Amorc-Degree-11-114-136 2 PDF

The Rosicrucian Order
MASTER MONOGRAPH
IL L U M IN A T I S E C T IO N
This monograph always remains the property of the

Supreme Grand Lodge of A. M. O. R. C. I t is not
purchased by, but loaned to, the receiving member.
Degree Degree
11 11
Monograph Monograph
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1076 R E G IS T E R E D IN U .S. P A T E N T O F F IC E
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PfttMTCO Ih tl.ft.A.
Th e matter contained herein la officially Issued through the Su

preme Council of the A. M. O. R. C. under the emblem above, which
was registered in the United States Patent Office fo r the purpose of
____a.___x:_» 1I i l . An<*Mi«A/4 rvantmfr♦An an/1 orm
studies, diagrams, illustrations, and charts" as authorized by the

Im perator o f A. M. O. R. C. (Th e above emblem and name of the
Order are also registered in countries throughout the w orld.) All
matters herein contained are strictly confidential to the member
receiving, and are imparted only as an incident to membership. The
ownership of. the legal title, and the right o f possession to this
monograph is and shall remain In the Supreme Grand Lodge of
A. M. O. R. C. and It shall be returned to it upon Its request. The
contents herein are loaned to be used for the sole and exclusive
information ot the receiving member and not otherwise. Any other
use or attempted use does, Ipso facto, terminate all rights or the
member, and is a violation of the Statutes o f this Order.
A. M. O. R. C. Is the only organization authorized to use the R eg
istered name and symbols, and the Imperator has sole right to grant
the use o f them to other allied organizations or movements.
THE CONCURRENCE
T h is W eek ’s C on sideration o f a F am ou s O p in io n
V V V
*1 In order to attain the development of perfect contact
with the Cosmic mind, the objective and subjective func'
tionings must be completely attuned. This is accomplished
by seeking within and not by means of some external
source. This same instruction is given to us by the her
metic philosopher, Cornelius Agrippa:
. . . . he who desires to see those truths must be in possession of the

divine light of reason, which is in possession of very few. Therefore those
who attempt to solve the problems of the divine secrets of nature by the
reading of boo\s will remain in the dark; they are led away from the light
of reason by the illusive glare of their erring intellect; they are misguided
by the trices of external astral influences and by erroneous imaginations.
They fall continually into error by seeding beyond their own selves that
which exists within themselves. . . . Within ourselves is the power which
produces all wonderful things . . . by uniting the powers of nature and
combining the lower with its corresponding higher counterpart the most
surprising effects may be produced. This science is therefore the highest
and most perfect of all; she is a sacred and exalted philosophy and cub
initiating point of all.
—CORNELIUS AGRIPPA, 1486(?)'1535
Temple Section AMORC The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE H UNDR ED FOURTEEN PAGE ONE
Beloved Members, Greetings!
I hope that your experiments in listening to various tones of

music during the past week have not only started the development of
certain abilities of concentration or faculties that are used in the
process of concentrating but have also proved interesting from many
angles. Merely as a side line and to help you, it will be found in
teresting to try to determine how many instruments there are in any
orchestra you hear playing over the radio or on a recording. Of
course, you cannot tell from just listening to one piece of music
played by the orchestra because sometimes a few of the instruments are
not used in a selection, and in other cases some are played so softly,
or for so few measures, that it is hard to pick them out, but if you
listen to an orchestra playing three or four numbers you should be
able to determine whether there are four, six, eight, ten, or more
instruments.
One of the greatest problems, of course, will be to determine

how many violins are playing; for if there are a number, two of them
will probably be what is called first violins and playing so identi
cally that it will be hard to tell whether one or two are playing. But
if there are a first and a second violin, the second violin playing
what might be called the alto of the melody, and then the deeper cello,
and a cornet, a guitar, a saxophone, the big bass viol, the drums,
and the piano, you should have no trouble in finding them in your
auditory analysis. Of course, the piano is one of the easiest to
pick out, or perhaps the guitar is, and if there are any solo parts
the various instruments are then very easily identified. The saxo
phone, also, often plays very distinctly and separately and if one of
the popular pieces is being played you will be able to pick out the
trombone with its sliding blue notes and sometimes the cornet as well.
If there are two saxophones you may have a little trouble, but for the
sake of practice in concentration you will find this process of listen
ing to music and trying to select the instruments very helpful.
As mentioned before, this sort of practice will help to develop

certain faculties of concentration. I hope you did not overlook that
point, and I want to amplify it here and now so that there will be no
correspondence with me on the subject, for I do not want your under
standing of it to be delayed until you write and receive an answer
from me. We commonly think of concentration as being all centered in
one faculty, or due to the use of one faculty or one ability of our
consciousness. The truth is that real concentration calls for the
exercise of a number of functions or faculties within us. If we were
to attempt to picture the process of eliminating certain phases of our
consciousness, certainly we must begin by eliminating the
\ 7 usual objective impressions, except that one which we wish to
use. If we are going to concentrate perfectly upon hearing we
\ / must eliminate as far as possible the impressions that come to
^ us through the other four objective faculties.
ELEVENTH DEGREE NUMBER ONE H UNDR ED FOURTEEN PAGE TWO
It is common practice, as we said in the monographs of the

earliest Degrees, to find persons closing their eyes when they are
concentrating either in thinking or listening. The rapid impressions
that are made on the eyesight as we sit in any room are often disturb
ing to the process of concentrating the attention upon something, and
for that reason we generally visualize a person in concentration as
having the eyes closed or hands over the eyes and on the forehead for
the sake of shutting out these disturbing and distracting impressions
that come through the eyes. You will recall that one of the greatest
sculptors, Rodin, made a famous statue, The Thinker. In this figure
we see a man sitting down, slightly bent over with his head resting
in the palm of his left hand with the hand partly covering the eyes
and shutting out the impressions of eyesight. This is typical of any
picture that would be made by artists anywhere of a person in concen
tration. But we must also shut out the impressions of the ear, and the
reason for sitting comfortably in a relaxed condition in concentrating
is in order to shut out the impressions of touch or feeling. Then we
must gradually eliminate taste and smell.
It is said that some of the greatest thinkers could think only

when they were smoking, and we have stories of eminent writers who
say that they cannot think without smoking. Mark Twain, for instance,
smoked constantly when he was writing and said he could not write or
create ideas for his writings without smoking. They say it is quite
common practice for big businessmen, who are forced to face a problem
suddenly during the hours of business, to take out a cigar and light
it and sit back in their chairs and blow blue smoke toward the ceiling
while they are thinking. Now I have carefully analyzed some of this
during the past few years, solely for the purpose of getting at the
psychology of it, and I was glad to notice that although such kinds
of thinkers resorted to smoking as a help in concentrating, they were,
after all, fooling themselves. I mean that I was glad to find smok
ing had nothing to do with their concentration.
I noticed that each one of them would suddenly stop smoking and
lay down the cigar or cigarette, and even hold the breath and close
the eyes for a moment while they rounded out a thought that had sud
denly come to them. Having visualized that thought, they would again
take up the cigar and start smoking and go over a few facts until deep
concentration on some point came again, when immediately they stopped
smoking. I asked a number of them why they seemed to have to take the
cigar or pipe or cigarette out of their mouths when they came to that
crucial point where they were apparently in the deepest degree of
concentration. I asked them why they couldn't just stop puffing on
the cigar or pipe and leave the device in the mouth. Several of them
»tried it for a few days and then told me that the feel of the
thing being in the mouth annoyed them or prevented them from
focalizing all of their consciousness on the idea or thought
that they were trying to evolve.
ELEVENTH DEGREE NUMBER ONE H UNDRED FOURTEEN PAGE THREE
This confirmed what I had worked out from statements in our old
manuscripts and writings regarding the function of concentration. I
have seen men leaning back in swivel chairs, balanced on an even balance,
with their feet off the floor and the head thrown high, looking at the
ceiling while trying to fish for an idea, and then suddenly lean forward
and get their feet on the floor and remain motionless while they con
centrated on an idea that had come to them, and rounded it out into form.
I found that these persons could not keep balanced in such a rocking
swivel chair and at the same time focus all of their consciousness upon
the thought they wanted to work out.
All of this shows that when we come to concentration we have to

use every one of the conscious faculties and functionings of our con
sciousness. We cannot do two things at one time and have our con
sciousness focus upon both of them. In one of the first monographs
of the earliest Degrees we called your attention to the fact that you
cannot think of two things at one time and be conscious of them. We
spoke of the person who walks along the street reading a book or paper
and yet guiding his footsteps and dodging the people so that he does
not run into them. If you try this for a moment you will find that
your mind is not on two things at one time— that is, upon the ideas
you are reading and upon the people on the street— but you are alter
nating your consciousness between a thought or a few words just read
and then your whereabouts on the street for a fraction of a second and
then for another fraction of a second you read a few words, etc. This
is not perfect concentration and it would not assist any experiments
that we are dealing with, for such alternation of consciousness and
concentration would defeat the purpose we have in mind.
We have seen the small boy who is reading a wild West story, or a
story about Indians, walking along the street and so losing himself in
the story that he bumps into people and walks past the places he intends
to go. This would illustrate the complete concentration that is neces
sary. He is not conscious of his walking or his outer environment at
all. And so the businessman cannot be conscious of keeping the cigar or
pipe in his mouth and he cannot be conscious of its taste or anything
about it and at the same time focalize all his thoughts upon an idea
that he has in his mind.
In order to concentrate perfectly upon any thought, every degree or

aspect of our consciousness must be centered toward one point. Not only
must all of our five objective faculties assist in this regard, but those
more subtle faculties such as that of keeping our balance while standing
or keeping our balance while sitting in a chair. That is why so many
lean forward and rest the head on the arms or hands with elbows on the
table while concentrating. We must eliminate all external impressions
and all internal functionings as far as possible. Of course,
V " 7 t^1^s does not mean the unconscious and involuntary functioning
\ 3l > / of the organs of the body, but it does mean practically every-
y y thing else, and this requires practice and a gradual develop-
V ment of the process.
ELEVENTH DEGREE NUMBER ONE H UNDR ED FOURTEEN PAGE FOUR
When we come, therefore, to Cosmic Consciousness and the development

of perfect contact with the Cosmic Mind it requires a complete attune-
ment of objective and subjective functionings. We must become like one
whose consciousness has been suspended. We must not even be aware of
the tightness of our clothing against our bodies. We must not be con
scious of the time of day or our environment in any sense. We must
not be conscious of time or any condition. We really must not be con
scious of ourselves, and must not think of our own personal relationship
to the "tFTings we are thinking about, but become merely a part of the
consciousness of the things we are thinking about. In other words, we
must put our entire consciousness into the thought as though the thought
itself composed our consciousness.
If we are attuning with the Cosmic we must then become a part of

the Cosmic and have no consciousness of earthly association or contact
for the time being. I therefore recommend that during the week you
continue this concentration upon sounds of music or upon anything else
that you may find that will make as good a point for focalizing your
attention. I cannot, at the present time, think of anything that is
as fine as music. If you have a beautiful picture of some kind in
your home, especially a landscape painting, you may substitute this
for music and try to concentrate on it so that you lose yourself in
the picture and become a part of the picture. In this case you will
be using your eyes instead of your ears as a means of concentration.
Try to note every little detail of the picture, as for instance,

the color and nature of the sky. Is it a soft sky suggesting a mild
day, cloudless, warm, clear and cheerful, or is it cloudy and perhaps
cold with the wind blowing? If there are trees try to analyze the
type of trees, the species, the time of the year, according to the
coloring of the leaves, and the age of the trees. If there are
houses, fences, roads, flowers, or other details try to put yourself
right into the picture and stand up close to these things and study
them. Get in among the flowers and see if you can tell what kind of
flowers they are. Get close to the house. Stand in the doorway if
you can. What kind of material covers the house? How are the windows
formed? Lose yourself in the picture as though it were a stage set
ting and you were on the stage looking at the minute details that the
artist has placed there. If you can feel the atmosphere the artist
has created, then you are in perfect concentration. Practice this
during the coming week.
Fraternally,
YOUR CLASS MASTER

Summary of This Monograph
V V V
Below is a sum m ary of the im portant principles of this monograph. It contains the essential
statements which you should not forget. After you have carefully read the complete mono
graph. try to recall as m any as you can of the im portant points you read. Then read this
summary and see if you have forgotten any. Also refer to this summary during the ensuing
week to refresh your memory.
Real concentration calls for the exercise of a number of faculties within us.
In order to concentrate perfectly upon any thought, every aspect of your conscious
ness must be centered toward one point. All external impressions and all internal
functionings, as far as possible, must be eliminated.
It requires complete attunement of objective and subjective functioning to attain the

development of perfect contact with the Cosmic mind. W e must put our entire con
sciousness into the thought as though the thought itself composed our consciousness.
During the week, continue the concentration upon sounds of music. A beautiful paint
ing may be substituted, stressing the sense of sight instead of hearing.
This m o n o g r a p h is n o t s u b je c t t o s a le o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch a se m ay m ake th e s e lle r and p u r c h a s e r s u b je c t t o civ il lia b ility .
O 0
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The Rosicrudan Order
MASTER MONOGRAPH
This monograph alw ays remains the property of the

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11 11
M onograph M onograph
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The matter contained herein is officially issued through the Su
protecting ail the “ printed, engraved, typewritten, and photographic
copies of officially prescribed and copyrighted monographs, dis
sertations. scientific postulations, philosophical discourses, academic
studies, diagrams. Illustrations, and charts" as authorized by the
Imperator of A. M. O. R. C. (Th e above emblem and name o f the
Order are also registered in countries throughout the w orid.) All
ownership of, the legal title, and the right o f possession to this
monograph is and shall remain in the Supreme Grand Lodge of
A. M. O. R. C. and it shall be returned to it upon its request. The
contents herein are loaned to be used fo r the sole and exclusive
information of the receiving member and not otherwise. Any other
use or attempted use does, ipso facto, terminate all rights of me
member, and Is a violation of the Statutes o f this Order.
A. M. O. R. C. is the only organization authorized to use the R eg
THE CONCURRENCE
This W eek’ s Consideration o f a Famous Opinion
V V V
*1 Through correct creative visualization, we are able to

become more spiritually developed, opening the way to
Cosmic illumination. This, Cornelius Agrippa tells us, is -
accomplished only by freeing ourselves of our animal in'
stincts and rising.'up to a state of true spirituality:
If we desire to become spiritually developed, we must try to find out how

we can free ourselves of our animal instincts and desires and become rid of
our sensuality and passions, and we must, furthermore, attempt to rise up
to a state of true spirituality. Without accomplishing these two proposi'
tions we will never rise up to that state which is necessary to obtain magic
powers, which result from the spiritual elevation and dignity of man.
We should therefore attempt to remove all external impediments which
are in the way of our spiritual development and live in a state of purity.
Our thoughts should be continually directed inwardly and within ourselves;
for within ourselves is the element of consciousness, knowledge, and power.
Nothing hinders us to develop and exercise our own powers, except our
misconceptions, imaginations, and external desires. Therefore the divine
influences will only come to him who liberates his soul of all such hin*
drances, carnal desires, prejudices and hallucinations.
Such a process of development and unfolding is not accomplished at
once, but requires time and patience; . .
—CORNELIUS AGRIPPA, 1486 (7 )4 5 3 5
ELEVENTH DEGREE NUM BER 115 PAGE ONE
Beloved Members, Greetings I
I hope that the exercises which you have been doing, or should
have been doing, during the past week have been not only beneficial
but interesting to you. To check up on the instructions I have
been giving recently I have been following the exercises myself
very carefully, attempting to do them as though for the first
time, and noting not so much the results— for in my case the re
sults would not stand out as definitely as with those who were do
ing these exercises for the first time— but trying to sense the
intellectual interest that I found in them when I first did them,
and which I find each time I repeat them. It is so easy to think
that these exercises are simple and unimportant, and are merely
given to you to test once and thereafter consider as mere intellec
tual subjects— but those who have been following them carefully
frankly tell me that the benefits are quite definite. Our forms of
mental action, which I will call mentalism, are so complicated and
yet so simple in real fundamentals that we do not become as famil
iar with them as we should.
One of the earliest studies in universities and colleges in

connection with psychology was that of the mental routine involved
in the ordinary operation of the old horse-drawn streetcar. We
have referred to that in previous monographs. The horse hears the
conductor ring the bell once for the car to stop, and automatically
stops while the driver on the front platform almost automatically
pulls on the reins of the horse and puts on the brake, and the
passenger gets out, and then the conductor rings the bell the
second time, and the horse hears it, and so does the driver, etc.
To trace the whole mental action from the time the passenger seated
inside of the car raises his hand, indicating he wants to get out,
and the conductor sees the signal, and then gives one that the
horse and driver hear, etc., used to involve practically half a
course in psychology. However, today such courses utilize more
modern illustrations of these processes.
What is far more interesting is what occurs when you and I sit
down with a pencil, or pen and ink, and try to write. The mind
first has to conceive a thought, and then automatically put it into
words, and as we think of words the mind automatically affects the
muscles through the nervous system, causing the fingers to move the
pencil in certain ways so as to produce certain kinds of marks on
the paper. These marks in turn form themselves into symbols or
sounds if spoken or read and convey to the human mind again the
thoughts originally held by the first person before he wrote them.
Here I am in my Sanctum dictating this monograph to

you. I think of the thoughts which I wish to express in
connection with manuscript notes I have before me, and as
I formulate the thoughts in my mind, my tongue responds
Temple Section A MO R C The Rosicrucian Order
ELEVENTH DEGREE NUM BER 1 15 P A G E TWO
with other muscles in producing the sounds. My secretary hears the

sounds, and without any attempt on her part to realize the signifi
cance of the words, the sounds are automatically transmuted by the
brain into nerve impulses, and her fingers move to write steno
graphic symbols on the pages of the book.
When back in her own office again she reads these symbols, and
automatically the mind translates the symbols into thoughts formed
of certain letters and words, and without stopping to think of the
process at all, these words and letters are transmuted into nerve
energy which causes her fingers to strike the right keys on the
keyboard, and once again the thoughts are expressed in different
symbols from those in her stenographic book, and are now in letters
and words of the English language in typewritten form. You read
these symbols, letters, and words, and through the impression of
your eyesight, thoughts are created in your mind, and these
thoughts are translated into your consciousness and visualized as
living things. When I spoke a moment ago of my secretary typing on
the typewriter you could not help visualizing for a fraction of a
second her fingers typing on a typewriter keyboard. As I spoke of
her writing in shorthand in the book you could not help visualizing
the peculiar marks of shorthand written on the pages of her book.
Every thought creates a picture which we unconsciously visual

ize for a fraction of a second. The only exception to this rule is
with those persons who are less educated. The word typewriter and
stenographer typing at a typewriter would not create a picture in
the mind of a person who had never seen a typewriter, or anyone
working at one. To him the phrase typing at a typewriter would
mean nothing because he could not visualize the thoughts. Those
thoughts which we cannot create in our minds from visualization or
from association of ideas are lost to us.
If the man in the above example had seen a piano keyboard, and
a player at the piano, and I told him that typing at a typewriter
was like playing on a piano keyboard, he would then visualize the
piano keyboard, but it would not help him to visualize a typewriter
as it really is. Very often thoughts create in our mind analogies,
or similarities, or bring together the association of ideas, and
thereby create another new or different picture which may or may
not be true.
Very often a phrase or a word in something we read seems new

to us, and if we concentrate on it for a moment some similar idea
is created in our minds as a possible interpretation wherein lies
a source of error in our understanding. Many other
thoughts are passed over, and unrealized by any form of
visual conception in the mind. In this way we lose the
meaning, the beauty, the significance, or the importance
Temple Section A MORC The Rosicrucian Order
ELEVENTH DEG REE NUM BER 115 PAGE THREE
of something that we are reading. All of our monographs are worded

with the idea constantly in mind of enabling you to visualize the
ideas by comparison with the simplest, the most attractive and
dependable ideas that are familiar to most people. This is why it
is easy for you to understand and memorize the important points in
our lessons.
Concentrating upon music, as given in last week's monograph,

enables you to visualize the instruments and the melodies while the
music is being played. This week I would like to have each one of
you spend at least fifteen minutes each day in sitting down, or
standing somewhere and concentrating upon some view that is before
you. If you can stand in some building and look out over a land
scape, please do so once or twice during the week for about fifteen
minutes each time. If you can stand in the door of your home and
look up and down the street, studying and viewing everything that
is in sight, do it some day for about ten or fifteen minutes. If
you can go to some different vantage point each day, and, without
attracting attention, just sit and concentrate upon the view in
front of you, please do it.
First of all, try to see everything that is in the picture

before you. "Make believe" that you are called upon to go to some
studio and paint a picture of the scene you are looking at. Assume
that you dare not make any sketches or photographs, but have to
paint the picture from memory, and that your reward will be in ac
cordance with how many of the actual details you get into your
picture. Try to note the shape and style of the buildings in front
of you. Pick out one of the buildings and study how many windows
there are in it, where the door is located, whether there are any
ornaments, whether there are any trees, fences, or border lines
around it. Try to make the picture of that building so fixed in
your mind that you could go back to your home or your room and tell
anyone who could paint just what to put into every part of the
picture.
After you have done this for a time, lift your eyes heaven
ward and try to study the stars and see how many there are and how
they are located and related to each other. Let your eyes concen
trate upon one group and analyze how they are posited in their re
lationship to each other.
After some days of this begin to turn your concentration in

wardly again and see if you cannot find a form of consciousness or
an aura of consciousness within your body which you can analyze.
Concentrate upon your lungs or your heart and explore it
with your inner eye. All of this practice for the week
will help you to develop a broadening of consciousness
which I want to talk about in the next monograph, and
which will be the first step toward contacting certain
Temple Section-------------------------------A M O R C ---------------------------- — The Rosicrucian Order
ELEVENTH DEGREE NUM BER 1 1 5 PAGE FOUR
planes of Cosmic Consciousness.
Fraternally,
YOUR CLASS MASTER

V V V
Below is a sum m ary of the important principles of this monograph. It contains the essential
graph, try to recall as m any as you can of the important points you read. Then read this
week to refresh your memory. '
51 Every thought creates a picture which we unconsciously visualize for a fraction of a

second. Those thoughts which we cannot create in our mind from visualization
or association of ideas are lost to us.
51 All our monographs are worded with the thought constantly in mind of enabling you
to visualize the ideas by comparison with the most simple, attractive, and dependable
ideas that are familiar to most people.
51 This week spend fifteen minutes each day concentrating upon some view. Imagine you
are to paint each detail from memory. Study the stars and their relationship to each
other. Then turn your consciousness inwardly and see if you cannot find a form of
consciousness within your body that you can analyze.
The Weekly Application

Whatsoever thou resoluest to do, do it quickly. Defer not till the
evening what the morning may accomplish .—UNTO THEE I GRANT
The object of concentration of course is to focus attention on a single subject or objective. The
focusing of attention is a powerful tool, for it allows you to hold in your mind’s eye only what you
want to hold. Think about this for a moment. If you could have in your mind only what you wanted
to have in your mind, you would not only be able to accomplish great things, but you could also
eliminate all of the negative and disturbing thoughts th at cloud your mind through the day. In other
words, a mind that is focused on one thing exclusively cannot entertain any other thoughts. Thus
concentration is not only something to use occasionally for a special purpose, but can be used
continuously to bring about continuing desired states of mind.
p u rch ase m ay m ake th e s e lle r a n d p u rch aser s u b je c t to civ il lia b ility .
o O Q O q
A M R C
MASTER MONOGRAPH
ILLUMINATI SECTION
This monograph always rem ains the property of the

