A. M . O. R. C. many of his lessons
and lectures from published books; they are not secret at all; that
he has made, m anufactured and fabricated other teachings, lessons,
lectures and rituals of A. M . O. R. C. they are a synthetic com
pound of many things from many sources, containing a few wise
things, most of them otherwise and that none of the lessons, lec
tures, rituals or teachings of A. M . O. R. C. are, in any sense or in
any way, Rosicrucian secret teachings. In truth and in fact they are
not from Rosicrucian sources. However, sufficient has been shown
of the pilfering charlatanism of the Imperator of A. M . O. R. C.
to put all prudent persons on notice; to advise all sincere seekers of
the Rosy Cross or Secret Schools of W hite Magic to bezvare, and
to cause all members of A. M . O. R. C. to investigate fully in
vestigate that they may not be further deceived or longer misled
by the cunning duplicity, the subtle guile, the insidious sophistry, the
crafty artifice, the quibbling mockery, the double-dealing treachery
and the fraudulent imposition of their Imperator.
I T M U S T B E C O N C L U D E D T H A T A. M . O. R. C.
T E A C H IN G S A R E N O T R O SICR UCIA N
T E A C H IN G S
If perchance you are an overzealous follower of M r. Lewis and
idolize your Im p e ra to r; if you are under the magic spell of the
black a rt of his deception and cannot throw it off; if you are so
blinded by prejudice that you cannot and will not see the truth when
presented ; if you still believe, in spite of the proof herein presented,
showing th at your Im p erator copied many of your lessons and much
o f your secret teachings from published books not Rosicrucian at
all; if you still believe that your teachings are the authentic Rosi
crucian teachings and that your Im perator has made you a Rosicru
cian, then you are beyond the pale of salvation, and there is no help
for you.
H o w ev e r, even though you are a member of A. M . O. R. C., if
you are reasonable, notwithstanding any doubt you may have as to
the sufficiency of the p roo f we have presented to show that the
A. M . O. R. C. lessons were copied and pilfered from books, you

must conclude as a matter of reason, as a matter of simple logic and

common sense, that the teachings and lessons given by M r. Lewis
are not cannot be genuine teachings of the Rosicrucians, the
teachings of holy White Magic. Because M r. Lewis is a follower
of Crowley, the Black Magician, a member o f the O. T. ()., and
holds a charter issued out of 0 . T. 0 ., under and by authority of
B aphom et, his Secret Chief. Now, since Black Magicians do not
and will not teach White Magic, it must be concluded that the teach
ings of the Imperator of A. M. O. R. C. are not and cannot be the
White Magic teachings the holy doctrines of the Rosy Cross.
W E S U B M IT T H E RECORDS
In the sacred names of all esoteric Societies, Orders and Frater
nities of the White Brotherhood that teach the higher aspect of the
law; on behalf of the exoteric Church and all allied institutions that
point to the Cross on Calvary and fight with might and main the
perfidious doctrines of the Anti-Christ; on behalf of all who believe
in moral rectitude, common decency and Christian ethics, and for
the protection of society and the general welfare of mankind, we
submit the record, that all may be advised and act accordingly.
M EM B ER S O F A. M. O. R. C., YOUR RESPO N SIBILITY
IS GREA T. W IL L YOU RISE T O T H E N ECESSITIES
OF T H E OCCASION?
Members of A. M. O. R. C., even though you have been im
posed upon, deceived and defrauded; although you have done so
innocently and unwittingly, yet nevertheless you have supported,
encouraged and aided your Imperator in his pilfering, plagiarizing
charlatanism, you have silently acquiesced in his conducting the
affairs of your order since 1921 under the authority of a charter
from the O. T. O., issued by or under the direction of Bapiiom et,
the A n ti-C h r ist. You are now informed by your Im perator , by
his bold declaration and written confession , contained in his letter
to M. Carl herein made public and available to you, advising you
that the Secret C hief of your Im perator is none other than Aleister
Crowley, founder of the ill-famed O. T. O., the notorious Black
M agician B ap hom et t h e A n ti-C h r ist. You have been ad
vised by your Imperator in thousands of advertisements, broadcast

throughout the land, that yours is no longer a Christian order or a

religious organization; that A. M . O. R. C. is anti-religious
therefore, A n ti-C h r ist. The intention, the purpose, the objective
of your Imperator to convert your order into an A n ti-C h r is t or
ganization, to openly, boldly place it under the Black H ag of
O. T. O. under the jurisdiction of B aphom et, the A n ti-C h r ist,
and within the unholy and detestable realms of Black Magic, must
be apparent to you beyond the twilight of all conjecture.
M em bers o f A. M . O. R. C., will you stand idly by and permit

this to be done? Or will you, in your indignation, rise in your

might, drive the money-changers from your temple and, for the
good of society, for the benefit of your fellow-men, for the salva
tion of your souls in the name of common decency, will you not
deal the death blow to this insidious, this vicious scheme and plan
of your Imperator? Will you not make it impossible for Black
Magic to exist in this Christian land? Wrill you not make Amer
ica safe for White Magic?
The record is before you the verdict is yours so, also, the
responsibility.

FAC-SIMILE REPRODUCTION No. 18

ORDER OF ORIENTAL TEMPLARS

MYSTERIA MYSTICA MAXIMA
PREAM BLE

D u r i n g the last twenty-five years, constantly increasing

numbers of earnest people and seekers after truth have been
turning their attention to the study of the hidden laws of
Nature.
The growth of interest in these matters has been simply
marvellous.
Numberless societies, associations, orders,
groups, etc., etc., have been founded in all parts of the
civilized world, all and each following some line of occult
study.
While all these n-ewly organized associations do some
good in preparing the minds of thoughtful people for their
eventually becoming genuine disciples of the One I ruth, yet
there is but O N E ancient organization of Mystics which
shows to the student a Royal Road to discover the One
I ruth. This organization has permitted the formation of the
body known as the A N C IE N T O R D E R OF O R IE N T A L
E M P L A R S ." It is a modern School of Magi. Like
the ancient Schools of Magi it derived its knowledge from
Egypt and Chaldea. This knowledge is never revealed to
vii
Reproduction of a full page from T h e E q u i n o x , issued in 1911. T h e E q u i n o x was
started in 1909 by Aleister Crowley as the official organ of his various activities. ) he
A n c i e n t O r d e r o f O r i e n t a l T e m p l a r s was organized by Crowley at that time, 1911.
This order is also known as the Ordo Templi Orientis, or by the abbreviation O . T . O .
Compare with the Lewis "Important Document No. 4. (Reproduction No. Q. See
also 20A.)

F A C -S IM I L E R E P R O D U C T I O N No. 19
T H E E Q U IN O X
The names of women members are never divulged.
It is not law ful here to disclose the name of any living
chief.
It w as K a rl Kellner who revived the exoteric organiza
tion of the O.T.O. and initiated the plan now happily com
plete of bringing all occult bodies again under one gov
ernance.
The letters O.T.O. represent the words Ordo Templi
Orientis (Order of the Temple of the Orient, or Oriental
Tem plars), but they have also a secret meaning for initiates.
3. The Order is international, and has existing branches
in every civilized country of the world.
4. The aims of the O.T.O. can only be understood fully
by its highest initiates; but it may be said openly that it
teaches Hermetic Science or Occult Knowledge, the Pure
and H oly M agick of Light, the Secrets of Mystic attain
ment, Y o g a of all forms, Gnana Yoga, R a ja Yoga, Bhakta
Y o g a and H atha Y oga, and all other branches of the secret
Wisdom of the Ancients.
In its bosom repose the Great Mysteries; its brain has re
solved all the problems of philosophy and of life-.
It possesses the secret of the Stone of the Wise, of the
E lix ir of Imm ortality, and of the Universal Medicine.
Moreover, it possesses a Secret capable of realizing the
world-old dream of the Brotherhood of Man.
It also possesses in every important centre of population
a hidden Retreat (
ad
Sanctum) where
members m ay conceal themselves in order to pursue the
Great W ork without hindrance.
Page 200 of T h e E q u i n o x . Note that in this Constitution of the Ancient Order Ori
ental Templars the various different names are given, such as 0. T. O. and Ordo
Templi Orientis. Compare this with Lewis Important Document No. 4. (Repro
duction No. 20.) Note also reference to the retreat: Collegium ad Spiritum Sanctum,
and compare with Lewis letterhead (Reproduction No. 21).

Collegium

Spiritum

F A C - S I M I L E R E P R O D U C T I O N N o . 19A
M A N IF E S T O O F T H E O.T.O.
These houses are secret fortresses of Truth, Light, Power
and Love, and their position is only disclosed under an oath
of secrecy to those entitled to make use of them.
They are also temples of true worship, specially conse
crated by Nature to bring out of a man all that is best in him.
5. The authority of the O.T.O. is concentrated in the
O.H.O. (Outer Head of the Order), or Frater Superior.
The name of the person occupying this office is never dis
closed except to his immediate representatives.
6. The Authority of the O.H.O. in all English-speaking
countries is delegated by charter to the Most Holy, Most
Illustrious, Most Illuminated, and Most Puissant Baphomet
X Rex Summus Sanctissimus 330, 90% 96% Past Grand
Master of the United States of America, Grand Master of
Ireland, Iona, and A ll the Britains, Grand Master of the
Knights of the Holy Ghost, Sovereign Grand Commander
of the Order of the Temple, Most W ise Sovereign of the
Order of the Rosy Cross, Grand Zerubbabel of the Order of
the Holy Royal A rch of Enoch, etc. etc. etc., National Grand
Master General ad vitam of the O.T.O.
P age 201 o f T h e E q u i n o x . C o m pare A rticle V I of this Constitution of the O. T . O.
with L ew is statem ents in Reproduction No. 2 0 A , which a p p e a re d in T h e ROSICRUCIA N
D i g e s t , Novem ber, 1933, accom panying illustration of Important Document No.
granted to H. Spencer Lewis ( Reproduction No. 20). Note the m an y and va rio u s titles
and degrees of Crowley. C o m pare with L ew is titles and degrees. O bserve th at
he claims to be a Sovereign of the Order of the Rosy Cross. Is this the source of
L ew is much self-discussed Rosicrucian a u th o rity ? From C r o w l e y , t h e B l a c k M a

g icia n , t h e A n ti- C h ris t.

FAC-SIM ILE R E P R O D U C T IO N No. 22

SCIENTIFIC

AMERICAN

269

THE M Y I T E R I O U f W O R L D
W I T H I N XOU
Those strange feelings of intuition and premonition are the urges of
your inner self. Within you there is a world of unlimited power.
This dynamic, strange, mental force is secreted in the recesses
of your mind. Its astonishing helpfulness you sense by an oc
casional hunch or inspiration. Learn to properly direct and
control it and you can do the RIGHT THIN G at the RIGHT
TIME, and master your life.

THIS FREE SEALED BOOK

The Rosicrucian*, an age-old brotherhood (not a religion), have shown thou

sand* of men and women how to bring happiness and achievement into their
lives by the use of these little-understood pow ers o f self. They invite you
^
to write to d a y for the sealed gift book that tells how you m ay obtain these
ttartling teachings fo r study end use in your daily affairs.
A d d re ss; S c rib e D .A .2 .

ROSICRUCIAN
BROTHERHOOD
____
|
|
BC
s a n j o s s ................C alifornia

Remember The Rosicrucian Order is NOT 0 Religious Organisation

T h is advertisem ent is reproduced from the S c i e n t i f i c A m e r i c a n (M ay, 1935). T h is

same advertisem ent is being and recently has been published in hu ndreds of papers
and m agazines. In this m an n er he has broadcast his p ro pagan da throughout the
w idth and breadth of the land that his A. M. O. R. C his spurious Rosicrucian O rd er
(not the real Rosicrucian O rd e r ) is not a religious org anization not a Christian
o rd er that it is A nti-Christ. T h is is p re p a rato ry p ro p a g an d a for the conversion of
A . M. O. R. C. into a Black Cult of the O. T . O.

Imltlum

Sap/rm fist

Am or

Do m in i

jj^ fr d o .H fe m p li ||r i e n t i s
Fraternilas Lucis Hermelicde

. -------------- --------------------
'
Sancfuarium
ef Sui Juris

Supremurn

Anliqui el Primilivi Ltberorum Slruclorum Rilus de Memphis et Mizraim

(Dcrrvttfmo rx Mag/to Ortcnhr C o Jfar. CharIa 21. Jnlii tf!6Q. S. 20911.
cf ex Sontoorio Supremo Britannia* ff hibernmr. Charta 74. Stpltudtrin 1902. A. D.)

Magnus Oriens Antiqui el Accepti, 35, Ritus Lalomorum Moris Scolorum

Salufem Nostram!
_ S c i a n l o m n e s q u jb u s l v e n e r m J :

Nos Albertus Carolus Teodorus PEREGRINUS

M agus

D ir ig e n s

P r im iU v o r u m

S tn ic t o n im

S u p r e m u s M a g i s t e r G e n c r a l i s L ib e r o r u m
a c C a p u l c l F r a lc r S u p e r io r , a c

RH m

A egypbad

de

L o t o m o u m , A n tiq u i r f

M e m p h is

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A c ce p ti ( 5 3 ! )

RH us

(9 X )

e<

S c o lo r u m ;

V i c a r i v s S o lo m a n w

Ordinis Templariorum Orientis,

Per viHufem jnrum Nobia nttribuUjrum cooccdimu# '

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jjraduw -lcrb Artis ar*.{t(icatKwjc \H

Prnriltvnruni Strucfonim Rilus Ar&ypfMici dc M cm ph cl Murttim (95*) cl Aatiqio et A iccpti t3 > ) R i I qk l.<itomnrum
Scolorum . tccundum l e j t t aiquc nluaiia a Nobis institute c l ab O nfcac Tcmpianorum O ricnti* >iccrpta
Hocc pcrmiMuo rf pracsca* diploma si Con*fltul>bnc CVdipn TcoiplarOrum OricMia '22. Januanr 1006 IQ I7. A. D..
lacdunlur vd ncgligunlur quocum qor tcrnporc rcvocari poicnnsl.
Cuius rci documcnlum hoc diploma acripfnm, nigilUturr d Noalm moou s^bscnplum csl.

Datum in Mulro Somchtorio /> t .

.Vlr/JiO t a

Anno Ord&tki_/ * C

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rttoc tucisc ,J < i

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qui correspond?!

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3k:

IMPORTANT ROSICRUCIAN DOCUMENTS, No. 4

T h i s is the c h a r t e r w hich M r. L e w is says the Secret C hief of O. T . O. g ra n te d to
him a n d to A. M. O. R. C. (See his letter, Reproduction No. 32.) C o m p a re with
C ro w le y s O. T . O. ann o u n ce m en ts (Reproductions Nos. 19 and 19A ). N ote a n d re
m em b e r the seals, especially the th ird seal fro m left, the O. T . O. seal. See also L ew is
description of this do c u m e n t (Reproduction No. 20A ).

FOOTNOTE TO FAC-SIMILE REPRODUCTION No. 20

( Continued)

The first seal on Important Rosicrucian Document No. 4 is the one which M. Carl
accuses Mr. Lewis of using without authority. The third seal on the document is the
one used by Aleister Crowley on many of his Books or Manifestoes which are official
O. T. O. This same seal is used by Mr. Lewis on his booklet The Cathedral of the
Soul. T he sixth seal is that of the German or Weishaupt Illuminati.

FAC-SIMILE REPRODUCTION No. 20A

IM P O R T A N T RO SICRU CIA N D O C U M E N T S, No. 4
The above is a photograph of a large dorum ent engraved at Lucerne, Switzerland, on heavy parchment
paper and issued by the Suprem e M agus and Prater Superior of the ancient Rosicrucian O rder for Switzer
land and G erm any and dated in the ancient Rosicrucian Sovereign Sanctuary at Basle, Switzerland, in the
nam e of the ancient order of m ystery temples of the Orient and in the name of the Ancient and Primitive
O riental and M ystery Rites of Memphis and Mizraim, Egypt. The Sovereign Sanctuary of Switzerland
and Germ any, a continually operating Rosicrucian center of Europe, confers upon H. Spencer Lewis, Imperator of the Rosicrucian O ld er of America, the 3J, 90, and 95 degrees of the Egyptian M ystery Rite.K
of M em phis and M izraim and the 7th or last degree of the Chivalric Order of Oriental Templars, and
appoints him as an honorary member of the Sovereign Sanctuaries of Switzerland, Germany, and Austria
and the Suprem e Council of A M O R C in California as a gage of am ity." It is dated Basle, July, 1921.
and contains m any Rosicrucian seals and emblems, son.e of which are not clear or distinct in the above
photograph. T h is charter is the only one of its kind ever issued for North America and includes certain
powers, authorities, and privileges which have not yet been exercised by the Imperator of A M O R C in
N orth Am erica

Reproduced from

he

R o s icr u c ia n D

ig est,

November, 1933

Being Mr. Lewis description of his Crowley charter from O. T. 0. appearing be

neath the facsim ile of the charter or document which he published in November
D i g e s t , 193 3 (Reproduction No. 20). This is his second description of this document.
The first, which we have quoted, appeared in T h e T r i a n g l e , No. 6, page 1, Septem
ber 29, 1921. After giving different descriptions and some misleading descriptions of
this document he now tells us that it is A c h a r t e r that the Secret Chief of the O . T . 0 .
granted to him and A. M. O. R. C. in 1921 (see his letter, Reproduction No. 32).
Thus, by his admission and confession, does he connect himself and A. M. O. R. C.
with Crowley notorious Black Magician, and his 0 . T . O., a despised Black Cult of
the Black Brotherhood (see also Reproductions Nos. 19 and 19A).

(^Collegiurn ad Spiritum Sanctum, F. R. C.

Grand
of Rites

College

Supreme Council
A R C A ^A E

ORDSNIS ftOSAE a v r e a !

CRVCIS

Valley o f North America

IntmnInatih
ttonai Carl*
nattonalRadioStation: 6KZ

A M O R C TEMPLE, Rosicrucian Park. San .lose, California

Aooxess: " A M O R C O "

Greetings:
Know all men that I , H. Spencer Lewis,
Imperator of the Ancient Mystical Order Rosae Crucis
of North America, and Bishop of the Pristine Church
of the Rose Cross incorporated in the State of C ali
fornia, do hereby make, appoint, constitute and or
dain E. E . Thomas a priest of the Pristine Church of
the Rose Cross, with power and fu ll authority to per
form such ecclesiastical ceremonies and other offices
pertaining to a duly qualified priest of the Pristine
Church of the Rose Cross.
hand this day of our Lord,
in the sanctum of the Pris*
Uross, San Jose, California.

too much.
Reproduction No. 19), Collegium ad Spiritum Sanctum,

hidden retreat

This reproduction contains much meat

Under Crowley's
(see
the Imperator of A . M .
O. R. C., working under an O. T . O. charter and as a Bishop who recognizes Crowley,
the notorious
the A n ti- C h r is t, as his
, ordains a Priest of the
Pristine Church of the
miscalled Rose Cross (see

No. 22).

Baphomet,
Crowley Black Cross

Secret Chief

Reproduction

WITH

BLACK

MAGIC

CONNECTIONS

FA C-SIM ILE R E P R O D U C T IO N No. 23

T h e C r o w i . e y B l a c k C ross , reproduced from T h e E q u in o x of M arch, 1910. It is

the Grand Symbol of all his Black Magic activities , M r. L ew is attem pted to file this
same Crowley Black Cross in Pennsylvania as the emblem or insignia of A. M. O.
R. C. (see Reproductions Nos. 24 and 24A ) . He also uses it in connection with his
A. M. O. R. C. activities (see Reproduction No. 25).