Supreme G rand Lodge of A. M. O. R. C. I t is not
purchased by, b u t loaned to, the receiving member.
ft
Degree Degree
11 11
Monograph Monograph
116 116
RE G I S T E R E D IN U . S . P A T E N T O T P I C E
( A LSO R E G IST E R E D TH RO U G H O U T
T H E WORLD )
P R I N T E O IN U . S . A.
A
Th e matter contained herein la officially issued through the Su
was registered in the United States Patent Office for the purpose of
_ t rv n i l » A n < rM irn /l i If r t a u r r i t t c n onH n h r tf A ix ffln h if'
Uy pr
inc po__________„ .______ ,
Im perator o f A. M. O. R. C. (T h e above emblem and name o f the
Order are also registered in countries throughout the world.) All
§ matters herein contained are strictly confidential to the member
monograph is and snailshall remain in the Supreme Grand Lodge of
A. M. O. R. C. and It shall be returned to it upon its request. The
information o f the receiving member and not otherwise. Any Other
use or attempted use does, ipso facto, terminate all rights o f the
member, and is a violation of the Statutes o f this Order.
the use of them to other allied organizations or movements.
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion
V V V
I t is th e aim o f the members of this organization to

develop those faculties w hich will enable them to become
leaders in the nex t cycle of hum an developm ent. Such
faculties are referred to by the Chinese philosopher
Kwang'Tse:
‘I should li\e to hear about (the government of) the spirit'li\e men,'
( continued Tuan Fung once more).
The reply was, 'Men of the highest spirit'liê qualities mount up on the
light, and ( the limitations of) the body vanish. This we call being bright
and ethereal. They carry out to the utmost the powers with which they are
endowed, and have not a single attribute unexhausted. Their joy is that of
heaven and earth, and all embarrassments of affairs melt away and dis'
appear; all things return to their proper nature:—and this is what is called
( the state of) chaotic obscurity.'
— K W A N G 'T S E , F O U R T H C E N T U R Y B. C .
Temple Section- ■AMORC ■The Rosicrucian Order
ELEVENTH DEGREE N U M B E R O N E H U N D R E D SIXTEEN PAGE O N E
Has the devil ceased to exist? Can we truly say that there is no
devil and that the idea of a devil is only an imagined product of the
mind? Throughout all the ages, and among even the most primitive be
ings, a character has been used to symbolize the dark, destructive
forces of the universe. In all of our mystical rituals we have a
similar character called the Tempter at the Threshold. It is the
devil's business to tempt all of us into evil and it is the tempter's
business to tempt us to do things that will bring us into evil. Just
as our organization has to battle against the maliciousness of the
dark forces, so every individual has to deal with these things
throughout life. In a great many human beings the baser or lower in
stincts of human nature constitute the real devil within. This is far
worse than a devil on the outside who is trying to tempt.
Sometimes those who are fighting the hardest through education

and cultural living to try to maintain a good spiritual attitude in
the world are pulled down off the high pedestal by the baser instincts
within. They are tempted into the lowest habits and the lowest in
dulgences and in this way give satisfaction to the flesh and those
instincts that are so primitive that they belong to the savage beast.
Such persons should be pitied instead of censured and punished. Many
criminals suffer in this way when really at heart they do not want to
be criminals or evildoers.
We notice how the instinct of devilment or evil often manifests

itself in little children. No matter how often they are scolded or
corrected, or how hard they try to be good, they will look at some
thing that attracts their attention and instantly some evil instinct
in them tempts them to do something they should not do. They will
steal things, break things, throw things, or do things that cause
trouble and do it with real maliciousness solely because of this
little devil within. It has been this feature of human nature that
mankind has tried to overcome. The most fortunate thing about it all
is that the average human being seeks constantly to improve himself,
and all human beings seek at some time to improve themselves. If it
were not for this progressive, constructive, uplifting tendency that
comes into the heart of all beings at some time of each day, week,
and month, civilization would not have made the great progress it has
made.
Those who are on the mystical path have a double battle to fight.
They are not only trying to overcome the evil instincts that every
human being is trying to overcome, but they are trying at the same
time to redevelop certain instincts and functions that have
become dormant within them. In other words, they are reaching
higher and with a greater determination than the average human
being. The thing that helps most of these students is system
EL EVENTH DEGREE N U M B E R O N E H U N D R E D SIXTEEN PAGE T W O
and order. The mystic who belongs to a fraternity or organization

such as ours is like a person who is attempting to study music. You
know that the person who has music in his heart and soul and wants to
become a musician will gradually develop the ability to play if he has
a piano or some instrument that he can use, even though he never has
any teacher or any practical instruction. You also know that the
person who wants to learn music and can have regular instruction and
practical help from an experienced person makes greater progress and
becomes a better musician.
Now, the idea of such cooperation and systematic instruction is

not for the purely intellectual understanding that will come from the
lessons but to impress upon you what is to be gained from the practice
and application of the principles. Even the student of music who has
the most expert teacher will not make as much progress if he does not
practice between the lessons as the one who does practice. Merely
having a teacher play for him and tell him what he should play and
give him the music to read will not make him as good a musician as
would practice. On the other hand, the student who has no teacher and
is teaching himself soon finds that the thing he needs the most is
practice, and through practice alone and without guidance he will make
better progress than the student who has a teacher but does not
practice.
That is why we revert constantly to certain exercises in our

work. We must develop certain faculties along with our intellectual
understanding of the laws and principles. We must gradually anni
hilate the evil instincts within us and destroy the tempter that makes
us still remnants of ancient civilization. I do not suppose that you
ever thought of it, but you must realize that the instinct to want to
seize anything that we see and like, regardless of who owns it, is a
perfectly normal and natural instinct of primitive civilization. If
you or I were left abandoned on an island all by ourselves and had to
make the best of it, we would be perfectly ethical and perfectly
proper in our conduct if we went about the unknown island and seized
anything and everything that would be of material benefit to us. Any
thing that would contribute to our safety, our food, our comfort,
would be ours by merely taking it. That is a primitive instinct and a
primitive right. We know, however, that among civilized people such a
right no longer exists, and that there are rules, regulations, system
and order in regard to such matters, and we must proceed to destroy
that instinct of seizure so that it will not express itself.
The same is true of many other instincts that were perfectly

proper in the ancient days, and in the modes of ancient civilizations.
You and I, and many more of us, are attempting not only to
meet the present-day civilization, customs, and habits but we
are attempting to lift ourselves beyond the average. I feel
sure that each one of you at the present time is more spirit-
Temple Section- A M O R C ■The Rosicrucian Order
ELEVENTH DEGREE N U M B E R O N E H U N D R E D SIXTEEN PAGE THREE
ually developed, more intellectually comprehensive, and more truly

prepared to guide and properly direct your life than the average
human. But that is not sufficient. No one of us would think of call
ing ourselves perfectly developed in any sense.
I am sure that there are millions of facts about myself and the
universe and the people who live in it that I want to know and become
familiar with. There are some talents within me that I still want to
develop. There are some faculties in each of us that we want to bring
to greater development and greater improvement. And we, each of us,
hope to be able to use and develop some faculties that others do not
have, not merely to become superbeings— for we do not have superiority
complexes— but we want to be of the next race and of the next cycle of
human development so that we can lead others and guide and help them.
We know that the present-day cycle of human beings is not perfect

and is far from what the human race will gradually develop into. We
know that a hundred years from now there will be a generation of human
beings born that will be greatly improved in customs and habits over
any who are living today. We want to reach as near to that stage now
as possible so that when we come here again in another incarnation, or
when we live another fifty years in the present one we will have at
tained a degree of development that will be a power to ourselves and
to others.
For this reason we are going to start now a series of "superman"

experiments and exercises that will apply a great many of our past
lessons and exercises to a very practical purpose. In preparation for
this I would like to have you read this lesson over again and meditate
upon it during the week, using any exercises that you may choose to
add so that your mind will be appreciative of the new exercises begin
ning with next week and of the turning point we are now making in this
Degree of study.
Fraternally,
YOUR CLASS MASTER

V V V
Below is a summary of the important principles of this monograph. It contains the essential
graph, try to recall as many as you can of the important points you read. Then read this
^1 In a great many human beings the baser instincts of human nature constitute the real
devil within. This is worse than a devil on the outside who is trying to tempt.
W e must gradually annihilate the evil instincts within us and the tempter without.
T he average human being seeks constantly to improve himself.
(f Those who are on the mystical path have a double battle to fight: overcoming evil,
and at the same time, trying to redevelop certain instincts and functions which are
dormant within. System and order help most of these students.
(]j Exercises are used in our work to develop certain faculties along with our under
standing o f the laws and principles.
W e want to bring a greater development o f faculties which will enable us to become

leaders in the next cycle of human development.
THE IN S TITU T IO N BEHIND THE
ROSICR U CIA N O R G A N IZ A T IO N
S a n J o s e , C a l i f o r n i a , U. S. A.
R o sicru cian Park
"Consecrated to truth and dedicated to every Rosicrucian"
T his m o n o g r a p h is n o t s u b je c t t o s a le o r p u r c h a s e b y o n y o n e . A s o le o r
p u rch ase m ay m ake th e s e lle r a n d p u r c h a s e r s u b je c t t o civ il lia b ility .
& purchased by, b u t loaned to, the receiving member.
”c>o *
D eg ree D eg ree
11 11
M on ograp h M onograp h
117 117
o£arf)ruri£
T h e matter contained herein ia officially Issued through the Su

was re ’ ' A"~~ **'“ *'■* “ n*
protect
sertations. scientific postulations,- pliilosophical discourses, 'academic
studies, diagrams, illustrations, and charts” as authorized by the
Imperator o f A. M. O. R. C. (Th e above emblem and name o f the
receiving, and are Imparted only as an incident to membership. The
monograph is and snail remain in the Supreme Grand Lodge of
Information o f the receiving member and not otherwise. Any other
member, and is a violation o f the Statutes o f this Order.
THE CONCURRENCE
V V V
9 The exercise given in this monograph is for the pur'

pose of developing the “veil of invisibility.” In the fol'
lowing extract, the Taoist philosopher, Lu Yen, of the
eighth century after Christ, describes the results of a
similar experience:
At timesthefollowingcanbeexperienced:assoonasoneisquiet,the
Lightoftheeyesbeginstoblazeup,sothateverythingbeforeonebecomes
quitebrightasifonewerem acloud.Ifoneopensone'seyesandsee\s
thebody,itisnot to befoundanymore.Thisiscalled:Intheempty
chamberitgrowslight.Insideandoutside,everythingisequallylight.
Thatisaveryfavorablesign.Or,whenonesitsinmeditation,thefleshly
bodybecomesquiteshininglil{esil\orjade.Itseemsdifficulttoremain
sitting;onefeelsasifdrawnupward. Thisiscatted:Thespiritreturns
andpushesagainstHeaven.Intime,onecanexperienceitinsuchaway
thatonereallyfloatsupward.
—LU YEN, b. 755 A. D.
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D SE V E N T E E N PAGE O N E
As stated last week, we are going to begin a series of experi

ments in connection with this Eleventh Degree which constitute the
highest esoteric exercises known to the Rosicrucians. I may as well
be frank with you and say that these exercises will lead to the next
Degree of study, for in the Twelfth a high degree of esoteric ecstasy
is to be attained.
Therefore, we will have a series of brief lessons for the next

eight or ten weeks, or possibly longer, each containing a very defi
nite exercise and brief explanation. I know that the members will
not judge the importance or significance of the weekly communication
by either its length or the outer aspect of the lesson. Nearly all
the members of this Degree have expressed their opinion in this regard
many times in their communications to me, and I know that most of them
feel that the very fact that they are in contact with the organization
and with the work that I am doing in these higher Degrees is suffi
cient to maintain and extend the development they are passing through.
In the monographs of the Ninth Degree, we had an explanation

of the principle of forming a cloud around various objects, forming
it in the room so that it would be visible. Also, we had an exercise
for the establishment of a circle around the student as a sort of pro
tective condition. Now we are to take a step further and devote our
first week of the new exercises to the forming of an etheric veil
around ourselves. Perhaps it is well to make a few historic refer
ences to what this means so that you will understand the principles
involved.
The most notable example of this is recorded in the Oriental

writings regarding the life and work of Jesus. It is said in these
writings that Jesus often upon occasion made himself suddenly invisi
ble. This in itself was not stated as though it were an unusual thing
or a miraculous thing, nor is it cited as an example of his great
abilities, because all through the ancient records of the work of the
great Masters the same manifestation is noted in a purely casual way.
If one will read even the Old Testament of the Christian Bible one
will find many citations which would plainly indicate that a similar
manifestation had occurred in the lives of a great many persons who
had been illuminated or spiritually and divinely prepared. In every
report that comes to us from the Great White Brotherhood in Tibet or
from the worldly contacts with the Great Masters of the Great White
Lodge or the Masters of the Far East, we read that these Masters often
make a similar manifestation of invisibility. Madame Blavatsky in her
writings referred to the fact that this was one of the first
surprising manifestations she ever witnessed; and, of course,
she never stated whether she learned the secret of it or
ever performed such a manifestation herself, but she was very
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D SE V E N T E E N PAGE T W O
familiar with it and gradually came to realize that it was not one of
the most outstanding manifestations that these Masters could make.
Judging purely from the onlooker's point of view, it seemed that

the manifestation merely consisted of shrouding oneself with a con
dition that resulted in invisibility of the physical form. In other
words, to the onlooker the Master merely disappeared without seeming
to go up or down or sideways in any motion. But from the point of view
of the person concerned in the manifestation a great deal more takes
place than mere invisibility. The person who is performing the mani
festation knows that he is merely veiled from the one who is watching.
He knows that he does not actually disappear from existence or from any
material form, and that in a little while he will become visible again
without any great change being apparent.
However, during the period of invisibility or while surrounded by

the veil of invisibility, he is able to do many things and perform many
miracles and is in a highly spiritual state. This is the important
matter to the one who is performing the manifestation. In other
words, while the veil of invisibility is surrounding the demonstrator,
he has extraordinary powers that can be developed and used, and this
gives him abilities which he does not have at other times. This is
the phase in which we will be interested during these experiments.
I want to state also at this time that while I have arbitrarily

adopted the phrase or term veil of invisibility many of these ancient
manuscripts, if not all of them, refer to this veil as the veil of
obscurity and often use the abbreviation V. 0. However, since the
term veil of obscurity is also used in connection with the exercises
and meditations preliminary to the regeneration period as outlined in
some of our previous lessons of the Tenth and Eleventh Degrees, I
have thought it better to use the term veil of invisibility in con
nection with these experiments so that we may separate them from the
former exercises and experiences, but we may sometimes quote some of
the ancient manuscripts in which the veil of obscurity is referred to,
or the initials V. 0. referred to as a manifestation, and I want you
to be prepared to understand what the reference means.
As intimated above, the veil of obscurity is not a condition that

affects either the mental or physical nature of the person performing
it. It is something external to the body and is much like hanging a
heavy, although invisible, opaque curtain around one at about a dis
tance of two or three feet from the body and as though one stood in
the center of this enclosed space absolutely free from any contact
with the veil and yet shut out of sight from all worldly view and at
the same time prevented from seeing any of the world beyond the veil
for the time being
As you probably noted when you were making the experi

ments with the cloud in your sanctum in the earlier mono-
ELEVENTH DEGREE N U M B E R O N E H U N D R E D SEVENTEEN PAGE THREE
graphs, a mist can be formed that will assume the neutral tints and
colors of the environment so that the cloud is almost invisible and
does not appear like a white smoke screen, or a black cloud, or smoke,
or anything of that kind. What really takes place in the case of the
veil of invisibility is that a vibratory condition affects the ether
around one so that the light rays, which means the sight rays, are so
broken up that refraction and reflection of light and the transmission
of light is interrupted. It was difficult for Rosicrucians who were
scientifically analytical to understand how such a veil could be
formed out of nothing and made invisible and still opaque until science
in its various laboratories of industry and experimentation discovered
that light rays could be deflected or bent at curves and angles and
that refracted or reflected light was necessary for us to be able to
see. One of the simple experiments in this regard is the fact that a
sunbeam shining in the window of your home and causing a bright spot
of sunlight on the floor is invisible unless there is reflection and
refraction of the light.
In other words, you would see the reflection on the floor and you
would see the sun on the window where the beams of light were striking
the windows, but between the window and floor the long beams of sun
light that are usually seen would not be seen at all if there were
perfectly clear and clean air in the room; that is, if there were an
absence of the ordinary amount of so-called dust or elements and par
ticles of matter that reflect and deflect light and cause a certain
amount of diffused reflection.
Science found that by taking a large wooden box two or three feet
wide and eight or ten feet long, and forming one side of it of glass,
and using a vacuum to suck out all of the dust and dirt inside, and
keeping it sealed, that by having a little window of glass in one end
through which a sunbeam was permitted to enter, it would be seen
through the glass side of the box that the sunbeam was invisible ex
cept where it formed a patch on the floor of the box. By opening the
lid of the box and letting ordinary air in again, or blowing some
light particles of dust into the box, the sunbeam would gradually
become visible.
Other experiments have shown that by the use of high-frequency

electric currents or stressed magnetic conditions, the atmosphere and
the particles of electrons which are in the atmosphere can be so af
fected that light will not make itself manifest. These experiments
enabled the mystics of some years ago to understand the nature of the
veil of invisibility. Of course, those Rosicrucians who have worked
in the experimental laboratories of the Order in various countries and
conducted experiments like those which we have conducted in our
\ & \ / laboratory understood these principles, but the average student
learned that the fact was a fact only through testing the prin-
V ciples in the purely mystical way in which you will test them.
ELEVENTH DEGREE N U M B E R O N E H U N D R E D SEVENTEEN PAGE F O U R
Therefore, we see that the veil of invisibility is not "some

thing" but "nothing" that is established around one's body. In other
words nothing is added to the condition around one in this experiment
but rather something is taken away which seems to make it impossible
for the light rays to pass from our bodies to the eyes of persons who
are looking at us and, therefore, the impression of sight is not car
ried and the persons trying to see us do not see us clearly, and in
most cases do not see us at all, according to how perfectly we conduct
the experiment.
Now we would not take the time to have a series of experiments

the purpose of which was merely to make ourselves invisible. One test
of this would be sufficient to demonstrate the law. What we are going
to do is to work with the other sublime conditions that can be created
after the veil of invisibility has been placed around us. In this
condition of perfect electrical and magnetic separation from our en
vironment we sense a freedom of vitality, mental and spiritual ex
pansion and extension that makes many marvelous things possible.
The first step, therefore, in making this series of experiments

is for the student to select a time when he can be alone and quiet and
undisturbed for fifteen or twenty minutes, and can sit down in a soft
ly lighted room (not a completely dark room) and become relaxed and
meditative. The mental attitude should be one of drawing within one
self and of eliminating all of one's worldly surroundings by ignoring
them and adopting the attitude of separation. One should proceed men
tally as though one were about to enter one of the cells in some
monastery, in which the monks would closet themselves for study and
meditation. One should feel that one is about to enter one of these
little rooms and close the door and instantly become a recluse,
separated and apart from all worldly contact.
After sitting down with this attitude, and feeling that one is
materially alone and separated, the next step is to proceed to visual
ize an enclosure around one as though a curtain hanging from the ceil
ing in circular form surrounded one at about a distance of three or
four feet from the body in each direction. If you can imagine that a
circular curtain pole is hanging from the ceiling, and from this cur
tain pole a dark opaque curtain is hanging in soft folds, and en
tirely surrounding you at a distance of about three feet from your
body with you sitting in the middle of it, you will have some idea of
what I mean by a circular enclosure. But you are not to try to create
a fictitious or semimaterialistic sort of curtain. I merely speak of
such a curtain in order to give you an idea of the size of space of
the enclosure and not of its nature.
Having visualized a circular enclosure or circular space

around you, your next and third step is to think of this cir
cular enclosure becoming a magnetic field around you with the
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D SEVENTEEN PAGE FIVE
radiations from your body disrupting the atmosphere in every direction

for about three feet and thus making the atmosphere of such a magnetic
or electronic nature that sight waves and light waves will not pass
through the magnetic condition. Determining with your will power that
this condition shall exist, and concentrating upon it— even with your
eyes closed— for about five minutes should gradually produce such a
condition that if you open your eyes and look toward some objects in
the room you will find that they are becoming vague and indefinite.
I want to warn you right here of one point. If you have pro
ceeded with your eyes closed during the concentration part of the ex
periment and then open your eyes you may for a moment see things as
clearly in your room as you did before you began concentrating, but if
you will continue with your eyes open looking casually toward one part
of the room while continuing to concentrate upon the creation of the
magnetic condition, you will notice that the things in the part of the
room toward which you are facing are becoming a little more indefi
nite. It appears from my own experiences, and those of a few others
who have been practicing these experiments with me in advance of the
lessons so that I would be able to anticipate problems that will arise
in your case, that the person who is within the enclosed space is
often able to see very faintly some of the objects near him, or some
times some of the distant ones, even though those on the outside of
the veil are unable to see the person within.
In other words, it does not always follow that the person in the
center of the enclosed space is unable to see anything beyond the
veil, for the veil appears to be slightly transparent to the person in
the center but is completely opaque to those on the outside. There are
various scientific reasons for this such as the fact that the greater
amount of light on the outside of the veil will permit the person in
side to see objects while the lesser amount of light within the small
enclosure will prevent persons on the outside from seeing anything.
Therefore, you must not judge the complete success of your experiment
by the amount of invisibility that you develop. If you find that the
objects around you are becoming slightly darker in shade and color or
slightly less visible or slightly less definite in form or detail, you
can be sure that you are having great success with the first step. I
am not going to give you any further details at this time because each
and every detail requires careful practice and careful explanation,
and this would lead into many pages of matter that are beyond the
first step.
Try this experiment for about fifteen minutes once or twice a

day. Certainly try it once every day during the coming week. After
having been seated in concentration upon this invisible
stressed magnetic condition around you for about fifteen
minutes you may discontinue if you wish— or make it a little
longer in time if you wish— and then go about your regu-
ELEVENTH DEGREE N U M B E R O N E H U N D R E D SEVENTEEN P A G E SIX
lar affairs. I would suggest that you do not sit down to try this
experiment facing a bright window, a bright lamp, or any bright
source of light because this will penetrate the condition so much it
will deceive you as to the extent of your success in the experiment
and perhaps interfere with the perfect concentration. On the other
hand, do not try it in an absolutely dark room, for then you will not
be able to tell at all whether you are making any progress.
May I ask at this time that not one of you makes any reference to
any member regarding this experiment. If you get into any discussion
with members at any time regarding the cloud experiment in the Degrees
below the Tenth it will be well for you to let the others tell you
about their experiences and you tell them of yours in connection with
the cloud, for you may discover some interesting facts from their ex
periences ; but do not let them know that there is a still higher form
of this work with the atmosphere for we wish to keep it a secret be
cause of the nature of the experiments that are to follow with it.
Fraternally,
YOUR CLASS MASTER

V V V
Jesus often upon occasions made himself invisible. Similar manifestations have oc
curred in the lives of a great many persons divinely prepared.
(J This manifestation consisted of shrouding oneself with a condition that resulted in

invisibility of the physical form; during this period one is in a highly spiritual state
and has extraordinary powers.
Q Ancient manuscripts refer to this manifestation as the “V .O .” or the “veil of obscur

ity” ; however, in these monographs the term veil of invisibility has been adopted.
(J In the veil of invisibility, a vibratory condition affects the ether around us so that
the transmission of light is interrupted, making our bodies invisible to others.
4J In this condition of perfect electric and magnetic separation from our environment,
we sense a freedom of vitality, a mental and spiritual expansion and extension which
makes many marvelous things possible.
(J In this exercise you will be able to judge the complete success by the amount of in*
visibility you develop.
I his m o n o g r a p h is n o t s u b j e c t t o s o le o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch ase m ay m alce th e s e lle r a n d p u rch aser s u b je c t to civ il lia b ility .
\UQ/
O o o
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MASTER MONOGRAPH
D5253 This monograph always rem ains the property of the

D egree Degree
11 11
M onograph / M onograph
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R E 0 1 S T E R E 0 IN U . S . P A T E N T O F F IC E
I A L SO R E G I S T E R E D TH RO U GH O U T
THE WORLD >
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Th e matter contained herein is officially Issued through the Su
preme. Council of the A. M. O. R. C. under the emblem above, which
protecting all the "printed, engraved, typewritten, and photographic
copies o f officially prescribed and copyrighted monographs, dis
Im perator of A. M. O. R. C. (Th e above emblem and name o f the
member, and is a violation o f tne Statutes of this Order.
THE CONCURRENCE
V V V
<][ Throughout the Bible, we find references to occasions

in which Jesus the Christ made manifest his veil of in- J^» L^.
visibility:
And after that he appeared in another form unto two of them, as they
walked and went into the country. And they went and told it unto the
residue: neither believed they them.
Afterwards he appeared unto the eleven as they sat at meat, and up
braided them with their unbelief and hardness of heart, because they
believed not them which had seen him after he was risen.
MARK 16:12-14
Then the same day at evening, being the first day of the week, when
the doors were shut where the disciples were assembled for fear of the
Jews, came Jesus and stood in the midst, and saith unto them, Peace be
unto you.
JO H N 20:19
The book of the Wisdom of Jesus Christ begins with the words:. . .
Then did the Saviour appear unto them not in his prior form but in in
visible spirit. His form was that of a great angel of light. His substance
indescribable, and he was not clothed in flesh th at dieth, but in pure,
perfect flesh, as he taught us on the mountain of Galilee.
THE AKHMIM CODEX
ELEVENTH DEGREE NUMBER ONE HUNDRED EIGHTEEN PAGE ONE
Following up the exercise given last week, there is the next step
to be taken which will lead to some interesting results and discussions
during the week after this one. Last week I outlined to you the value
of the experiment given and asked you to try it for about fifteen min
utes once or twice a day. Members living close to us here at the Grand
L od ge who can make reports to me quickly in regard to any new experi
ments, have told me that they have had very good results with the ex
periments given last week and already realize or sense that this is the
beginning of an interesting series of development exercises.
You c a n n o t imagine, however, just what is taking place and what

will take place as we proceed with this new line of development. I
think the most interesting point about our present Eleventh Degree
work is that the results are not merely of a psychic or spiritual nature,
There are two other factors that must be given consideration: first, the
mental and cultural development, and second, the great improvement in
health.
Every time I have had the pleasure of seeing some of the members of
this Degree whom I had not seen for years I have been astonished at the
great change that has been made in their appearance and in their actual
physical experience. Such members admit they had sensed some improve
ment physically and had noted that during the past years they seemed to
be immune to many of the conditions whicn affected others around them,
but not until I began to analyze with them the changes I noticed, did
they seem to appreciate what had actually taken place. Certain glands
in the body that had not been functioning properly, and that were either
under- or over-active now seemed to be normal with the result that there
was a better color to the complexion, a younger and better light in the
eyes, a more rapid and free movement of the body and in every other
sense they seemed to have passed through an early stage of regeneration
and to have become actually younger looking and younger in action than
they had been a year previous.
I know that these new exercises will contribute much to the im
provement of the physical body. The effect upon the blood alone is a
very wonderful thing. If each one of you could have your blood count
taken by a specialist at the present time and then have another count
taken six months from now, you would be astonished at the improvement
in the blood count. This means that our blood will be of such good
quality that so-called germs of infection can hardly attack it, and
every organ and part of the body will be made younger in action and in
tissue, firmer and more positive in its nature than in the past. This
means an improvement in the actual condition and functioning
of such organs as the kidneys, bladder, intestines, the stom
ach, the heart, and the lungs. But time will demonstrate this
to you better than anything that I can say. I hope, however,
that what I have said will encourage you to be faithful in
ELEVENTH DEGREE NUMBER ONE HUNDRED EIGHTEEN PAGE TWO
the performance of these exercises.
Now for the coming week I want you to,continue what you have been
doing in the manner of sitting down and relaxing and drawing a so-called
invisible curtain around you so that you are enclosed within a special
place; but after you have been in concentration for about ten minutes
and have succeeded in developing a sense of separateness and enclosure
around you, proceed to think of one color of the spectrum at each sit
ting. If you select red as the first color, then after your ten min
utes of concentration, and after you have apparently enclosed yourself
in a field of magnetism, I want you to concentrate on the thought of
changing that magnetic condition into the color of red so that there
will be a red aura all around you, or within the space that you have
enclosed around you, just as though you were being painted in a red
light.
Now do not expect this color, or any other color you may select, to
become highly brilliant or think of it becoming even brilliant enough
for you to see. You will probably sense a faint shade of the color
you select, but it is not for the purpose of making you see this color
that the exercise is given, but rather to make you feel it. That is
the important point. After holding in mind the thought that your entire
body and the space around you for a few feet, are composed of the vibra
tions of the chosen color— you may bring the experiment to a close.
During the time you are thinking of the color, however, you will
sense peculiar vibrations of a different nature than you have felt be
fore. The tingling and vibrations from the magnetic field around you
should move up and down through your body very lightly but very defi
nitely. You may not sense them the first time you try the experiment,
or perhaps even the second time, but you will before the week is over.
These vibrations will be cooling, peaceful, quieting to the nervous
system, and yet leave a sort of tonic effect that you will feel for
hours after the exercise. For your second sitting the same day choose
the same color as you used for the first sitting; but when the second
day comes choose another color, such as yellow or blue or green or
orange, and concentrate on that color for two periods sometime during
the day. The third day you may change to another color.
The colors that you should choose are as follows: Red, orange,
yellow, green, blue, and violet. These six colors can be used over
and over; that is, after you have finished with the sixth one you can
go back to the first one, but use only one color each day. This will
keep you busy and bring you interesting results, and I am sure that
before the week is over you are going to sense very pleasing effects
from this exercise. In our next monograph we will take up
the next step and start our discussions of some interesting
principles connected with this color process which we will
not name or describe at present, for we must not cause you
to have any wrong thoughts or suggestions about it in your
ELEVENTH DEGREE NUMBER ONE HUNDRED EIGHTEEN PAGE THREE
mind while you are doing the exercises.
Now please do not judge the value and importance of this exercise
by the brevity of this week’s communication to you. If I talked to you
for an hour and went over these points again and again I could tell you
nothing more than what I have told you in these few words.
Fraternally,
YOUR CLASS MASTER

V 'v V
Below is a sum m ary of the im portant principles of th is monograph. It contains the es
sential statem ents w hich you should not forget. After you have carefully read the com
plete monograph, try to recall as m any as you can o f the im portant points you read.
Then read th is sum m ary and see if you have forgotten any. A lso refer to this summ ary
during the ensuing week to refresh your memory.
The exercises in the Eleventh Degree are not only for psychic development
but for the benefit of the physical body as well. They should be faithfully per
formed.
51 This week you are to continue the exercise of last week. After you have suc
ceeded in developing the sense of separateness and enclosure, proceed to
concentrate on changing the field of magnetism around you into one color of
the spectrum until you feel th a t color. A peculiar vibration will be sensed
leaving a tonic effect. Use only one color each day. The colors red, orange,
yellow, green, blue, and violet should be used in rotation.
This m o n o g r a p h it n o t s u b je c t to t a l e o r p u r c h a s e b y a n y o n e . A t a l e or
p u r c h o te m ay m ak e th e te l l e r a n d p u r c h a t e r s u b je c t to civil lia b ility .
U l i t t t f a i t t f f v t M U i M f i t M M v f i a i t i i t i a a v a a v t t v a a i v M i t i i a a t t t i i i Bf^f J l ( i i i i i i i i i i i a > a a i a i a > a i M a i i i t i M i a i a i > B « •••■■ i a i a a a a v > t i n a a a a | i v
T a L % I iiMiiitiiifiiiiaaiiiiiaiiiiiaiiiiiniiiiaiiiiiiiiiaiiiiviiiitai'**
.. ......................................................................................................................................................... ..
f> O o O Q
A M & R C
MASTER MONOGRAPH

'CR°
'J*.
D egree D egree
11 11
119 119
lotfarfJrurfc
285
The matter contained herein is officially iaaued through the Supreme

Council of the A.M.O.R.C. under the emblem above, which was registered in
the United States Patent Office for the purpose of protecting all the "printed,
engraved, typewritten, and photographic copies of officially prescribed and
copyrighted monographs, dissertations, scientific postulations, philosophical
discourses, academic studies, diagrams, illustrations, and charts” as author
ized by the Imperator of A.M.O.R.C. (The above emblem and name of the
Order are also registered in countries throughout the world.) AH matters
herein contained are strictly confidential to the member receiving, and are
imparted only as an incident to membership. The ow nership of, the legal
title, and the right o f possession to this monograph is and shall
remain in the Supreme Grand Lodge o f A.M.O.R.C. and it shall be
returned to it upon its request. The contents herein are loaned to be used
for the sole and exclusive information of the receiving member and not
otherwise. Any other use or attempted use does, ipso facto, terminate all rights
of the member, and is a violation of the Statutes of this Order.
A.M.O.R.C. is the only organization authorized to use the registered name
and symbols, and the Imperator has sole right to grant the use of them to other
allied organizations or movements.
THE C O N C U R R EN C E
V V V
^ In a series of three articles entitled, “T he Science

and Mysticism of Color,” appearing in the Rosicrucian
Digest of December, 1943, January and February, 1944,
the present Imperator, Ralph M . Lewis, made a valuable
contribution to general knowledge on the matter of color.
Those possessing such copies of the Digest will be interested in reread'
ing what he had to say. Below is a short excerpt from the concluding article.
Eachhumanbody,eventhoughitisanaggregateofmanyradiations
andvibrationsofenergiesoftheCosmic,hasitsownspecificfrequency
orvibration. Justaseachtuningfor\hasanaturalvibratoryrate;that
is,arateofvibrationtowhichitrespondsparticularlyandwhichconsti'
tutesitspitch,sohasthebody. Thisparticularvibratoryrate,whichwe
eachhave,correspondstosomehue of color inthevastspectrumof
colors....
Thattherearesuchcolorswhichcorrespondtothevibratoryrateof
ourbeingisadiscoverytheindividualma\eshim self b y th e effectswhich
thespecifichueofcolorhasuponhim. When heisinitspresence,he
findsitverybeneficial,soothing,quieting,andrejuvenating.. . .
A c olormightseemtoharmonizewiththecoloringofourhairand
eyes,morewithourobjectiveappearancethananother,andyetanother
colormaybepreferredbecauseofitssalutaryeffectuponourinnerself.
When youselectacolororhuethatharmonizeswithyourinnerselfin
thismanner,youarereallyfittingyourselfintothegreatCosmicspectrum,
inthesamemannerthatthebandsinthespectrumoflightareallin
properorderandrelationship,makingforanharmoniouswholewhich
manifestsaspersonalsatisfactionandimperturbability.
R A LPH M . L E W IS, F.R .C .
Imperator of the Rosicrucian Order, A M O R C
ELEVENTH DEGREE NUMBER ONE HUNDRED NINETEEN PAGE ONE

Respected Members, Greetings!
Of course, it is too early for me to know much about the

results that you or others may have obtained through last week's
experiment, because I find even from those living close to me that
the first few days produced only a sensation of calmness with a
slight sensation of invigoration. I know that as the week ends
there will be a very definite tonic feeling and a sense of
increased vitality, but even this is not the fullest expression of
the exercise, for the real effect will come during the week follow
ing in each case and there will be a cumulative effect from the
various exercises given each week.
There is one point in connection with these color exercises

that I overlooked mentioning last week, but it is not too late to
speak of it now, and that is that the color yellow should be used
least of all. If you have selected yellow as the first color for
your exercise, do not use it again for many weeks; but if you have
not yet used yellow and wish to use it this coming week, keep in
mind that while all the other colors or shades of color which you
may select may be used alternately and each one as frequently as
the other, the color yellow— that is, the brilliant, bright, pure
yellow— should not be used except after eight or ten weeks. In
other words, all the other colors should be used for eight or ten
weeks before the color yellow is repeated in these or any future
exercises. If you select a shade of color that is a light green
with much yellow in it, then it may be used as frequently as other
colors; or if you select an orange with a large amount of yellow in
it, you may use it frequently. So long as the yellow is modified
with some other color, it may be used frequently but pure yellow in
its unmodified form as a primary color should not be used more
often than every eight or ten weeks. I repeat this because it is
important. It is important because yellow is the only color that
does not add to the vitality. It does not deplete or take away
from the vitality in any sense, but it has no effect upon the
vitality and very little effect upon the psychic development. It
does have some minor effects upon some glands, and that is why we
do not eliminate it altogether.
Now, during the coming week you may try a second color if you
wish or stick to the first color you have used, repeating this same
color for the coming week (unless it was yellow, in which case
select a new color.) I know that I suggested in my talk to you
last week that you should change the color every few days if you
wished. I really think it would be better to stick to one color
for an entire week for the coming few weeks until your
system has been pretty well toned and tuned with these
colors; then you may change them more rapidly than once
a week.
Temple Section A M O RC The Rosicrucian Order
ELEVENTH DEGREE N U M B E R O N E H U N D R E D NINETEEN PAGE TWO
I promised you some explanation regarding these exercises and

I find that explanations will involve a great many fundamental
principles, as well as a great many new and interesting ones, and
so I shall touch upon an important one each week.
Each of us as a vibrating unit of matter in this universal

cell of existence has a natural color value which is our individual
color, just as each of us has a definite musical note and a def
inite polarity of vibration. Every unit of matter throughout the
universe, whether it is a unit of mercury or a unit of gold,
silver, copper, tin, iron, salt or what not, has its distinctive
color. It is true that all of the mineral elements, and, in fact,
all of the elements of nature in the universe, give off various
colors which constitute their individual spectrums; nevertheless,
there is one part of the spectrum of color which is most definite
for each element and this is known as the distinct color, or shade
of color, of that piece of matter. This is not a mystical idea but
one which science has verified, and the fact that every element of
matter does have a distinct and outstanding line of color in the
general spectrum has enabled science to locate or discover many
minerals that were missing from the periodic table of earthly
elements. Every plant has its distinct color which results from
the vibrations of the plant.
It is difficult for an individual to discover which is his

color except from experience. All of us sooner or later learn the
color, or precise shade of color, which is not only most attractive
to us but most pleasing, satisfying, and helpful. Many women have
discovered that a certain shade of color is best for their clothing
because it makes them feel more vital, soothes their nerves, gives
added contentment and in many other ways is most appropriate for
them. Of course, they have to seek for modifications or even
opposites of this color because they cannot wear one color contin
uously.
Also many women and men have found that there is one color, or
shade of color, that is quite displeasing. It is commonly known
that brown is quite displeasing to some; whereas it is a pleasing
color for others. There are many psychological reasons for this,
into which we will not enter at the present time. The same is true
of musical notes for each individual and of certain other universal
conditions and elements of vibrations.
Now the object of the present color exercises is not merely to

assist you in discovering what is your most pleasing and satisfying
color, for I think that there are many more simple ways to
discover this. These exercises are for the purpose of
building up the vibratory rates of many parts of the body
which can function properly only when they are attuned
with the various rates of vibrations that affect our
ELEVENTH DEGREE N U M B E R O N E H U N D R E D NINETEEN PAGE THREE
bodies generally. The whole physical body of man is in rhythm and

vibration. Unless every cell in the body is vibrating properly and
in harmony with others, there will be illness; and unless the
entire body as one cell is vibrating harmoniously with the univer
sal vibrations, there will be illness. Each color of the spectrum,
except yellow, has a vitalizing effect upon the entire body.
Yellow has an effect upon only a few glands of minor importance
but, nevertheless, necessary to the general scheme.
For the following week either continue the same color that you
used last week for the same exercise, repeating it identically as
you used it during the past week; or, if you have felt very def
inite effects from that color, you may change to another color for
the coming week. But I would strongly urge that you pick one of
the colors you used last week and repeat it in your exercises this
week so that we may start this work with a good development of the
effects at the very beginning. In other words, follow the same
exercises as outlined on the several pages of Monograph 118.
Fraternally,
YOUR CLASS MASTER

Whatsoever thou resolvest to do, do it quickly. Defer not till the
evening what the m orning m ay accom plish.—UNTO T H E E I G RA N T
While you have been practicing with different colors to see which was most
suitable for you insofar as providing a sense of peace or well-being is concerned,
it would now be useful to practice with finding the color th at is least suited to
you; one th a t causes you a degree of irritation or displeasure. Then as a matter
of common sense, try to avoid involvement with th at color. Don’t wear it. Don’t
think about it. Keep it out of your immediate environment. Such elimination of
a negative element in your life can have as much good effect for your general
well-being as can the presence of one of your more pleasing colors.
Sum m ary of T his M onograph
V V V
The color yellow should not be chosen for these exercises oftener than every eight
or ten weeks. This is because yellow, beyond stimulating a few glands, has very little
effect upon psychic development.
Every unit of matter whether a unit of mercury, silver, copper, iron, salt, or what
not, has its individual and distinctive color.
Each individual, too, has a color with which more than with all others he has an
affinity. Conversely, each has a color which more than all others excites his dis
pleasure.
fj The purpose of these exercises, however, is to build up the vibratory rates in dif
ferent parts of the body in order that proper attunement can be made with the
various vibrations which affect the body generally. This can best be done when the
whole physical body is in rhythm and attuned not only with its own cell structure
but with that of the universe as well. ,
THE INSTITUTIO N BEHIND THE
R O SICR U CIA N O R G A N IZ A T IO N
Son J o s e , C a l i f o r n i a , U. S. A.
Rosicru cian Park
This m o n o g r a p h is n o t s u b je c t to s a le o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch o se m ay m ake th e s e lle r a n d p u r c h a s e r s u b je c t t o civ il lia b ility .
o o o
S '
A M R C
MASTER MONOGRAPH

"cô o M44r
life.
Degree Decree
11 fl
Monograph 9 Monograph
120 y 120
<j> u
lo£ar$ruri£
1076
a
The matter contained herein is officially Issued through the Su
preme Council of the A. M. O. R. C. under the emblem above, wluch
' _
___i J I_ TtHiiAi) Ct Dn I Ant rtffloA tr\ i> (ha rvill*TV\uA A#
studies. aiagrama. uiuairauuna, ana cimns as aumunAcu vy

Imperator of A. M. O. R. C. (Th e above emblem and name of the
Order are also registered In countries throughout the world.) All
V i
ownership of, the legal title, and the right of possession to this
I monograph is and snail remain In the Supreme Grand Lodge of

co n te n ts herein are lo&ned to be used lo r th e sale and exclusive
use or attempted use does, ipso facto, terminate all rights of the
member, and Is a violation o f the Statutes o f this Order.
rtf
THE CONCURRENCE
V V V
•J Three-quarters of a century have passed since Edwin

D. Babbitt wrote The Principles of Light and Color. Yet
the student still finds this remarkable work an important
reference source, as well as an inspiration. The Rosicru'
cian student particularly appreciates the author’s unshake'
able conviction of universal law and order and his understanding of the
harmonic interrelation of mind and nature. Although strides have been taken in the field
of color and spectroscopy (and these modem researches are included elsewhere in our
teachings), the following excerpt from this work remains largely true.
Spectrum analysis and the \nowledge of color'potencies if crystallized

into a science, would become among the most wonderful studies of the
day. During these thousands of years all substances have been proclaiming
their leading qualities to man by means of their colors, and it is now quite
time that he should open his eyes and see what they are. Spectroscopy,
for all its remarkable revelations, is still young, and many of its facts have
been thrown up pellnnell, li\e piles of stones, beautiful stones it may be, but
yet unsystematized.
—EDWIN D. BABBITT, 18284905
ELEVENTH DEGREE NUMBER ONE HUNDRED TWENTY PAGE THREE

lated in our consciousness without actual origin. In other words we
cannot psychically create a taste in our mouths as easily as we can
psychically create colors, nor can we as easily create psychic sounds
in our ears as we can create colors. All of you know that if you
close your eyes and press the finger tips on the eyelids, you will
soon see colors passing in front of the eyeballs— even while the eyes
are closed. Where do these colors come from? We cannot imitate taste,
hearing, feeling, or smelling in such a manner; but we can have
beautiful colors passing through the eyes and through the color con
sciousness while the eyelids are tightly closed. This proves that the
color sensation of consciousness is not dependent upon the open eye.
Therefore, color consciousness must have something to do with psychic
consciousness. This is the way the Rosicrucian mystics would analyze
the subject. Science has only partially analyzed it, and the matter
is still a mystery.
Aristotle was the first of the great philosophers to say that he

believed there was some relationship between color and sound. Newton
and other scientists and philosophers took up the idea and speculated
upon it but were unable to come to any decision or make any demonstra
tions. Aristotle believed that colors in our consciousness created a
sensation of sounds or that sounds passing through the ears and reach
ing the color consciousness produced colors. Other philosophers came
to the conclusion that when we heard sounds we also felt colors and
that when we felt colors we heard sounds; therefore, sound could have
a very important effect upon our psychic consciousness because of the
color effects. Other mystics claimed that when we heard music, for
instance, we were not affected by the tones of the music but by the
colors set up in our color consciousness or our psychic consciousness
by the combination of notes. They claimed that a harmonious chord of
music that seemed to please us was not due to the combination of musi
cal notes but to the combination of colors which these notes aroused
in our psychic consciousness.
You see, therefore, that we are dealing with a very interesting

and mysterious subject. If it is true, as many of our other exercises
and experiments indicate, that each of us has a musical note that is
our own individual note, to which we naturally respond whenever we
hear it, then we must also have a special color which pleases us and
to which we respond. Because the musical note of our individuality
has an equivalent color, it may be the tone of the color that pleases
us rather than the tone of the musical note. You know in all of our
early monographs we were taught that every material thing has its
musical note and that if a note inharmonious to it is played, the
thing will break. A glass bowl has its own distinct note and if we
play a cello or violin note directly harmonious or inhar
monious to it, we can cause the glass to give forth its note
or to become shattered. A piece of wood, a piece of tin, any
metal, or even a piece of cloth must have a note of its own.
Temple Section A MORC The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE HUNDRED TWENTY PAGE FOUR

Now, what is it that causes the glass to break or a wooden sounding
board to give forth a tone when certain other notes are played? Is it
actual vibrations of sound or vibrations of color that the sound pro
duces? This is another one of the mysteries to be solved. We are
going to learn through the exercises now coming to us in this part of
the Eleventh Degree that all through our lives we are seriously af
fected by colors and that colors have an important part in the de
velopment of our psychic faculties. This is why you are given the
exercises dealing with color at the present time.
Quite a few who are studying these present monographs have writ
ten to me urging that a little more time be given to one exercise in
stead of having a new one each week, because they find that it takes
more than a week successfully to develop the right color in the mag
netic field surrounding them and they do not want to take up a second
color until they have developed the brilliancy of the first to the
highest possible degree. I think this is good advice because, after
all, the success of the present experiments depends upon the success
each of us has in developing these colors; and the better we do it,
the more successful will we be in the psychic development that will
follow these color exercises. Therefore, for the coming week, con
tinue the same experiment outlined in Monograph 118. In addition, no
tice the effects of color in your home life and in the conditions and
natural environment outside of you around your home. Try to notice
which colors in the rooms you live in please you most and which colors
of clothing make you feel more peaceful, more contented, or more
magnetic. Having done this and analyzed your color consciousness
during the week, you will be ready for other statements of an interest
ing nature next week.
Fraternally,
YOUR CLASS MASTER