COMMONWEALTH OF PENNSYLVANIA i

e with the requirements o f an Act of the

Commonwealth of Pennsylvania entitled* "An
registration and protection of the names#
ns# decoration*, charm*# emblems# rosettes
associations# lodges,

orders# fraternal

sooletles or fraternal and b e n e fic ia l societies

rical# m ilitary or veterans organixctiona,
n# federation or any other society# organlzatlon or association# degree# branch# subordinate lodge or auxiliary
thereof to prohibit the wearing# exhibition# display or use of the
same by any person not entitled to wear, ertilblt# display or use the
same and fixing a penalty for the violation of this Act # approved
the 5th day of Kay# A. D . 1927# the undersigned lodge# the principles
and activities of which are not repugnant to the Constitution and
laws of the United States of this Commonwealth# desiring to register
an emblem in the Offloe of the Seoretary of the Comnonwealth# for
the purposes provided for in said Aot# does hereby ce rtify:
1.

The name of the lodge so registering is The Supreme

Grand Lodg^ of the Anoleat and Hystloal Order Rosae C rue l*.
2.

Its address# location or place of business is 223

Dan Drlvo# Mt. Lebanon Station# Pittsbufg# Pennsylvania*

3*

The emblem to be registered#

two facsimiles or

dupllcatos of which accompany this application# consists of a rose

axd a orosa design and consists of a large cross containing designs
with a email rosy cross in the center of the larger cross with
various designs encircled about I t .

In each arm of the cross is a

triangle design with various other designs and lettering of ancient

hlstorloal origb

A n attem pt to legally register C row leys Black Cross as the emblem of A. M. O.

R. C. (A pplication concluded in Reproduction No. 21 A .)

THE SUPR2KK GRAND LODGE OF OHS

ANCIENT AND MYSTICAL ORDER ROSAS
CHUrTfi

By.

rt*eildnt

By.

secretary

STATE OF CALIFORNIA,

)
) as.
COUNTY OF SANTA CLARA.)
Personally .appeared before me# this 14th day o f April*
1954* RALPH h , L S IIS , who, being duly sworn* or affirmed# according
to law* deposes and aaya that he is secretary of the Supreme Grand
Lodge of the Ancient and Mystical Order Rosae Crucis and that the
statements contained in the foregoing instrument are true; that the
lodge s o 'f il i n g such emblem has a right to wear* ertilbit* display

or use the same for its benefit and on behalf of all associations*
degrees , branches * subordinate lodges and auxiliaries of said xodge
and

t h fi

individual members and those hereafter to beeome members

there of throughout this Commonwealth* and that no other association*

lodge* order* sooloty* organization* union* foundation* federation*
degree* branch* subordinate lodge or auxiliary thereof nor the
individual members thereof has a right to wear* exhibit, display or
use the same either in the identical form or in any such near
resemblance thereto as may be oaloul

ir

Subscribed and sworn to

------------------------------

* *

*'

s aid .

of Santa Clara* State of California

My Comalssion expires Dec. 30* 1937

H. Spencer Lewis, president, signs the application, and R alph M . Lewis, secretary,
sw ears that the C row ley Black Cross is an emblem of A. M . O. R. C. and that it has
the right to use it.

FA C-SIM ILE R E P R O D U C T IO N No. 25

Reproduction of the insignia from the inside cover of the T r e a s u r e C h e s t M e s s a g e

used by Mr. Lewis in his campaign for special students and special contilbutions
among the fourth degree members of A. M. O. R. C. It is the Crowley Black Cns>,
a grand insignia cf the Black Cult of the O. T. O. and all of Crowleys K.ac'v Ma cic
activities.

FA C-SIM ILE R E PR O D U C T IO N No. 26

D'EGYPTE
et G R A N D

ORIENT

GARANT dAMITY des ADEPTS R+C

BE

IT K N O W N

TO A LL:
Thai the Beloved A d e p t whose lignalure
inscribed below has beer inducted into the Fourth
G ra d e of the universal rites of the Rosicrucian Brotherhood. Therefore, the laid Adept it recorded
in our A rch iv e ! at an Affiliated Member of the A M EN HOTEP LODGE originally instituted in the
Temple of Luxor in the Valley of the Nile, and ii entitled to all of the bonefits and consideration!
guaranteed to iuch affiliated members by virtue of their registration in this Sanctuary.

It

PourtfaSguvercun Sancfature:
iJfrc/tit/fsf
S ly n a b tr t

* ~W^ / f r r

ijtK*

'S ir

/ t A t j t j t f d

R epro duction of the certificate from the back cover of T h e T r e a s u r e C h e s t

M e s s a c e . Note p a rtic u la rly th at it is signed u n d er the S e a l o f B a p h o m e t (see Repro
duction No. 31, C row leys signature on his picture) by a G r a n d M a ster ad Vilam,

33-95, sho w ing direct connection with Crow leys Black M agic activities.
Note the use of the term s Rose Croix, Gage of Amity, Grand Master ad Vitam,
thereby leadin g anyone to believe that this em anated from an authentic Masonic body
h a v in g the right to such use and capable of g rantin g such privileges, and that by
accepting the offer the recipient would receive all the rights and benefits of an authen
tic body of the Rose Croix. T h e Rose Cross and the Rose Croix are two distinct
bodies, one religious, philosophical and fraternal, the other ritualistic and fraternal.
N either can law fully infringe upon the other.

THE EQUINOX

T H E O F F I C I A L O R G A N O F T H E A . .A .* .

Do what thou wilt shall be the whole of the Law.

Love is the law, love under will.
The word of the law is

THE

OFFICIAL ORGAN OF

THE O.T.O.

est

THE REVIEW OF SCIENTIFIC ILLUMINISM

T h e m e th o d o f Science; th e aim o f R e lig io n .
An

XV

V ol.

III. No. I.

0 in V

MARCH MCMXIX E.V.

t h e

p u b lis h in g
DETROIT, M ICHIGAN

u n iv e r s a l

com pany

Title page <n T h e L u u i n o x . Note the insignia or seal of O. T . O. in center of page,

the third sea! on Important Document ( R e p r o d u c t i o n N o . 2 0) and the same insignia
u s e d b y Lewis for A . M. O . R . C . - C a t h e d r a l o f t h e S o u l ( R e p r o d u c t i o n No . 2 9 ) .

FA C-SIM ILE REPR O D U C TIO N No. 32

Page 2

JU

February 16, 3r934

country and other countries.

I do not know, how cloeely the seal to which you refer resembles
the one you claim belongs, to the Collegium Pansophlcum, for I have
not ,taken the pains to hunt up any of your records, correspondence,
or documents to make any comparison between this seal and the one
you claim belongs to your organization and which may appear on
some of your literature.
However, I do want to call your attention to the fact that In
1921 when the Supreme Hierophant of the Hermetic Fraternity and
Boslcruc'ian Order as well as the secret chief of the O.T.O. and
the Oriental Pnnsophlue granted a charter to me and to AliORC, and
which charter has been photographed and reproduced, acknowledged,
and indorsed in a number of International conventions of Roslcruclans and other esoteric orders In Europe, that document, signed
and sealed In Basle,-Switzerland, contained In Its border among
the many other official seals, the very seal which you now claim
Is strictly the exclusive property of your organization. And in
the constitutional rules and regulations sent to me and In the cor
respondence sent to me along with that charter, and In a printed
magazine Issued by the Supreme Hierophant In Germany, Austria, and
other countries In the year 1921, the term Pansophla is referred to
as a division of the Rosicrucian studies and work and not as a
separate school or a separate organization.
I shall send a copy of your letter and a copy of this reply to
the present Secret Chief or Hierophant of the O.T.O. and Hermetic
Brotherhood and Rosicrucian Fraternity In Europe and ask that I be
given some Information regarding the history of the seal In question
and perhaps some day I may be able to enlighten you upon Its origin
and Its genuine authority.
'
I trust you realize that your intimation that the Rosicrucian
Brotherhood has copied" the seal of your organization la an error
of Judgment on your part and that our organization Is not attempting
to mislead anyone In any way In regard to these matters, especially
since no reference Is made to Pansophla as a school or system of
study In any literature Issued by us or any part of the Rosicrucian
organization throughout the world In recent years.
I f we have made any error In connection with Pansophla at all
the error was made In placing our faith In the claims made by Ur
Tranker for his newly formed Pansophla Society, and in our enthusiastic
expression of good-will In offering to assist him In getting his or
ganization started In Germany. It was unfortunate Indeed .that we
published any statement regarding his organization and put ourselves
on record as having Indorsed his original plane, which, by the way
have not been carried out but have been turned and modified to our
disadvantage.

H SL:D D

T h e Confession o f the Im perator o f A . M . 0 . R. C.

R ep ro d u c tio n of p a rts of pages 2 and 3 of Lewis letter to M. Carl. Here is Lewis

confession th a t he is o p era tin g A. M . O. R. C . u n der a C h a r t e r f r o m t h e O. T . O.
an d th at C r o w l e y is his S e c r e t C h ie f the last link in the chain of the absolute and
positive pro of of ou r charges.

BOASTFUL,

PILFERING

IMPERATOR

FAC-SIMILE REPRODUCTION No. 28

To b * obtaintd of

THE EQUINOX, 15 Tavistock Street, W.C.

Am i through alt B ooksellers

Crown 8vo , Scarlet Buckram, pp. 64

This Edition strictly limited to 500 Copies

P R IC E 10s.

A
A
PUBLICATION IN CLASS B.

BOOK

777
W e here reproduce an advertisem ent of C row leys Book 777, which a ppeared in
m any of the issues of T h e E q u in o x . M r. Lewis uses this 777 w ith its dangerous
vibrations on his booklet T h e Cathedral of the Soul. Not satisfied with this, he also
uses the insignia of the O. T . O. thus the symbols of two Crowley activities on this
same official publication The C athedral o f the Soul. C om pare these reproductions
with Reproduction A'o. 29, to follow.

FAC-SIMILE REPRODUCTION No. 29

Lewis is op erating the A. M. O. R. C .- C a t h e d r a l o f t h e S o u l under the seal and
insignia of the Black Cult of the O. T . O. and the insidious C row ley vibrations of
L iber 777. Note the O. T . O. insignia and seal. (See Reproductions Nos. 20-27 and
28. C om pare carefully. Convince yourself.)

iit M t iiiiiH im iim iit iit iiiiiiiH iH it iiit iiiiiiiim it iiia iiiiiiiiiiiit iiiiiiiit it iiiiiiiiiiiiiiiiiiiiiit im iit iit iiiim iiiiiim iiK iiiim i

LIBER
1
1
1

Catljebral of tfje
S>oul

ITS

O R IG IN , PU RPO SES,
and PROGRAM of SERVICES

By CHARLES DANA DEAN, F.R.C.

ADDENDA
ROSICRUCIAN T E M P L E S IX A M ERIC A
Since the early activities and the establishment of the First
Grand Lodge of the August Fraternity in the new world by Dr.
Paschal Beverly Randolph, there have been several authentic Rosi
crucian Temples in America. Many of these Temples have been
secret and concealed, wholly unknown except to the highest initiates
of the Fraternity; others, not so secret or entirely concealed, have
been known to the neophytes of the Order of the Rosy Cross, and
still other Temples, not secret or concealed, have been known to
the interested public. The Temples of the Rosicrucians like the
August Fraternity, some time concealed and somewhat shrouded
in mystery have been a source of splendid material for highpowered propaganda for advertising charlatans and promoting
pseudo'occultists* and, therefore, have been the subject of much
clever deception, willful misrepresentation and ingenious propa
ganda.
T H E T H R E E F IR S T ROSICRUCIAN T E M P L E S
IN T H E U. S. A. T H E G R EA T E N IG M A
Three first Temples! Ridiculous? Of course, it is. Yet it
is true that on three different occasions, to wit, March, 1916; No
vember, 1932, and April, 1933, M r. Lew^is, the Imperator of
AM ORC, published three different descriptions with illustrations
of three different buildings, each of which he boldly yet falsely as
serted to be the First Rosicrucian Temple in the U. S. A. or in
the New W orld. Here we have a remarkable phenomenal illusion,
such as can be produced only by a past master of the black art of
fabrication. Indeed, who only, save a careless and reckless char
latan, would have or could have the unmitigated gall and brazen
effrontery to make such ridiculous and contradictory claims? To
be sure, it is apparent and conclusive that if either were the first ,
neither of the other two could be the First Rosicrucian Temple
of U. S. A. or the New W orld.
S e e Introduction to Book Three herein.

No doubt you will wonder, as we have often wondered, what

kind of a distorted imagination and calloused conscience this
pseudo-occultist possesses that permits and enables him to make,
publish and illustrate such self-evident impossibilities. We con
fess that we have no solution for this enigma or it may be a rid
dle or perhaps only a conundrum. According to Webster: enigma
suggests something inexplicable; riddle , something which mystifies
by its contradictions; conundrum, often a puzzle scarcely worth the
guessing. Therefore, the three first Rosicrucian Temples of
the Imperator of A M ORC may be only an absurd puzzle scarcely
worth the guessing, yet the three first Temples are additional
and cumulative evidence furnished and produced by himself that
also reveal the preposterous, paralogical, flimsy methods and the
plausible deception constantly employed by the aforesaid Im
perator.
T H E FIRST FIRST T E M P L E
We deal with the three First Temples in the order of their
appearance; herewith we reproduce a full page from the Lewis
publication, the American Rosae Crucis, March issue, 1916,* con
taining a description and an illustration of a building alleged to be
the First Rosicrucian Temple in U. S. A. The description is
typically Lew'istonian, containing a grain of truth and now and
then a half-truth. The building is somewhat symbolical of true
Rosicrucianism, having an upright triangle at the top, but it was
and is not symbolical of Mr. Lewis' fabricated and clandestine
organization, because its symbol was then and is now the inverted
triangle. He did lease a part of this building at 70 West 87th
Street, New York City, where he had his headquarters for a short
time. Having failed to pay the rent, the career of the first First
Temple ended abruptly. Since he could not pay the rent, it is
apparent that the elaborate description of the luxurious furnish
ings wras just so much window dressing for a high-pressured,
pecuniary and fraudulent scheme that was intended to be and has
been conducted under the sacred names of the August Fraternity,
contrary to every vital precept, basic principle and ancient landmark
of the authentic Fraternity, Order and Brotherhood of the Rosy
Cross.
* See fac-simile Reproduction A.

T H E AMERICAN ROSAE CRUCIS

First Rosaecrucian Temple in U . S. A .

Tke Home of tke Grand Lodge in New York City

T last America has its own Rosae

crucian Temple!" In these few
words are expressed the realization
of a century of dreams and a life
time of hopes. Embodied in one
material monument are the plans
and prospects of the entire Rosae
crucian movement in the United
States. This fine building is not
only the home of the Grand Lodge,
but the very pyramid of the Order
in America.
It is with considerable pride that
we illustrate and describe this Tem
ple. Situated in the heart of New
York Cityin the select residen
tial district, remote from business
and commercialismit has an ideal
environment
Its outward appearance is digni
fied and rather symbolical. The
lower part of the building is of
brown stone while the upper part
is of red brick. It has five stories
and is topped with the significant
triangle, as shown in accompany
ing illustration.
The first floor, approached by a
wide-sweeping stairway, contains a
wide reception hall from which one
may enter the Executive Office or
the Grand Lodge Temple. The
Executive Office is richly furnished
and here will be found the desks
of the Imperator, the Secretary
General, the Prelate and Editor of
the American Rosae Crucis. Ad
joining this is the Reception and
Music Room where every facility for a
quiet talk and hour or two of music and read
ing will be afforded to every visitor. Then, in
the rear of the floor is the Temple, large and
convenient, with its triangular platform and
Altar and the other articles of all Lodge equip
ment. This Temple is decorated in Red with

Black Woodwork and Panels, and beautifully

illuminated with electric lights at the sides of
the room and in the centre of the ceiling.
There is a small alcove adjoining the Temple
which provides room for the experimental elec
trical equipment and the Wireless Telegraph
Station belonging to the Grand
Lodge. In the rear of the Temple
is the chemical, physical and electri
cal laboratory for the conduct of
Rosaecrucian researches and the
testing of certain laws and prin
ciples.
On the Second Floorto the
frontis the Grand Lodge Library
and Rest Room. This will be the
largest Rosaecrucian Library in
America as soon as all the books
are installed and all are received
from those who have been with
holding their contributions of books
until such a Library was estab
lished.
On the Third Floor, in the rear,
there is an open-air summer gar
den for recreation and study. On
the fourth floor there is one room
being planned as a photographic
experimental laboratory for work
along special lines which are oc
cupying the attention of Rosaecrucians in many lands.
In addition to these rooms there
are a number of guest chambers
occupied by those in charge of the
Temple and by a few who are in
sympathy with our work.
All in all this is a Temple of
which every Rosaecrucian will be proud. We
shall be glad to have member* of our Order
from any city visit us at any time and enjoy
our rooms and the facilities for study and pleas
ure afforded in every possible way. Likewise
we shall be pleased to receive donations fmm
our friends of pictures and antiquities.

70 W w t S7th 8 L , N e w Y o rk .

Pag* Him

M r. Lewis first First Rosaecrucian T em ple in U. S. A.," reproduced from his early
publication, T h e A m erica n Rosae Crucis, M arch, 1916, page 9. Note the spelling of
rhe w ord Rosicrucian. See Hook Four for the reason. Note carefully the above
description of this T em ple" and com pare with the Lewis ballyhoo concerning his
present T em ple, as related by M r. Batchelor in the A dd en dum to this book, entitled
A nother Expose o f l.eviis.

MR. LE W IS K N EW OF T H E A U T H E N T IC T E M P L E S
To be sure, M r. Lewis knew of the several Temples of the Rosy
Cross established in America under the Randolph Foundation and,
of course, he had full knowledge of the existence of the Temple at
the present See of the Fraternity when he made his first First
Temple claim. However, it was not until the facts became gen
erally known to his members and his followers and other inter
ested parties began to question his First Temple and the Rosi
crucian authenticity of his fabricated organization that he realized
that he must abandon his claim concerning the First Temple at
70 West 87th Street, New York City, and establish or find some
where a Rosicrucian Temple that ante-dated the activities of the
authentic Order and the Randolph Foundation and somehow, in
some mysterious way, connect his clandestine and spurious organi
zation with said prior Temple. Finding no such Temple in fact,
he looked deep into the ever-pregnant and prolific womb of his
imagination and brought forth his second First Temple and pub
lished a spurious or very much doctored and embellished picture of
the Monastery of the Zionistic Brotherhood on the Wissahickon,*
which he also represented to be the First Rosicrucian Temple in
the New W7orld as the frontispiece of his propaganda booklet, The
W isdom o f the Sages, official publication No. 16, November,
1932, described as The First Rosicrucian Temple in the New
World, built on land granted 1689 by William Penn, Fairmount
Park, Philadelphia. **
T H E SECOND FIRST T E M P L E
To enable the reader to discover for himself, from the evidence
first hand, the despicable methods, clever deception and plausible
falsehoods employed and constantly used by the Imperator of
A M O R C , we present an exact reproduction of the O l d M o n a s t f : r y
* See fac-simile Reproduction B.
** See fac-simile Reproduction C.