E L E V E N T H DEGREE NUMBER ONE HUNDRED TWENTY PAGE O N E

In one of the previous monographs, I promised a few more details

regarding the present exercises and their relation to psychic matters.
Vile are starting to deal with color in this connection and we are,
therefore, stepping into a field of study and investigation, as well
as a series of experiments and exercises, rather new to most of our
members and undoubtedly interesting. We have not said much about
colors and their psychic effects in the lower Degrees of our work
simply because the subject is too vast and too important to be intro
duced until after certain other phases of development have been
attained.
There is more mystery surrounding the nature of color, its cause,

and its effect on human life and throughout the world than any other
manifestation of natural law. Outside the nature of the Vital Life
Force itself, color is unquestionably the most mystifying, intriguing,
and important of all of the manifestations of the vibrations of nous.
Taking all of our five faculties of the brain, or the five senses
— seeing, hearing, feeling, tasting, and smelling— you will have to
admit that the sense of seeing is the most important. Even though a
person has no sensation of feeling, he is not paralyzed inwardly and
can continue to live and enjoy a great amount of life's benefits.
Those who cannot hear, taste, or smell are not nearly so handicapped
as the person who cannot see. After all, we live in a world of pic
tures and know more of life through pictures than through other
things.
Our whole consciousness is made up of realizations and realiza

tions are always transformed into mental pictures. If I start de
scribing a book, or a flower, or a scientific instrument, you cannot
help forming a mental picture. If I say to you that among the Christ
mas gifts I received from China, there was one that consisted of a
silk panel, yellow in color, about eighteen inches wide and thirty-six
inches long with an embroidered emblem of Chinese writing in the
center of it, done in green and blue, you will begin to form a mental
picture of the thing and you will Judge it by the picture formed
rather than by my actual words. For instance, when I say that the
silk panel was yellow in color, your mental picture will make that
yellow of a certain shade or tone that may not be exactly like the
piece of silk, but it will be the color that you will use in judging
what I am describing. All our realizations in life are based either
upon things we actually see or pictures we form in our minds. Thus,
we have two forms of seeing, the psychic process whereby we see imagi
nary things, that we have mentally formed in our minds, and actual
pictures which have been thrown on the retina by the lens of
the eye. A person who is physically blind can no longer see
the actual pictures of life, but he can continue to visualize
and create mental pictures which he sees. If there were no
ELEVENTH DEGREE NUMBER ONE HUNDRED TWENTY PAGE TWO

possibility of psychic seeing and the eyes were blind also, man would
certainly be in a lost world and would seem to be without any realiza
tion of life.
Science has proved in many ways that physical seeing is due to

vibrations of light and color. We know in photography that the dif
ference between a brilliant picture inside the camera and a dull pic
ture is one of brilliancy of light. We know that light-waves must
pass through the lens of the camera to the film in order to make a
picture, and we know by various other tests that light-waves must pass
through the lens of the eye to the retina in order to give us any
picture of our surroundings or of any object. When we come to study
light-waves, we find that they are waves of color, and without the
color in light there would be no light. Sunlight contains all of the
colors known to man through the sense of sight. Not only by the
prisms breaking the sunbeam into a beautiful rainbow of all colors but
also in many other ways it is proved that sunlight contains all of the
colors. An electric light, even though it appears white, does not
contain all the colors that sunlight contains; and, of course, a yel
lowish electric light, a candle, or any other form of light, does not
contain all of the brilliancy of the colors found in sunlight.
There is a mystery hidden in all of this, one which has not been
completely solved, and we hope that some day the Rosicrucians will
be the ones to solve it as they have solved so many others. Why is it
that a beam of white sunlight contains so many colors and blends of
colors and yet our eyes do not see those colors unless a prism sepa
rates them? What causes the difference in color? We have one answer
to this question, for we know that the difference in color is due to
difference in vibrations— but what causes the difference in vibra
tions? This is another part of the mystery. But perhaps the greatest
mystery of all is in regard to the effect of color on our conscious
ness. There are many mystics who claim that we feel colors as well as
see them. And there are some philosophers who have said that there is
a relationship between our sense of color and our sense of hearing and
feeling. In other words, it appears that our consciousness of color
is a complex consciousness, associated in some way with our conscious
ness of sound and feeling. Taste and smell are not quickened with
color so far as we have been able to find, but the consciousness of
sound does seem to be closely related to our consciousness of seeing
color, and the consciousness of color seems to be related very closely
to our consciousness of sound.
In speculating on the mystery the Rosicrucian soon discovers

that this may be the key to many mysteries of life: If color and color
consciousness are related in some way to sound, then there
must be a psychic connection between sound and sight. Color
consciousness may be entirely a psychic condition, for color
is the only one of all of our sensations that can be stimu-
V V V
statements which you should not forget After you have carefully read the complete mono
Color, its nature, its cause and effect, is one of the most important and intriguing
manifestations of nous.
4} The consciousness is made up of realizations which are always in the form of pic*
tures. These realizations are based either upon things we actually see or upon pic
tures of things we form in our minds.
W e have two forms of seeing: through the actual physical eye and through a psy
chic process of the mind. That we see at all, of course, is due to the vibrations of
light and color.
9 Refraction of light by means of a prism reveals it to be made up of colors which are
invisible to the eye. The difference in color we know to be due to the difference in
vibration, but we yet do not know what causes the difference in vibration.
^ W e do know, nevertheless, that light and color have an effect upon our consciousness.
Some mystics claim that we feel colors as well as see them. Others state that there is
a relationship between our sense of color and our senses of hearing and feeling. This
suggests that our color consciousness may be entirely a psychic condition.
Color consciousness then is an important field for investigation, and these exercises
and experiments have an important bearing on the development of the psychic
faculties.
I his m o n o g r a p h is n o t s u b je c t t o s a le o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch a se m ay m ake th e s e lle r a n d p u rch aser s u b je c t t o civ il lia b ility .
$
A
Th e matter contained herein is officially issued through the Su
preme Council o f the A. M. O. R. C. under the emblem above, which
was registered In the United States Patent Office for the purpose of
protecting all the “ printed, engraved, typewritten, and photographic
m sertations. scientific postulations, philosophical discourses, academic

studies, diagrams, illustrations, and charts" as authorized by th>a
Im perator of A. M. O. R. C. (Th e above emblem and name o f the
Order are also registered in countries throughout the w orld.) A ll
receiving, and are imparted only as an incident to membership. Th e
monograph is and snail remain in the Supreme Grand Lodgi; of
I

information o f the receiving member and not otherwise. Any other
member, and is a violation o f tne Statutes o f this Order.
THE CONCURRENCE
V V V
f l In a series of three articles entitled, ‘T h e Science

and Mysticism of Color," appearing in the Rosicrucian
Digest of December, 1943, January and February, 1944, .
the present Imperator, Ralph M . Lewis, made a valuable
contribution to general knowledge on the matter of color.
Those possessing such copies of the Digest will be interested in reread'
what he had to say. Below is a short excerpt from the concluding article.
Each human body, even though it is an aggregate of many radiations

and vibrations of energies of the Cosmic, has its own specific frequency
or vibration . Just as each tuning fo r\ has a natural vibratory rate; that
is, a rate of vibration to which it responds particularly and which consti'
tutes its pitch, so has the body. This particular vibratory rate, which we
each have, corresponds to some hue of color in the vast spectrum of
colors. . . .
T h at there are such colors which correspond to the vibratory rate of
our being is a discovery the individual ma\es himself by the effects which
the specific hue of color has upon him. W hen he is in its presence, he
finds it very beneficial, soothing, quieting, and rejuvenating. . . .
A color might seem to harmonize with the coloring of our hair and
eyes, more with our objective appearance than another, and yet another
color may be preferred because of its salutary effect upon our inner self.
W hen you select a color or hue that harmonizes with your inner self in
this manner, you are really fitting yourself into the great Cosmic spectrum,
in the same manner that the bands in the spectrum of light are all in
proper order and relationship, making for an harmonious whole which
manifests as personal satisfaction and imperturbability.
R A L P H M . L E W IS , F .R .C .
Imperator of the Rosicrucian Order, A M O R C
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D NINETEEN PAGE O N E
Of course, it is too early for me to know much about the results

that you or others may have obtained through last week's experiment,
because I find even from those living close to me that the first few
days produced only a sensation of calmness with a slight sensation of
invigoration. I know that as the week ends there will be a very defi
nite tonic feeling and a sense of increased vitality, but even this is
not the fullest expression of the exercise, for the real effect will
come during the week following in each case and there will be a cumu
lative effect from the various exercises given each week.
There is one point in connection with these color exercises that

I overlooked mentioning last week, but it is not too late to speak of
it now, and that is that the color yellow should be used least of all.
If you have selected yellow as the first color for your exercise,
do not use it again for many weeks ; but if you have not yet used
yellow and wish to use it this coming week, keep in mind that while
all the other colors or shades of color which you may select may be
used alternately and each one as frequently as the other, the color
yellow— that is, the brilliant, bright, pure yellow— should not be used
except after eight or ten weeks. In other words, all the other colors
should be used for eight or ten weeks before the color yellow is
repeated in these or any future exercises. If you select a shade
of color that is a light green with much yellow in it, then it may be
used as frequently as other colors; or if you select an orange with a
large amount of yellow in it, you may use it frequently. So long as
the yellow is modified with some other color, it may be used frequent
ly but pure yellow in its unmodified form as a primary color should
not be used more often than every eight or ten weeks. I repeat this
because it is important. It is important because yellow is the only
color that does not add to the vitality. It does not deplete or take
away from the vitality in any sense, but it has no effect upon the
vitality and very little effect upon the psychic development. It does
have some minor effects upon some glands, and that is why we do not
eliminate it altogether.
Now, during the coming week you may try a second color if you
wish or stick to the first color you have used, repeating this same
color for the coming week (unless it was yellow, in which case select
a new color). I know that I suggested in my talk to you last week
that you should change the color every few days if you wished. I
really think it would be better to stick to one color for an entire
week for the coming few weeks until your system has been pretty well
toned and tuned with these colors; then you may change them more
rapidly than once a week.
I promised you some explanation regarding these exercises

and I find that explanations will involve a great many funda-
ELEVENTH DEGREE N U M B E R O N E H U N D R E D NINETEEN PAGE T W O
mental principles, as well as a great many new and interesting ones,

and so I shall touch upon an important one each week.
Each of us as a vibrating unit of matter in this universal cell

of existence has a natural color value which is our individual color,
just as each of us has a definite musical note and a definite polarity
of vibration. Every unit of matter throughout the universe, whether
it is a unit of mercury or a unit of gold, silver, copper, tin, iron,
salt or what-not, has its distinctive color. It is true that all of
the mineral elements, and, in fact, all of the elements of nature in
the universe, give off various colors which constitute their indi
vidual spectrums ; nevertheless, there is one part of the spectrum of
color which is most definite for each element and this is known as
the distinct color, or shade of color, of that piece of matter. This
is not a mystical idea but one which science has verified, and the
fact that every element of matter does have a distinct and outstanding
line of color in the general spectrum has enabled science to locate or
discover many minerals that were missing from the periodic table of
earthly elements. Every plant has its distinct color which results
from the vibrations of the plant.
It is difficult for an individual to discover which is his color

except from experience. All of us sooner or later learn the color,
or precise shade of color, which is not only most attractive to us but
most pleasing, satisfying, and helpful. Every woman has discovered
that a certain shade of color is best for her clothing because it makes
her feel more vital, soothes her nerves, gives added contentment and
in many other ways is most appropriate for her. Of course, she has to
seek for modifications or even opposites of this color because she
cannot wear one color continuously.
Also all women, and many men, have found that there is one color,
or shade of color, that is quite displeasing. It is commonly known
that brown is quite displeasing to people of the white race; whereas
it is a pleasing color for the average person of the so-called colored
or black race. This is not due to any similarity between the com
plexion and the color, for there are other dark-skinned races which
do not enjoy wearing brown. The colored persons of the Southern
States of America who were born in such states and who are descendants
of the African races are quite attuned to brown; whereas this same
color in almost any of its darker shades is disturbing to the average
white person. There are many psychological reasons for this, into
which we will not enter at the present time. The same is true of
musical notes for each individual and of certain other universal con
ditions and elements of vibrations.
Now the object of the present color exercises is not

merely to assist you in discovering what is your most pleasing
and satisfying color, for I think that there are many more
E L E V E N T H DEGREE NUMBER ONE HUNDRED NINETEEN PAGE THREE

simple ways to discover this. These exercises are for the purpose of
building up the vibratory rates of many parts of the body which can
function properly only when they are attuned with the various rates of
vibrations that affect our bodies generally. The whole physical body
of man is in rhythm and vibration. Unless every cell in the body is
vibrating properly and in harmony with others, there will be illness;
and unless the entire body as one cell is vibrating harmoniously with
the universal vibrations, there will be illness. Each color of the
spectrum, except yellow, has a vitalizing effect upon the entire body.
Yellow has an effect upon only a few glands of minor importance but,
nevertheless, necessary to the general scheme.
For the following week either continue the same color that you
used last week for the same exercise, repeating it identically as
you used it during the past week; or, if you have felt very definite
effects from that color, you may change to another color for the com
ing week. But I would strongly urge that you pick one of the colors
you used last week and repeat it in your exercises this week so that
we may start this work with a good development of the effects at the
very beginning. In other words, follow the same exercises as outlined
on the several pages of Monograph 118.
Fraternally,
YOUR CLASS MASTER

S u m m a ry o f T h is M o n o g ra p h
V V V
4J The color yellow should not be chosen for these exercises oftener than every eight
or ten weeks. This is because yellow, beyond stimulating a few glands, has very little
effect upon psychic development.
Every unit of matter whether a unit of mercury, silver, copper, iron, salt, or what
not, has its individual and distinctive color.
Each individual, too, has a color with which more than with all others he has an
affinity. Conversely, each has a color which more than all others excites his dis
pleasure.
(][ The purpose of these exercises, however, is to build up the vibratory rates in dif
ferent parts of the body in order that proper attunement can be made with the
various vibrations which affect the body generally. This can best be done when the
whole physical body is in rhythm and attuned not only with its own cell structure
but with that of the universe as well.
This m o n o g r a p h is n o t s u b je c t t o t a l e o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch ase m ay m a te th e s e lle r a n d p u r c h a s e r s u b je c t t o c iv il lia b ility .
liiiiiiiiM tM iiiiiiiiitiiiisiiM afiiiiiiiiiaiiiB iiiiiiM iB iiiiiiirj^W A 'iiiiiiiiiiiiiaiaiiiiiiiiiiiB aaB iiiiiiiiiiiiiiiiiiiiiiM ianiaaiiaia
a i | a i i t * i 9 > i « « a i i i i i i t a t i a i s a i a i t R i i i aa i a t a a a i i i B a « B i M « i i i i a i i i i a ] p r / f J | i i > i i i a a a i i a « a i v a i i i i i a a a i a i i i i i i « i i i i i a a i i i a n a a a S f l S ^ « M a i a i » a i * «
^ ^ ■ i i a a f i i H a a i i n B a i i a a a a a a a a t a i i i a a a a i a a f ■ ■ ■ ■ i B i a a m a a a a a a a i > r > l V < a a i » a a i a a a a a a a w « » a a a a a « a a » « a i a a » a a a « a a a a » ..... .
= s g jiiim iH H H iiim m iiim i«iiim n a »«n a a m iiiiim m n C *> K m iin m iiiiim »n ««iin iim m »m m n n iin iim im »n ^ ? ;s :
THE CONCURRENCE
V V V
One of the most important works in the nineteenth

century on the subject of light and color was that of
Edwin D. Babbitt, published in 1878.
Babbitt was many things, as his book discloses, among
them mystic and scientist. The Principles of Light and
Color from which the following excerpt was drawn, won its author wide
recognition.
In 1672, Isaac Newton published his theory that the ordinary white light
of the sun consists of different colors possessing different degrees of re'
fTangibility. Still earlier, however, in 1611, Antonio de Dominis had used
the following words: ‘Colors arise out of light: of this I have no doubt; nay,
they are only light itself.’ Isaac Têwton adopted the sevenfold division of
colors as seen in the rainbow and still more distinctly in the solar spectrum,
namely the red, orange, yellow, green, blue, indigo and violet. . . .
There is no harm in dividing the colors into seven divisions on the l^lew'
tonian plan. In fact it is rather a good division and harmonizes with the
seven notes of the musical scale, C, D, E, F, G, A, B; C answering to red,
D to orange, etc. As C is at the bottom of the musical scale and made with
the coarsest waves of air, so is red at the bottom of the Chromatic scale and
made with the coarsest waves of luminous ether. . . .
When one musical octave is finished another commences and progresses
with just twice as many vibrations as were used in the first octave; and so
the same notes are repeated on a finer scale. In the same way when the
scale of colors visible to the ordinary eye is completed in the violet, another
octave of finer invisible colors, with just twice as many vibrations, will com'
mence and progress on precisely the same law.
—EDWIN D. BABBITT, 1828-1905
ELEVENTH DEGREE NUMBER ONE HUNDRED TWENTY-ONE PAGE ONE

B eloved Members, G re e tin g s !
Continuing our talk about color sensations and color conscious
ness, I want to say that several years ago I spent much time building
a color organ. In general, a color organ is a large organ with regu
lar keys and producing regular tones as does any other organ, but with
an electrical arrangement in connection with it so that each note pro
duces on a large satin screen the color assigned to that note. In this
scale of colors, the note C produces red; D produces orange; E, yel
low; F, a yellowish green; G, green; A, blue; and B, a violet
running toward the ultraviolet which blends toward the beginning of
the note C with "ultra-red" again. The sharps and flats between rep
resent shades of color, modifying the notes on either side.
When these notes are played on the organ, the vibrations of the
music are correlated with the vibrations of color, and the colors are
seen in beautiful brilliancy on the screen. Music is not only given
forth in sounds, but also painted on the screen as a picture of chang
ing colors; and the eye receives impressions along with the ear. The
spectator, listening to a color organ, receives dual impressions of
sound and color which blend in his consciousness and give him an in
terpretation of the music not obtainable from either sound or color
alone. Great musicians composed with certain themes in minds Wind
blowing through trees, rippling water, chirping birds, and so forth.
As they composed, they formed mental pictures of what they were trying
to interpret. These pictures, of course, were in color and so the
composers naturally selected notes that gave them color impressions
like those already in their minds.
With the color organ, when the music is played, we see on the
screen, in color, pictures which the composer had in mind when compos
ing it. The effect on the spectator is a complete interpretation of
the music through both color and sound. The color organ built here at
Rosicrucian Park after several years* planning and work was the largest
and most modern of fourteen or fifteen models made by scientists and
musicians in the past two hundred years. A small model had been built
in 1916 for use in our New York temple and it was so successful that
others copied it, and later one of similar nature was shown in Car
negie Hall. In all the models not made by us, musicians, not under
standing the laws of vibrations as we have them in our lessons, did
not get the right shades of color for each n o t e ; so the effect upon
the psychic consciousness of persons in the audience was partly lost.
On January 4, 1933, this organ had its premier demonstration in

the Francis Bacon Auditorium before four or five hundred invited
musicians, artists, scientists, and newspaper men.
In this demonstration we tested the human voice, too,

revealing that it as well as any musical instrument can pro
duce colors. We were fortunate in securing the assistance of
Temple Section A M0 RC The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE HUNDRED TWENTY-ONE PAGE TWO

one of our members, Madam Beatrice Bowman, Coloratura soprano, former
ly of the Metropolitan Opera Company of New York and of the Boston
Opera Company. Madam Bowman was one of the first to be called a
coloratura soprano because of the color values of her voice. She was
one of the foremost concert singers of the American stage, and a hun
dred or more operatic and concert singers both in America and abroad
were her pupils. In her teaching, she laid great stress upon tone
value of each note and her singing— and that of her pupil, Miss Emily
Hardy, who also sang with our color organ— revealed a roundness, full
ness, and a vibration of distinction.
When Madam Bowman and Miss Hardy sang before the color organ, one
could see plainly the effect of the color value of each note. Not
only did the organ note produce a color on the screen but the color
value of the human note vibrated in greater brilliancy across the
background of the same color produced by the organ note. If the human
note were a few vibrations higher or lower than the organ note, there
would be a slight distinction in the vibratory effect on the screen.
Even the overtones of Madam Bowman's voice would produce a harmonious
color that would move across the screen in vibrations like ripples
upon a smooth body of water. This was the first time in the history
of music that the human voice was registered in color, pitch and tone
and so scientifically measured.
Everyone in the audience soon became aware that the pictures were
affecting the psychic consciousness in a manner never experienced
before, and that there was a definite relationship in consciousness
between color and sound. You know that some music causes a saddening
emotion to arise in the consciousness or a depressing, unhappy state.
You know that other music causes Joy and still other causes invigor-
ation, acceleration and strength.
The difference between one of the famous funeral marches and one
of Sousa's military marches is not only the sound of the music but the
colors produced by the sounds, for deaf persons, who could not hear
the music, could tell the difference between the funeral march and
Sousa's and could feel the sadness or the exhilaration. This indi
cates that colors do affect our psychic consciousness and create
emotions and impressions ; and it is our intention later to experiment
with colors to prove that effective treatment of various diseases can
be given by playing certain notes accompanied by their proper colors.
The audience sitting in the completely darkened auditorium, one

moment bathed in brilliant violet and the next moment bathed with the
brilliant colors of yellows, blues or reds or their combinations was
affected not only emotionally but also psychically. You have
already learned that each ganglion of the sympathetic nervous
system has a nerve and a music note. A color organ could be
used to prove that the nerve and music note are related to the
ELEVENTH DEGREE NUMBER ONE HUNDRED TWENTY-ONE PAGE THREE

color note and through the exhilaration of these nerve and music note
centers of the sympathetic system, certain reactions could be set up
in the psychic consciousness of the body that would cure disease and
correct abnormal functioning.
Philosophers and scientists have become interested in musical

therapy— the correcting of mental and emotional conditions by music.
In recent years, there have been many attempts to prove that color
therapy is feasible and that certain colored lights thrown upon the
body can correct abnormal conditions. Both color and musical therapy
have proved their value in many ways and a combination— color and
music at the same time— would be extremely beneficial for many forms
of emotional, psychic, mental, and physical conditions.
It has often been said by critics who know nothing of the Rosi
crucian Order that Rosicrucians are mere dreamers, hoping to find an
easy way of making gold, and dealing only with ethereal, mystical
principles and astral explorations that serve no practical purpose.
Yet the truth is that in every scientific and practical improvement of
civilization Rosicrucians have been among the foremost. My sole pur
pose in making this color organ, was simply to show that the Rosicru
cians can deal with scientific principles and that they had in their
teachings sufficient knowledge to demonstrate nature's great laws.
I am not going to rehearse the achievements of Rosicrucians in

medicine, astronomy, surgery, physics, and chemistry, but I do want
you to realize that in the musical field they have been foremost as
well. Not only was Chopin a Rosicrucian, as were many of the other
masters, but today throughout Europe some of the foremost musicians
are active members of the Order— Debussy, for instance, whose colorful
and magnetic handling of music astonished everyone. Then there is
H. Maurice Jacquet, Count de Masserini, a member of the Royal House of
Savoy, who is not only an eminent composer but one of the greatest
orchestra leaders of Europe. When the music masters of the whole of
Europe sought a man to lead the combined orchestras at the Great
Wagnerian celebration some years ago, they selected Jacquet and he led
the largest orchestra ever brought together in any part of the world.
Jacquet is an enthusiast about the mystical principles of music, and
in his opera he has added many of our principles.
The early Rosicrucians in Pennsylvania made great strides in

musical accomplishment, for it was in their laboratory that the first
organ ever built in America was constructed along lines which made
possible the present-day pipe organ. They also invented a method of
singing choir music, acknowledged as being an important innovation.
And we have to our credit the color organ, constructed to il
lustrate principles of light and to reveal the color values of
the human voice as well as those of any musical instrument.
These facts should make it clear that Rosicrucians are Just
ELEVENTH DEGREE NUMBER ONE HUNDRED TWENTY-ONE PAGE FOUR

as eager to understand the scientific principles of the Universe as
they are to understand the mystical ones.
Next week 1 shall continue our talk about color especially as it

relates to these experiments.
Fraternally,
YOUR CLASS MASTER
Note: This monograph was written by Dr. H. Spencer Lewis, former

Irnperator.
V V V
summaiy and see if you have forgotten any. Also refer to this summaiy during the ensiling
A color organ is one especially equipped with an electrical arrangement capable of

producing on a screen colors whose vibrations are correlated with the vibrations of
the musical notes played.
€| Listening to a color organ one receives audible and visible impressions simultaneous
ly and interprets the music by both sound and color.
CJ The color organ constructed by Dr. H . Spencer Lewis was demonstrated before a
select group of artists, musicians, and newsmen in Francis Bacon Auditorium in Rosi
crucian Park, January 4, 1933. It has since been dismantled.
CJ It was built to demonstrate the laws of nature relating to sound and color. It sug
gested later experiments in the field of both musical and color therapy.
This m o n o g r a p h is n o t s u b je c t t o s o le o r p u r c h o s e b y a n y o n e . A s o le or
p u rch ase m ay m o lte th e s e lle r a rid p u r c h a s e r s u b je c t t o civ il lia b ility .
O o o
A M
MASTER MONOGRAPH

D eg ree D eg ree
11 11
M onograph M o n o g rap h
122 122
!i#aef>ruri£
» C C « S T E « E D t h M.S. P » T F w r O * H C C
1179 * £ S tS T £ * £ 0 1m«OU$wOuT The w o * oi TGI
The matter contained herein la officially Issued through the Su

copies o f officially proscribed and copyrighted monographs, dis
studies d iagram s, illustrations, and charts” as authorized by the
Imperator of A. M. O. R. C. (The above emblem and name of the
matters herein contained are strictly confidential to the member I
receiving, and are imparted only as an Incidpnt to membership. The
A. M. 0. R. C. and it shall be re tu rn e d to it upon its request. The
contents herein are loaned to be used for the stile and exclusive
A. M. O. R. C. is the only organization authorized to use the Reg
th e use o l them to o th e r aiiied org an izatio n s o r m ovem ents.
THE CONCURRENCE
V V V
•fl Without minimizing in any way the necessity for

regard to laws of health, it is well to remember
always the importance of one’s own mental attitude.
Dr. Stanley K. Clark, F.R.C., whose remarks on the
power of thought appear below, is a member of the
Order’s Research Council.
Thethoughtsandtheemotionsmayhaveadeleteriouseffecton
thedigestioninthehigh,aswellasinthelow,theexaltedaswellas
inthehumble,therichaswellasinthepoor,thelearnedaswellas
intheignorant,theoccupiedaswellasintheidle.Thereisnoclass,
strata,cast,ordivisionofmankindwhomayescapetheinevitable
sequenceofdistressingsymptoms,oncehehasopenedtheportals
ofhismindandsoulandhasallowedfreeentreetothoughtsof
anxiety,worry,doubt,andfear.Astrulyandassurelyasdowrong
thoughtsandwrongemotionsproduceindigestionandeverysortof
abdominalandgastrointestinaldistress,sosurelyandtrulydo
goodthoughtsandrightemotionsbringhealth,happiness,and
PeaceProfound.
- S T A N L E Y K . C L A R K , M .D .
WhattoEat And When
A u th o r o f . . .
ELEVENTH DEGREE N U M B E R ONE H U N D R E D TWENTY-TWO PAGE ONE
Beloved Members, Greetings 1
In earlier Degrees, emphasis was put upon the use of certain

vowel sounds, and throughout the lessons generally we have spoken
of and given exercises embracing the use of vowel sounds for treat
ment purposes, the development of psychic centers and other spirit
ual or psychic conditions. It probably did not occur to most of
our members that these vowel sounds have an effect on the psychic
and subconscious self not only through the vibrations of sound but
also through the color of the note or tone of these vowels.
All of this should arouse in you a keen interest in the exper

iments that you are now conducting, for in surrounding yourself
with a certain color, you are attuning yourself with that color and
are deriving benefit from it.
In the exercises of pronouncing vowel sounds given throughout

the various lessons, the person who practiced these was really
creating a change of color in his aura. Other scientific arrange
ments whereby the human aura can be easily seen demonstrate that
pronouncing a vowel sound or holding a vowel sound for a few
seconds causes the aura to vibrate and extend its width.
This proves that we can develop and strengthen the vibrations

of the aura through the use of the vowel sounds; and as we increase
and strengthen the aura we increase and strengthen the vitality of
the human body, making it stronger and better equipped to fight
disease and maintain perfect health.
In the exercises of this Degree you are using various methods

for the production of the vibrations of color even though the
colors are faint and cannot be easily seen. The lowest note of the
piano vibrates at 16 vibrations per second. About 14 or possibly
12 vibrations a second are the lowest we can hear. Below that
number sound is inaudible. The same is true regarding vibrations
that come from the upper part of the piano keyboard. Beyond a
certain point they are so rapid that the ear cannot hear them as
sound; but those vibrations are producing sounds nevertheless.
Although the average human ear cannot hear them, various animals
and especially insects, can hear them. Animals hear many sounds
that we do not hear either because they are too low or too high.
The same is true of colors, for we have the ultraviolet and
infrared which are invisible to us. The X ray as a light is not
visible to the eye except when it penetrates something and reveals
shadows. There are many lights or colors around us all the time
that we do not see; nevertheless, we are affected by them. The
vibrations affected by the mind in the human aura and in
the electronic conditions around us in a room are of such
a high rate that we do not see their color nor do we hear
their sound very easily. We have to develop the psychic
ELEVENTH DEGREE N U M B E R ONE H U N D R E D TWENTY-TWO PAGE TWO
sight and psychic hearing in order to see them or hear them; but
whether or not we see them or hear them, their effect upon the sym
pathetic, psychic, nervous system of the human body is very
definite, in fact, far more definite than the rates of vibrations
of color or sound which we can easily see or hear.
The vibrations of the psychic self within and of the mind

powers in the human body are high because they are part of the soul
keyboard and such vibrations affect the psychic nature when we
least suspect it. The Sun spectrum which is often shown in labora
tories— like a rainbow running from red to violet— is only part of
the whole spectrum of the Sun because the Sun produces other colors
beyond the violet or beyond the red which our eyes cannot see.
These infrared and ultraviolet colors are the ones which affect the
psychic system, the health, the nervous system, and the inner self
far more than the colors that are easily seen. That is why bathing
in the Sun, taking sun baths and having plenty of sunlight is so
important to good health; and that is why flowers and everything
that grows must have a certain amount of sunlight.
In the exercises that you are now doing, you are dealing with
these high vibrations, and although they are not visible or audi
ble, they will have certain effect upon you. Have this in mind
during your concentration period, and notice the effect upon your
health and your nervous system throughout the day. In practicing
these exercises, you will find that you are gradually affecting
your diet. You will notice that certain foods will appeal to you
more strongly than at other times and gradually you will notice
that you care less about meat. You will not discontinue it, but
you will probably eat less of it and notice that beef, especially
rare roasts and beefsteak, is not so tasty as it has been.
If you have been on a vegetable diet, you will find certain

vegetables and fruits will have a greater appeal. Fruits with
acids, such as oranges, lemons, grapefruit, and pineapple will
appeal to you. If you have not been taking into your system much
lemon juice, I suggest that several times a day you drink a little.
Take a lemon in the morning and squeeze its juice into a glass and
then fill the glass about one third with cold water and stir the
water and juice well and then drink a few swallows. Do the same
thing during the middle of the day and again at night. Inasmuch as
fruit or fruit juice which has been allowed to stand loses its
greatest value, make the liquid fresh each time. Do not sweeten it
in any manner, for that will neutralize the effect. In addition to
this, grapefruit or a piece of orange along with other vegetables
or fruits will be very helpful.
Naturally you will reduce the amount of starchy

foods, such as potatoes and white bread, unless you are
undernourished and wish to gain, when a little of these
ELEVENTH DEGREE N U M B E R ONE H U N D R E D TWENTY-TWO PAGE THREE
starchy foods should be taken into the system. White bread should
be avoided if you can eat whole-wheat bread, for the pure white
bread is not so nourishing as it should be and makes for difficul
ties and problems in the digestive system. By noticing your
inclination toward foods and the change in your desires, and by
following these exercises carefully, you will be taking the great
est step in protecting yourself against disease and the breakdown
of the system.
During the course of this Eleventh Degree study there have

been several mild epidemics throughout the country, but we have
found that members who have followed this course of study and prac
ticed the exercises, have so built up their health and made them
selves immune that not one of them has been seriously affected, and
only a few of them have suffered from colds, because of neglect or
violations of some natural health law.
The mere fact that one knows about disease, its prevention and
cure, does not make him immune to such things, and because one has
health does not mean that a reaction will not follow a violation of
a natural law. Living normally and naturally, our members need
have no fear of diseases due to so-called germs. Our records show
a greater degree of healthiness among higher members than will be
found in the average classification of persons. A little time and
thought, given to each of the principles contained in these mono
graphs, will mean better health and stronger resistance to disease.
Fraternally,
YOUR CLASS MASTER

evening what the morning may accomplish.—UNTO THEE I GRANT
The effect of color and sound on the health of the body cannot be over
emphasized. Since health is a matter of harmony in the vibrations of the aura
and the body, it stands to reason that other physical vibrations which are
harmonious to us will help to bring the aura and the body back into harmony if
we have been ill. This principle is illustrated by the use of two tuning forks in
the same key. When one is struck, the second one will begin vibrating in
sympathetic attunement with it. Thus, harmonious music and harmonious
colors, brought into close proximity to the body, will soon have the body and
aura vibrating in sympathetic attunement with them. Under very ill
conditions, it would probably take more than sympathetic attunement to
restore harmony to the body, but it would nevertheless add greatly to the
healing process. It is easy to see, however, what a significant preventive
measure such action would provide during periods of normal health.
V V V
Below is a summary of the important principles of this monograph. It contains the
essential statements which you should not forget. After you have carefully read the
complete monograph, try to recall as many as you can of the important points you read.
Then read this summary and see if you have forgotten any. Also refer to this summary
11 Although earlier Degree experiments with vowel sounds emphasized only

their value for treatment purposes, it is nonetheless true that vibrations o f
sound and color affect greatly the psychic and subconscious self.
U The exercises with vowel sounds have been creating a change in the color o f
the aura o f the member who has been conscientiously practicing them.
^ The exercises now given aim at attuning the member with the higher vibra
tions o f the psychic self in ways that w ill have definite bearing not only
upon his health and dietary habits but also upon his mental and spiritual
outlook and progress.
H Knowing about disease w ill not make one immune to it any more than
having health w ill safeguard one against violation of natural laws. A few
simple rules, however, followed regularly w ill be beneficial.
p u rch ase m ay m ake th e s e lle r a n d p u r c h a s e r s u b je c t t o civ il lia b ility .
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THE CONCURRENCE
V V V
The importance of the endocrine glands cannot be

overemphasized; nor can the fact that such glands must
function together. Their influences on thought and their
response to thought are matters most helpful to know at
this time.
Thoughts are very vital things and have been amply proved to be of conv
structive or destructive influence upon the building and activating forces of
man. Thoughts receive their impetus from the endocrines and again react
upon the endocrines either for good or evil as the thoughts may be. The first
great urge within man is for food. This thought remains dominant through'
out life. This urge includes not only actual things man puts into his mouth
and stomach, but it includes the comforts of life as clothing, home, dainties
and all the refinements of eating. Much of mans thinking is about the get'
ting and enjoying of food. The next great urge is for sex which includes the
union of male and female and all love, parent love, love of companionship,
love of art, and all emotional and physical activity. The Creator surely
created or evolved man in this way and so the original intent must be pure.
We evolve fastest by giving service, by helping each other, and by express'
ing harmony, idealism, order and beauty.
The Human Temple is sacred. We must learn to build well physically,
mentally, emotionally and spiritually and thus learn the Fatherhood of God,
the brotherhood of man, the continuous life and law of action and reaction
—completely expressed life.
—M. W. KAPP, M. D.
Author of Glands—Our Invisible Guardians
Temple Section A MO RC The Rosicrucian Order
ELEV EN T H DEGREE NUM BER ONE H UN D RED T W EN T Y -T H R EE PAGE ONE
It is now time for another week of experiments if we are to keep

pace with the changes that are taking place.
Occasionally, a member of this Eleventh Degree writes to say that

he is not sure whether he has reached the same degree of development
as the others, for in his case there has been no particular manifesta
tion outwardly. This question of outward manifestation is a peculiar
one, and difficult to eliminate from the consciousness. In the case
of a musician, you do not expect musical ability necessarily to show
on his person, on his face, or in his general characteristics no mat
ter how wonderful a musician he may be or how much time he may spend
in study and practice. As such a musician walks down the street, he
may easily be mistaken for a cultured person in any walk of life, and
not manifest in any way his particular abilities in music. It is only
when he sits at the piano or some other musical instrument and begins
to apply the development that he has along that line that others have
any evidence of it.
The same is true of the artist or anyone else. A lawyer, for

instance, does not manifest his legal knowledge until he is called
upon to use it in a given case. Eminent surgeons, unusually skilled
and deft in the handling of delicate surgical instruments, seem no
different from others during social hours; they may, in fact, seem to
be devoid of any skill since social occasions furnish them no oppor
tunity to demonstrate their abilities. Were an accident to occur,
however, or an emergency operation be necessary, then their outstand
ing knowledge and ability would make itself unmistakably evident.
So, in psychic development, we have something not used twenty-

four hours of the day nor applied to commonplace occurrences. It
rarely manifests in connection with the work of the home or office,
but rather in connection with psychic problems. Spiritual development
is not a badge to pin on the sleeve, neither is it something which
makes the person having it feel any different except when he needs to
call upon it in connection with certain problems of his life. You
should not expect psychic and spiritual development to cause startling
events in your life every few hours or to perform miracles for you
merely to keep you aware of your psychic power. However, when you are
called upon to master some personal difficulty, evade some diseased
condition, receive a message from the Cosmic or render a service, you
may be certain that you will have satisfying evidence of your spirit
ual development.
You should not expect uncanny or weird demonstrations

throughout the day or night. That person is not necessarily
developed or spiritually attuned who has weird imaginative
experiences, who dreams symbolical dreams, or feels he is con-
ELEV EN T H DEGREE N UM BER ONE H UNDRED T W E N T Y -T H R E E PAGE T W O
stantly receiving Cosmic impressions. In fact, such persons are often

not psychically developed at all and are simply the victims of their
own overactive imaginations, beliefs, superstitions, and what not.
Real Cosmic experiences are few. Psychic development is something of
the inner self and pertains to the soul and the spiritual progress of
the being. While we are busy with the material affairs of life, such
spiritual development has neither reason nor the occasion for mani
festing.
Judging from their reports, and considering the progress as re

ported to be representative of the average member of this Degree,
there is every reason to feel that practically everyone in this Degree
has attained sufficient development to be enabled to go forward with
the others.
The next step to be taken is that of vitalizing the psychic func

tioning of the thyroid gland. We revert to this gland occasionally
because in it, especially in its psychic functioning, lies the key to
our continuing progress. It is not the gland in its physical form
that concerns us. Science and medical practice have found that it is
useless and sometimes decidedly dangerous to develop the physical size
of the gland instead of building up its nerve and vital functioning.
You would not think of improving the work of the heart by adding
fat and tissue to it and increasing its size. If it were not func
tioning properly, you would want that changed rather than its form and
size. Just so with the thyroid. Trying to build up its size by mas
saging the neck in order to correct the gland's functioning has often
caused detrimental enlargement of the gland without improving its
functioning. In fact, the larger the physical size the more its proper
functioning is interfered with. The exercises of this Degree, there
fore, have nothing to do with the physical development of the thyroid;
so, when placing the hands on the neck or over the gland, there should
be no massage. The exercises are solely for the purpose of stimulat
ing the psychic nature and functioning of the gland and have nothing
to do with increasing its size.
Twice a day, preferably before arising and retiring, lie or sit,

and wh_en comfortably relaxed, place the second finger, {the index j a n d
the third and fourth fingers of each hand, but not the thumbsT~over
tne tnvroid. which is approximately in the region of the Adam's apple.
W ith tne ringer tTps touching the area around the thyroid, take a deep
breath, hold it as "long as you comfortably can and exhale it slowly.
While exhaling the breath, close the eyes and concentrate on tEe~color
orange— brilliant, as though it were a bright light behind an orange-
colorea giassT
$ftafter this, pause for a moment or two in your normal

breathing and then repeat the process— all this time keeping
ELEV EN T H DEGREE N UM BER ONE H U N D RED T W E N T Y -T H R E E PAGE TH R EE
the finger tips on the throat. Do not remove the finger tips from the
throat at any time from the first breatlTunt 11 yotri&ve 'finished w ith
tfie jjiird breath^ AfJterjthe third breath, remove your finger tips
from the throat_nnri bring them together in front of your abdomen, let -
ting the finger tips of one hand rest lightly against- those of the
other. Continue to breathe normally while you visualize a deep orange
color surrounding you like an aura. In__a_darkened .ro.Qjn._it may be
possible for you even to see tftis orange color, like a haze, emanating
from your solar plexus or radiating from your"Tinger tips';— Remain ~
for at least five minutes in this position while you~continue your con
centration on the orange color. No sound should be made when exhaling
the" breath, for sounds~have n& part in this particular exercise.
Practice this regularly during the coming week so that next week we
may add sounds to this exercise and thus take another step in a slight
ly different direction.
Fraternally,
YOUR CLASS MASTER

V V V
^ Psychic development manifests only in connection with psychic problems. It is not a

badge on the sleeve which immediately sets the person who has it apart from others.
One does not expect the skill of a musician, a doctor or a lawyer to be evident as he
walks down the street. Neither should one expect spiritual development to be accom
panied by weird or uncanny demonstrations.
Real Cosmic experiences are few and the development desired pertains to the soul and
the progress of the inner self.
The proper functioning of the thyroid gland is necessary to continued progress. The
exercises are designed only to stimulate that functioning and not to increase the size
of the gland itself.
Twice a day, morning and evening, the second (index), third, and fourth finger tips
should be placesLon the neck, pear the “Adam’s Apple” and deep breaths taken and
exhaled slowly while concentrating on the color orange.
Q A fter the third such exercise, the hands should be removed from the neck and the
finger tips brought together in front of the abdomen. Normal breathing and concen
tration on the color orange shoulcT malce this color visible around the solar plexus.
After about five minutes of concentration, the experiment should be finished by ex
haling th ebreath soundlessly.
THE INSTITUTIO N BEHIND THE
Rosicru cian Park
p u rch ase m ay m alce th e s e lle r a n d p u r c h a s e r s u b je c t t o civ il lia b ility .
THE CONCURRENCE
V V V
*1 Few have used formulas to a greater extent than

those mystics whom we have come to know as
alchemists. Their attempt to conceal their mystical
knowledge in a formula in order to protect it was
successful so far as preserving the secret was con
cerned, but many times was thoroughly disastrous to the man
himself; for it brought upon him suspicion, ridicule, disdain, and branded him
with the name charlatan. It is noteworthy, nonetheless, th at the alchemist always
preserved the utmost reverence in his work. This is quite clearly shown in the
quotation from the alchemical work, The Triumphal Chariot of Antimony by one
who wrote under the name of Basilius Valentinus.
He who would seek the greatest of all earthly benedictions, the

knowledge of all created good, and of the effectual virtue which God
has liberally implanted in stones, herbs, roots, seeds, animals,
plants, minerals, metals and all things, must fling away every
earthly thought, hope only for freedom of heart, and pray to God
with the greatest humility. Thus, the aspiration after freedom will
soon be realized.
- B A S IL IU S V A L E N T IN U S , 15th Century
ELEVENTH DEGREE N U M B E R 124 PAGE ONE
This week we are going to use an ancient mystical formula, for

we have reached a point where we can properly analyze and test it
for the benefit that the mystics of the ages found, preserved, and
revealed to those who had progressed to the higher Degrees in the
secret work.
All through the ancient writings one finds these secret for
mulas indicated by symbols and signs impossible for the uninitiated
or unprepared to decipher. Sometimes the formula looks like an
alchemical or chemical one, dealing with metals or some process of
transmutation. At other times it appears to be an astronomical
calculation or configuration. A few mystics adopted musical nota
tions to hide the formula, making it look like a mere bit of musi
cal chanting. Even among the early Egyptians these formulas were
hidden in hieroglyphics as though each were a historical descrip
tion, or a description of some geographical boundary.
I call them formulas because that is exactly what they are if

we use the general interpretation of the English word. A chemical
formula is a brief notation of how to do a certain thing by using
certain elements, combined in a certain way. It can be expressed
with chemical signs and a few figures. A mathematical formula can
be expressed with mathematical figures, and a musical formula can
be expressed with several bars of music written on a piece of
paper. The mystics had other words instead of the word formula,
but they meant the same thing.
The early Egyptians were very fond of writing their secret

matter in peculiar, secret codes because their first language was
written in symbols and signs. After all, we might say that lan
guage is a system of signs. If we take the old formula of light,
life, and love, and examine it, we will find that the letters
1-i-g-h-t are symbols for an idea, and that idea is one of light,
brilliancy, illumination, wisdom. On the other hand, this formula
is often reduced to "L L L." To strangers such three letters would
mean nothing. If you take the three letters and fasten their tops
together, and separate their bottoms equally within a circle, you
will have three lines radiating from a central point, each having a
short line at the bottom. It makes a very peculiar looking symbol,
and a fourth L added to it gives a symbol something like the
ancient swastika cross. Thus within a mere decorative design, an
important formula is concealed.
____ Formulas were often long, and served all kinds of

purposes. Many of these formulas have come down to us in
a modified form from the ancient past, but a great many
more of them have been invented by the Christian Church,
and are used by Christians while the ancient ones are
ELEVENTH DEGREE N U M B E R 124 PAGE TWO
still used by Jews and by religious people and mystics of the

Orient. The simple little statement, "Thank you!" is a relic of
a very ancient formula. Slightly change it and say "I thank you,"
and you completely change the formula, and it does not mean the
same thing. The words Thank You symbolically and mystically used
to mean "The Cosmic blessing or spiritual blessings of the world be
upon you," and later, "May the God thank you or reward you."
The sign of the cross and other signs made by clergymen and
priests are a development of the ancient formula. The Latin words
of the Roman Church are more correct translations of these ancient
formulas, and have a meaning almost identical with the original,
whereas the words translated from Latin do not have all of the
original meaning of the formula. In the Western world by way of
greeting, people wave their hands, whereas in some areas, a person
moves his hand from his forehead to his chest, and then salutes,
and this is a part of an ancient formula which involved the touch
ing of the forehead, the heart and the solar plexus, indicating
that these three Cosmic and spiritual centers of the human body
were involved in a formula of greeting and benediction. The kiss
ing of the hand is a relic of the formula of kissing the ring or
emblem on the hand of a priest, ruler, or mystic.
At least a hundred formulas used today directly descend from

ancient mystical ones, and we do many things which the mystic of
the Orient wonders ahout.
When our party of Rosicrucians visited out-of-the-way places

where the natives had not seen many American tourists, they stood
in wonderment watching us. From their smiles and their surprised
and sometimes frightened looks, and the manner in which they ges
ticulated and whispered to each other, we knew that they were
frightened, astonished, amused, and puzzled by the things we did.
They are trained not to reveal in front of strangers many of

their formulas. The bracelets on the women's arms, the necklaces,
the occasional earrings, the rings were all signs to these natives
that we had inherited their custom of wearing amulets and protec
tive charms. They were astonished that we wore such things without
any seeming reverence for them, and did not use them in the way
they used such things. They recognized in our language certain
vowel sounds and inflections that struck them as familiar. We wore
certain combinations of colors that they would never wear because
such colors would cause uneasiness, nervousness, and conditions
they did not wish to have. They probably saw a thousand things in
us that made them think we were half barbarians because we
wrongly used some of their sacred things, and half uncivi
lized because we neglected to use certain things we should
have used.
ELEVENTH DEGREE N U M B E R 124 PAGE THREE
The formula for this week is to be one for bringing Cosmic

benediction and attunement during the day. I trust that none of
you will look upon this as a practice of paganism, for if you view
it that way you will be unfair to yourselves, and unfair to the
foreign customs. We cannot be too careful in analyzing what the
pagans did, for without the book learning and the scientific learn
ing that we have today they had to learn from nature many of her
secrets, and they did learn and improve themselves by them. We
cannot say that their beliefs were foolish and of no value. We
cannot even say that they may have been of value to them but are of
no value to us, because a natural law does not change no matter how
much civilization changes, and the application and use of it is
just as logical today as it ever was.
In using this formula the following instructions should be

carefully noted: On awakening in the morning, the first thing to
do is to lie on the ""Back in bect7~or~^±t quietly for a few minutes
or even stand and do the exercise given on the last page of mono
graph number 123, the exercise with the brâihing_ _and_ the finqer-
t i ^ : ‘‘After waiting a moment or two, arise or turn, andl face toward
the east, that is, toward the direction in whicfT the Sun rises.
With the fojrfifinger of the right hand touch~~a point ~above~~the nose
on the forehead, and place the palm of the left hand flat against
thg..j2hp.st-^ Hold this position of the two hands, direct yourr_Syes
toward the east and say the three syllables POD-MI-RA. Say them
three times in succession and therT~drop the hands and go about your
work. BefoFe doing tne exercise, you must learn to pronounce these
three syllables correctly.
The first syllable is pronounced like the word POAD, or TOAD,

with the same sound to the 0 as in the word MODE. THe next sylla
ble is pronounced like the English word _MEU The next syllable, RA,
is pronounced RAH. Each of these three syllables should be pro
nounced slowly"and not cut short, and there should be about two
seconds~~oT~time elapsing ^Between each syllable: POD-MI-RA. By
reading these instructlons several times before starting the exer
cise in the morning, you can do it from memory. The same thing
should be done ajgajjo. at night before going to bed, after sunset,
facing the west. The exercise in the evening' is to begin with-the
breathing and fingertips exercise as in the morning, followed by
standing and facing the west, and repeating the formula three times
as in the morning. Each time the syllables POD-MI-RA should be
used. After a pause of a few seconds, go back and begin again with
POD-MI-RA; then repeat it a third time.
Now it is essential that the most reverent and spir-

\ m 7 itual attitude be assumed and maintained throughout the
\ pyQ/ use t*ie formula. The formula really means "Grant unto
\ / m e, 0 power of the Cosmic world, thy quickening spirit and
v wisZtaiul11— It~means ttla^~~€He Cosmic vibrations snouTd"work~
upon your psychic centers, and upon the spiritual self
ELEVENTH DEGREE N U M B E R 124 PAGE FOUR
within, and highly attune them for the hours that follow so, that
i»j^g g ^ ^ r^^nd--^yejations joiay, come if tKe Co~smic so desires, and
increased vitality and health be giverT"at the same time. There is
nothing superstitious about this formula, and it is an appeal to
Cosmic Consciousness of the one eternal, everliving GocfT Your
thougnts must b e rais.ed, therefore^.to the highe_S-t. degree of spir
itual ecstasy and expectancy. You must have, absolute confidence in
the fact that your formula is an appeal to the Supreme Being. You
nur&t Ioo]T~upon your formula-a w ' rUrgri- communicatTonT~l~3irecir-—
appeal , and an open channel of communication between you and the
Consciouness of God. You must be in the most reverent, spiritual
attitude, tor thereîs nothing more sacred in the way of an appeal
for self-blessing than this formula.
In the morning, immediately after using the formula one should

y a sh the hands and cleanse the mouth and teeth so that the breath
may be pure and the face and hands cooled as well as cleansed. In
the evenin g , the washing should iae repeated after the formula.
After having used the formula, and retiredV one malpractice other
experiments and let the consciousness go off to sleep with a prayer
of thankfulness "for the day^s blessings”
The words of the formula thus given will also assist in creat
ing the orange color in the aura and around you, for which you per
formed the early part of the experiment of breathing and holding
the fingertips together; thus these two exercises are closely
related.
Now I trust that you will hold sacred_this formula, and not
discuss it with anyone else at this time^ Next^week we shall con
tinue these exercises with formulas.
Fraternally,
YOUR CLASS MASTER

V V V
Below is a sum m ary o f the im portant principles of this monograph. It contains the
essential statem ents w hich you should not forget. After you have carefully read the
complete monograph, try to recall as m any as you can of the im portant points you read.
Then read this sum m ary and see if you have forgotten any. Also refer to this summ ary
Mystics from early times transm itted certain formulas to their descendants
by means of symbols or signs having the appearance of alchemical, astro
nomical, or even musical notations. In this way they were kept from being
known to the uninitiated.
^1 Such formulas served many purposes—many times, they were benedictions.
f The formula outlined is in reality a method of securing Cosmic Attunement
and benediction. It should be memorized and followed conscientiously twice
daily, for it will accomplish much in the way of individual spiritual attune
ment.
f The word of three syllables is to be pronounced as though it were w ritten
pode-me-rah.
^ Care must always be taken that m atters of this Degree are discussed only
with those having attained the same point in the studies.