CO

396

>
ni
in
V
r
w
x
w

o7ZU
n
n
H
O
X
co

TH E OLD MONASTERY ON T H E WISSAHICKON.

B U IL T BY T H E Z IO N IT IC B R O T H E R H O O D , A. D., 1737.
D E D IC A T E D O C T . 14, 1737 c h r o n i c o n e p m r e t e n s e , p . 8+.

T H E P IE T IS T S OF P R O V IN C IA L P E N N SY L V A N IA .

A U T H E N T IC ZIONISTIC RROTHERHOOD BUILDING O F T H E EARLY PEN N SY LV AN IA MYSTICS ERECTED

IN
A N D OBVIOUSLY USED AS COPY FOR TIIE SPURIOUS REPRODUCTION OF A SUPPOSED ROSI
CRUCIAN TEM PLE -T H A T IS, LEWIS* SECOND FIRST T E M P LE . SEE OPPOSITE PACE.

1737

O
>
C/3
H
C

tn
o
'-a
w
70
>

H
O

WITH

BLACK

MAGIC

CONNECTIONS

FAC-SIM ILE R E P R O D U C T IO N C

Mr. Lewis second First Temple, reproduced from his propaganda booklet, The
Wisdom of the Sages, November, 1932. Compare with the authentic drawing of The
Old Monastery on the Wissahickon on the opposite page and observe how Mr. Lewis
constructed his second First Temple with the aid of his imagination and his artistic
-skill.

O N T H E W i s s a h i c k o n , as published by Sachse in his book The

Pietists of Provincial Pennsylvania and described in the Chronicon
Ephretense at page 84. The Old Monastery on the Wissahickon
was built by the Zionistic Brotherhood in 1737 and used for many

years by that brotherhood and mystic religious sect that never

taught Rosicrucian philosophy and were never in any way con
nected with the Rosicrucian Brotherhood.*
T H E SKILL OF AN A R TIST A N D T H E BLACK ARTS
OF A T R IC K ST ER
With the skill of an artist and the plausible, yet detestable, arts
of an ingenious trickster, M r. Lewis embellished and redecorated
the drawing of the Old M onastery of the Zionistic Brotherhood
on the Wissahickon, increased its length, added a few windows to
the front, changed a few details, gave it the appearance of mag
nificence and published it as his second First Temple in the New
World. ** Compare the pictures. It is not only a study in pic
tures, it is also a study of the plausible trickery and pilfering char
latanism of the unique promoter and Imperator of AM ORC.
LEW IS, EX POSED, W IT H D R A W S H IS SECOND
.
FIR ST T E M P L E
In the early part of 1933, we published accounts of M r. Lewis
three First Rosicrucian Temples, with the accompanying illus
trations.*** The expose was complete and effective. In the 1934
edition of his propaganda booklet, The W isdom of the Sages, the
synthetic picture of his second First Temple was omitted.
T H E T H IR D FIR ST T E M P L E
Not at all satisfied with his two First Temples, Mr. Lewis
continued his quest for First Rosicrucian Temples. Finding an
historical building on the banks of the Wissahickon in Fairmount
Park, Philadelphia, in his minds eye transformed it or the lower
* See fac-simile Reproduction B.
** See fac-simile Reproduction C.
*** See fac-simile Reproductions A, B, C and D.

399
MR. LEW IS TH IRD "FIRST TEM PLE
First American Rosicrucian Building'The lower ' art of this structure is part of the first Rosicrucian Tern
pie, built in 1694-1695, on the banks of the Wissahickon River. It is now within the limits of Fairmount Park, and
is still occupied and marked as an histor:cal site. Reproduced from his Rosicrucian Digest, April, 1933, with his
description verbatim.

part of it into a First Rosicrucian T em ple, built in 1694-1695. In

the April, 1933, number of his Rosicrucian Digest, M r . Lewis pu b
lished a picture of his third First T e m p le , which we reproduce
herein,* which he also describes as First A m erican Rosicrucian
Building the lower part of this structure is p a rt of the first Rosi
crucian T em ple, built in 1694-1695, on the banks of the YVissahickon. It is now within the limits of F a irm o u n t P a r k and is still
occupied and m arked as an historical site . .
T h e building in question is located in F a irm o u n t P a rk . I he re
m ainder of the description is miserable misrepresentation and alto
gether false.
W H IC H WAS T H E FIR ST RO SIC R U C IA N T E M P L E
IN T H E N E W W O R L D ?
T h e answer is that not one of the three temples claimed by M r .
Lewis to be the First Rosicrucian T e m p le in the N e w W o r l d were
Rosicrucian Temples. You may not be able to solve the riddle of
Lewis three First T e m p le s or accept his J o n a h stories about
Rosicrucian Temples, about himself and other subjects, but you
should be able to understand the despicable m ethods and w anton
practices of the Im p e rato r of A M O R C .
REA L RO SIC R U C IA N T E M P L E S
Real Rosicrucians are not as much interested in Temples built
of m asonry and gilded columns as in the Real Rosicrucian Temples
not built by hand.

* See fac-simile R eproduction D.

APPENDIX
ANOTHER EXPOSE OF MR. LEWIS
E ditorial N o t e : M r . A. Leon Batchelor, former Grand T re a s
urer of A M O R C , has made an extensive expose of M r. Lewis, his
methods, m anagem ent of A M O R C and his alleged misuse and mis
ap p ro p riatio n of funds and property. T h e expose is in the form
o f a letter written to M r . L E W I S , challenging him to submit to a
complete investigation, in which he charges M r. Lewis with much
w ron g d o in g and several serious offenses against the laws of the
land. T h is letter has been openly published and extensively circu
lated in the Pacific coast states.
M r . Batchelor asserts that M r . Lewis demanded and forced his
resignation as G ra n d T re a s u re r because he M r . Batchelor re
fused to commit perjury, at M r . Lewis request, in his behalf and
upon his dem and in a certain action or suit in equity now pending
in the U n ite d States District Court at San Francisco, wherein cer
tain m em bers of A M O R C are suing Lewis et al. for an accounting
o f and fo r the alleged misappropriation of certain A M O R C funds
alleged to have been appropriated to his own use and the private
use of his family.
O f course, M r . Lewis could not submit to such an investiga
tion, and M r . Batchelor gave out his letter for publication. M r .
B atchelo r resides in M r . Lewis home town. His address is given
as P o st Office Box 785, San Jose, California. W e have made a
brief resume of this letter, with a few observations, which we have
ap p e n d ed hereto. T h e reader will note that the ex-Grand T reas
urer o f A M O R C substantiates and corroborates practically all we
have said about the practices and methods of the Im p erator
of A M O R C .
A M O R C A L E W IS F A M IL Y AFFA IR
M r . Batchelor, who should know by reason of his services as
G r a n d T re a s u re r , having been on the inside of the G rand Lodge

and entirely familiar with all the facts, declares th a t A M O R C is

run and directed exclusively by the Lewis family as a private fa m
ily enterprise; th a t nothing has been left to the members, except
the privilege of paying their dues; th at the so-called Supreme
Council of A M O R C consists of H . Spencer Lewis, his wife M a r th a ,
his son Ralph and his sons wife, Gladys Lewis; th a t Lewis, the
Im perator, has m ade it an offense for m em bers to criticize him, and
when a large number of m em bers complained and asked for an
investigation of the affairs of the order, he used th e funds of the
order to hire thugs and strong-armed men to threaten, intimidate
and coerce them. W e are, also, aware th at Lewis has been and is
using the funds of A M O R C to hire character assassins to conduct
scandalous whispering campaigns against all w ho oppose or ex
pose him. H e has employed those insidious m eth ods and other
equally disreputable and roguish tactics against us. H o w e v e r, he
has not cast his spell of fear upon us and shall not deter us in our
determined course to expose his scandalous m ethods and to protect
the innocent and uninformed against the siren calls of his bewitch
ing deceit and ensnaring artifice.
SU PR EM E IN T R IG U E AN D PLOTS OF
S U P R E M E O FFIC ER S O F A M O R C
M r . Batchelor informs the world that, for two years, the Su
prem e H e a d q u a rte rs of A M O R C at San Jose, California, have
been a hotbed of intrigue, plotting, dissensions, intimidations and
even personal physical violence; th at although L ew is letters and
his A M O R C literature abound with Peace Profound," yet, as a
m a tte r of fact, all th at is left of Peace Profound is on p a p er;
that he and his son Ralph are constantly at war and at times do not
speak to each other for days or weeks, the chief bone of contention
being which of them the Im p era to r, the father , or the G r a n d
Secretary, the son has the most effective or subtle plan to fleece
the members and to hoodwink the public.
A M O R C N O T A F R A T E R N A L O R D E R B EIN G
C O M M E R C IA L , M U S T PAY IN C O M E TA X ES
M r . Batchelor furnishes the interesting and im p ortant in fo rm a
tion th at members of A M O R C have never been given a statement

as to income and expenditures. Only meager generalities have been

given, which, he says, were designedly misleading and in some in
stances deliberately false; that Lewis and his family have stolen
the order (A M O R C ) lock, stock and barrel; that they have sys
tematically looted the treasury for their own benefits, sometimes
through questionable transactions and jugglery of the records and
sometimes without that ceremony; that after each convention Lewis
has repeatedly made and published the false statement to members
that a committee of the members had inspected and audited the
books of accounts; whereas, as a matter of fact, the books have
never been audited, according to the statement of the former Grand
Treasurer, except on two occasions: one made in the above-men
tioned action in the Federal Courti at San Francisco, the other by
the United States Internal Revenue Department, as the result of
which A M O R C lost its status as a tax-exempt fraternal order and
is now required to pay federal income taxes and is liable for large
amounts of unpaid delinquent income taxes and heavy penalties.
IN T E R N A T IO N A L CO N V ENTIO N S A R U S E IN T E R N A T IO N A L CO U N CIL A M Y T H
The Imperator of A M O R C has wasted much printers ink in
publishing accounts of his attendance at so-called Rosicrucian Inter
national Conventions, supposed to have been held in Europe.
These conventions and his much-heralded and often-referred-to
International R . C. Council," of which he claims to be a member
and A M O R C a part thereof, has been the subject of much false
propaganda. W e have long known and heretofore have published
the facts, to w it: that Lewis so-called International Conventions
were never held and that his International R. C. Council was a
myth a fiction pure and simple. We now have conclusive cor
roborative proof of these facts from a former Grand Officer the
Grand Treasurer of A M O R C who declares that Lewis and his
family for several years have taken trips to Europe with the funds
of A M O R C , falsely telling the members they had attended Rosi
crucian Conventions; that there have been no such conventions and
that there is no such thing as International Council. We suggest
that perhaps he used the funds of AM ORC to go to confer with
Crowley, the Black Magician and his Secret Chief, as well as to
give himself and family splendid trips and vacations at the expense

of the members.
A M O R C D Y IN G FO R LACK O F S P IR IT U A L
N O U R IS H M E N T
H e says that while Lewis loudly proclaims that A M O R C is the
largest occult organization, yet he has never informed the members
of the number of its members; that were it not for his expenditure
of about $50,000 a year of A M O R C funds in undignified, unRosicrucian advertising and flamboyant ballyhoo, A M O R C , under
Lewis domination and methods, would have died long ago for lack
of spiritual nourishment. H e laments that it is a sad reflection on
A M O R C that about four hundred members drop out each month;
that about an equal number each month are caught in the meshes of
Lewis untruthful and unethical advertising, soon to drop by the
wayside, and their places to be taken by new victims.
A SA M PLE O F L E W IS T O N IA N T R IC K E R Y
M r. Batchelor relates that a fair sample of Lewis chronic tend
ency to cheap trickery and plausible falsehood is found in his pub
lished accounts of the sealed masonry columns in the Temple
Room. T o impress the members and the public with the magnifi
cence of the Temple, he has stated boldly and falsely that the col
umns are of solid masonry and the tops are covered with 22-karat
gold, whereas that was the trade name of the paint used, which
was mixed with banana oil, and there is no solid masonry in the
building.
IM P O R T A N T D O C U M E N T S N O T R O SIC R U C IA N
Reference is made in said Expose to the publication by Lewis in
his official organ, T h e D i g e s t , of a series of fac-similes of docu
ments which he has entitled Important Rosicrucian Documents,
one being reproduced herein ( see our fa csim ile R eproduction
N o. 2 0 ). M r. Batchelor says that not one of them is a document
emanating from Rosicrucians, nor can any of them, by any stretch
of the imagination, be termed Rosicrucian documents; that Lewis
published accounts of their meaning is worthless and that the very
contents of said documents betray his trickery.

A M O R C HAS LARGE IN C O M E IS A PAYING

E N T E R P R IS E FOR LEW IS FAM ILY
The ex-Grand Treasurer reveals that Lewis spent a large sum of
A M O R C funds to build what he advertised to be a Museum, which
is of no possible utility to the order, and has no relation to the
work of the order, merely as another means and opportunity for
advertising ballyhoo; that he falsely represents it to contain rare
and ancient relics, which are the subject of jest and the contempt
of curators of museums. He claims that Lewis has constantly im
portuned the members for this and that purpose, called for contri
butions for various purposes, but the money was not applied to
such purposes, and he takes Lewis to task for not telling the mem
bers that A M O R C has real and personal property valued at about
a half million dollars, nearly $400,000 in cash in bank and an an
nual income of about $350,000.
B U IL T T H E IR H O M E S A N D PAID T H E IR H O U SE
H O L D EX PEN SES W IT H AM ORC FUNDS
M r. Batchelor charges that Lewis and his son Ralph built their
homes with funds of the order and repeatedly drew checks on the
bank account of the order to pay their household bills; that Ralph
Lewis does not have a bank account, and his personal automobile
was paid for with funds of the order; that when these items drawn
on the orders account accumulated on the books, Lewis and his
son voted themselves increases in salary, making them retroactive
to cover, in some measure, those peculations. That to secure addi
tional funds for their use, they advised members to buy certain
books by which they personally profited. That they secure new
members by exaggerated advertising, against the rules of the order,
took the money and issued membership to anyone who sent in the
$5 initiation fee and reduced the level of the order to that of a
commercial correspondence school with much ballyhoo and false
hood. And that Lewis has not only robbed the members of their
material substance, but that he has cruelly exploited their hopes,
aspirations, love and devotion to an ideal.
EX -G RA N D T R E A SU R E R CAN PROVE CHARGES
In summing up, the recent former Grand Treasurer of AMORC

A B O A STFU L, P IL F E R IN G IM P E R A T O R
states that he is prepared to prove that Lewis, the Imperator of
AMORC, and his son Ralph, the Grand Secretary of AMORC,
are guilty of falsehood, fraud, misappropriation of funds and prop
erty of the order, obtaining money under false pretenses, systematic
misleading and deception of members, utter absence of Rosicrucian standards or of any standards of honesty at headquarters, con
verting the order into low commercialism and plain racketeering.
He further says that due entirely to the Lewis methods of con
ducting the affairs of AMORC, it is held in contempt and looked
upon as a fraud, and that in San Jose, California, where the activi
ties of the order are centered and Lewis is well known, he is
looked upon with suspicion, considered a clever grafter, a pious
racketeer and a M o n u m e n t a l H u m b u g .
THE PROOF OF THE LEWIS BLACK MAGIC
ACTIVITIES ACCUMULATES
The inverted use of Divine force and power is B l a c k M a g ic
per se. The evidence of the use of Divine poweroccult powers
for personal ends , for selfish personal advantage , to make m on ey ,
to REVEL IN LUXURYis p r o o f of B l a c k M a g ic . The evidence
of the pretended use of Divine powersthe false claim and decep
tive pretensions of occult powers and authority not possessed; the
evidence of the use of deception, empiric trickery, roguish du
plicity, insidious sophistry, double-dealing chicanery and OUTRIGHT
f r a u d to create an organization and to secure its membership is
p r o o f of the scandalous, disgraceful and infamous use of the B l a c k
A r t s and the further evidence of the misuse, misappropriation and
fraudulent absorption of said tainted funds for personal use and
private gain. The employment of said tainted funds against the
members from whom they were secured by such questionable and
despicable methods for the purpose of injuring or destroying the
members to whom said funds rightfully belong is p r o o f of the most
scandalous, the most disgraceful and the most infamous use of the
Black Arts. Indeed and in truth, it is B l a c k M a g ic per se in its
most hideous and horrible aspects, in its most repulsive and loath
some phases, in its most vicious and malefic utilization and in its
foulest form.

C O N V IC T E D B U T RETAINS HIS POW ER

Thus it is that H . Spencer Lewis, the Imperator, the Most Per
fect M aster Profundis, is convicted of Black Magic connections
and the disreputable, ghastly and malefic use of the Black Arts by
his own actions, on his own confessions and with the corroborative
proof which his former close associate and ex-Grand Treasurer
brings from the center of his rotten activities, from the innermost
part, the sanctum sanctorum of his Grand Lodge, where, by the
use of his Black Arts, he enthroned himself Imperator and by the
utility of his perfidious practices continues to be the M o s t P e r
f e c t M a s t e r P r o f u n d i s of AMORC.
The ex-Grand Treasurer says that one of the members, Mr. Ber
nard Justice, a retired army officer, pleaded with Lewis to change his
methods, to clean house and not to wreck the order; that Lewis
declared that if necessary he would spend every dollar of AM ORC
and sell the ring off his finger before he would give in. Mr. Batche
lor adds that since then Lewis has been and is now spending large
sums of the members money and using pages of T h e D i g e s t and
F o r u m to mislead them by false statements, with not a hint of the
true conditions, which are very serious indeed.
W hat will M r. Batchelor, his associates and other members of
A M O R C , who have been wronged and maltreated, do about it?

W a9

Dr. Paschal B everly Randolph and

the Supreme Grand Dome of the
Rosicrucians in France

The connection of Napoleon III, Eliphas

Levi, Lord Bulwer-Lytton, Kenneth R .H .
M ackenzie, Charles Mackay, Count
Branitsky, Alexis and Adolph Didier,
C ount T sovin ski, General P elliser,
the Duke de Malakoff, Count Guinotti,
John H ealey, Dr. James R. Phelps
and others with the August Fraternity.

Published by

T H E R O SIC R U C IA N F O U N D A T IO N
REGISTERED

Q uakertow n Pennsylvania

Dr. Paschal Beverly Randolph and the Supreme

Grand Dome of the Rosicrucians
in France

The Official Emblems of the Triple Temple of the

Rosicrucian Brotherhood and Order of the
American R. . C.-. Hierarchy

PASCHAL BEVERLY RANDOLPH, M.D.