As you are readily aware, the use of formulas has less significance today. This is due to the
changing attitudes of people, and the openness of the day. People are less inclined to be mysterious
about their beliefs and feelings, and more prone to speak directly to others. As long as there is no
political or religious intolerance th at would threaten such frankness, it is a much better state of
affairs. Members of the Order are more free to discuss their membership and the elements of their
studies. As a project, read one or more historical reference works on the intolerances of medieval and
victorian eras. Note how many of the intolerances of that period caused people to meet and talk
secretly; how they were forced to devise passwords, symbols, and so on, not by choice, but by neces
sity. Then think how elated those people would feel if they could have met and spoken as freely as we
do today. Also compare their state of affairs with the one you enjoy today. Be thankful that you can
use symbols and formulas by choice rather than by necessity, and that if you want to make yourself
understood, you need only voice your thoughts.
I h is m o n o g r a p h is n o t s u b je c t t o s a le o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch a se m ay m ake th e s e lle r a n d p u rch a se r s u b je c t t o civ il l ia b ility .
<•> o ° O O
A M R
MASTER MONOGRAPH
This monograph alw ays rem ains the property of the

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R E G I S T E R E D IN U . S . P A T E N T O F P IC C
( A l_S O R E G I S T E R E D T H R O U G H O U T
T H E W ORLD I
P R IN T E D l»< U , S . A .
T h e m atter contained herein la officially issued through the Su

wu* re g iste re d in the United States Patent Office fo r th e p u rp o se of
Irnperator o f A. M. O. R. C. (T h e above emblem and name o f the
ownership of. the legal title, and the right of possession to this
monograph Is and snail remain in the Suprem e G rand L odge of
A. M. O. U. C. and it shall be returned to it upon its request. The
THE C O N C U R R E N C E
V V V
O n e of th e m ost in te re stin g books to th e m o d e m

R o sicru cian is th e Secret Symbols of the Rosicrucians
w h ich w as first p u b lish ed in G e rm a n y in 1 7 8 5 u n d e r
th e title, Die Lehren der Rosenkreuzer aus dem 16ten
und 17ten Jahrhundert, Oder Einfaltig ABC BiXchlein
fur junge Schuler. F ro m th e special A M O R C editio n tra n sla te d in
1 93 5 , th e follow ing p ra y e r is tak en from p a g e 16:
O Lord^merciful God, open the-human heart,

to understand Thu sprrpts thmngh thp Holy Ghost.
Who hath well understood the figure,
Hath understanding, also, of the scriptures.
Three worlds hath God created,
In heaven love, on earth-mercy,
Wrath in hell and darkness;
This certainly is a picture of man.
On this earth he only hath to choose
Which wav to go, the end is to his will.
Secret Sym bols of th e R osicrucians
— A M O R C E d itio n , 1 9 3 5
Temple Section- AM O R C ■The Rosicrucian Order
E L E V E N T H D E GREE N U M B E R O N E H U N D R E D TWENTY-FIVE PAGE O N E
Perhaps it is too early to comment on the attitude of the members

of this Eleventh Degree in regard to last week's important monograph,
for I have actually heard from only about a dozen members, and those
are the members who live close to us here at the Grand Lodge. Their
enthusiasm is second only to the inner joy they have felt after the
second or third day of the formula given last week. Most of these
members seem to feel that this formula is one that could be used for
a long time with much benefit, for they say that after a weekfs use
of it they notice many changes just about to manifest in addition
to those that have already manifested. For that reason, I think that
this week we shall examine it from another angle and make only a
slight addition so that it will help you in getting the utmost
benefit.
Once again I must remind you that this formula has nothing to
do with magic. The word magic is so greatly misused today that
unless we put the word white in front of it, it will be easily mis
construed. There was a time when the word had an entirely different
meaning, but in order to avoid confusion in the minds of those who
have not studied ancient literature, we must not use the word too
often. Nor has the formula anything to do with any superstitious
practice. We are now dealing with esoteric principle, and it may
be well for us to give a little thought to this subject.
The opposite of esoteric is exoteric. From our point of view

there is a considerable difference between the two words and their
fields of study. On the other hand, there are many principles and
laws which blend from the exoteric into the esoteric, and from the
esoteric into the exoteric. It is much like the fields of physics,
chemistry, and electricity. The principles in each of these fields
often blend and evolve into one another. In our graded lessons from
the first to the ninth, we have made no distinction between the fields
of physics, chemistry, and electricity, for the fundamental laws of
each of these are alike, and the ancient alchemist, mystic, and scien
tist did not draw a line between them. If one of them was working in
the field of physics and his experiments carried him into the field of
magnetism and electricity, he saw no reason to discontinue these
experiments simply because he was getting into another field, and
gradually leading into another subject.
The field of esoteric study seems to have been left to the

mystic in the last six hundred years, and the scientist has drawn
a very definite line between the exoteric and esoteric. He
seems to feel that the field of esoteric study is neither sci
entific, reliable, dependable, nor actual. To the average ma
terialistic scientist, the field of esoteric study is filled with
speculation and theories; but the truth is that scientists
have developed more theories and more arbitrary specula
tion in the exoteric than mystics have ever developed in
the esoteric field.
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D TW EN TY -FIV E PAGE T W O
To indicate how important the scientist believes scientific or

exoteric education, I quote from The New Decalogue of Science, by
Albert Edward Wiggam, an eminent scientist. In arguing that a new
decalogue of science will enable men and women to improve themselves
more efficiently than any other field of study can possibly do,
Dr. Wiggam says in the introductory chapter of his book:
"Men do know how to be good. Science has supplied them with a

true technique of righteousness. The time has arrived for a new
decalogue, a new sermon on the mount, a new golden rule. These new
modes of conduct have none of the absolutism of the old. They are fluid
as evolution, flexible as human nature."
The mystic says in answer to such a statement that the esoteric

laws of life are not new but old, and they are not scientific in the
sense that science uses the word. The mystic says that these rules
are absolute and they are not flexible,~and numan nature~cannot bend
them and break xhemT and mold them To suit whims and fancies, and
f or tfia/T reason they are real and not specuTative and theoretical.
The esoteric fTeTcT of'study is" as- broad as the universe itself. Either
we must consider man as a materialistic being with some hypothetical',
theoretical, invisible part of himself that is inconsequential, or
we must consider him as being essentially spiritual and cosmic with
a temporary, unimportant, mortal, changeable, physical part that is
subservient to the spiritual. Either man is dominantly physical or
dominantly spiritual.
Since science will not accept man on the fifty-fifty basis, and
say that the physical and spiritual parts of man are equally balanced
and work in perfect harmony, acting and reacting upon each other,
there is no reason why the mystic should concede an untrue relation
ship. If the materialist is going to insist that man is essentially
and dominantly of one nature, then the mystic has every right to
insist tha'I that predominant, controlling power in m m r tnai
essence in him,^s~5plTltliai_ahd not material or physical. If the
materialistic scientilft“ Is~right~In Tu^s~contention, then all scien
tific fields of study and all materialistic laws and principles are
the only important things to study. If the mystic is right, then the
esoteric field is the most important for study.
Taking the two fields by themselves and looking at them without

considering man in connection with them, we find that science has to
admit that the exoteric, physical, material field of study is filled
with theories, speculations, assumptions, and guesses, and constantly
changing ideas and principles. Many late scientific textbooks point
out the flexibility of long-established laws. Some of these were con
sidered immutable, as, for example, the ultimate stability of some
chemical elements. Today, the table of elements is considered a
potentially flexible chart, subject to all sorts of mutations.
Looking into the field of esoteric study we find nothing of
this nature. We find no record of any congress or assembly
of esoteric students coming together for the purpose of
Temple Section- -AMORC ■The Rosicrucian Order
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D TW EN TY -FIV E PAGE T H R EE
rejecting or modifying a law or principle discovered by them or

students of the past, or creating a new art artificially, arguing
as do those in the fields of exoteric study and investigation. Every
law and principle of the esoteric field even if discovered by the
ancient Egyptians, has remained intact and is as demonstrable,
reliable, and dependable today as when first revealed or discovered.
In the physical, exoteric field, men invent the laws and prin
ciples or they accidentally discover them through some line of
experiments. They claim that inspirational ideas are not depend
able. In the esoteric field, men depend upon cosmic and spiritual
revelation to become acquainted with the laws, and then use experi
ments only to demonstrate their positive and absolute nature. The
mystics say that a law revealed spiritually, or cosmically, comes
from the Divine Mind and is far more reliable than a speculative
principle conceived and invented in the human brain.
As Rosicrucians in the higher Degrees of the work, you are to

uphold the integrity of the esoteric principles and field of work,
and study the formula which you had last week for one of the funda
mental applications of some esoteric principle. We are now on the
very borderline of a great field of esoteric study which constitutes
the very highest studies of the organization. It is here that you
become a true Rosicrucian, whereas in the past you have been prepared
for the becoming. Neither an initiation ritual nor temples, nor the
receiving of a membership-cardernor the paying of dues makes anyone a
Rosicrucian. He must become one through his esoteric evolution and
development, and that is what you have been preparing for since you
left the Ninth Degree and entered the Illuminati.
This week continue the same experiment, and during it try to let
your consciousness reach upward to the highest cosmic degree of at-
tranemeivr: This ~can~T5e~~dC>ne T5y~folTowing The" exercise with a two- or
three-minute period of concentration during wh ich you will your con
sciousness to attune itself cosmically. 'There are no words that will
tell.-you how to do thisT^ Y ou must sense that you are lifting your
inner consciousness upward to a divine and spirituaT~fTeTd. Continue
this for two or three minutes until-you feel an influx of spiritual’
power. This' is the first step toward another interesting phase of
development with which we shall work next week.
Fraternally,
YOUR CLASS MASTER

V V V
summaiy and see if you have forgotten any. Also refer to this summary during the ensiling
Exoteric and esoteric are antonyms. In almost every field of study, certain portions
are for everyone and therefore exoteric while other portions are reserved for the
few and so esoteric.
(][ T he scientist and the mystic usually work from opposite standpoints and those stand
points have been thought of as exoteric for the scientist and esoteric for the mystic.
(f In the main, the scientist postulates principles or theories and develops them into
laws through experiment. T he mystic begins with law handed down or cosmically
revealed and proves its truth through individual practice.
(9 T he formulas now being considered are such cosmic laws which members of this
Degree are asked to prove for themselves through use.
This m o n o g r a p h it n o t s u b je c t t o s a le o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch ase m ay m ake th e s e lle r a n d p u r c h a s e r s u b je c t t o civil lia b ility .
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A M R C
MASTER MONOGRAPH

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waa registered in the United States Patent Office fo r the purpose of
copies or officially prescribed and copyrighted monographs, dis
Im p e ra to r o t A. M. O. R. C. (The above emblem and name o f the
ownership of, the legal title, and the rijeht o f possession to this
information of the receiving member and not otherwise. Any other
istered nam e and symbols, and the Imperator has sole right to grant
THE CONCURRENCE
V V V
•I St. Paul has rightly been recognized for giving a

certain character and form to the spiritual teachings of
the Master Jesus. The New Testament abounds with
evidence of his vigorous and forceful personality. His
favorite theme which appears in the verses quoted below
is always the spiritual discipline of the Christian compared with the physi
cal discipline of the athlete.
24 Know ye not that they which run in a race run all, but one receiveth
the prize? So run, that ye may obtain.
25 And every man that striveth for the mastery is temperate in all things.
7ôw they do it to obtain a corruptible crown; but we an incor
ruptible.
26 I therefore so run, not as uncertainly; so fight I, not as one that beat•
eth the air:
27 But I keeP under my body, and bring it into subjection: lest that by
any means, when I have preached to others, I myself should be a
castaway.
I Corinthians 9:24-27
ELEVENTH DEGREE N U M B E R O N E H U N D R E D TWENTY-SIX PAGE O N E
Looking at man broadly as a material and a spiritual being, we

must realize that both have their kingdoms* When the masters of the
past spoke of the kingdom of heaven as being within one's body, they
referred, of course, to the spiritual kingdom belonging to the spirit
ual part of man. Perhaps one of the greatest lessons man has to learn
is to think of himself as a dual person. Recently, in some of our manu
scripts, we found other references to that very wonderful Rosicrucian
idea expressed in the words, "Man's body is the glorified dust of the
earth." Evidently, in spite of attachment to methods of personal
adornment in our modern times, we are no more vain about our physical
appearance than were the ancients in their time. You may recall that in
some of the scriptural writings reference is made to a great king of
the past who was most elaborately adorned— that he was magnificent in
his raiment, and marvelously bedecked with jewels. The Queen of
Sheba, King Solomon, and other ancient characters were elaborately
attired, much of their decoration being put on their flesh, not only
on the face but on the arms, legs, and chest. We still have a relic
of this among primitive tribes in various parts of the world with
their headdresses, strings of beads, and painted faces. We need only
look at the costumes of the American Indians, showing the spirit of
elaborate dress found in all of the countries of the East, to realize
that vanity in regard to figure and form is not exclusively a modern
weakness.
From man's earliest realization of his ability to master himself,

he began to attribute all of his power to his brain, muscles, and phys
ical body. His recognition of the spiritual self within was slow. For
every hundred schools and systems established to guide man in the use
of his physical body, there was only one established to instruct him
regarding the development of his spiritual self. The study of the
spiritual being was classified as a religion, or as a mystical study,
something secondary, unimportant, theoretical, and indefinite. In
those parts of the world where the study of the spiritual self was
provided for and where men and women developed it rather than the phys
ical self, great and marvelous results were obtained. Out of these
schools came the great masters who performed miracles and demonstrated
that the spiritual self had more power, more ability, more mastership
than the physical.
Today men and women marvel at what Jesus, John the Baptist, and
Buddha did, and what other great men before them did through spiritual
development. We love to read of the work of the great masters of the
Far East, and of the mystics in all lands, for we recognize in them
powerful beings with unlimited possibilities; yet we do not
seem to realize that each one of us has the same possibilities
within us if we can Chjnk~oT~o5rselves as dual andjeive atten
tionto the development of the esoteric side.
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D TWENTY-SIX PAGE T W O
In the Third Temple Degree monographs— and earlier— we were

told that we are creatures of realization. It is not the actualities
of life that affect us, but our realization of them. Take away from
us our spiritual and emotional consciousness and our mental realiza
tions, and what have we left? Of what power are the actualities in
life without our realization of them? It is not the things external
to ourselves that are important, but the things that are internal or
within our consciousness. The self within us that constitutes the
spiritual or psychic being is the emotional being, the realizing being.
Our emotions affect us deeply, more deeply than the flesh can affect
us. There is no wound of the flesh equal to a wound of the emotions or
of the spirit. Fright can throw us into an inharmonious condition so
that we become sick, mentally deranged, and brought close to transition.
Many persons who have been suddenly frightened have been thrown into
periods of illness far more serious than any originating in the flesh.
In such cases, the physical body submits to the internal emotions and
from within comes a condition that can destroy the nervous system, the
harmony of the mind, the purity of the blood, and every other physical
element of our bodies. Nothing from the outside in the way of germs,
bruises, burns, cuts, or contagious diseases could possibly wreck the
physical body as quickly as can some condition of the inner self.
Thus, as destructive realizations in the consciousness can move out
wardly, affecting the physical body and breaking it down, so construc
tive ones can move outward and build up the physical body.
After all, man's greatest power is his mind. He may build up

muscular strength and constitutional health; nevertheless he has to
use his mind to direct that strength in whatever he has to do. The
man who has had an education and learned how to do things is always
superior to the one who has a strong physical body but knows little.
We may build up the strength of our bodies through wrestling, boxing,
and other forms of muscle and nerve building, but such a creature
without mental, educational training would be nothing more than a
human gorilla. On the other hand, if we turn to the most powerful
leaders in any country or community, we find that they are persons who
are mighty in the intellectual sense, but perhaps underdeveloped
physically.
During the first World War one of the most outstanding among
those who assembled in Europe to determine international conditions
was the late Woodrow Wilson. He never thundered his decisions in loud
words, made oratorical speeches, or stunned his audience with his
gestures and loud voice. He was not the type of man whose very
strength awed people, but he was a quiet, soft-spoken man whose mind
and mental actions radiated power to such an extent that when he
stopped speaking for a moment the whole assembly sat in antici
pation of his thoughts. We may have looked upon him as a
dreamer; undoubtedly he was ahead of his time in his idealistic
thoughts about international relations, but nevertheless kings
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D TWENTY-SIX PAGE THREE
and diplomats, rulers and people sat in silence and respect before Mr,
Wilson's mind.
We saw the same thing again when Mr. Gandhi sat at the round
table in England. He did not speak, but thought, and his very silence
was a magnet that drew to him the intellects and powers of the world.
Gandhi was not impressive physically, but when it came to mental power
there were few, if any, who were his equal. His spiritual self had
unlimited power, and the people around him knew it. Even after his
death in 1948, Parliament was permeated by his spirit when it legally
freed the lower caste of India.
It is not necessary to neglect the physical body in order to

build up the spiritual or psychic self, but neither is it right to
starve the spiritual self and build up the physical self falsely. In
every great contest throughout the world, physical strength has gone
down to defeat in the face of spiritual and mental power.
Therefore, I urge you to continue the experiment given in the last

two or three monographs, using the formula as outlined, to assist in
building up the esoteric side of your nature. While using this exer
cise, think of yourself as a dual being, and think of the formula and
the process as an exercise for the development of the spiritual self
just as you would think of your muscles and your physical health if you
were taking a course of physical culture lessons. You would think of
building up the muscles and physical body, and you would realize that
it was for the sake of this physical body that you were doing the
exercises.
One of the most successful teachers of physical culture in

America taught his pupils to concentrate their minds upon each muscle
being exercised for the purpose of adding consciousness to the part
affected. That concentration helped their development. If this is
true of the physical body, it is more true of the spiritual self.
Doing esoteric exercises without concentrating attention and thinking
upon the inner self and its development is like physical exercise with
out any thought as to its purpose. So this week while doing the exer
cises given in the last few lessons, concentrate your thoughts upon
the inner self as though it were a separate inner body within you which
you are making more positive and more powerful through these exercises.
Fraternally,
YOUR CLASS MASTER

V V V
Broadly speaking, man is both a material and a spiritual being. It was the spiritual
part of man to which the mystics o f the past referred when they spoke of the king
dom within.
4J “Man’s body is the glorified dust of the earth,” was an old Rosicrucian statement of
the dignity of the physical self. From earliest times, however, man in his attempt to
master himself has put more emphasis upon developing the physical part exclusively.
( | Great teachers have been admired for their spiritual development and mystics in all
lands respected for their great powers; yet each one has -within himself the possibility
of the same development. H e needs only to begin to think of himself as dual and to
focus his attention on the development of the esoteric side.
tf As destructive realizations in the consciousness can affect the physical body and
break it down, so constructive ones can regenerate it and build it up. M ind is man’s
greatest power.
p u rch ase m ay m alce t h e s e lle r a n d p u r c h a s e r s u b je c t t o civil lia b ility .
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sertations. scientific postulations, philosophical discourses, academic 0
Irnperator of A. M. O. R. C. (Th e above emblem and name o f the
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ownership of. the legal title, and the right of possession to this
monograph is and shall remain in the Supreme Grand Lodge or
0
A. M. O. R. C. and it shall be returned to it upon its request The
0
information o f the receiving member and not otherwise. Any other 0
use or attempted use does, ipso facto, terminate all rights ox me
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THE CONCURRENCE
V V V
<1 Siddhartha G autam a (563(?)-(?)483 B.C.) w as the

nam e of the young prince whom we know as “The
Perfectly E nlightened” or the Buddha. The philos
ophy he taught h as become the faith of m illions.
Below are som e thoughts probably written by a
disciple as he listened to the teacher’s discourse on
the subject of Nirvana.
Self, that which seems to those who love their self as their being,
is not the eternal, the everlasting, the imperishable. Seek not self,
but seek the truth.
If we liberate our hearts from petty selfishness, wish no ill to
others, and become clear as a crystal diamond reflecting the light of
truth, what a radiant picture will appear in us mirroring things as
they are, without the admixture of burning desires, without the
distortion of erroneous illusion, without the agitation of sinful
unrest
He who seeks self must learn to distinguish between the false self
and the true self. His ego and all his egotism are the false self. They
are unreal illusions and perishable combinations. He only who
identifies his self with the truth will attain Nirvana.
All compound things shall be dissolved again, worlds will break
to pieces and our individualities will be scattered; but the words of
Buddha will remain forever.
The extinction of self is salvation; the annihilation of self is the
condition of enlightenment; the blotting out of self is Nirvana.
Happy is he who has ceased to live for pleasure and rests in the
truth. Verily his composure and tranquility of mind are the highest
bliss.
- T H E G O S PE L OF B U D D H A
ELEVENTH DEGREE N U M B E R ONE H U N D R E D TWENTY-SEVEN PAGE ONE
The next step in our progress toward the ideal esoteric life
is one which was also extensively practiced by the ancients. There
is a trace of it in the Buddhist teachings; but as those teachings
now present the idea, it probably is greatly misunderstood. Right
here let me say that Buddha was a very well-informed student of the
ancient mysteries, and the esoteric side of life appealed to him
far more than any other side of the ancient wisdom. He probably
leaned too definitely toward the esoteric and was inclined to
ignore the exoteric side of life. After all, that is not a criti
cism, for we know that if some had not sacrificed the material side
of life to delve deeply into the esoteric, civilization would not
have made such great advances in the spiritual and moral aspects of
this worldly life.
Buddha was of noble birth, and had been surrounded with

luxury, ease and everything intended to cater to and glorify the
exoteric. He threw off all this and abandoned his princely herit
age to adopt the beggar's costume and go out in the highways with
his begging bowl to preach the esoteric side of life. Perhaps he
did not ignore the material world any more than did Jesus, but his
disciples pictured him as almost wholly ignoring suffering and
pain, and lifting himself so far above the exoteric that he was
unconscious of it. This is overdrawn, for we find in Buddha's
teachings much about pain and suffering of the flesh; therefore, he
must have studied the subject and not wholly ignored it. At any
rate, Buddha's teachings urge us to try to attain what he called
Nirvana. This esoteric state is wrongly interpreted as being a
condition of total suspension of animation and consciousness.
That is not what Buddha intended. The fact that he spent so

much time traveling, preaching, and teaching shows that he did not
ignore worldly affairs, the needs and requirements of others, which
he might have done had he really practiced what his disciples
convey to us in their interpretations. Many mystics of the past
took themselves to monasteries or hidden retreats to spend their
lives in meditation, personal study, development, and writing with
out really contributing to the advancement of knowledge. Such a
life seemed selfish to Buddha, who thought that whatever knowledge
had come to him through Illumination should be shared with the
people; and this very consciousness of the needs and requirements
of the masses around him certainly indicates that he did not wholly
and totally ignore earthly existence. The same is true of Jesus.
After his Illumination, he did not spend his time in prayer, medi
tation, and personal development, but went among the
people and gave them the benefit of his understanding,
even at the cost of many sacrifices, including the ulti
mate and extreme one.
ELEVENTH DEGREE N U M B E R ONE H U N D R E D TWENTY-SEVEN PAGE TWO
Now Nirvana, as Buddhists call it, is the ideal state for the
student of esoteric work, but it is not one in which we seek only
to attain personal, spiritual separation from the earthly obliga
tions of this life. Keeping in mind, however, that man is both
spiritual and material, and realizing the vast amount of time that
man devotes to the material affairs of life, it does seem that our
life is overbalanced in favor of worldly interests and too greatly
ignores the joys of the soul.
There is an old-time phrase that I have seen repeated many

times in Rosicrucian writings to the effect that the soul finds joy
in the opportunities for fullest individual expression. You know
what it is to get away from business, home duties, social ties and
obligations, the formal customs and habits of city life, and go to
the country— to a farm, mountain cabin, or an out-of-the-way summer
resort at some beach. With sufficient isolation and informality,
we find regeneration, recreation, inspiration and pleasure in cast
ing off regular customs and habits and being free in our actions,
coming and going, sleeping, walking, riding, reading, and so on.
We seek at such times to give the physical self full and com
plete expression without the restrictions or limitations of formal
society. Those who get the utmost out of such periods go barefoot,
lie on the ground and come in contact with the earthly magnetism
and the Sun's rays. Getting tight clothing and tight shoes off,
eating simple wholesome food, with spring water, fresh air, and
contacting magnetic conditions of the Earth, we bring our physical
bodies into attunement with the universe. If such freedom of the
physical body is practical and beneficial, why should not the free
dom of the spiritual half of ourselves be equally so? Is not the
spiritual half of the being more restricted and formally held down
than the physical body? Yet we seldom think of giving the soul its
fullest expression and letting the physical body take the hampered,
limited, restricted place that the soul seems to occupy.
Spending an hour or two in semispiritual and religious think

ing, or spending a few hours a week in a Sanctum meditating, is
equivalent to taking a person from the cell of a prison and letting
him have two or three hours' walk in the enclosed courtyard in the
sunshine. What would happen to a person kept in close confinement
from infancy and allowed only a few hours for open-air exercise of
the body? Such a one would never reach the full development of
youth, to say nothing of adulthood. That is precisely what happens
to the spiritual side of ourselves unless from the earliest months
of our lives we have been encouraged in the expression of the spir-
____ itual faculties. With most of us, however, this sort of
expression did not become ours until more mature years
when the spiritual self had grown weak and incapable of
free expression from lack of opportunity and understand
ing. Is it any wonder, then, that it takes time and
ELEVENTH DEGREE N U M B E R ONE H U N D R E D TWENTY-SEVEN PAGE THREE
careful practice in spiritual exercises to bring the spiritual side

of ourselves to a normal relationship and balance with the physical
self?
Nirvana merely overbalances the relationship between the spir

itual and physical selves. A pleasurable evening or a day of exer
cise and fun overbalances the relationship in favor of the physical
being and gives it full expression, and wholly ignores for the time
being all of the spiritual functionings and demands of the inner
self. Comparing the two halves of our existence, the spiritual and
the physical, to the sides of a balanced scale, it is easy to
understand that most of the time between waking and sleeping the
physical side of the scale is weighted with activity, while the
spiritual side registers only inactivity. While we sleep, the
scales may become a little more balanced, and possibly perfectly
balanced for a few moments; but in each twenty-four hours, the
scale is usually balanced in favor of the physical.
To attain the esoteric development that we need, we must adopt

some method that will enable us to change the balance of the scale,
so to speak, and give the soul, the spiritual side of ourselves,
free and unrestricted expression for its share of the time. It is
not sufficient to have the two, the physical and the spiritual,
just evenly balanced, but we should tip the scales to an extreme by
indulging the spiritual side in exercise as we exercise the physi
cal body to an extreme in a gymnasium.
This is what we are doing in this series of new exercises.

Continue what you have been doing as far as the formula and the
vowel sounds, breathing, etc., are concerned. In addition. three
times a day, sit and relax for three minutes and let the physical
self become wnoilv inactive while you lift your consciousness
upward, from within toward distant planes, as though you were sail
ing" upward tnrough space to tne heavens in an attempt to make- a-
spiritual contact oi some kind. No definite form of contact should
be kept in m i n d , no attempt made to contact the Celestial Saneturn
"or any person or principle, but merely an expansion 'Crf'-the-con-
sciousness-as though it were relea^^"fr7^m~Tts gnclo?trr6 and
allowed^to extend and lose itself entirely in the expanse of the
spiritual woxlcU
Think of letting vour spiritual consciousness escape, as the

mystics used to picture it, oil wings into the heavens. Then let
the- wihgs separate and allow the consciousness to exhaust itself
likg~a~ spreading cloud'untTl it is lostf ent ire 1y~JLn -the Cosmic".
Doing this while in a state of absolute indifference regarding your
environment, surroundings, name, personality~or anything
relaftng no the physical side of life— will bring a pecul
iar state of freedom and clearness of consciousness. Any
inrush of ideas and intuitive impressions must be ignored
ELEV EN TH D EG REE N U M BER ONE H U N D R ED T W E N T Y -S E V E N PA G E FO U R
during the early stages of this experiment, even messages from the
minds of others trying similar experiments. Shut your mind to all
impressions...and allow^ the soul and spirit to bcfck in a caibjlitje—
manner in the sunlight^ of_the Cosmic. Three minutes a day whenever
it is convenient will bring many other forms" oJ^jDhysical benefit,
but these must not be~tKought o f .■" it is only7 the expansion of the
self within that must be kept in mind.
Fraternally,
YOUR CLASS MASTER

Summary of This M onograph
V V V
51 T h e ideal s ta te w hich th e B uddhists call N i r v a n a is one o f absolute calm
produced th rou gh th e com plete ab sen ce o f p assion s.
f T h e life o f Buddha is testim on y to th e fa ct th a t he lived selflessly. He sh ared
w ith all th e fru its o f his Illu m in ation. So did th e M aster J e s u s .
% “ T he sou l,” so ru n s th e R o sicru cia n p h ra se , “ finds jo y in th e op p ortu n ities
fo r fullest individual e x p re s s io n .” T his su ggests th e w isdom o f providing
th ro u g h sp iritu al e x e rc is e th e freq u en t opportunity for th e soul’s joy.
51 In life, as m ost o f us live it, th e p h ysical o v erb a la n ce s the sp iritu al. We
should th ro w all our m ight into th e sp iritu al side so th a t it w ill o v e rb a la n ce
th e m a te ria l. T he e x e rc is e s a r e o u r m eans for accom p lish in g th a t.

W hatsoever thou resolvest to do, do it quickly. Defer not till the
evening what the m orning m ay accom plish .—U N TO T H E E I GRA N T
Even though we speak a great deal of m an’s duality, of his spiritual and physical sides, we should
never lose sight of the fact he is but ONE person. There is little we do in life that does not involve
both the spiritual and the physical selves. When we sit to meditate, the level of our meditation
depends a lot upon our physical comfort at the time. If there is any irritant at all in the physical
environment, our meditation is affected. A person is more apt to enjoy spiritual communion with the
inner self when physical health is up to par. And a person is more apt to enjoy physical health when
the spirits are high and the inner self is pleased with its accomplishments. In practical application,
it is best that you constantly think of yourself as a whole person, with physical and spiritual needs
interdependent. During the week, notice how such a viewpoint tends to bring more balance into your
life.
THE INSTITUT IO N BEHIND THE
Rosicrucian Park
p u rch ase m ay m ake th e s e lle r a n d p u rch a se r s u b je c t t o civ il lia b ility .
■ ■ ■ ■ ■ ■ ■ ■ i i M i a i a i i n i i i i i i i i i i i i i i i i i i i i i i i i a i i i a a i i i i i i t i t i i i i i i a r 4 j ^ >A i i i i i i i i i i i i a a i i a a a i M i i i f ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ i i i i i i i a i i i a i i m a i i i i a
■ ■ ■ •■ ■ ■ ■ •■ ■ •■ ■ ■ ■ •■ ■ ■ ■ ■ ■ ■ ■ •■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ■ ••■ •■ ■ •■ ■ ■ ■ ■ ■ ■ ■ ■ •a
THE CONCURRENCE
This Week's C onsideration o f a Fam ous O pinion
V V V
Cf Most members of the Eleventh Degree are familiar, to

some extent at least, with the work of Franz Hartmann.
^ M Through his writing he attempted to set forth mystical
V pr,nc,ples as he understood them and to offer such erv
> / couragement as he was able to those seeking an under
y standing of a true method and technique of mysticism. The book from
which we quote sets forth magic in a way acceptable to the careful and thoughtful stu'
dent. The paragraph here may serve to indicate the value and results of the exercises with
which we are now concerning ourselves.
The /ng/iest desire any reasonable man can cherish and the highest right
he inay possibly claim, is to become perfect. To know everything, to love
all and he known and be loved by all, to possess and command everything
that exists, such is a condition of being that, to a certain extent, may be felt
intuitively, but whose possibility cannot be grasped by the intellect of mor'
tal man. A foretaste of such a blissful condition may be experienced by a
person who—even for a short period of time—is perfectly happy. He who
is not oppressed by sorrow, not excited by selfish desires, arid who is con'
scious of his own strength and liberty, may feel as if he were the master
of worlds and the \ing of creation; and, in fact, during such moments he
is their ruler, as far as he himself is concerned, although his subjects may
not seem to be aware of his existence.
—FRANZ HARTM ANN, 18394912
ELE V E N T H D E G R E E N U M BER 128 PA G E ONE
The next interesting step in our study of esoteric formulas

brings us to the esoteric features found in the Jewish and Chris
tian religions. I wish that we had some general term that would
include the esoteric principles of these two religions instead of
mentioning them as separate religions, for except for the unique
ness of Jesus' birth and his special Messiahship, there is much
that is identical, especially in an esoteric sense, in both reli
gions .
The esoteric fundamentals of all religions consist of the

relationship of fire, air, and water to the actions, development,
growth, understanding, purification, and progress of the human
soul-personality. No matter where we trace the earliest of our
esoteric principles, we find them related to fire, air, and water,
or to fire, air, earth, and water according to whether the funda
mentals formed a trinity or the more ancient cube or square. We
are going to deal with these esoteric principles in the monographs
and exercises of the next few weeks; so I want to outline briefly
the application of the esoteric principles to the exercises you
have already had. You may, then, comprehend spiritually, at least,
their relationship.
Therefore, before we enter into an examination of the reli

gious ideas associated with water and its purging power, fire, and
its ability to lift the spirit to a higher plane, and air with its
ability to bring the Holy Spirit into the human body, let us con
tinue our exercises with a slight modification.
A great many have given little thought to the wonderful word

that was started in the Fourth Degree and gradually revealed in
later ones. Undoubtedly, a great many have used that word at
various times, especially in important emergencies, and I doubt if
they ever thought it might come up again in som e l e s s o n a s an
important subject; but this week the formula consists of one word
and the word is Mathrem.
Follow the exercise given for expanding the c o n s c i o u s n e s s ; but

each time you are in meditation and alone and quiet, speak the word
Mathrem at least three times. Speak as softly as possible, but
pronounce the word with its vowel sounds clear. In other words,
following the exercise of last week, you should hold this state of
expanding consciousness for about two or three minutes and then
slowly repeat the word Mathrem, three times. Pronounce this word
as though it were written Mahth-raim. Say the two halves
or two syllables slowly, carefully, and deliberately.
This word will attune you with a great many new and
interesting conditions that will remain with you for quite
ELEVEN TH D EG REE N U M BER 128 PA G E TWO
a while after each test of the formula. This exercise is not to be

taken lightly; however, it should be indulged in only three times
a day: early in the morning upon arising, at noon right after eat
ing, and again at night.
Now, after practicing the exercise of expanding the conscious

ness and sitting in a relaxed condition, do as follows: continue to
sit in a relaxed condition and, having pronounced the word Mathrem
three times very slowly, think of yourself as beinq surrounded by
water as though you are b'tanding on a small stone or rock like a
little island in the center of a great lake or sea of water, with
the_water in little waves coming right up to your feet. There you
s€and sate and sound upon 5~~strong dependable foundation with water
around you, unable""to step forward or backward or sideways or in
any direction because of it. Think of the stone on which you are
standing as being just big enough tor your two reet, ancT"that dfc>
fai?—ers-'yrvn ^ d_ s p p there is water" Think, then, that air is"'Sur-
rounding you.
In addition to the air and water, think that above your head,
in the sk^T~~there are great flames of fire shooting crosswise and
downwafd~~€oward~~you until you feel the heat on your~ nead'artd Shoul-
d£tin Do not think, o f t h e flames as even touching you, and do not
feel uncomfortable or have any sense of being hurt, or injured in
any way. Visualize the heat as the strong heat of a summer Sun.
Think of yourseTF""wiLh~~as little~datdil regarding your clothing as
possible but think of you, the e go, and its body standing in the
center of water surrounded by air and above all the heat of almost
invisible flames. The source of the flames is not important except
that it is of a heavenly natureT The source of the air and its
purpose should not be analyzed at the present time nor should you
question about the water. Tfoink that you are in the m idst of this
sea—e-f—waê-TL_and air and flames for some definite purpose and that
three minutes of visualizing such a condition will bring you m
contact with the three points of an~~esoteric formula.
If this is done twice a day, morning and evening, for about

five minutes after you have said the word Mathrem three times, you
w ill find it to have a v e r y electrifying or magnetic effect upon
tKe~psychic self. It will not affect the physical body no?—pr oduce
material manirestations, but it will affect the psychic centers.
After^the third or fourth day, you should feel a sense of harmoni-
ous rjglat ion ship that you may not have experienced before. After
the thircToi^fouftn m g n t ”, you should-Begin- to have psychic experi
ences that will lead to explanations that have not as yet been
touched on.
Fraternally,
YOUR CLASS MASTER

Wkatsueuer thou resoluest to da, do it quickly. Defer not till the
Continuing with last week’s admonition to see to the comfort of your body
before practicing any mystical exercise, let us apply that particularly to the
exercise given in this monograph. Before intoning the word Mathrem, try to
eliminate all possible physical deterrents from your relaxed state. Take care of
your hunger, or thirst. If you’re tired, take a nap, or rest up before meditating.
Be comfortably dressed. Use a comfortable chair, couch, or other reclining
surface. Feel clean, both inside and outside. Be private.
V V V <
statements which you should not forget. A fter you have carefully read the complete mono
graph, try to recall as m any as you can of the im portant points you read. Then read this
sum m ary and see if you have forgotten any. Also refer to this sum m ary during the ensuing
Although the Jewish and Christian religions are spoken of separately, there is much
which they have in common. Thus the teachings of Jesus were not too different from
those of the Jews, the fundamentals of which can be found in earlier Oriental ones.
The esoteric fundamentals of all religions are concerned with the elements fire, air,
earth, and water, and their relationships to each other.
The week’s experiment adds the Fourth Degree word to our now-familiar exercise.
The pronunciation of this word aids in the attunement and expansion of conscious
ness. The exercise is further varied by visualizing oneself completely surrounded by
the elements water, air, and fire as three points of an esoteric triangle.
p u rch ase m ay m ake th e s e lle r a n d p u rch a se r s u b je c t t o civ il lia b ility .
o o o o o
-2TM r:
MASTER MONOGRAPH

Degree Degree
11 11
Monograph Monograph
129 129
lojefarfiruci#
1079
PM
The matter contained herein Is officially Issued through the Su

protecting ail the "printed, engraved, typewritten, and photographic
Imperator o f A. M. O. R. C. (Th e above emblem and name of the
I contents herein are loaned to be used fo r the sole and exclusive
information o f the receiving member and not otherwise. Any otpc*-
member, and Is a violation o f tne Statutes o f this Order.
THE CONCURRENCE
V V V
Scarcely a year passes without some new and
modernized version of the Scriptures appearing.
Undoubtedly, the student of these monographs will
begin to read anew and with more understanding
the Bible narratives of Jesus and his ministry.
Below is an excerpt from the King Jam es Version dealing with a
significant bit of esoteric teaching.
Thomas saith unto him, Lord, we know not whither thou goest;
and how can we know the w ay?
Jesus saith unto him, I am the way, the truth, and the life: no
man cometh unto the Father, but by me.
If ye had known me, ye should have known my F ather also: and
from henceforth ye know him, and have seen him.
Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
Jesus saith unto him, Have I been so long time with you, and yet
hast thou not known me, Philip? he th at hath seen me hath seen
the Father; and how sayest thou then, Shew us the F ath er?
Believest thou not that I am in the Father, and the Father in me?
the words that I speak unto you I speak not of myself: but the
Father th at dwelleth in me, he doeth the works.
Believe me that I am in the Father, and the Father in me: or else
believe me for the very works’ sake.
— J O H N 14: 5-11
ELEVENTH DEGREE NUM BER 1 29 PAGE ONE
I think it important at this point to call your attention to

a statement of an esoteric law. It was not until Jesus the Christ
used the phrase that the world came to be familiar with it; yet we
find it in mystical writings antedating Christianity. I refer to
the statement, "I Am The Way!" Most clergymen give it little
emphasis; yet it is most important. Perhaps this is so because the
explanation would involve esoteric principles and mystical laws,
with which many clergymen are unfamiliar, and with which they hesi
tate to deal. I dare say that if the esoteric principle and law
back of the phrase "I Am The Way" were fully explained in each
Christian church once a year, it would eventually lead to many
changes in the ritualism and preaching. To deal with it under
standing^ would force clergymen out of creed-bound positions into
the field of universal esotericism.
Priests of the Roman Catholic Church are more familiar with

the esoteric principles involved and do not refer to them in
sermons because much of the church ritualism explains them; so the
devout Catholic who follows the mystical principles of his church
has some understanding of the law involved in the statement, "I Am
The Way."
To students of mysticism, however, the phrase is a key to mag

nificent tabernacles of spiritual worship and unfoldment. In the
first place, the four words are rich in significance of and by
themselves; therefore, let us analyze what Jesus and the avatars
who preceded him meant by this or similar phrases.
Jesus certainly did not refer to the outer, worldly, physical

individual, nor to his personal being by the word I_. This should
be considered in connection with the second word, namely, "T A m ."
Let us add an exclamation mark, making the statement a positive
affirmation, and we bring out a part of the original meaning.
There are two ways of reading it, with the emphasis on the 1^ and
with the emphasis on the am. In the first, the sentence is an
affirmation of the existence of the I, the ego, or the self. It is
an affirmation of egoism, of individuality, of distinction and
being, of separateness. In that sense, it is equivalent to saying,
"I am, you are, all others are, we all are, in existence," or
"While each of you are, I also am."
I t establishes each one as a s e p a r a t e and inrlpperi^pnt- being.

It carries the idea thatêach_jis cnnsri ou s-<»£—k-i-s—own—existence
because he is conscious that he is himself while others
arfe~notr: in otner words, I know that I exist ~5gcart»c— I
sense your existence, and since you are not I ,
sense you, I must be different fro^ y n n r. o r .I must exist
independent of you. Imagine two oranges to have con
sciousness. The one would know that it had an existence
ELEVENTH DEG REE NUM BER 1 29 P A G E TWO
because it could see and comprehend the other and know that the
other was not itself. It would know that orange number two was not
itself, but independent of it; therefore, knowing it was not orange
number two, it would conclude that it had a separate being. If one
had no consciousness of two, and only the consciousness of its own
existence, it would never know that it actually existed, because it
is only by distinction, and the realization that there are other
things and other beings in existence which are not ourselves, that
we know that we and the others are separate.
Taking the second reading of the phrase, with the emphasis on

the word am, we have a slightly different idea. The important
point now- is not the ego, but the fact that the ego exists or has
consciousness. It is a statement that tTTe self has~consciousness,
ctncT that its existence jp pnsit-iyp without ‘qujestioru If” a teacher
came into a classroom and asked, "Who is present today, and who is
absent?" and two answered "I am!" with the emphasis on the 1^ and
another said "I am!" emphasizing am, the difference would be clear.
The first affirmed that as egos they believed themselves to be
present— merely a belief expressed in a positive term. The one who
emphasized the am knew and was positive of his presence in the room
because of his consciousness of his presence.
The original statement made by Jesus, "I Am The Way," becomes

significant when we interpret the words The Way. The Way refers to
a path, channel, means, process, system, or definite mode of prog- ’
ress~"toward a~~aaal. Scriptural writings point out various ways to
spiTaTtualunfoldment and development and many state "This is The
Way." In ethical and moral postulations of early spiritual
advisors certain procedures constituted the way to happiness and
spiritual peace. Both Buddha and Confucius set forth The Way.
At the time Jesus was preaching, not only were the rabbis, or
masters in the synagogues, teaching the people what constituted The
Way, but people of various nations and religions living in and
around Palestine taught different methods for attaining it. Jesus
personalized the procedure and exclaimed, "I Am The Way!" To
understand his meaning we must read the statement with the emphasis
first on the "I and then on the "Am." The first is not truly-the---
correct one, for what he meant is better understood with the
emphasis on the Am. Here we see that he meant to affirm personally
that his existence as a conscious being" constituted The Way; and in
his consciousness, the Super~or cosmic Consciousness, was to be
f6uftd7t3re~~key to the~spintuai mysteries^ In the truly esoteric
sense, he was saying^ ffIn the manner in which I exist, and in the
manner in which l express and reveal that existence, I
\ 7 point the true way to spiritual understanding." In his
\<Oy taTKT^with his disciples and those who constituted the
\ / secret inner circle, he explained what he had in mind,
V something like this: "By becoming conscious of yourself.
ELEVENTH DEGREE NUM BER 1 29 PAGE THREE
and of the Divine nature of your consciousness as I have become

'nbonscious ot it, and by following the precepts and Ideals whfcR my
consciousness has received from the consciousness ot God/ you wilT
evolve into an idealistic b e i n g pnt-pr n h a n n p l n f living that
will: carry you to the very goal of your desires^ ThelfefbfeT~by
following my consciousness and dwelling ~lrT~the~ right of i t f you
will enter The Way to spiritual unfoldme n t . " T h i s means t h e t y p e
or level ot consciousness he attained. -----
Dwell on these thoughts, analyze them carefully, and several

times a day allow the consciousness within vou to expand until you
feel that it rs contacting this Divine Consciousness that consti-
tuteg-The Way of lj-fe. This will lead to your development of an
esoteric senseTôf oneness with God through the appreciation of the
Super Consciousness. There is nothing sectarian about this. All
can accept the idea that the consciousness of God in man consti
tutes The Way to spiritual unfoldment.
Let me point out some of the ideas held in the Far East and
the Orient regarding The Way. This idea had been expressed in many
forms by the mystics of all times, but none more beautifully than
that which Jesus used.
In the White Brotherhood of Tibet, and among the Masters of
the Far East today, the phrase used by Jesus is slightly modified
and becomes "I am the Light." It will be recalled that all the
Masters used “the word Light in this-'significant way. It wiIT~Be'
recaTTed also that" the testimony of witnesses in regard to these
Masters always contained reference to the Light that shone around
them, or appeared whenever they were present, or whenever any m a n i
festation occurred. Throughout spiritual writings and scriptur'^ST
we'TfTnd references to the Great Light descending npnn pprs^n s , or
ascending from their m i d s t r o r appearing in places around them.
The Ark o~f the Covenant in the Holy of Holies was surrounded by a
Great Light on certain occasions. The jjhekinah or Holv Altar in
the temples representing the presence of God was surrounded by a
Great Light on the occasion of certain spiritual manifestations. A
Great'Light~guided many~TrTinieir journeys, and a Star~guided the
Wise~~Men at the birth of Jesus. ------------
The word Light, as used by Jesus in parables, is used by mys
tics today in their esoteric experiments. References to letting
o n e ’s light shine and to not hiding it under a bushel have dual
fneanings, and beautifully express tire spiritual' quality m each of
uS'^wKich can be developed and become a guiding light to others.
T h e w o r d Illumination as applied to Cosmic Consciousness and deve1-
opment is closely associated with the word Light, and
\ i fcA, 7 means being filled with Spiritual Light. Therefore, if a
mystic says "i am tne Light," he means ~that he is a spir-
\ / itual guide which others may follow, which will lead to
V the Source of Illumination. This is precisely what Jesus
meant when he said "I am The Way." Jesus was referring to his
spiritual self or ego as the Light of the world or "The Light among
men," which was t h e t i t l e given him by many of the Brotherhood.
We shall touch upon this subject later, but for this week I
want to give you another exercise to add to those that you have
been practicing. Select from the various exercises of the past few
months those which seem to quicken your spiritual understanding,
and use them more frequently; but also add this new one: Having
performed some other exercises first, sit in a relaxed condition
and visual 17.P ynnrsejr-I wiLlliir~a ureat— oval or .she'll of
light. In many ancient writings, the egg is used as a symbol, and
it always relates to the surrounding of oneself with an oval of
light. Just why has never been explained, except that if one draws
an oval around the upright physical body, it does take on the
appearance of an egg.
Again, the egg has always been used as a symbol of birth or

rebirth, for within it all the wonders of reproduction are exhib
ited in a marvelous way. T h i n k Qf a n rvuia.
1 nf 4 iqM ^snrrpiindinq and
enveloping you so that you T e e l and almost see its brightness. In
fact^ after bhe third "or fourth day,"you slruuld "begin to see a
little of it if you are sitting in a darkened room-;— You should
viffaaiTze~this light as descending upon you, not a3~emaTiating from
you~r~but as a great cioud O'f^pgrfectly^white light, with an open,
almost oval spCce in the center and yourself in that oval spSce7
While sitting thus, you should feel exhilarated and uplifted.