Chosen as Supreme G rand Master of the Fraternitaiis Rosts Crucis,
i. e., The Rosicrucian Fraternity, Brotherhood and Order at Paris,
France. T he founder of the Rosicrucian Fraternity in America.
Dr. R. Swinburne Clymer, present Supreme G rand M aster of the
Fraternity.

r-

SYMBOLISM
The Emblems Official with the Esoteric French Order
in the Days of Levi, Napoleon and
Dr. P. B. Randolph

The Houses or insignia belonging to the Councils

of Three, Seven and N ine present at the Conclave held
in Paris at the time Dr. P. B. Randolph was selected as
the Supreme Grand Master of the Fraternity of the
Rosicrucians, i. e., the Rosicrucian Brotherhood and
Order.
These Emblems or Insignia Are Drawn According to
the Description Given in the Book Ravalette

H IST O R IC A L
It is written: The nature of the tree is according
to the roots of the tree. As are the roots, so will be the
branches, and as the branches so shall be the fruits
thereof.
It is also written that: History repeats itself.
Thus the descendants of the reformers of one age be
come the workers for freedom and enlightenment of
another age. In family history, as in national history,
there is repetition.
E dm und R andolph

Edmund Randolph was Governor of Virginia at the

time he attended the Constitutional Convention.
Later he became Attorney-General in Washingtons
first cabinet, and in 1794 Secretary of State. Ran
dolph, after working faithfully and fruitfully at the
business of Constitution making, finally refused to sign
the finished document, because there was no plan for
the Convention to reassemble and consider the com
ments of the several states. Notwithstanding his re
fusal to sign, when the question of ratification came up
in Virginia, Randolph loyally supported it and was
one of those most influential in securing the favorable
vote of his state.
G eorge C lym er

George Clymer came into prominence in 1776.* A

certain delegate to the Continental Congress repre
senting Pennsylvania had refused to sign the Declara
tion of Independence. Clymer succeeded him and
promptly signed. He at the time happened to be col
lector of excise on spirits when the famous Whisky
Rebellion broke out, and added to his reputation by
his firmness and wisdom in that crisis. George Clymer
also was a signer of the Constitution.
* Just three years after the first American Conclave of the Supreme
Council of Nine had convened in the City of Philadelphia. G eorge
Clymer, like W ashington, Jefferson and Franklin, w as a member of
that body, as well as of the bund which stood for the Freedom of
Man- Book Four, this volume.

PREFACE
The story of the life of Dr. P. B. Randolph and his works and
teachings has been a fascinating study to all of those interested in
the realms of the mystic and occult. The more that is known of the
Rosicrucian philosophy and what are its aims and purposes as re
gards the spiritualization of man, the more intriguing becomes the
life of this man who sacrificed so much and suffered so greatly that
his fellow-man might be informed of a side of life known to but a
very few, yet which understanding is to the benefit of every indi
vidual born of woman.
Coming to the light of day in the squalid quarters of New York,
that city which is a world in itself, which houses within her bosom
the worst and the best of the human denizens of earth, P. B. Ran
dolph, nevertheless, by sheer force of will and a certain faculty
latent in all men (except possibly ten in a million) named by him
as the method of blending .* became self-educated in literature,
learned to speak most of the important languages of the world
and to make himself understood and himself understand men of
every nation, including the sects and clans inhabiting the mountains
of Syria, Africa and other then little-known places. He thus devel
oped a personality, understanding and culture which admitted him
to the halls and palaces of kings and emperors of almost every
country on the globe. He was acceptable to the Initiates in every
land, was showered with honors and quickly given the place of
honor in their secret meetings. A mystery in himself, an exclusive
world housed in a single body, this man absorbed the mysteries of
all men and of all nations, and, in his humble way, tried to convey
these mysteries to all who would accept.
It is, of course, little wonder that in the age in which he lived he
should have been misunderstood. Being a mystery in himself and,
therefore, a mystery to others, he was doubted, suspected and then
condemned by most of those with whom he made contact.
He possessed knowledge such as has been given to but few either
* See Sou!: The Soul W orld, by Dr. P. B. Randolph.

417

before or after his time. To him accrued the power that naturally
and inevitably comes with the accumulation of such knowledge, and
as a result he spoke, taught and acted with supreme authority in his
peculiar realm of activity. In that age (we say age though it is
but fifty years gone), to be mysterious, or to dare possess that which
was not common to most men, was to be feared. To be feared was
to be hated, and to be hated was to be condemned. Randolph was
feared, hated and condemned above most men and ultimately paid
the penalty.
Few men today realize that from the beginning of time, that is
to say, of written history, up to the middle of the nineteenth cen
tury, little progress had been made by men. The majority traveled
either by foot or on horseback as they had a hundred thousand years
before. Labor was still performed largely without machinery.
Education and culture were for the few, while the many were the
slaves of those known as the ruling or upper class.
Since the passing of Randolph, we have lived, if we judge by
inventive progress, a million years. Machinery has replaced the
toil of the hands, and jazz the efforts which produced the healthy
sweat of the brow. Today, the humblest workers may be and fre
quently are possessed of more silks and satins than were the pos
session of kings and queens. Men, the best of them, now drink
their wines, not, as in the days of Robert Burns, in peace and con
tentment, but as knaves and criminals, and, in perfect ratio, others
have turned themselves into ten-fold, monkeys, as witness the in
credible antics of jazz-band performers. We may, therefore, be
allowed to say in all seriousness and accuracy that this age is in
capable of judging either the greatness or the sufferings of men like
Randolph.
Nevertheless, despite the advancement of our age in mechanical
science, despite the degeneration of men as men (said degenera
tion indicated as already hinted by the public action of men and
women in giving up practically without protest their individual lib
erties at the behest of a few wild-brained reformers, and the per
formance of the aforesaid jazz-maniacs, falsely designated mu
sicians and wildly applauded by the millions), there is, we say, cer
tainly and far more surely than in the days of Levi and Randolph,
within the hearts of many a keen desire to unravel the mysteries
and to reach the heart of the spiritual realities. This is indicated

most clearly by the various and numerous cults that are springing
up daily, even hourly, and whose exponents proclaim to the world
that they are the custodians of the mysteriesmysteries such as
they have not even dreamed of, much less solved. Mysteries, more
over, which cannot be solved, whose intricacies cannot be unwound
by the mere reading of an authority, however greatmysteries
which can be unraveled, mastered and made a part of the student
only as he himself enters their labyrinths.
Such a student was P. B. Randolph. He was willing to exchange
liberty and even life itself for the supreme knowledge and under
standing. And it was because he was thus willing that he was mis
understood by the peoples of his day. Cried they, who is this who
is willing to do all this, and for what? For that which is unknown
and, to the mass, unknowable! And it is precisely for this reason
that his very memory is by some hated and feared even now. Men
use his name and proclaim to have knowledge of his mysteries, at
the same time knowing full well that they are wholly ignorant even
while they palm themselves and their stolen goods on the ignorant
multitude. For this wrong their own souls accuse them, and as a
result they hate the Immortal Soul that scintillates, in the skies of
the spiritual world and the flame that forever shines out in condem
nation of their falsity.
Just in proportion, however, as Randolph and his memory are
hated by pseudo-occultists and self-proclaimed initiates, so is he
honored and beloved by those who knew him and who were led by
him through the Halls of Unfoldment, and equally so is he beloved
by those who in later days were taught and trained by men who
once had sat at his feet to drink in the wisdom as it came from his
lips. These, in common with such as personally knew and loved
him, are willing to lay down their lives that the mysteries may live.
Man can do no more.
Paracelsus, foolishly called the sublime drunkard by those who
were blissfully ignorant of his greatness and of how he really
lived, and who today would be informed that he seldom tasted
liquor, was one other whose life and works were parallel to Ran
dolphs. For a hundred years after the passing of Paracelsus, he
was laughed at, sneered at and blasphemed. Then, gradually, men
came to the conclusion that an individual so hated, feared and de
famed must have been other than ordinary man. They sought out

and studied his writings, investigated his life, tested his theories,
and today he stands out clearly as one of the greatest men of his
time. Randolph need not wait a hundred years before men will
begin to investigate! Even today, but fifty years after his passing,
as a consequence of the activities of those who belittle him, there
are already those who are seeking to understand him, and in an
other fifty years he will be accorded his proper niche in the immor
tal Hall of Fame among men who became and who gave, that all
men might be the better.
In the succeeding pages an effort has been made to reveal some
thing of the man himself, the influences that made him what he was
and the urge or incentive that actuated all his activities, and it is
hoped that this book may be the means of inducing others to make
a closer study of his teachings.
Trusting that all who read may be able to understand and
thereby be led into the path of knowledge, and, with profound rev
erence for the mysteries,
I humbly remain,
R. S w i n b u r n e C l y m e r .
Beverly Hall,
November, 1928.

D R. P A S C H A L BEVERLY R A N D O L P H A N D
T H E S U P R E M E G R A N D DOM E OF T H E
R O SIC R U C IA N S OF FRANCE
Whether or not they are aware of it, there is always an under
lying cause and incentive which govern the acts of the lives of most
men from the cradle to the grave.* This overshadowing urge may
be very weak in the majority of men, while in the few, the men of
destiny who write the pages of history (the activities of virile men),
it may be so strong, so almost overwhelming, that nothing short of
a herculean will can set it aside, and even free will may be almost nil
or entirely submerged in its operation.
Dr. Randolph, like Napoleon, whose fate Randolph wholeheart
edly believed to be linked with his own, was driven from pillar to
post by such an urge. This urge he believed to be a fate he had
earned in an incarnation more than five thousand years prior to his
present incarnation, a fate which could not be escaped except either
by the destruction of his own soul, or a solution of the problem it
self through extreme and unusual suffering, which finally should end
by death through an assassins bullet, t
Unlike almost all other men, Dr. Randolph firmly believed that
he knew the exact reason for his present pilgrimage, the cause for
his suffering and the reason for a violent death. His own story is
contained in the following
Legend,
Many, very many, centuries ago there lived on the soil where
in subsequent ages stood Babylon and Ninevah the First, a mighty
king whose power was great and undisputed. He was wise, well
* T his might be construed as a general endorsement of the doctrine of fate or Kismet.
It is not such. Irrespective of how strong the urge or desire may be, because of his
own free will, man, by an effort of the will, can overcome all inclination, urges or
desires. Men of destiny do not even think of doing this; they are the children of the
gods, the Hierarchies, and have a work to perform.
t T his, as every other portion of the legend itself, proved to be true.

learned and eccentric. He had a daughter lovely beyond all de

scription. She was as learned as she was beautiful. Kings and
princes sought her hand in vain, for her father had sworn to give
her to no man save one who should solve a riddle which the king
himself would propound, and solve it at the first trial, under pen
alty of decapitation on failure. The riddle was this: What are
the three most desirable things beneath the sun that are not the
sun, yet which dwell within the sun? Thousands of the gay, the
grave, the sage and ambitious who essayed the solution and failed
left the presence of the king to mount the horse of death.
In the meantime, proclamation was made far and wide, declar
ing that robes of crimson, chains of gold, the first place in the king
dom and the hand of the princess should be the reward of the for
tunate man.
One day there came to the court a very rich and royal embassy
from the King of the South, seeking an alliance and propounding
new treaties. Among the suite was a young Basinge poet, who
acted as interpreter to the embassy. This youth heard of the sin
gular state of things, learned the conditions and got the riddle by
heart. For four long months did he ponder upon the study of it,
revolving in his mind all sorts of answers, but without finding one
that fulfilled the three requisites.
In order to study more at his ease, the youth was in the habit
of retiring to a grotto behind the palace and there repeating to him
self the riddle and all sorts of possible responses thereto. The
princess, hearing of this, determined to watch him and did so. Now,
poets must sing, and this one was particularly addicted to this sort
of exercise, and he made it a point to imagine every sort of per
fections as residing in the princess. This man sang his songs daily
in the grottosang himself desperately in love with his ideal, and
so inflamed the girl herself, who had managed both to see and hear
him, herself unseen, that she loved him dearer than life. Here,
then, were two people made wretched by a potentates whim.
Love and song are very good in their place, but, for a steady
diet, are not comparable to many other things; and, as this couple
fed on little else, they both pined sadly and rapidly away.
At length, one day, the youth fell asleep in the grotto. His
head rested directly over a fissure in the rock through which there
issued a very fine and subtle vapor, which had the effect of throw

ing him into a trance,* during which he fancied he saw the princess
herself, unveiled, and more lovely than the flowers that bloomed
in the kings garden. Fie also thought he saw an inscription which
bade him despair not, but t r y ! ! and, at the same time, there flowed
into his mind a sentence which subsequently became the watchword
of the mystic fraternity which, for some centuries, has been known
as that of the Rosie Cross There is no difficulty to him who truly
wills. With this there came to the entranced one a solution of the
kings riddle, which he remembered when he awoke. Instantly he
proclaimed his readiness to attempt that which had cost so many
adventurers their lives.
Accordingly, the grandest preparationsincluding a man with
a drawn blade ready to make the poet shorter by the head if he
failedwere made, and at an appointed hour all the court, the
princess included, convened in the largest hall of the palace. The
poet advanced to the foot of the throne, and there knelt, saying,
O King, live for ever! What three things are more desirable than
L ife, L ig h t and L o v e l * What three are more inseparable? And
what better cometh from the sun, yet are not the sun? O King! is
thy riddle answered? True! said the king: you have solved it,
and my word shall be kept. And he straightway gave command
to have the marriage celebrated in royal style, albeit, through the
influence of a high court official, he hated poets in general, and this
one in particular, because he thought the young man had foiled him
in one of the treaties just made.
Now, it so happened that the grand vizier had hoped by some
means to find a solution for the riddle and secure the great prize
for a young son of his own. As soon, therefore, as the divan was
closed that very day, he hastened to the closet of the king and still
further poisoned the mind of his master against the victor by charg
ing him with having succeeded through the aid of sorcery. This so
* Randolph, as previously stated, believed implicitly in the actuality of this legend;
therefore, in all that it contained. It was his firm belief that all problems could be
solved while in a trance state, and -proved it. From an ignorant youth, he blossomed
into a scholar and philosopher who was readily admitted to audience with the kings,
princes and the elect of almost every country in the world. He was even admitted
into secret societies to which no white man ever before had been able to obtain entree.
t T r y continues to be the motto of the true Rosicrucian Order, and the promise is
made that he who truly tries shall not fa il.

* L i f e , L i c h t and L o v e is the keynote of the authentic Rosicrucian Fraternity, Brother

hood and Order in America as established by Dr. P. B. Randolph and his co-workers.

enraged the king that he readily agreed to remove the claimant by

means of a speedy, secret and cruel death that very night, to which
end the poet was drugged in his wine at the evening banquet, con
veyed to a couch openly and almost immediately thereafter removed
to the chamber allotted to the refractory servants of the court.
This apartment was underground, and the youth, being thrown
violently on the floor, revived and was astonished to find himself
bound hand and foot in the presence of the king, his vizier, a few
soldiers anddeath. He defended himself from the charge of
sorcery, but in vain. He was doomed to die, and the order was
given, when, just as the blow was about to fall, there appeared the
semblance of a gigantic hand, moving as if to stay the uplifted
blade, but too late. The sword fell, and as it reached the neck of
the victim he uttered the awful words, I curse ye all who------!
The rest of the sentence was spoken in eternity, but there came a
clamor and a clangor as of a thousand protesting spectral voices,
one of which said, in tones of thunder: This youth, by persistence
of will, had unbarred the gates between this world and that of mys
tery.* He was the first of his and thy race ever to achieve so great
an honor. And ye have slain him, and he hath cursed thee, by rea
son of which thou, O King! and thou, O Vizier! and the dead man,
all have changed the human for another nature. The first shall go
down the ages, transmigrating from form to form. Thou, O
Vizier! shall exist till thou art forgiven. D h o u la B el shall be thy
name; and thou shalt tempt the king through long ages and be
foiled whenever the youth, who shall be called the S tra n g e r , shall
so will. This for the sake of the love he bore thy daughter. This
drama shall last and be until a son of Adam shall wed with a daugh
ter of Ish, or thou, King, in one of the phases of thy being, shall
love and be truly, fully loved again, and for thyself alone. An
eternity may elapse ere then I
Irrespective of what you, my reader, or I may believe, Randolph
never had a doubt but that the human drama, as set forth in this
so-called legend, started in the manner indicated, and that it would
not end until he had freed himself from the curse; that part of his
salvation lay in unselfish service to his fellow men, and that Napo
* This is the promise made to every Neophyte of the Order, not only by the Order
itself or its representatives, but by the Law itself, to him who proves faithful to the
teachings, loyal to the Fraternity and persistent in his efforts to reach the heights of
soul or spiritual attainment.

leon was one of the three principals of the legend. It was for this
reasonbecause the legend was based on fact, or because he so
thoroughly believed it, as you will!that Randolph so irresistibly
was drawn to Paris, the center of the August Fraternity in France.
The Personnel of the French Order
The Emperor Napoleon III, sole representative of the Second
Empire in France from 1852 to 1870, was deeply interested in the
occult. The best known record is the Imperial Decree of 1861,
wherein the emperor appointed the Marechal M. Magnan as
Grand Master of French Masonry and reopened the lodges closed
by order of Prince Murat, then Grand Master of the Grand Ori
ent. This action was necessitated because of the controversy be
tween Murat and the Prince J. Napoleon, future Master, who was
to be elected after the expiration of the term by Murat by the
Legislative Assembly of Lyon in October, 1861.
The Grand Master of the lodge, T h e R o s e o f P e r f e c t Si
l e n c e , in Paris, writing to one of his highest adepts, said:
The EmperOr Napoleon III is a fatal man of destiny. By
nature he is subject to folly, but he is dominated by Divine Wisdom.
Napoleon I believed in his stars. This one is urged or stayed by
some mysterious hand. Like in a dream, he is imbued with intui
tions of a spirit surpassing his century, and he is strong because he
is calm. By character he is exceedingly positive and has much com
mon sense, and his poetical nature is sparklingly noticeable because
of its absence. Likewise, after having served his people more than
did any of his predecessors, he will die unpopular because he is not
possessed of the art of showmanship. In general, I believe him to
be just and good. L e tte rs to Baron Spedalieri, by Eliphas Levi,
Chapter II, page 25.
This letter was written in October, 1862, nearly at the time of
Randolphs visit in France, and by the man who was linked with
Randolph as much as Napoleon himself, and at that period the
central figure of the occult in France. His name was Eliphas Levi
Zahed, which, translated from the Hebrew, is Alphonse Louis
Constant, the famous renovator and conservator of occult science
in France.
In 1861 Dr. Randolph paid his third visit to France. There
Napoleon ruled over the life of the nation, while Levi ruled its

mind. In his own right Randolph himself was a ruler. His knowl
edge was frequently considered incredible for a mortal. He was
aware that the threeNapoleon, Levi and himselfwere to meet
in order to fulfil the Karma of previous incarnations. He fully
understood that the cycle was short and that such an opportunity
would not occur again for ages. Moreover, he was thoroughly
convinced that the riddle of the ages was to be solved while all
three were in power and that one by one they would be freed from
earthly ties and depart in peace.
Randolph was not in error. Not only did Napoleon, Levi and
Randolph meet, but they worked in harmony and passed through
certain necessary experiences in which only they were concerned.
They rendered each other services, and within three short years
they gave up life one after the other, leaving behind L ife, L ig h t
and L o v e . Napoleon died in exile, 1873, after having restored the
empire. Randolph, in 1875, as he had willed in R a v a l e tt e Je
renais dans vies cendres, and a mighty Order of Love and services
to humanity sprang out of his ashes due to his efforts. Eliphas
Levi passed on in 1875 after renovating and restoring the occult
science in P rance and immortalizing his name.
The year 1861 found the star of Levi in its zenith. In the
spring of that year he went to London to visit Bulwer-Lytton, the
most prominent Rosicrucian in England. He was the only Frater
of the Order with whom the great French Master indulged in
magical evocations, the work performed during this visit being a
continuation of the magical invocations begun in the summer of
1854, at which time Eliphas Levi had received his B a p tism o f
Ligh t. T he Strange Story, by Lytton, which appeared one year
later, described some of the experiences passed through by these
two magi at this time.
On his return from London he was for some time very active in
the Lodge of The R o se of P erfec t Silence, in Paris, and in August
of the same year was confirmed as the Grand Master of that lodge.
His name was known to many as a great Initiate, and he had nu
merous disciples in various countries. With some of these he cor
responded regularly, the Baron Spedalieri, of Italy, being one of
his most beloved Neophytes. During December of the same year
the Master Levi was visited by the scientific deputy, Mr. M.
Kenneth Mackenzie (Kenneth R. H. Mackenzie), a member of the
Rosicrucian Society of England. At that time Eliphas Levi lived

at 19 Avenue Maine, and this is how Mackenzie describes his visit:

I noticed on one of the doors a small card with Hebrew char
acters equivalent to Eliphas Levi. In each corner of this card
were letters forming the sacred word I n r i , * traced in its total in
Hebrew in three colors: red, yellow and blue. I knocked at the
door, and Eliphas Levi opened it himself. ... I found myself in the
presence of a man of average height, of robust appearance, clear
complexion and small, pleasant eyes sparkling with good humor.
II is lips were thin and well designed. He had a black mustache,
and a thick beard covered the lower part of his face. His attire
was simple and severe. He wore a felt hat, which he took off to
welcome me. I noticed that he was nearly bald.
During his visit with Levi, which proved of vast importance, Dr.
Randolph met not only M. Kenneth Mackenzie, the English Ini
tiate, but also Hargrave Jennings, the author of the book The Rosicrucians, T h eir R iles and M ysteries, with whom he thereafter kept
in close touch by correspondence, and some of these letters are in
the archives at the present headquarters of the Fraternity.
During the meetings held at the Avenue du Maine, Randolph
met several Polish noblemen high in the Council of the Order. Levi
was exceedingly popular with Polish nobility due to the fact this
acknowledged Master and teacher, whom Levi surpassed in later
years, was the famous Polish nobleman Hoene, known under the
name of Wronsky, and after his death in 1853, Wronsky left Levi
some seventy unpublished manuscripts.
Here also were the brothers Branitsky, faithful members of the
Inner Circle, mentioned by Randolph in R avelette under assumed
names. These were descendants of an illustrious family, their
grandfather having been a grand seigneur and general while Au
gustus III wore the crown of Poland.
He likewise had the privilege to meet the Italian Count Guinotti,
who, after the death of John Ilealy, of Illinois, appointed Dr.
James R. Phelps as the Door of the Dome. During this visit
Dr. Randolph received in full the complete initiation and, by mak
ing his obeisance to the Supreme Grand Master and Secret Chiefs
of the Third Grand Dome of the World, proved himself so well
* These letters, the sacred word, made a deep impression on the mind of the Ameri
can M ason Albert Pike, when he visited Levi in Paris, and were given prominence in
the degrees worked by him.

qualified that he was made the Supreme Master of the Fraternity

of the entire world.
Levi himself describes Randolphs first visit to his home, as also
Randolphs clear-seeing powers:
Between three and four oclock this afternoon I heard someone
knock at my door, seven short knocks, sounding like: oo-o-oo-oo.
1 opened the door, and a young man, well dressed and distinguished
looking, entered quickly with a rather sarcastic smile on his lips and
saying to me in a most familiar manner: My dear Mr. Constant,
I am delighted to find you at home. After this he passed into my
study, as if it were his own home, and took a seat in my armchair.
But, sir,' said I, I do not recollect seeing you. Fie laughed with
pleasure. This is the first time you see me, at least in this form,
but I know you well. I know everything about your past, present
and future life. It is ruled by the inexorable law of numbers. You
are the man of the P e n ta g ra m , and the years marked by the num
ber five have always been fatal to you. Look back and recollect.
Your mortal life started in 1815, your memory failing to recollect
beyond that. In 1825 you entered the Seminary. In 1835 you
left the Seminary and entered the f r e e d o m o f consciousness. In
1845 you published T he M o t h e r of G o d , your first essay of religion,
and you broke your connections with the church. In 1855 you were
a free man, being deserted by a woman who had absorbed you and
forced you to submit to the law of Binaire. You then went to
England. You went there to dive in the masculine and active prin
ciples. It was there you saw Apollonius, sad, tired and suffering
like yourself, because the Apollonius that you saw was Y O U R SE L F
a phantom that came out of yourself, again became a part of you
and is still with you. You will again see him in 1865, but then
beautiful, radiant and triumphant. The natural end of your life
is marked as 1875, accidents aside. Apollonius, when you saw
him, was afraid of the point of your sword. You are afraid of it
now, just as at the present moment you consider me a lunatic and,
as such, have come with the idea of murdering you. . .
Much more was told the Master by the strange young man,
and the biographer of Eliphas Levi, Mr. Paul Redonnel, of France,
wrote a note on the margin, stating:
All the remarks and predictions proved to be exact.
Human life is double. We are aware of current events, but the

self of man is hidden and seldom revealed. It is for this rea

son that all the Initiates of the past were known to their brethren
by a nom-de-plumesome secret name so addressed by them and
thus recorded in history. It is for this very reason that it has been
impossible for the profanethose not members of the Arcane
Fraternitiesto trace the life and history of the Initiates. Some
revealed themselves, the names of others were revealed and their
station in life made known by fellow-members, while the names of
many others are yet to be revealed.
The Influence of the Teachings of the Period
Dr. Randolph wTas deeply influenced by a wave of teachings such
as the world had not known either before the period of 1847 or
after the year 1871. The three main influences in his life, clearly
admitted, were the writings of Eliphas Levi, Charles Mackay and
the publication of books on the Asian Mystery, more generally
known to American students as the Mystery of the Ansaireth.
Charles Mackay was the author of the Rosicrucian romance
T h e Salamandrine, published in 1852. He also wrote Egeria and
the L e g e n d s o f the Isles. It was he who first recognized the genius
slumbering in the child Marie Corelli and gave her the greater
portion of her training. He was known in the Order as Count
------, and held a highly authoritative position.
The symbolic key to the Arcanum hidden in The Salamandrine
is to be found in the Introduction of the book:
When you shall be enrolled among the children of the philoso
phers, says the Count de Gabalis to his incredulous but inquiring
disciples, you will discover that the elements are inhabited by very
holy creatures whom, in consequence of the sin of unhappy Adam,
his too unhappy posterity have been forbidden to see or know.
The immense space that is between earth and heaven possesses in
habitants much more noble than the birds and gnats merely; the
vast oceans have many more dwellers than the dolphins and the
whales; the depths of the earth are not created only for the moles;
and the elements of fire, more noble than the other three, were not
made to remain void.
In the Rosicrucian romance of the Count de Gabalis, or Con
v ersations U po n the Secret Sciences, by the Abbe de Villars, a vol
ume to which the world is indebted for the aerial personages of
inner

the R a p e o f the L o c k , as well as for many graceful fancies in Eng

lish and German literature, occur the following passages:
The air is full of an innumerable multitude of creatures of the
human form, great lovers of the sciences, subtle, benevolent to the
wise, but enemies to the stupid and ignorant. Their wives and their
daughters are of bold and masculine beauty, such as painters have
represented the Amazons.
Know also that the seas and the rivers are as fully inhabited
as the air. The wise ancients have mentioned these populations
under the name of Undines or nymphs. There are few males
among them, but a vast number of females. Their beauty is ex
treme, and the daughters of men are not to be compared to them.
The earth is filled nearly to the center by Gnomes, people of
small stature, guardians of the treasures of the mines and quarries.
The latter are ingenious, friends of mankind and easy to command.
They furnish the children of the wise with all the money that they
require, and ask little for their services, except the glory of being
commanded. The Gnomides, their wives, are small but very agree
able, and their costume is very curious.
As regards the Salamanders, inhabitants of the region of fire,
they serve the philosophers, but they do not wish or seek their
company with much eagerness, and their daughters and their wives
rarely allow themselves to be seen. The wives of the Salamanders
are beautiful and, in fact, more beautiful than all the others, be
cause they are of a purer element. I pass over the description of
these people, because, when one of us, you will see them yourself
at leisure and easily if you have the curiosity. You will see their
costume, their mode of living, their manners, their policy, their
admirable laws. You will be charmed with the beauty of their
minds even more than with that of their bodies, but you will not be
able to refrain from pity when they tell you that their souls are
mortal and that they have no hope of the eternal enjoyment of
divine felicity, in the presence of the supreme Being whom they
know and whom they religiously adore. They will tell you that,
being composed of the purest particles of the element which they
inhabit, and having no contrary qualities in them, as they are made
of but one element, they do not die till after many centuries: but
what is time compared to eternity? They return at last into eter
nal nothingness. This thought so afflicts them that the philosophers
have much trouble in consoling them.

 Our fathers, being true philosophers and speaking to God

face to face, complained to Him of the wretched fate of these peo
ple; and God, whose mercy is illimitable, remembered Him that it
was not impossible to find a remedy for this evil. He made known
to them that in the same manner as man, by the alliance which he
has contracted with God, has been made a participator of the divin
ity, so the Sylphs, the Gnomes, the Nymphs and the Salamanders,
by the alliance which they may contact with man, can be made par
ticipators of mans immortality. Thus a Nymph or a Sylphide be
comes immortal and capable of the bliss to which we aspire when
she is happy enough to marry one of the wise ; and a Gnome or a
Sylph ceases to be mortal from the moment that he marries one of
the daughters of men.
How deeply this doctrine influenced Randolph is indicated by the
following excerpts from R a v a l d t e .
Some people do not believe in ghosts. I do, ghosts of various
kinds. I. It is possible to project an image of ones self, which
image may be seen by another however distant.* II. The phan
tasmal projection of heated fancyspectral illusionthe result of
cerebral fever, as in drunken delirium, opium and other fantasies.
III. The spirits of dead men. IV. Spiritual beings from other
planets. V. Beings from original worlds, who have not died, but
who, nevertheless, are of so fine texture as to defy the material
laws which we are compelled to obey, coming under the operation
of those that govern disembodied men, are enabled to do all that
they do. VI. I believe that human beings, by the action of des
perate, wicked wills, frequently call into being spectral harpies
the horrible embodiment of their evil thoughts. These are de
mons, subsisting so long as their creators are under the domination
of the evil [this is Black Magic]. VII. I believe in a similar crea
tion emanating from good thoughts of good people, lovely outcreations of aspiring souls.* Remember these seven. This is a
clear statement of the Rosicrucian doctrine of the higher order of
their Temple. In the lower, these seven pass under the names
Gnomes, Dwarfs, Sylphs, Salamanders, Nereiads, Driads and
Fays.
* The Highest Occult Arcanum, as taught in the Third Temple by the iEth Priest
hood.

And again:
I do not believe that Elfins, Fairies, Genii and Magicians are
altogether mythical personages. There must, it seems to me, be a
foundation of truth underlying the rich and varied accounts of such
beings that have filled, and still do fill, the reading world with
wonder.
To the question as to whether these beings belong to this world
or to the world of spirits, the answer was: T hey belong to neither,
but to a different w o rld .
Another powerful influence in the life of Randolph was the teach
ings of Eliphas Levi, the Count ----- , some of which were pub
lished to the world, while others were taught only in the Temple
services. In Levis statement of the occult, we find:
Behind the veil of all hieratic and mystical allegories of ancient
dogmas, behind the shadows and fantastic ideals of all initiation,
beneath the seal of all sacred writings, amidst the ruins of Nineveh
or of Thebes, on the crumbling stones of ancient temples, and on
the scorched visage of the sphinx of Assyria or Egypt, in the mon
strous or marvelous paintings which translate for the faithful of
India the sacred pages of the Vedas, in the strange emblems of our
old alchemical works, in the initiatory ceremonies adopted by all
secret societies, we find the traces of a doctrine which is everywhere
the same and everywhere carefully concealed.
Occult philosophy seems to have been the nurse and godmother
of all intellectual forces, the key of all divine obscurities and the
absolute mistress of society in those ages when it was exclusively
reserved for the education of priests and kings.
Magic is the traditional science of the secrets of nature which
comes to us from the Magi. It unites in a single science all that is
most certain in philosophy and most infallible and eternal in
religion.
Yes, the supreme and absolute science is magic, the science of
Abraham and Orpheus, of Confucius and Zoroaster. Its doctrines
were engraved on stone tablets by Enoch and Trismegistus. Moses
purified and re-veiled themthis is the sense of the word rev ea led
when he made the holy Cabala the exclusive heritage of the peo
ple of Israel and the inviolate secret of its priests.
Prior to and during the time of Levi and the great school in
Paris, the various Orders of the August Fraternity, such as the

Magi, the Illuminati, the Militia, the Priesthood of Melchizedek

(or Fire), the Rose Cross and other orders and degrees consti
tuted one Grand Body, under one Supreme Master. However,
after the year 1870, many of these orders became separate institu
tions with individual directors or Masters. Beginning in 1909, a
reconsolidation of all the bodies and orders was begun and quickly
accomplished under the Royal Fraternity Association.*
In this connection it is well to bear in mind Dr. Randolphs seven
classifications of ghosts, as we continue to consider the teachings
of L evi:
In virtue of the great magical dogma of the Hierarchy and of
universal analogy, the possibility of real evocations may be cabalistically demonstrated. As to the phenomenal reality of the result
of magical operations conscientiously accomplished, it is a question
of experience; in our own case we have established it, and we place

it in the power of our readers to renew and confirm our experience.

There are evocations of intelligence, evocations of love and evo

cations of hatred [please refer to Randolphs sixth proposition].
There are two kinds of necromancy the necromancy of light
[White Magic] and the necromancy of darkness [Black Art and
the black brotherhood, of which the inverted triangle is the sym
bol*]. Evocation by prayer, pentacle and perfumes, and evoca
tions by blood, imprecations and sacrileges. We have practiced
the first only, and we advise no one to devote himself to the second.
It is certain that the images of the departed appear to the magnetizedf persons who evoke them; it is equally certain that they
never unveil to them any mysteries of the life beyond. They are
beheld just as they would still be in the memory of persons who
have known them.
When the evoked specters reply to those who address them, it
is always by signs, or by an interior and imaginary impression, never
* The outer form (Fraterno-Legal organization) is now the Beverly Hall Corpora
tion, Quakertown, Pennsylvania.
* The inverted triangle, when used in material science and business or worldly
affairs, signifies the purely physical. However, when the inverted triangle is con
nected with any Order, Association or Society dealing with mystical, occult or spiritual
affairs, it symbolizes the Black Art, the parodying of things sacred.
t In all mystical and occult operations which have in mind evocation of any type,
magnetical influences greatly enter, according to Levi and the Masters of his age, and
for this reason the Rosicrucians were also known as the Magnetists.

with a voice which really strikes on the ears, and this is easily com
prehensible. H o w should a shadow [ o r spiritual entity] speak?
W ith w h a t instrument could it m ake the air vibrate by striking it
in such a m ann er as to cause distinguishable sounds ?
uElectric touches on the p a r t of the apparitions are nevertheless
experienced, and these contacts sometimes seem to be produced by
the hands of the p h a n t o m s ; this phenomenon, however, is wholly
subjective, and the pow er of imagination, acting in concert with the
occult force which we call the A stral Light, is its sole and only cause.
T his is proved by the fact th a t the spirits, or at least the specters
which pretend to be such, touch us certainly sometimes, but we never
can touch them, which is one of the most alarm ing adjuncts of ap
paritions, for the vision seems occasionally so real th a t we cannot,
without agitation, feel the han d pass th ro ug h w h at appears to be
a body and yet encounter no resistance.
T h e r e is no p r o o f th a t spirits really leave the superior spheres
to communicate with us, and the very contrary is probable. W e
evoke the reminiscences contained in the A stral L ig ht (realm of
R e c o r d s ) , which is the common reservoir of universal magnetism.
It is in this light the E m p e r o r Julian beheld the m anifestations of
his gods, but as old, ill and decrepit fresh p ro o f of the influence
of current and accredited opinions on the reflection of this same
magic agent which causes tables to speak and answers by taps on
tables .

Levi s Seal

T h e pen tag ram * expresses the m in ds domination over the ele

ments, and it is by this sign th a t we bind the demons of the air, the
spirits of fire, the specters of w ater and the ghosts (gnom es) of
the e a rth .f It is the Star of the M agi, the burn
ing star of the Gnostic [pre-Rosicrucian] schools,
the sign of intellectual [plus spiritual] om nipo
tence and autocracy.
If it be asked how a sign can exercise th at im
mense pow er over spirits which is claimed for the
pentagram , we inquire, in turn, why does the Chris
tian w orld bow before the sign of the cross? T h e
* The pentagram is the symbol of the true Order of the Magi as it today exists.
f Refer to the doctrine regarding the elementals as quoted from The Salaman
drine, by Charles Mackay.

sign in itself is n o th in g ; it derives its strength from the doctrine it

symbolizes [a n d the developed pow er of the o p erato r M ag ician],
and of which it is the Logos. N ow , a sign which epitomizes by
signification all the occult forces in nature, and which always has
manifested to elementary and other spirits a power superior to
their own, naturally strikes them with fear and respect and enforces
their obedience by the empire of knowledge and will [ o f the o p era
to r] over ignorance and weakness.
T h e p e n tag ram was traced by the old Magicians on the thresh
old of the door to prevent evil spirits fro m entering and good ones
fro m going out. T h e double triangle of Solomon, form ing the
six-pointed star, is the sign of the M acrocosm , but it is less po w er
ful than the pentagram , the microcosmic sign.

Levi s Great Seal or Pentacle

Like every other Initiate vested with authority, Levi m ade use
of several seals and used them according to the activity he was en
gaged in. W e quote verbatim extracts fro m a letter written by
him to one of his disciples and reproduce another seal m ade after
his own personal sketch.
You ask me w h at is my pentacle?
H e r e it i s :
I w ant you to guess w h a t it means.
T his is my secret or esoteric pentacle.
T h e m o n o g ram of my pentacle is taken from
the Enchiridion of Pope L eo III. It forms in
Greek the w o rd T a r o t, in L a tin R o ta and in H e
brew T o r a h .
It also represents four hieroglyphics of the
T a r o t : the stick, sword, cup and circle of gold.
M y exoteric pentacle or seal represents the sun rising behind a
lion at rest. Its meaning i s : M a y there be peace and light given
after the victory. I t is the mind shining in the calm of a strong
will. You have seen this seal on the envelopes with the manuscript
of the Clavicules.
All who h ad the privilege of meeting Levi quickly learned of his
interest in the M agnetists, the Herm etists, the Illuminati, the M a g i
and the Rosy C r o s s ; and the man, his teachings and writings, ex
erted a powerful influence not alone on D r. Randolph, but equally,

though in a different sense, on others, notably on General Albert

Pike, the man who had more to do with the rewriting and institu
tion of the Scottish Rite branch of Masonry than any other single
man, and who freely admitted the source of much of his knowledge.
Randolph was not permitted to mention the source of his teaching
or initiation, because, unlike Albert Pike, he, Randolph, had taken
upon himself the vow of secrecy, and in writing of the Master he
was forced to designate him according to his title of the degree
under which he worked or taught at the time as Count ------, or
one of his several other names.
Levi was profoundly interested in an exoteric system of initiation
which had in view the acceptance of a class of acolytes who, though
interested to a degree, did not care to enter the inner or Great
School of Initiation. Albert Pike was initiated into this system,
but did not feel that the American mind was at that period ready
for it, and as a result he merely rewrote the already existing Ameri
can higher degrees of Masonry. The degrees of Mystic Masonry
are today held in the repository of the Great Order, of which Levi
was the Chief, and are open to any Mason who will procure a dis
pensation from his lodge that he legally may receive them.
An idea of Levis thought regarding Masonic characters as we
today know them may be glimpsed from his writings on the subject:
Solomon personifies supreme science and wisdom. The Tem
ple is the realization and hierarchic reign of truth and reason on
earth. Hiram is the man who, by science and wisdom, has attained
empire. He governs by justice and order, rendering to each ac
cording to his works. Each degree is in correspondence with a
word which expresses the sense thereof. For Hiram the word is
one, but it is expressed after three manners. One is for the Ap
prentices and can be uttered by them; it signifies nature and is ex
plained by work. Another is for Companions; in their case it sig
nifies thought and is explained by study. The third is for Masters;
in their mouths it signifies truth and is explained by wisdom.
As to the word itself, it is used to designate God, whose true
name is indivisible and incommunicable. Thus there are three de
grees in the Hierarchy and three entrances to the Temple; there
are three modes of light, and there are three forces in nature, which
forces are symbolized by the rule that measures, the lever which
lifts and the mallet which consolidates. The rebellion of brutal
instincts against the hierarchic aristocracy of wisdom arms itself

successfully with these three forces and turns them from their
proper uses.
There are three typical rebelsthe rebel against nature, the
rebel against science and the rebel against truth. They were rep
resented in the classical Hades by the three heads of Cerberus; in
the Bible by Koran, Dathan and Abiram. In the Masonic legend
they are distinguished by names which vary in the different rites.
The first, who is usually called Abiram, or the murderer of Hiram,
is he who strikes the Grand Master with the rule. This is the
story of the just man immolated by human passion under the pre
tense of law.* The second, named Mephisbosheth, after a ridicu
lous and feeble pretender to the throne of David, attacks Hiram
with the level or the square. So does the popular square or level
of insensate equality become an instrument of tyranny in the hands
of the multitude and assails still more grievously than the rule the
royalty of wisdom and virtue. The third, in fine, dispatches Hiram
with a mallet. So act the brutal instincts when they seek to estab
lish order, in the name of violence and of fear, by crushing in
telligence.
The branch of acacia over the tomb of Hiram is like the cross
on the Christian altars. It is a sign of knowledge which outlives
knowledge itself; it is the green sprig which presages another
spring. When men have disturbed in this manner the order of
nature, Providence intervenes to restore it, as Solomon to avenge
the death of the Master Builder. He who has struck with the rule
shall be struck with the poignard. He who has attacked with the
level or square shall make expiation under the ax of the law: it is
the eternal judgment on regicides. He who has slain with the
mallet shall be the victim of that power which he misused. He
who would slay with the rule is betrayed by the very lamp which
lights him; and the stream from which he drinks: it is the law of
retaliation [retribution]. He who would destroy with the level is
surprised when his watchfulness fails like a sleeping dog, and he is
given up by his own accomplices, for anarchy is the mother of trea
son. He who struck with the mallet is devoured by the lion, which
is a variant of the sphinx of CEdipus, while he who can conquer the
* Each degree represents not only a stage in the growth or development of man,
but likewise an age and development of a nation every nation. America is today
under the rule of Abiram human passions of a few self-elected reformers who gov
ern the mass of intellectuals under pretense of law.

lion shall deserve to succeed Hiram.

The decaying of the body of the Builder indicates that forms
may change but the spirit remains. The spring of water in the
vicinity of the first murder recalls that deluge which punished
crimes against nature. The burning bush and rainbow which betray
the second assassin typify light and life denouncing outrage on
thought.
Finally, the vanquished lion represents the triumph of mind
over matter and the definite subjection of force to intelligence.
From the dawn of the intellectual travail by which the Temple of
Unity is erected, Hiram has been slain often, but ever he has risen
from the dead. He is Adonis destroyed by the wild boar, Osiris
put to death by Typhon, Pythagoras in his proscription, Orpheus
torn to pieces by Bacchantes, Moses abandoned in the caverns of
Mount Nebo, Jesus crucified by Judas, Caiphas and Pilate.*
In the divine economy of things, there is no such law as retalia
tion. God, nature, the law, does not retaliate. Retaliation has to do
with the thought of revenge, and revenge is not within the realm
of justice. God, the law, has to do with justice and not with
revenge.
Retribution is the operating law in all realms of the earth. That
which we do we ultimately do to ourselves. That is, every act,
every thought, every activity on our part, whether toward others or
directly to ourselves, ultimately reacts upon ourselves. Thus it
follows that if we attempt evil to another, we temporarily may
affect that person adversely, but ultimately the reaction will be
upon ourselvesthe actor. This thought is expressed by Levis
interpretation of the Masonic symbolism. We now turn our atten
tion to the writings of Dr. Randolph on the occasion of his third
visit to Paris:
The soul and its qualities, passions and volume [also mind and
fortunes] are clearly marked upon the physique and are apparent
to all who possess the proper key. To all others, the difficulty lies
in correctly reading these signs and, still greater, in assigning to
each faculty its actual, its possible and its relative strength and
value. Every act that a man does has an effect upon both his body
and soul, and the imprints thereof are indelibly stamped upon his
* Extracts from Levis Le Dogme et Rituel de la Ilaute Magic. The emblems or
insignia are drawn according to the description as given in Ravaletie. These were
secretly worn by Levi and other members of the French Tem ple.

features. Therefore, his pasteven his most secret act or thought

can be read by the adept with as much ease as if his face were a
printed page, the type being large, smooth and clear.
Every man is susceptible of being controlled by another stronger
than he, because no man is collectively stronger than his weakest
faculty; a chain is no stronger than its weakest link. I can control
men because Tknow at a glance which is the most vulnerable por
tion of their nature. Self-love, emulation and will are the trinity
in unity around which the psychical republic revolves. One of
these is always vulnerable; subdue that and you subdue the man.
When I perform experiments [in magnetic magic], I first subjugate
not the entire brain, but a single faculty, which in turn speedily
subdues all the rest. The mind of man is a mirror! Conceded.
Well, then, 1 forthwith, by an effort of the will, entirely vacate my
own mind, thinking of nothing but a revolving wheel. The subject
reflects my action. Then in my faculty oi imagery I sing, dance,
and the subject reflects my thoughts by appropriate action.
This is a dangerous power to possess, said the emperor [Na
poleon III], and none but a good man ought to have it.
A bad man cannot become a true Rosicrucian [operating oc
cultist], although men have turned their arms against the race,
and the secrets of the fraternity, like all things else, have been
trifled with and abused. Thus it is possible for an expert [one
versed in higher occultism] to cure a diseased man by the exercise
of the power alluded to. But the rule is dual: It is also possible to
kill a healthy man by the same mysterious power,* and, indeed, it
has often been done, especially by the natives of Africa.
I persuade my soul that you are sick and will die, and if I keep
up the will and desire, nothing is more certain than that both will
be accomplished. Some men naturally possess enormous powers of
will and are able to project visible images,f like those of a phan
tasmagoriaimages of whatever they choose to fancya flower,
a hand, arm or a human formand these spectra will be visible to
scores of startled observers, who, in their utter ignorance of the
human mind and body and their respective and conjoined powers,
* The power of will and the imaginative faculty used in this manner constitute the
worst type of what is known in the occult as Black M agic, and though one had at
tained to the status of a Rosicrucian and so used it, it would destroy him.
t These secrets and method of training constitute the work of the higher occult, the
MSS. of which have been handed down from the Tem ple in Paris to the Priesthood
of /Eth of today.

Ideate, i>tg;nature*, 3ns;ignta,

House of Simon Studion.

Signature of M ilit ia C ru cifera Evangelica. D oor of
F ra . C
C

T h e H ouse or C o at of
A rm s o f Andrea, F irst V is
ible Head of the F ra. R
C
Author of Fam a F ra ternitatis.

F irst Signature of the See

or House o f S
S
T h e O riginal
Rosicrucian
Signature.

N T H E beginning of any basic work which has a real mission to perform,

whether this be an Association of men or the foundation of a new State
or Country, one of the first acts is to choose a representative or com
prehensive name and then a symbolic seal. Once the seal was known
as a Coat of Arms or a House and, when used in deeply spiritual
affairs, the signature of the See. This Seal, Insignia or Coat of Arms is
forever thereafter known as the Signature of that work, because it is recognized
by all concerned as the symbolization of that Work.
Names and symbols are used in a similar way for individuals who have a
special mission to perform in life as regards spiritual affairs. When a man,
after long study, careful training and repeated trials, finally proves himself, and
is spiritually accepted by the Hierarchies, he is given a spiritual name and with
it a symbol of his office, to be used by him as a seal or otherwise, to prove his

HOUSE O F S.'.S .'.

R .\ C .\
T he House of Brown, T h ird
Grand M aster of the Rosy
Cross in Am erica.
See of
Salem.

In sig n ia of the Rosicrucian

Foundation.

Registered.

Jjoutfe* anb Coat of

T he House or Signature of
Randolph.
Conferred by
H ierarch y at Frankfort-onM ain.

Signature of the House or

T he Supreme
Grand Lodge, Rosicrucian
Brotherhood of Am erica,
Beginning 1856 - 8 .

See of S .'. S

T h e House or the See of

F . B. Dowd, Second Grand
M aster of the Fra. R
C . . in Am erica.

standing and authority in the association of men to which he belongs, as well as

to indicate special accomplishments.
Every individual who has become, first, an Initiate in the Brotherhood of the
Rosy Cross, and, second, has been selected as a G rand Master of the Fraternity,
receives such a symbol, insignia or coat of arms from the Hierarchy; this is
known as his Signature or House, and thus we say: The House of Andrea or
House of Randolph, and his authority and his work are thereafter recognized
by his insignia.
The United States, because of the Mystic Prophecy made concerning it, has a
working Seal and also an unfinished or prophetic Seal, this latter portraying the
Mystic mission of the Nation, and to be used only after that work has been
accomplished. This Seal is known as the House of the United States of a
United People.

T h e H o u s e o f C ly m e r ,
P r e s e n t S u p re m e G ra n d
M aster of the original F ra .
R
C .'. See at B everly
H a l!.

T he M y stic Seal of a ll the

U nite d States. A Prophecy
of W hat is to be.

believe them to be the veritable ghosts of dead men and objects

produced by them. I learned this great secret in the Punjab of
Naumsavi Chitty, the chief of the Rosicrucians of India and the
greatest reformer since Buddha.
*
*
*
*
It is well known that one of the cardinal points of the Rosicru
cian belief is that bodily life can be prolonged through whole ages
in two different ways: first, by means of the Elixir of Life; sec
ondly, by means of mere will alone.J In the first case, beauty and
youth accompany age; but in the second, age is apparent all along
the centuries. This latter secret and the process were revealed by
a degenerate Rosicrucian in 1605, and all students are aware that
great capital was made of it in later times by a French physician
named Asgill. This writer undertook publicly to demonstrate and
teach the art of life prolongation, laying it down positively that
man is literally immortal, or rather that any given man alive could,
if he choose, utterly laugh at and defy death and need not, if so
disposed, ever die, if he used sufficient prudence and forcibly and
constantly exerted his will in that direction. Asgill used to com
plain of the cowardly practice of dying, considering it a mere trick,
an unnecessary habit. The records show us that several men have
used both these means to perpetuate existence.
* * *
Idiots, bigots and fools only dispute the existence of that which
others do, but which they do not understand. True, many pin
their faith in a hereafter upon the curious phenomena attributed
to disembodied souls [via spiritualism], but they err in so doing.
The demonstration can never be afforded through any process
either of phenomena or intellection. Of that, be assured. Immor
tality can never be thought; it must be fell. Your philosopher can
not possibly grasp the idea, because it is not an idea at all. It is a
reality and comes to man never through the intellect, but ever and
always through other channels of the spirit [soul]comes over
roads that begin on earth and terminate directly at the foot of
Gods throne. Thus, when storms fall on the philosophic soul, it
shrinks and plays the coward. Not so the truly intuitional man.
$ W orry, fear and the uncertainty that at present constitute a business career make
it utterly impossible for the average man to function along this avenue of activity,
due to the fact that the poisons created by worry, fear and uncertainty are destructive
of the mental and vital forces.

He feels and, feeling, sees God through the gloom; and that, to
him, is an insurance against loss or annihilation. He rides tri
umphant over circumstances that bar themselves effectually against
all philosophers. Even when the shadow rests heaviest on the sky
of life, such a soul beholds God enthroned in auroral splendor
everywhere. He catches the sound of Gods voice from every
echoing hill and dell, and it speaks to him of life everlasting, and
its tones carry a thrilling demonstration of a hereafter that all the
spiritualism of the earth never could impart.
Men (of whatever race) are the same at heart. Inwardly
they are all alike sincere, beautiful, good and religious; outwardly
the same selfish, heedless, careless and materialistic beings, as
untamable, set, wilful and unreasonable as the heartiest cynic could
wish.
There is but one religion, yet that religion passes current under
a vast variety of names. All men alike believe in good and evil, a
heaven of some sort, and some sort of hell likewise. I found that
while at bottom faith was everywhere the same, yet the names by
which that faith was known differ widely in different places and
latitudes. For instance, I found that the Catholic or Papal, the
Protestant or Reformed, the Hindoo and Brahmanical, the
Buddhistic, Lamaic, Greek, Polytheistic, Atheistic, Deistic, Magian, Guebre, Islamic, Fetish, and all other systems and modes of
belief, were, instead of being antipodal, in fact the same at the bot
tom. This may surprise you. Doubtless it would, were I to leave
the subject just as it is. But I will explain. They are all one at
the bottom, inasmuch as each and all of their respective and appar
ently dissimilar devotees do homage at the same shrine of the same
great mystery. The modes and names differ with latitude, but the
meaning and the principle are everywhere the same.
Popular estimate or opinion can never be a true criterion either
of persons, thoughts, events, principles or things. We grow daily
beyond our yesterdays and are ever reaching forth for the morrow.
The world has had a long night, as it has had bright days; and
now another morn is breaking, and we stand in the D oor of the

Dawn*

* T he Door of the Danun is the beginning of the Manhtic Age, an age wherein
jnan will gradually learn to assume his own personal responsibility and will be too
proud, too much of a man, to ask anyone, God or man, to suffer for his errors or
deliberately committed wrongs.

Human monuments are in existence that indubitably prove not

only that the world is much older than people give it credit, but
also that civilizations, arts, sciences, philosophy and knowledge in
finitely superior in some respects to what exists today have blessed
the earth in bygone ages and been swept away, leaving only shat
tered vestiges of the wreck behind to inform posterity that such
things have been, but are no more.
But what is still stronger food for thought is the fact that
amidst these ruins of the dead ages we find others that are evi
dently relics of times and civilizations still more remotethe
debris of a world-wreck remembered only by the seraphim! A
demonstration of this assertion is found in the pyramids, the date
and purpose even of the building of which are wrapped in conjec
ture [except to the Masters of our School], and has been for ages
past. The authentic history of Egypt can be traced for over six
thousand years, yet even in that remote past the pyramids were as
much a mystery as they are today.
This is not all: The catacombs of Eleuthas contain what in these
days would be called astronomic diagrams, showing occultations
of certain stars by certain other stars. This is proved by one dia
gram showing the relative place in the still heaven of each star of
the series; another displays an approach toward obscuration, and
so on through thirteen separate stages, the last being a complete
emergement of the occulted star on the opposite side.
Now it so happens that we have astronomers in our day who
pique themselves on their mental power and mathematical correct
ness, and these inform us that a period of 57,879 years must elapse
before the same phenomenon will occur again, and that no less than
19,638 years must have elapsed since it did occur! Now I foresee
an objection in your mind: How is it known that the ancient dia
grams refer to any two particular stellar bodies?
The answer is: From the relative positions of known stars in
the heavens whose places correspond to the positions of stars in the
diagrams, for the mapping out is quite as perfect as it could be
done today, even with all the nice appliances of micrometrical sci
ence now extant.
Who built Baal-be? is a question that has been vainly asked for
three thousand years, and then as now men repeated Who? and
echo said, Baal-be! and says Baal-be still.
In a barren, sterile, sandy plain, which the augers of the ar

tesian borers proved to have been once a rich and fertile bottom
land or prairie, a very short distance westward of the Theban
ruins, there once existed a vast and magnificent city so splendid that
modern capitals of Europe are mere hutted towns in comparison.
This is proved by what has been exhumed from the earths bosom.
In that city of palaces is the wreck of one which, from its situation
with respect to other ruins, must have been merely a third or a
fourth rate edifice in the golden days when Aznak flourished. Yet
the portico of this fourth-rate structure, situated in a suburb of the
city, the name of which suburb was Karnak, consisted of 144 porphyritic columns, 2b feet 6 inches apart. Each one was 39 feet 5
inches in circumierence and not less than 52 feet high, and every
one was hewn out of a single stone!
Moreover, this fourth-rate palace was 2 miles, 5 furlongs and
8 feel long, by actual measurement of the rums, and it required a
jou ney of quite nine miles to go around it.
This palace faced the sacred river (Nile), from which led a
broad avenue lined with colossal statues on each side, as close as
they could stand, for distance of over one English league (approxi
mately three miles), and every one of these statues commemorated
either a king or a dynasty of that more than regal country.
Now, mark what I say: proof, positive proof, exists that this
palace, itself so imperial, so grand, so immeasurably superior to
aught of the kind attempted by man in this 'progressive age (?)
was, after all, but a mere addition, an inconsiderable wing, a sort
of appendage, a kind of outhouse to one of the main edifices of that
immortal city.
No man knows, or for four thousand years has known, who
built Aznakwho laid the stones of Karnakwho cut marble
monsters weighing 213 tons out of a single block of stone, and that
stone so hard that no modern steel will cut or even scratch it!
Railways! steam power! wheels! pulleys! screws! wedges! in
clined planes! levers, did you say?
Sir, all these things existed long ago, else how could solid
obelisks of 500 tons weight have been transported a distance ex
ceeding 1100 miles, from the mountains where they were hewn, to
the places where they were set up and where we find them today?
Without all the appliances enumerated, how could these monu
ments, some of which measure 89 feet in length, have been erected
after they were brought; and take notice that some of these stone

monsters were placed upon pedestals, themselves 10 or 12 feet high !

It would strain the treasury of a modern state to pay the ex
pense attendant upon the erection of half a dozen such, as was
proved here in Paris in the case of the Obelisk of Luxor, the smaller
of the two that stood before the Temple of Thebes, and which cost
France over two million dollars to place where it now stands.
Without steam (or electric) power and railways, how' could such
immense masses of stone have been transported over and through
vast plains of shifting, burning sands, especially for such great dis
tances as it is certain they were brought? A single further remark
on chronology: It has been established among the learned that it
less than a period of ten thousa^ l vears for a language to
be perfected, and then die out, to give place to an improved but
entirely different one. Now observe: Champollion declares that
he, through the assistance of modern Egyptians, was able to master
ancient Egyptian. This furnished a key to certain hieroglyphs;
these later proved instrumental toward simplifying a series of
three more. He concludes that he has sufficient evidence to estab
lish the fact that several successive languages had been spoken in
the two Egypts (Upper and Lower).*
You speak of progress. P r o g r e s s ! Where is there progress,
the true development which makes for greatness of the soul ?
Where is there progress save in wretchedness, poverty, crime, self
ishness and the accruements of misery? Progress is more fanciful
than real. Civilization is a misnomer, utilitarianism is desecration
of mans soul, philosophy an imposture and learning altogether
false.
Where is there love for ones fellow-man? Are not all of lifes
relationships based on the thought of profit ?t Are not all insti
tutions which should have at heart the education of youth and the
welfare of rnen generally in the hands of self-seeking politicians?
* The Great Order has records that there lies in the plains of a western state, not
far from the Pacific coast, and buried less than fifty feet under sand, one of the great*
est temples ever built one in which, when uncovered, will be found vast treasures of
gold and art
t Not alone are all relationships based on the thought of profit, but one man with
out originality, w'ho is incapable of making plans of his own, will copy those of his
fellow-man and will pass them as original with himself. M oreover, the most divine
institutions and sacred names are openly stolen and advertised to the gaping crowds
who, because of the gilt and glitter and the blare of trumpets, accept them as genuine.
See Introductions to Books Three and Four, this volume.

Can you point out a single instance where one institution or one
department of state is in the hands of one who has learned to for
get self and lives only to serve? Until you can point to one such,
do not speak of progress or even of civilization, and as years roll
on there will be intensification and a centralization of this selfish
ness until it becomes so great that the orderly rule of mankind will
itself be at stake and standing on a balance at the brink of a
precipice.

A Vision That Is More Than a Vision

I stood upon the summit of a very lofty mountain, yet w'ithin
the Temple. By the side stood an aged and saintly man of regal
and majestic presence. He wras clad in an oriental garb of the
long-gone ages, and his flowing robes were bound
to his waist by a golden band, wrought into the
similitude of a shining serpent the sacred em
blem of eternal wisdom. Around his broad and
lofty brow was a coronet of silver, dusted with
spiculae of finest diamonds. On the sides of the
center were two scarabei, the symbol of immor
tality, and between them was a pyramid, on which
was inscribed a mystical character which told at the same time that
his name was Ramus the Great.*
This royal personage spake kindly to me, and his soft tones fell
upon the hearing of my soul like the w'ords of pardon to the sense
of sinners at the judgment seat. Look, my son, said he, at the
same time pointing tow'ard a vast procession of the newly risen
dead a spectral army on the sides of the mountain, slowly, stead*T h e same known historically as Thothmes, or Thotmor the Third, K ing of all
Egypt, in the eighteenth dynasty, and sixty-ninth Chief or Grand Master of the Super
lative Order of Gebel A1 Maruk since known in Christian lands as the Order of the
Brethren of the Rosie Cross, and now known in America and Europe, where it still
thrives, as the Imperial Order of Rosicrucia. Sincere students who will investigate
for themselves will find that this was published in the first or 1863 edition of Ravalette,
and by a study of clandestine literature will quickly see that, with but slight varia
tion, this same material is used as original matter and as part of authority possessed.
Even Rosie Cross is Latinized and claimed as original. The student should further
bear in mind that at this date, 1863, Randolph was Grand Master of the Triple Order
and had founded Temples on American soil.
W e shall again refer to Gebel A1 Maruk, or, as he became known, Narek El Gebel,
the Chief of the Ansariee of Syria, wherein Randolph received his final initiation.

ily, mournfully wending their way toward the part of the Temple I
had quitted previous to the commencement of this dream within a
dream. Said the man at my side: Yonder host of pilgrims are
men and women who are seeking, as thou hast sought, to unbar the
Gates of Glory, that they may pass through them into the delight
ful Garden of the Beatitudes. It is one thing to be endowed with
intellectual strength, knowledge and immortality; it is another to
be wise and happy. The first is a boon granted to all the children
of earth alike; the last can be attained only by integral develop
mentby self-endeavor (deliberate effort), by innate goodness
and God-ness continually manifestedand this in material and
aromal worlds alike. Man is man and woman is woman, wherever
they may be! The true way to the garden lies not through the
Manifestation Corridor, but through the Hall of Silence! And
each aspirant must open the door for himself alone. Failing to
enter, as thou hast failed, each must turn back and, like thee, come
hither to Mount Retrospect and, entering into the labyrinths within
its sides, must search for the triple key which alone can unbar the
gate and admit to the beautiful garden! Remember! Despair
not! T !
Again Tstood alone, not now in despondency and gloom, but in
all the serene strength of noble, conscious manhoodnot the actual,
but the certain and glorious possibility thereof. My soul had
grown. It was aware of all its past shortcomings, failures and its
hatreds toward two men who had done me deadly wrongs. This
feeling still survived stronger than ever, now that I was across the
Bridge of Hours and had become a citizen of the inner landa
wanderer through eternity. That hate was as immortal as my
deathless soul. Will it ever be? And yet I had ever meant well.
All was calm on my spirit save this single awful thing. In this
spirit, with this consciousness not of deep malignance, but of out
raged justiceI began to look for the mysterious key; and as I
looked, an instinct told me that the key must consist of grand hu
man virtues and corresponding good deeds held and done before I
left the shores of time and embarked upon the strange and mystic
sea whereon my souls fortunes were now cast.
And so I searched and at last seemed to have found what I
sought, and thereupon I wished myself once more before the brazen
gate. Instantly, as if by magic, the wish was realized, and I stood
before it on the same spot formerly occupied. The first inscription,
ry

the sym bols and circle had disappeared, and in th e ir stead was an
oth er circle containing these lin e s: Speak, fo r thou shalt be h e a rd !
T e ll w hat thou hast, done to elevate thy fellow -m en and to round
out the angles o f thine own soul. W h o m hast thou u p lifted , loved,
h a te d ? Speak, and when the w o rd s containing the key are spoken,
the d o o r w ill yie ld and thou m ayest pass the th resh o ld .
T h e w ritin g slo w ly faded and le ft naught but a surface, but that
su rfa ce as o f m olten gold. I spoke aloud my claim to entrance and,
to my astonishm ent, m y voice ran g out s h rill and clear through the
va u lts and arches o f the m ighty dome tow ering fa r above m y head.
I have suffered fro m infancy been opposed fro m the cradle to
m a tu rity been hated, robbed, slandered on a ll sides, yet pushed
fo rw a rd in defiance o f all un til I reached a ll that I desired all
that earth could give me. Self-educated, I achieved trium phs w here
others fa ile d ; have reaped laurels and grasped the keys o f fam e
and laughed at m y fo lly a fte rw a rd , because w hat is fam e? A
canker, g naw in g out ones life when liv in g , d isturbin g his repose
when dead not w o rth a s t r a w ! But, in a ll this, despite the end
ing, I have set an exam ple by fo llo w in g w hich man m ight elevate
h im se lf, society be im proved and its constituents re a lize the bliss o f
m o vin g in lo ftie r spheres o f u se fu ln e ss! * W h ile g iv in g voice to
these truths, I firm ly expected to see the gate fly open at their
conclusion. B ut w hat was m y h o rro r and dism ay to see that it
m oved not at all, w hile the echoes o f my speech gave back in frig h t
fu l resonant w aves o f sound the last w ord, u s e f u l n e s s !
N o t being able to think o f any no bler achievem ent, I cast my
eyes g ro u n d w a rd , and on again ra isin g them I beheld across the
cle a r space o f the d o o r the single w o rd t r y !
T a k in g h e art again, I said, A lo n e , I sought the secret o f re
sto rin g h ealth to the sick and gave it fre e ly to the w o rld , w itho ut
m oney, w ith o u t price. I have made g ra n d efforts to banish sloth,

* It will be readily recognized that this is the w ail of a Soul, of a Soul who has
tried long and constantly and is weary. It is the cry of a Soul for recognition, a Soul
which believes itself and its efforts unappreciated. It is an appeal for reward for its
acts of mercy, as yet not fully appreciating that in the effort itself is the reward.
Every sincere student, by self-analysis, w ill see that he is in this identical state of
mind, and that failing in being praised, applauded and set upon a pedestal, his self
pride and self-righteousness are hurt, the tempter creeps in, and failure or worse
results. M ighty truths are voiced in this vision which is not a vision, this dream
which is not a dream, and it were well for every student to read it time and again
until the spirit itself is fully recognized and applied.

sin, ignorance; liave ever upheld the honor of the Cross and the
sweet religion it symbolizes. Striving ever to upraise the veil that
hides man from himself , in the effort I have been misunderstood,
my motives impugned and my reward has been poverty, slander and
disgrace. In the strife I have been heedless to every call save that
of human duty and, in obeying the behests of a nobler destiny, have
been regardless of all worldly distinction; have ignored wealth,
fame, honorable place in the worlds esteem and even been deaf to
the calls of love !
I c e a s e d a n d a g a i n t h e v a u l t t h r e w b a c k m y la s t w o r d , a n d a l l
the a r c h e s e c h o e d l o v e !

The gate moved not, but once more appeared upon the golden
lozenge on the door the word t r y ! in greater brightness than
before, while it seemed to the hearing sense of my spirit that a
thousand velvet whispers low, ju low gently cadenced back
l o v e .

I have rebuked the immortal, humbled the lofty and overbear

ing, exposed deception, comforted the mourner, redeemed the har
lot, reformed the thief, fed the orphan and upheld the rights and
dignity of L abor!
Still the door moved not, but again the echoes gave back the
last word, l a b o r !
1 have preached immortality to thousands and prevailed on
them to believe it; have written of and everywhere proclaimed its
mighty truths. I have beaten the sceptic, confirmed the wavering,
reassured the doubting, and through long and bitter years, in both
hemispheres of the globe, have declared that if a man die, he shall
live again; thus endeavoring to overthrow error, establish truth,
banish superstition and on their ruins lay the deep and broad foun
dations of a better faith !
As if a myriad voices chimed out my last syllable, there rang
through the spacious halls and corridors of the Temple the sublime
word f a i t h ! and instantly the bolts appeared to move within
their iron wards. Continuing, I said: I have ever endeavored,
save in one single instance, to foster and in all cases to have a spirit
of forgiveness.
This time there was no mistake. The thousand bolts flew back,
the ponderous brazen gate moved forward and back like a vast
curtain, as if swayed by a gentle wind; and while a million silvery
voices sang gloriously, In a l l c a s e s h a v e a s p i r i t o f f o r -

G IV EN ESS !

Joyously I tried again, intuition plainly telling me that only one

thing more was necessary to end my lonely pilgrimage and exalt
me to the blessed companionship of the dear ones whom I so longed
to join in their glory-walks down the celestial glades and vistas of
Gods Garden of the Beatitudes. I spoke again:
I have fallen from mans esteem in pursuance of what appeared
to be my duty. A new faith sprang up in the land, and unwise
zealots brought shame and bitter reproach against and upon it.
Lured by false reasoning, I yielded to the fascinations of a specious
sophistry, and for a while my soul languished under the iron bond
age of a powerful and glittering falsehood. At length, seeing my
errors, I strove to correct them and to sift the chaff from the true
and solid grain; but the people refused to believe me honest and
did not, would not, understand me; but they insisted that in de
nouncing Error I ignored the living truths of Gods great economy.
Yet still I labored on, trying to correct faults and to cultivate the
queen of human virtues, c h a r i t y ! Scarcely had this last word
escaped my lips than the massive portals flew wide open, disclosing
to my enraptured gaze such a sight of supernal and celestial beauty,
grandeur and magnificence as human language totally is inadequate
to describe, for it was such as it stood there revealed before my
ravished soul; and I may not here reveal the wondrous thing I saw
and heard* . . . Lara, Lara, my beautiful one,f the dear maiden of
the long ago, stood before me just within the gates of Paradise.
She loved me stillaye, the dear maiden of my youth had not for
gotten the lover of her early and earthly days, ere the cruel Death
had snatched her from my arms and love, a long, long time ago,
for the love of the Indian, as his hatred, survives the grave. . . .
And she said, Paschal, my belovedlone student of the weary
worldI await thy entrance here. But thou mayest not enter now,
* And I knew on behalf of such a man . . . how that he was caught up into para
dise, and heard unspeakable words, which it is not lawful for a man to utter.__2
Cor. 12:2-4.
t All Initiate-writers who have been permitted, as a result of inner growth due to
their own deliberate and conscious efforts to behold their own Souls, have used a figure
of speech to describe that Soul. With Randolph, it is Lara, Cynthia and still others.
M arie Corelli spoke of her Masters as Ileliobas, etc., and Dante used the name Beatrice.
W e cannot speak in the abstract. T hat which we see must possess form or we will
give it one. T he form with which we create or clothe the Soul must have a name, or
a term, otherwise we ourselves name the name.

because no hatred can live inside these gates of Bliss. Wear it out,

discard it. Thou art yet incomplete; thy work is still unfinished.
Thou hast found the keys! Go hack to earth, and give them to
thy fellow-men. Teach first thyself and then thy brethren that Use
fulness, Labor, Love, Forgiveness, Faith and Charity are the only
keys which are potent to cure all ill and unbar the Gates of Glory.
There a tall and stately figure of a man a tall and regal figure,
but yet light and airy, buoyant as a summer cloud pillowed on the
air the figure of a man, but not solid, for it was translucent as
the pearly dew, radiant as the noontide sun, majestic as a lofty
mountain when it wears a snowy crown! the royal form of a man,
but evidently not a ghost, a wraith or a man of these days, or of this
earth, or of the ages now elapsing. He was something more than
a man; he was supra-mortal; a bright and glorious citizen of a
starry land of glory, whose gates I beheld, once upon a time, when
Lara bade me wait; he of a lineage we Rosicrucians* wot of, and
only we! a dweller in a wondrous city, afar off, real, actual, whose
gates are as the finest pearl, so bright and beautiful are they. The
stately figure advanced midway of the room until he occupied the
center of a triangle formed by the shadowy Thing the Tempter
of man and IIesperina, then he spake:
I, Otanethi, the Genius of the Temple, Lord of the Hour, the
servant of the Dome, am sent hither to thee, O Hesperina, Pre
server of the falling; and to thee, dark Shadow (the Tempter of
Man), and to the blind gropers of the Night and gloom. I am
sent to proclaim that man ever reacheth Ruin or Redemption
through himself alone strengthened by Love of Him self
sought reacheth either Pole of Possibility as he, fairly warned,
and, therefore, fully armed, may elect. Poor, weak man! a
giant, knowing not his own tremendous power! Master both of
Circumstances and the World yet the veriest slave to either!
w'eak, but only through ignorance of h im self ! forever and forever
failing in lifes great race through slenderness of Purpose!
through feebleness of will! Virtue is not virtue which comes not
of principle within that comes not of will and aspiration. That
W hat! interrupted the listener. Why, I thought the Rosicrucian system had
been dead, buried and forgotten two centuries ago.
Replied Paschal: The false or pseudo-Rosicrucian system ceases to be, arises its
hydra head again and again perished. Truth itself is deathless, and Rosicrucia is
born and lives in truth.

abstinence from wrong is not virtue which results from external

pressure (by force of man-made laws) fear of what the speech
of people may effect! It is false!that virtue which requires bol
stering or propping up and falls when left to try its strength alone!
Vice is not vice, but weakness that springs from within, which is the
effect of applied force. Real vice is that which leaves sad marks
upon the souls escutcheon, which the waters of an eternity may not
lave away or wash out; and it comes of settled purpose from within
and is the thing of will. The virtue that has never known tempta
tion and withstood it counts but little in the great Ledger of the
Yet to Be! True virtue is good resolve, better thinking and action
best of all! That man is but half completed whom the world had
wholly made. They are never truly made who fail to make them
selves! Mankind are not of the kingdom of the shadow, nor of
the glorious realm of light, but are born, move along and find their
highest development in the path which is bounded on either side
by those two eternal diversities the Light* upon one side, the
Shadow (Tempter) on the other.
Life is a triangle, and it may be composed of sorrow, crime,
misery, or aspiration, wisdom and happiness. These, O peerless
Ilesperina, are the lessons I am sent to teach. Thou art here to
save souls, not from loss, assailings or assoilings from without, but
from the things engendered of morbid thought monstrous things
bred in the cellars of the soul the cesspools of the spirit crime
caverns where moral newts and toads, unsightly things and hungry,
are ever devouring the flowers that spring up in the heart-gardens
of man pretty flowers, wild, but which double and enhance in
*
Hespenna, symbol or angel of L ight: Around her brow
was a coronet of burnished, rainbow hues; or rather the re
splendent tints of polarized light. In its center was the in
signia of the Supreme Tem ple of the Rosie Cross a circle
inclosing a triangle a censer on one side, an anchor fouled
on the other, the centerpiece being a winged globe, surmounted
by the trine and based by the watchword of the Order,
T r y , the whole being arched with the blazon R o s ic r u c ia .
Man is constantly surrounded by the three'. The Shadow,
or Tem pter; She of Light, the Guide and Prompter to good
ness, and the Stranger, Otanethi, the Instructor. The mass
know and feel nothing of this. T he Acolyte, the true seeker after things spiritual,
gradually becomes aware of it through the conflicts within.
Rosicrucia can teach only in parables and by paradoxes. The plainer the words,
the more confused the sense. The Soul learns by feeling and obedience, not by the
letter.

beauty and aroma from cultivation and care. We are (ever) pres
ent to waken the wills of men; thou to arouse a healthy purpose and
a normal action; and the Shadow is here to drag men to perdition.
Man cannot reach heaven save by fearlessly breasting the waves of
hell! Thou mayst not act directly upon man or woman, hut art
at liberty to effect thy purpose through the instrumentality of
d r e a m s ! And thou, addressing the Shadow, thou grim thing
Angel of Crime monstrous offspring of mans begetting thou
.,. 1^ an. permitted to exist, art also allowed to flourish and fatten
on human hearts: I may not prevent thee dare not openly frus
trate thee for this it is decreed. Thou must do thy work. Do;
thou art free and unfettered. Do thy w'orst, but I forbid thee to
appear as thou really art before their waking senses, lest thy hor
rible presence should strike them dumb and blind or hurl will and
reason from their thrones. Begone! To thy labor, foul thing,
and do thy work also through the powerful instrumentality of
DREAMS !

Thus spake the genius of the order and the hour; and then,
turning, with outstretched arms, with tearful mien, spoke : Mortals,
hear me in thy slumber. Let thy souls, but not thy senses, hear
and understand. Behold, I touch thee with this magic wand of
Rosicrucia and with it wake thy sleeping wills. Thus do I endow
thee with the elements, attention, aspiration and persistence the
seeds of power, of resistless might, which will, if such be thy choice,
enable thee to realize a moral fortress capable of defying the com
bined assaults of all the enginery circumstance can bring to bear
against thee. The citadel is will. Intrenched with it, thou art
safe. But bewrare of turning thy assaulting power against thyself.
Will, normal, ever produceth good; abnormal, it hurls thee to the
bad! Remember! Wake not to the external life, but in thy slum
ber seize on the word I whisper in thine ears. It is a magic word,
a mighty talisman, more potent than the seal of Solomon, more
powerful than the Chaldeans wand, but it is potential for ill as for
good. See to it, therefore, that it is wisely used. The word is
t r y ! A s thou shalt avail thyself of its power, so be it unto thee.
I now leave thee to thy fate and the fortunes that may befall thee.
The man who says that dreams are figments is a fool. Half*
* Dreams may be the result of indigestion, or of an uneasy conscience, and fre
quently are, but there are dreams of the Soul, pre-visions, and these readily may be
recognized.

of our nightly experiences are, in subsequent effect upon us, far

more real and positive than our daily life of wakefulness. Dreams
are, as a general thing, save in rare instances, sneered at by the
wise ones of this sapient age. Events, we of Rosicrucia hold, are
pre-acted in other spheres of being and cast their shadows before
them. Prophetic dreaming is no new thing, as you must recognize
if you will study your Bible. Circumstances are constantly occur
ring in the outer life that have been previewed in dreamland. Re
cently, while in Constantinople, I became acquainted with a famous
Dongolese Negro, near the Grand Mosque of St. Sophia, in one of
the narrow streets on the left as you enter the square from toward
the first bridge, and this man had reduced the interpretation of
dreams to a science almost, as have many Neophytes in our Order;
and many a long hour have I rapidly driven the pen in the work of
recording what was translated to me from Dongolese and Arabic
into Turkish and English from his lips, obtaining in this way not
merely the principles upon which his art was founded, but also
explicit interpretations of about twenty-nine hundred different
dreams.
*
*
*
*
Night (with its dreams) has various and strange influences
which are altogether unknown to the day. The Magi, on the
plains of Chaldea, the astrologers of early Egypt and the whole
ancient world duly acknowledged the power of the astral (heav
enly) bodies. The whole interest of Bulwers Zanoni hinges on
the soul-expanding potentiality of a star upon Clarence Glyndon,
one of the heroes of that Rosicrucian story. Indeed, the whole
August Fraternity, from the Neophyte of last week back to Apol
lonius of Tyanna, and away through the Ages to Thothmes and
down beyond all the Egyptian dynasties to Zytos, and still away
into the very heart of the pre-Adamite eras, we know, held strange
doctrines concerning stars; and if the historian of the order, the
great Mirandolo, be not mistaken, our Brotherhood possesses the
key that reveals the nature of the starry influences and how they
may be gained. Of my own knowledge there are destinies in the
stars.
In the Kingdom of Dream strange things are seen,
And the Fate of Nations are there, I ween.
I am a Brother of the Rosie Cross, and I have been over Egypt

and Syria and Turkey; on the borders of the Caspian and Arabias
shores; over sterile steppes and weltered through the desertsand
all in search of the loftier knowledge of the soul that could only
there be found; and I found what I sought, the nature of the soul,
its destiny and how it may be trained to any end and purpose. And
the history and mystery of dream from the lips of the Oriental
dwellers in the Templeand Pul Ali Berg, our Persian Ramus and
our Lordly Chiefand I learned the worth of will and how to say
and mean I will be well, and not sick alive and not dead! and
achieve the purpose. How? That is our secretthe Rosicrucians strange order of men, living all along the ages till they
are ready to die, for Death comes only because man will not beat
him back or the heart is weary, sad and broken. TllKY DIE
t h r o u g h f e e b l e n e s s OF w i l l . But not so with us; we leave not
until our work is done. We exercise our power over others, too,
but ever for their good. Well do I remember, when there reached
me, lightning borne, on the banks of the Hudson, a message saying,
Come, she is dying! and I went and stood beside the bed of the
sick child, and I prayed and I invoked the Adonim of the Upper
Temple; and they came and bade her live. And she liveth yet
but how ungrateful.
Till our work is done! What work? you ask me, and from
over the steaming seas 1 answer, and I tell you through the bound
less air that separates us: Our work is to help finish that begun
lang syne upon the stony heights of Calvary; in the shade beneath
the olive in Gethsemane, where I have stood and wept; begun when
time was thousands of years younger than today. Our work is to
make men by teaching them to make themselves. We strive to
impress a sense upon the world of the priceless value of a m a n !
Did you ever see a strong man in tearstears tapped from his
very soul? When they laugh at his misery, whose lives he has
saved? When he discovers that the man he has loved as a brother,
and for whom he has sacrificed his all during long years, was all the
while a traitor and a foe, a mean and conscienceless traitor and a
secret, bitter Judas Iscariot, yet wearing a smile on his face con
tinually? God grant you never may.
And a strong man may weep, the same man, too, who, a few
brief hours before, had heaped up curses for trifling reasons upon
the heads of others, but who, in hour of agony and mortal terror,
which upon a time all must face and fall upon his knees in the sub

lime presence of Gods insulted majesty, who now in his deadly

peril, trembling in his souls deep center, cried aloud to Him for
mercy! Gods ears are never deaf! At that moment one of His
angels Sandalphon, the prayer-bearer in passing by that way
chanced to behold the sublime and moving spectacle. And his eyes
flashed gladness, even through his tears, and he could scarcely
speak for the deep emotion that stirred his angel heart; but still he
pointed with one hand at the prostrate penitent, and with the other
he placed the golden trumpet to his lips and blew a blast that woke
the sleeping echoes throughout the vast infinitudes; and he cried
from his very soul: Behold! he prayeth! And the message was
borne afar on the fleecy pinions of the light, from Ashtoreth to
Maxaroth, star echoing to star. And still the sound sped on, nor
ceased its flight until it struck the pearly Gates of Glory, where an
angel standingthe Recording Angelwriting in a book; and, oh,
how eagerly he penned the sentence: Behold! he prayeth! and
the tearsgreat, hot scalding tearsrolled out from the angels
eyes so that he could scarcely see the book, but still he wrote the
words.
Behold! he prayeth! And lo! the angels and the cherubim,
the seraphs and antarphin caught up the sound and sang through
the dome ; sang it till it was echoed back from Aidenns golden walls,
from the East to the West and the North and South thereof, until
it echoed back in low, melodious cadence from the veiled throne
on which sitteth in majesty the Adonai of Adonim, the peerless and
ineffable Over Soul, the gracious Lord of both the living and the
dead! Are there any d ead? No! except in sin and guiltiness! . . .
And there was much joy in the starry world over one sinner that
had in very truth repented
* and
* p ra* ye d fr*o m his soul.
Space is by no means limitless, but is a globular or elliptical
definite region, the playground of the powers, and is bounded on
all sides by a thick amorphous wall of the materials of which new
worlds and starry systems from time to time are fashioned. This
wall is thicker, a million-fold, than the diameter of the entire menstrum wherein this universe is floating. Surrounding this universe,
on all sides of this wall, are seven other universes, separated as in
this from all the others; and they differ from our own and the rest
as differs a volcano from a sprig of rosemarythat is to say utterly,
totally. The material worlds of each of these other universes out

number the sands of the desert, yet their number is precisely that of
the one in which we live; but they are larger, for the earth that cor
responds to and bears the name of this of ours is, in the smallest
of the other universes, quite as bulky as the sun which gives us
light and the other solar system in proportion. The universe next
higher is immeasurably larger than the one just alluded to. It has
the same number of material worlds, and the earth corresponding
to this of ours is as large as the solar system in which we live. That
of the third is as large as the solar system of the second, and so on
to the last of the series of seven; but not the last, in fact, for out
side of and surrounding the entire seven is another wall separating
them from forty-nine other systems in ascending grade. I cannot
now give you any information respecting the sublime realities of
these forty-nine,* nor of the regions of the realm ST IL L B E Y O N D .
Th erefore, I recall your attention to this world and sphere of being.
On earth there are seven distinct classes or orders of men: the
IN S T IN C T U A L , A F FE C T IO N A L , IN T E L L E C T U A L , IN T U IT IO N A L , A SP IR
ING , IN D IF F E R E N T and W ISE, to all of whom a different destiny is
decreed. Organizations determine destinies! Every nebulae seen
in the far-off heaven is a system of worlds. That wonderful family
of stars to which our sun belongs is, with all its overflowing meas
ure of star-dust, but a single cosmos; and there are myriads of such
within the confines of the present universe and before we cross the
vast ocean of Ethylle and reach the wall alluded to. All things are
in halves; male, femalenegative, positivelight, dark, and so on.
So is the nebulae of worlds to which we belong. Now, remember
what I have said of the resemblances between this earth and uni
verse and the seven others beyond the wall. Precisely such like
ness exists between the worlds of the respective halves of our own
system.
At various distances, flecking the vault, we behold suns and
systems innumerable. These all belong to this, the female half
of our system. Beyond them lies a vast ocean of ether, separating
the continents. Across the ocean, at a distance incomputable by
the human intellect, is the male half of our system. Therethere
is a sun precisely as large, as brilliant and as hot as oursand no
more so. Around that sun fiery comets whirl, planets revolve and
meteors flash, just as they do hitherward. There is a Venus, Mer
* See Romance of Two Worlds, M arie Corelli.

cury, Asteroids, Mars, Jupiter and all the other planetary bodies,
just as here, and of the same dimensions. Thus the Law of Hermes
governs:
As below so is it above.
You have heard that coming events cast their shadows before
them, and that prophecy has been demonstrated true. Behold the
solution of the world-enigma. Events transpire in that other world
our counterparta trifle sooner than they do here, yet you must
remember that there is a vast interval of space and, therefore, time
that must be bridged by even that swift courier, Sympathy. Ac
cording as a man there and his counterpart here are fine, aspiring
and spiritual-minded, so is their rapport across the gulf; and the
male half, the more perfect portion of each man or womans self,
very frequently telegraphs the other, often a long time before the
event becomes actualized on this earth. You have heard of Fays
and Fairies. Listen and learn the truth concerning them: Remem
ber that no human soul can by any possibility quit the confines of
this universe until it has exhausted the whole of its (the universes)
resources and has attained all of love, will, majesty, power, wisdom
and dignity (social refinement) that this vast cosmos can give it;
after which it sleeps a while, but will awake again to the exercise of
creative energy on the thither side of the wall. Both duplicates
sleep at once, for after their deaths on the material earths, they
exist apart, but sustain the same relations in certain aromal worlds
attached to their respective primary homes. At the final passing
(deaths) they blend forever, their status is increased and they
enter through the wall that earth resembling the one whereon the
double unit had its birth originally.
You have heard of metempsychosis, transmigration, of rein
carnation and progress. Listen and learn more: Not only the in
habitants of the countless myriads of the world in this material and
a ro m a l universe, but also the material and aromal worlds them
selves, are in a constant state of progressive movement. By aromal
worlds I mean the aerial globes that attend each planet. They are
places where souls rest a while after death, before they commence
in earnest the second stage of their career; and this state is an
intermediate one, just like sleep, only that they are conscious and
active while there; but it is an activity and consciousness not like,
but analogous to, that of dreams, an activity of what is now gener

ally termed sub-conscious action, because it is due to the souls

awakening and to the degree of such awakening. Every world and
assemblage of worlds is periodically reduced by exhaustion, but at
enormously long intervals, into chaos, and is then reformed or
created anew, still, however, being the same world. After this
passage, each system and world becomes vastly more perfect than
before; but owing to the diminished quantity of spirit or essence
which has been consumed in giving birth to hosts of immortal arm
ies, each system and world is vastly smaller than before. This is
for two reasons, one of which I have just stated; the other is, in
order to make room for new cosmi and new worlds, both of which
are being constantly created from the material of the wall; and
the wall itself is the condensed effluence of the Makerin short, it
is God-Od and, therefore, inexhaustible. The majority of those
who have lived on any world are reborn in it after its restitution.
The same relative proportions between a world and its occupants
are still preserved and never vary, and consequently the six-foot
and the five-foot woman of one career find themselves in the next
state occupying five and four foot bodies respectively. The present
is our (the races) thirty-fourth incarnation. Originally we were
taller by far than our present so-called giants, and were coarse and
gross in proportion. Take the whole human family as it is today
and compare it with itself with an interval of even three or four
thousand years, and the improvement and depreciation of mere
physical bulk, to say nothing about refinement of mind and man
ners, has been and is enormous. But if we take it as it is today
bad and gross enough-in all conscienceand contrast it with what
it must have been, say, two or three hundred thousand ages or even
years ago, we should hardly be willing to acknowledge our pater
nity on the human side! We are smaller and better than ever be
fore, and our worst man is better in some respects than the best of
the prior state, while the worst of the next state will be a whiterobed angel compared with the best man now living, bearing in
mind, of course, that when chaos of a world results, many that were
humans, but really without soul, will pass entirely out of existence
as humans.
The true philosophy of human existence appears to me to be
that the soul perpetually changes the scenes of its activities and
modes of consciousness, feeling and being, at each change forgetting
the past, save dimly, vaguely; vastating all the imperfections, but

retaining all the good of previous states, until at last in the course
of about two hundred and eighty thousand years, if it survives that
long, it becomes almost perfect and finally wakes up to the com
plete remembrance of its entire journey, to begin the second full
stage of its career, ends its humanhood and begins its deific course
of the first degree, which career will endure for a space of time
expressed by the cube, in centuries, of its former years as a human
being; and that each soul will be double, male and female, god and
goddess (in heaven there is neither marriage nor giving in mar
riage), until its next change, and so on forever and forever more
through all eternity.
It seems to be an established fact that fools never dream!
Wise people often do! And those belonging to the latter category
cannot fail to notice that things, dates and persons and circum
stances and probabilities are considerably mixed up as a general
thing in dreams. Their anachronisms are especially remarkable and
provoking and indicate that time is of but little in any account, so
far as the soul, p er se, is concerned. A dream of a minute fre
quently embraces the multifarious experiences of a century. This
instant you are associating with one of the pre-Adamite kings on
the plateaus of eastern Asia, and in the next are taking wine with
Pharaoh and Moses on the banks of the Nile. Now you are deliv
ering an oration before Alexander the Great and suddenly find
yourself stuffing ballots on Cornhill in an election for ward con
stable. Now you are contemporary with Sardanapalus or
Thothmes III, and in half a second you are delivering a Spiritual
Lecture in Lamartine Hall, having paid fifty cents for the privi
lege of listening to your own splendid and overpowering eloquence.
Taken altogether, dreams, like complimentary benefits, are queer
concerns.
* =t= * *
I became a voluntary adept (Acolyte or Neophyte) in the Rosi
crucian mysteries and Brotherhood, though I am not (nor is any
student or member of the Order) at liberty to tell where, when or
how I was found worthy of this initiation. Suffice it to say that I
belong to the Order and have been admitted to the companionship
of the living, the dead and those who never die, as also to the fa
mous Derishavi-Laneh, and am familiar with the profoundest se
crets of the Fake-Deeva Records; and through life have had ever
three great possibilities before me: one of these, being a neutral

soul, is that of becoming after death a chief of the Supreme Order

called the L i g h t ; or of its opposite, called the Shadow.
The mystery of all this is that all who become Neophytes of the
august body during their sojourn on earth and remain faith ful to
their v ow s will likewise become immediately after passing out of
the flesh members of the new invisible Brotherhood to which belong
all the faithful ones who formerly traveled the earth, while those
who overcame the meshes of the flesh fully and attained to the
Exalted Third Degree become Chiefs of the Brotherhood, Hier
archies who help to guide the destinies of their brethren on earth.
This requires faithfulness in heart, loyalty to the Brotherhood in
thought and deed and constancy of purpose and faithful adherence
to the teachings and practice of the work.
The Order, with its ramifications on both sides of the grave
and on the further side of time, is known in its lower degrees as the
Royal Order of the Gann, and towering infinitely beyond and above
all is the great Order of the Neridii. Whoever, actuated by proper
motives, joins the fraternity and remains faithful and loyal on this
side of the grave, is not only assured of protection against all dark
forces , and a vast amount of essential knowledge imparted to him
here, but also of sharing the lot on the farther side of life, com
pared to which all other destinies are insignificant and crude.
True Rosicrucians do not care to be known as such. They pre
fer to study and work rather than be paraded before the curious
mass.
A gold coin passes very quietly through the world, but your
counterfeit makes a great noise wherever it may chance to be. So
with the pseudo-Rosicrucians. The latter created a sensation
(prior to Randolphs time, as do the numerous clandestine organi
zations and their innocent dupes at the present time) and then
disappeared, only occasionally jingling their bells to let the world
know that the foolish were not all defunct, while the true Brother
hood went on and still goes on quietly performing its mission.*
The third of the influences which profoundly affected Dr. Ran
dolph and his teachings and labors was the publication in France
and Germany of several important works dealing with the An
*

=K

* See Books Two, Three, Four and Five, this volume.

SAIRETII OR N u s a i r i s OF S y r i a . Those initiates who had delved

into the mysteries as far as they were permitted at once admitted
that no order on earth retained its purity and the sublimity of its
teachings as did the Ansaireth of Syria. Coincident with the pub
lication of books by Niebuhr, Burckhardt, Dr. Wolff, M. Catafago,
M. Victor Langlois and Lyde, there appeared in Paris with letters
of introduction to the Third Dome in that city Narek El Gebel,
the Chief of the Ansaireth, who, knowing of Randolphs legend,
at once recognized that he was the man fitted and prepared to give
the teachings to those sincere students who honestly and earnestly
sought the mysteries of life and the human soul.
This Master informed Randolph that the philosophy of the
Rosicrucian Temple as it concerned the soul was that of what was
once the highest Order of Priesthood known to mankind, which
taught the spiritual conception of the sacred fire, of which the
human soul is a part, and as was taught by the ancient Guebres.
He further stated that he, the Chief, possessed the secrets of
the Brotherhood of Syria and could and would, if Randolph were
willing to proceed, give him free and unmolested entrance into the
Brotherhood of the Ansaireth, something which had never been
permitted to a white man.
Moreover, that if obedient and receptive, he, Randolph, might
learn the priceless secret of compounding elixir of life, the secret
of youth, the mystery of forgetfulness, the stone of the philosophers
and the mystery of the magic crystal, which last permitted the seer
to behold all that transpired on earth and on any of the planets.
After a careful study of the private manuscripts held by Dr.
Lyde and others, so as to check up on the statements made by the
Chief, Randolph journeyed to Syria, was received into the Brother
hood, initiated into its mysteries, and on his return to America
established as the Third Dome of the Order the Ansaireth or
^Eth ( Sacred F ire) Priesthood, and opened its doors to all who
sought to learn for themselves and become servants to man and
the Most High God.*
* In addition to the higher occult teachings transmitted to the American Fraternity
by the Tem ple in Paris, Dr. Randolph handed down to the ^Eth Priesthood or Third
American Tem ple the Sublime Arcanum of the Ansaireth Mysteries.

ADDENDA
Basically, the work of the Fraternity of the Rosicrucians is to
teach mankind the principles of a spiritual religion free from creed
and dogma, based upon the Mystic and Occult sciences of the past
and present ages. The Fraternity does not condemn formal re
ligion and an aspirant is not encouraged to sever his former con
nection with religious institutions unless their teachings interfere
with the Freedom of Man or oppose the Brotherhood of Man.
The Fraternity is forbidden by the rules established by the First
Supreme Council either to proselyte or to advertise for members.
Contact between aspirant and the Fraternity must be effected in an
indirect manner. Those truly interested in the Work and Teach
ings of the Rosy Cross, and who seek detailed information concern
ing methods of instruction, may accomplish such contact by writing
to the address here appended.
Primarily, the Fraternity teaches the laws which govern the wel
fare of Man, that every dormant faculty, both material and
spiritual, may be developed to the fullest extent. Instruction and
training is strictly individual. Things of the Soul belong only to the
Soul and the Neophyte may make a confidant, in matters of Soul
experience, only of the Master who is his teacher. The Soul must
worship and grow in silence and the failure to observe this Law
may prevent a Neophyte from attaining his goal. No one, whether
Master or Neophyte, knows to what degree or grade an aspirant
may attain nor the time that may be required in the instance of any
individual to attain even the first degree. Members or students
are not permitted to disclose either the name or meeting place of
lodge or unit.
The Fraternity is strictly non-sectarian and the religion of the
aspirant may not be questioned. Every man is admitted on a basis
of equality. After admittance his fitness for advancement must be
proven by himself. Those truly interested in the contents of this
monograph may address Department of Instruction, Beverly Hall,
Quakertown, Pennsylvania.