The effect upon your health and your nervous system Will be sur="
prising after the first few days. This new exercise should be
indulged in twice a day, morning and night. You will notice an
especially s'trong effect: during the two or three days the moon is
approaching full, and two or three days thereafter.
These exercises do not require a great many words of explana

tion, for they must be experienced rather than explained. They are
not to be taken lightly because they contain the most important
fundamentals of self-unfoldment. Such exercises Jesus and his
disciples indulged in during their private assemblies. The more
you practice them and the nearer your attitude of reverence
approaches that of Jesus and his disciples, the greater will be the
transformation in your entire being, and in the quickening of your,
spiritual mentality, bringing you the gift of prophecy, greater
intuition, and, most of all, a realization of your increasing
Cosmic Consciousness.
Fraternally,
YOUR CLASS MASTER

Summ ary of This M onograph
V V V
% Jesus* statement, “I Am The Way!” embodied a fundamental esoteric law.
f In analyzing the sentence, the phrases “ I Am,” and “ The Way,” should be
considered separately. It is evident that to Jesus the statement w as an
affirmation and carried the meaning, “ in the manner in which I express
existence, I point the true Way to spiritual understanding.”
f Eastern mystics vary the wording slightly and say, “ I am the Light.”
Although mystically the meaning is unchanged, it may be that to many the
use o f the word Light makes the sentence clearer because of the association
o f the word Light with illumination.
f Attention should be given to the possible reasons for the use o f egg-shaped
to describe the shell o f light with which one is to surround himself.

evening what the morning may accomplish.—VNTO THEE I GRANT
The mystical ideal so simply expressed by Jesus when he said “I amthe Way” is often lost upon
people who still seek salvation by just an avowal of thefact that they believeinJesus. But believing
in somebody, and following through on that belief are two different things. If you weretosay tothe
leader of a civil rights movement, for example, that you believe in him, that what he is proposing
strikes a responsive chord in your heart, would just that statement of belief solve anything, or bring
about any improvement in civil affairs? Not at all. Only if you follow through on your belief, by
putting into practice in your own life the cause he is espousing, would you be helping to gain
freedomfromsocial strife and inequities. Thus, simply toaffirmbeliefinJesus, and thendo nothing
that he has demonstrated as a way of life, is empty and gains you nothing. If you believe, and go
over some of your beliefs this week, those beliefs are only helpful to you if you follow through on
them and make them your Way.
This m o n o g r a p h i i n o t s u b je c t t o s a l * o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch ase m ay m ake th e s e lle r a n d p u r c h a s e r s u b je c t t o c iv il lia b ility .
pifc]
o o O
%
A M R C
MASTER MONOGRAPH
V
This monograph alw ays rem ains the property of the
purchased by, but loaned to, the receiving 1 member.
Degree
11 11 /
Monograph MonograpjK
130 v_tw r
979 REGISTERED IN U.S. P A T E N T OFFICE

nu.» Moistemo tmôuq kjut tmc w ©*c o »
JV
was registered In the United States Patent Office fo r the purpose of
studies, diagrams. Illustrations, and charts" as authorized by the
matters he re in contained are strictly confidential to the member
use or attempted use does, Ipso facto, terminate all rights of the
THE CONCURRENCE
V V V
The Scriptures of all peoples although they differ

in phraseology and imagery still are capable of
yielding almost identical ideas when considered
mystically. All recognize the inability of man to
comprehend the whole of God, and all teach th a t
God expresses Himself to man by divinely appointed messengers.
The following story is adapted from the teachings of Ram akrishna, an Indian
very near our own times, who has been regarded by m any as himself an avatar.
Imagine a place surrounded by a wall so high that men outside

do not know what kind of place it is. They try to find out by scaling
the wall. As soon as they glimpse the beauty of w hat is contained
in it, they jump into the midst of it and the world knows no more of
what is inside than it did before. But suppose one, after scaling the
wall and feasting his eyes on the perfection of the place within,
resisted the temptation to go further but returned to the world and
his brethren to share with them the news of w hat he had glimpsed:
That one would be as a saviour of men.
The garden, let us say, is God. Those who plunged themselves
headlong into the selfhood of God and lost their identity in the
world would be like the saints. The one who saw God and yet
refused liberation and final release from the burdens of the world
in order to share with his fellows and lead them all nearer their
goal would be known as a saviour of men.
- S R I R A M A K R IS H N A
If the Eleventh Degree work is to lay the foundation required

for the constitution of a genuine inner circle of Rosicrucian
students, it is necessary that all angles of the Rosicrucian teach
ings be carefully and painstakingly presented.
The esoteric side of our work is not only the most difficult
to handle but also the most important so far as the individual mem
ber's development and progress are concerned.
Out of a hundred persons who join our organization in the

lower Degrees about half reach the middle grades and less than half
reach a point where they are ready to receive the esoteric teach
ings. To include all of the esoteric principles, therefore, even
in brief form in the early Degrees, would be a waste of time and
words since many drop out of the work and would not properly use
the knowledge received. Until members reach the higher Degrees,
they are not even ready to apply many of the practical principles
of the lower ones.
You probably realize that in the early writings of the first

Rosicrucians a great deal of the esoteric matter was given extreme
prominence, and that during the Middle Ages the Rosicrucians put
the esoteric principles side by side with the exoteric. It is
hardly likely, however, that you have made the mistake of believing
that the Rosicrucians founded definite schools of religious thought
in their esoteric teachings. The Rosicrucian philosophy was never
considered a religion because its teachings were free from sectari
anism. However, there are very wonderful thoughts held by Rosicru
cians in connection with their esoteric teachings, which give the
foundation for excellent systems of religion. Each member thus may
build such creeds or principles of religion for~hlmseI7, for upon
’tKe^founctat±crT'of truth any fofm~j5J: _^jucj£ure may be built.
In the earliest manuscripts of writers on esoteric Rosicrucian

doctrines, we are often surprised to find continuous reference to
"Our Lord, Jesus Christ." This astonishes the Western-world Rosi
crucian because he has come to believe that the Rosicrucians were
not sectarian and not distinctly Christian mystics. Previously, we
have eliminated a great deal of the esoteric teaching that refers
to religious matters, but now you must look into this subject as
part of your esoteric lectures and studies.
To Rosicrucians, Jesus the Christ was an entirely different

character from that offered to the public as the founder of the
Christian religion. The Bible, as the foundation book of
the Christian religion, makes Jesus half human and half
divine. A great deal of time and space is utilized to
show that Jesus was human in many ways, especially in
ELEVENTH DEGREE N U M B E R 130 PAGE TWO
character and nature, that he was of human parentage, even of a

definite family tree. Without explaining why this was adopted, or
why it was a good plan, I call your attention to it as responsible
for much of the misunderstanding and misconception of Christian
mysticism on the part of thinking men and women.
In the early days, the Jews wanted to claim Jesus as their

own, a descendant of a certain great Jew. For this reason, his
biography is presented in the Christian Bible in several different
forms because it was so emphasized in the early Jewish writings and
records. To the mvsticf and especially to the Rosicrucian, Jesus,
as the Chr^tsTT’was almost an Invisible Master~~and his human side
Wholly ~ancl completely eliminated f rom considerajti_Qn_> Among
adVandecT~Rosicrucians, such as you, he hasPalways been considered
as an Invisible Master and the greatest— the one who revealed the"
greatest amo~iint or the secret facts tauaht~Tn~~the RosicruciarT
schools. Jesus, as Saviour and— leader, was anticipated by the
mystics in Egypt, Persia, India, and other lands. Neither his
birth nor his youth surprised them and they gave little thought to
his origin and to the human side of his existence.
I have found many writings among Rosicrucian manuscripts which

read as though Jesus had never had a human side to his existence.
Nothing is said of his birth, nothing of his youthful training, his
form, voice, or physical characteristics. In these old manu
scripts, he is put in the same category as €fie Master K. H. and
MoriaÊT35fi3ay. Whenever these ancient llosicrucians spoke o f r ee
ing “JesusT they intimated that it was with their psychic sicrht and
wheir~tney spoke of hearing him, it was in a psychic manner. TTot
oire of them had an interest in the human side ot his existence? and
sofiie of them did not even acknowledge it. "We can see, therefore,
tharE— Jesus was looked upon by them as someone entirely different
from the personality presented by the present-day Christian
religion.
Most of the Disciples of Jesus who were intimate with him gave
greater emphasTiT to his spiritual than to his human sid e . It was
not lintil after his final disappearance and the end of his worldly
activities that some of the Disciples and founders of the Christian
Church made any statements about the human or physical side of his
existence. In the establishment of the Roman Church the holy
fathers, devout and sincere in their desires, turned the teachings
of Jesus into a school of religious thought. They found it neces
sary, as the Church finds it necessary today, to teach as much
about the human side of Jesus as was possible. In fact, they found
that in order to reach the outer circle of worldly people
— the people called "the profane," "the majority of
unthinking men and women"— they had to present Jesus as
partly human and partly divine. They had to eliminate as
much as possible the idea that he was an Invisible Master
or a great spiritual being. They could not eliminate facts regard

ing his birth, facts that revealed that he was divinely ordained
and selected; neither could they conceal the facts regarding his
previous incarnations or his appearances without physical form
although they did cover these and give little prominence to them.
Nonetheless, they did hide the real mystery of the Christ by

giving much emphasis to Jesus' activities among the people such as
his miracles, his healing, and his general ministry. And in order
to make him appear as human as a divine person could be, t h e s e
Disciples and early church fathers elaborated upon his human weak
nesses and traits of character. They dwelt upon his going among
fishermen and poor people— wrote of his being hungry and thirsty,
of his having no place to sleep, of his asking for food and drink,
and of his touching people and of their touching him. The three
synoptic accounts of Jesus in the Bible, written by Matthew, Mark,
and Luke, as well as the gospel of John, read from the point of
view now given will indicate the great emphasis placed upon his
human actions. Even the story of the crucifixion is very elabo
rately painted in order to impress the fact that Jesus did have a
physical body which suffered pain and physical torture. Yet there
is the story of the resurrection, ascension, and appearance of
Jesus among the Disciples in closed rooms, which helped to substan
tiate his invisibility or divine existence.
Early mystics of Egypt, India, Persia, and the Orient, antici-

pated^Llie uuifflnq QT~jesus. They expected a great Master as the
rebirth ul one 0T~1EKe~~former Masters who had been in their midst:
but they expected an invisible one. They expected his incarnation
to~ be in an ethereal body or form, visible only to tne mystics,
wliTch could penetrate matterT~~enter closed rooms, talk to~~those who
could hear the psychic voice" and perform miracles of a purely eso
teric nature, t o r that reason, tney awaited the coming of a
CKristos. Thiy did not anticipate anyone bearing the worldly name
of Jesus because they did not expect the new Master to be known or
visible to worldly persons. They did know that the new Master
would be the Christ and the ultimate redeemer and Saviour of men
for that great cycle toward which they were looking. Therefore,
the birth of him who became the Christ was anticipated by those who
knew the manner in which such a Master might be born.
It is not to be wondered at then that after the year 1000 when

Rosicrucian manuscripts began to be preserved for the future, that
there were a great many Rosicrucians and mystics who referred to
the Christ as "Our Lord and Redeemer." These mystics had no idea
that the Christian Church would become a popular movement
and that the name of the Christ would be talked about
freely by the learned and unlearned, the prepared and the
unprepared. To them the personality of the Christ was a
secret as well as a sacred thought and to mention the
Christ or to refer to him was considered a very sacred thing.

Around the life of this Christ these mystics built many stories of
traditional mysticism.
Thus, you can understand and account for the various stories
about Jesus in so-called sacred writings that do not coincide with
the esoteric nature of his existence. You also can understand the
falseness of such teachings which today parade themselves as Rosi
crucian and yet base all their principles upon the Christian Bible.
The Christian mysticism of the present-day Christian Church is a
form of mysticism evolved by early church fathers in order to make
the Christ appear both psychic and physical, visible and invisible,
human as well as divine.
TJie true Rosicrucian teachings, on the other hand, make Jesus

a Divine Master, a Divine Being, in' whom tnere dwelt, for a time,
the Christ Consciousness, an extension of consciousness,of God.
The references then by ancient mystics to 11Our LordU the- Christ,"
re_fey to the great spiritual and invisible Christ and not to the
dual character presented by "Christian religion. According toêso-
terxc^teachlngs, the ChrislT~that was to come and did come to Earth
was the result of many incarnations of spiritual development^ HXs
fjjiaX^hcT ultimate manifestaÊTon was to be the result of the deve 1-
opment of the spiritual consciousness in the world, for the^Christr
was~€o~personify that spiritual development and bring it to manir=
festation on the Earth.,
From the esoteric side of our work we learn that the Christ
Consciousness is in all human beings and fhat it can be attuned
wirth~£Tie~~Divine Christ Consciousness which came to Earth and mani
fested in the personality of Jesus. (Some of the ancient mystics
refused to believe that the Christ ever had a material body. They
maintained that on every occasion where persons testified they saw
the Christ, they^were^not seeing a phy sic a r jsut a sp ir it u a 1 body~--
that even tftougli th^ rhr-i sjLIspoke * touched, or_ healed themT itr was
a spiritual voice, touch, and magnetism that they experiehc£d7 n o t
a physical. That, they say, is why the' Christ c o u l d w a l k on t he-
water, perform miracles, or dg> the many~marvelous things hard to
understand if~w~~th:tTik~of ~hlm as the~man'Jesus with a physical form
and -merely a divine interior. According to these early mystics,
persons who thought they saw the Christ when Jesus was seized and*
put on trial were deceived.)
We are now at a point in our studies where w e .must gradually

attune ourselves with this Christ Consciousness which fills the
universe and is partly resident in each of us. we must
begin to understand our own relationship to the invisible
and spiritual world. That is why certain exercises have
been given and why you have been asked to meditate along
certain lines. That is why also the mystics throughout
ELEVENTH DEGREE N U M B E R 130 P A G E FIVE
the world positively affirm that when Christ again comes to Earth,
he w i H ~ n o t come in a physical body, or make himself visible o F
limit himself ~to~ even an ethereal form. They affirm rather that
his Consciousness will be like~~a~~seea in l:he ground, for it will
enter thiT spirit and soul consciou s n e s s of tlvose who are ready— and
wiTl~grow there. Thus, those q u a l l H e d will be ready for contact
with the Christ^Consciousness or the Christ of the world.
This may be a difficult subject to comprehend, and perhaps I

have already said more than, is easy to understand in one reading.
Only meditation, turning the thought inward and seeking light from
the Cosmic will add to your understanding and comprehension of the
matter. There must come from within a growing understanding. .You
must begin to feel that the Christ Consciousness of the world has
aga±TT~~
desc6ftded, tfiis time into the secret chambers of those who
Have cleansed the inner temple of its falsehood, superstition, and
wrgng~belief and are~~ready for the~higher light and understanding.
ThugT~~in time, we shall come to understand the mvstery of the
Trifnity and of the statement, "I and mv Father are o ne."
There is a great difference between one who calls himself a

Christian merely because he was born into or has joined a Christian
church, and one who is a deep student of Christ and the Christ
teachings and principles. I have met a number of profound students
of Christ who were not Christians. Two of them were Jewish rabbis,
born in the Jewish religion and enthusiastic supporters of it;
nevertheless they discovered the mystery of Christ and it held them
just as it should any student of mysticism.
For that reason, I would impress upon each of you the impor
tance of this study of the Christ Consciousness so that you may
make it a part c>r your Haily meditation.
Some theologians and religious students of the Orient long ago

gave up their search for the truth regarding the Christ mystery.
As long as the world lasts, that mystery will never be solved by
the type of mind that would solve it by cold, analytical reasoning.
To such a mind, the mystery deepens as time passes, and the real
secret of the Christ's visit to Earth will never be known. The^
Christj, himself, made this plain when he said that many would look
upon him and see him not, and few would know him as he~was\In~~the
first- place, the average student, of the life of^Jesus, attempting
to discover the secret of the Christhood, fails to comprehend a
duality of character and divinity in principle in the life of Jesus
that needs careful study. Despite the fact that the Wise Men knew
in advance that Jesus was to become a great messenger,
from the time he was born until he was baptized in the
River Jordan by John, Jesus was a human being without any
special divinity.
ELEVENTH DEGREE N U M B E R 130 P A G E SIX
The Christhood came to him at the time the dove descended upon
him, when the Great Light enveloped him in the River Jordan., Here
we have a mystery that is as profound as any in all the world. The
descent of the dove and the influx of the Holy Ghost at that time
is symbolized in Rosicrucian illustrations by the descending dove
above the sacred cup filled with a heart and a superimposed cross.
This emblem appears on some of our literature, especially on the
book Liber 777 dealing with the Celestial Sanctum.
From that moment of the dove's descent at Jesus' baptism in

the River Jordan, we have a duality that is not properly dealt with
in Christian teachings, except possibly in those of the Roman
Catholic Church. From that event on, Jesus as a man remained
human, but the Christ Consciousness associated itself with his
physical body. The Christ Consciousness was not imprisoned within
the body of JesuS7-'~1TtrlW3'~aTX~the freedom ot an independent spirit-
ualr'BeTng^ and often separated itself from the physical body and"
dwelt apart from it tor days and weeks at a t i m e . It^ was just as
easy for ~tHe~Chrl.St body- to separate itself from the physical laocly
ot Jesus and go tortn among the people, into closed rooms ^ n d
secret meetings, orô^pp^T~igporr~the mountaintops .~or~~3n the
waters" ot the sea as it was tor the physical body of Jesus to do
things and go about on the highways.
You were told last week how you should create an oval space of
light around your body. Now, you are to add to that condition the
following: While sitting relaxed in this oval of space, think of
yourself as revolving— whirling rapidly in space and ascending in
spiral fo-rnTT Visualize a spiral spring formed of one circle within
another, each smallery torming a circular cone. Think of yourseTT
inside that oval space, revolving and moving upward in spiral
fashion witn the light still surrounding you. Think of youTself
going upward into space, rp q a r m p s s _ n r the ceiling or anytHXng~glse
above y ou. Concentrate in this manner for five minutes each
morning and evening, and before the end of the week you will begin
to sense certain principles that will be explained later.
Fraternally,
YOUR CLASS MASTER

evening what the morning may accomplish.—UNTO THEE I GRANT
When speaking of Jesus as a “redeemer,” you can undoubtedly see now where
the terms “savior,” “redeemer,” or “helper” all lead. They all point to the Way.
They are saying that salvation, redemption, or help from the Cosmic are all
dependent upon following the Way that Jesus demonstrated. When he says “I
am your salvation,” or “I am your redeemer,” he is saving the same thing that
he says when uttering “I am the Wav.” It’s as though you were lost in a forest,
and a guide appeared who said, “I am your salvation. Follow me and you will be
sayidTTTyoiT followed him, took every step and direction just as he tooITiKem,
yoiTwOuld soon be free and clear .B ut if you had simply Jtold him that yon
believed 'he was your savior^ b u talso said vou were too lazy, too tired, or too
frightened to actually folIowTiim out, where would you be. This is what happens
witlTso many of olIFbeli^ alidc^viclions today. Weare either too^tireJoFtoo
frigHtenecT to follow throughonthem, and thug we are no closer to salvation
from ouFpresenT state than we were before.
V V V
H The esoteric side of the Rosicrucian teachings, in spite of its being the most
difficult to expound, is the most im portant. Its difficulty is now here greater
than when dealing with Jesus as the Christ. Jesus has been presented in
the Bible as partly hum an and p artly divine; yet the case w as much
different:
H The Jew s sought to claim him as the descendant of a g reat Jew , and so such
things, draw n from Je w ish records, a re w ritten o f him by C h ristian
w riters.
11 Mystics, on the other hand, had looked for the coming of an Invisible
Master, wholly apart from a human personality. The two diVferse and
seemingly contradictory viewpoints w ere fused into one to the confusion of
many ever since.
H The C hristian fathers w rote as though Jesus w ere God in a human form,
and some mystics continued to w rite as though Jesus had never had a
human side. It was all because the separation of the man Jesus from the
Divine C hrist Consciousness which for a time enveloped him w as not made
clear.
f According to esoteric teaching, the Christ th at was to come w as to be the
r esult of many incarnations of spiritual development. His final mani
fe s ta tion w as to be the re s u lt of th e dpvplopmpnt. o f th e sp iritu a l
consciousness in th e world, for the C hrist was to personify th at spiritual
development and bring it to manifestation on the E a rth .
H The mystery of the Christ is one th a t can never be solved by pure logic and
analytical reasoning alone.
U The approach to understanding, however, lies in examining the nature of
the duality of the man Jesus and Jesus the Christ.
H Christhood, or the Christ Consciousness, came to Jesus the man at the time
of his baptism in the River Jo rd an like the descent of a dove.
This m o n o g r a p h is n o t s u b je c t t o s o le o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch ase m ay m ake th e s e lle r a n d p u r c h a s e r s u b je c t t o c iv il lia b ility .
11
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A M R C
MASTER MONOGRAPH

Degree Degree
<n>
11 11
Monograph O f Monograph
131 131
1179

preme Council or the A. M. O. R. C. under the emblem above, which
stu d ie s, diagrams, illustrations, and charts" as authorized by the
ownership of. the lrgal title, and the right o f possession to this
information o f the receiving member and not otherwise. A ny o th er
member, and is a violation o f tne Statutes of this Order.
THE CONCURRENCE
V V V
*1 In spite of the fact th a t m any may be already

fa m ilia r w ith The M ystical Life of J e su s, by
Dr. H. Spencer Lewis, the following account of
Jesus’ baptism is worthy of constant rereading.
T here is power, b eau ty , and sim p licity in h is
retelling of this highly significant mystical event.
So Jesus entered the water and immersed His body in it, while
John stood be ready to give Him humble benediction. As Jesus rose
erectly in the water, and before John could speak, a great light
came down from the heavens and surrounded Jesus and remained
w ith Him as a m ag n ificen t, b lin d in g a u ra of iridescent ill
umination. John stepped back, more in fear of the brillancy of the
light than through astonishment, and the multitudes stood aghast,
speechless, and spellbound by the sight before their eyes. Then
from out of the heavens there descended a great, white , luminous
dove, as bright as molten silver, and as magnificent as the spiritual
light which surrounded the body of Christ. The dove lighted upon
the shoulder of Jesus, and while all stood silent and motionless, a
voice came from the center of their attention, melodious but
resounding like a trumpet call, proclaiming: ‘This is my beloved
SonV John knew, as did the other Essenes who were assembled
there, that the Holy Ghost had descended upon Jesus as it had
descended upon Mary, and had created in Him a new being—the
Divine being of Christhood and Sonship with God—as it had
created in Mary a new being and a Sonship of God.
- T H E M Y S T IC A L L IF E OF JESUS
Dr. H. Spencer L ew is, 1883-1939
Late Im perator o f AM O RC
If we analyze the ministry of Jesus, we find that his work was

dual in nature. As a man, we find him mingling with men and women,
teaching, lecturing, preaching, and carrying on the work of a
master, leader, and teacher. This was the human side of his work
and nature. There are other occasions, however, where we find he
performed miracles ang^pP6ar‘6d~suddeniy~Tn groups and places~~far
from~wherj3HTs~~pfiy5lcal T5o5y~~had been s ^ n.__ This indicates a side
of^his life wholly separate from the human side.
There are occasions when Jesus and the Christ were united for
a few moments, the two in one; then suddenly they separated and
became two, the human and the divine. One was an occasion when
Jesus came to one of the wells near Samaria at which a woman was
drawing water. The scene would be little changed today: These
wells were usually in shady places, and the water being cool, it
was a refreshing moment in the daily life.
Here Jesus found the woman and being tired, weary, and
thirsty, he said, "I am thirsty and would like to have a drink."
She looked up in surprise and asked how it was that he, a Jew,
would stoop to speak to a Samaritan woman. Surprising as it was to
her, it meant nothing to Jesus who had no distinction in his heart
regarding persons of any nationality.
He answered her casually, and then she said to him, "Why did
you come here to get a drink and bring no cup?" That seemed to
strike her as peculiar.
Then he began to preach as he had preached on so many occa

sions in parables. There was, he said, another kind of thirst
besides the physical, and that to those having it, he offered a
drink that was living water which would give eternal life. This
sort of symbolism puzzled the woman just as many people in his
country were puzzled by his parables. However, she gave him the
drink of water, and he drank it with all the appreciation and
satisfaction that a human body can express when it is tired and
thirsty. Then the woman took up the strange thought of his parable
and made a comment about a great Messiah who was coming and for
whom she and all the people of that country, were waiting. This
great Messiah, said she, would explain all of the mysteries of
life. The woman did not know to whom she was talking, but she did
realize she was talking to a human being who was educated, and who
might understand what she meant. And, of course, as a
teacher, Jesus did understand.
Because of her understanding and evident hope, his

greater illumination immediately separated the physical
ELEVENTH DEGREE N U M B E R 131 PAGE T W O
Jesus from the Divine Christ, and the Divine Christ then spoke to
the woman and said, "The one to whom you are now speaking is the
one you are looking for."
He intimated that he was the one who could give her the keys
to the mysteries of life, and the drink of eternal waters. Here we
have the Divine Being manifesting immediately after the human being
had made itself manifest. First we have the human being— tired,
weary, thirsty, and asking for a physical drink— and then, sud
denly, we have the Divine Being rising above physical needs and
speaking of the beautiful waters of life, and the thirst of the
soul. We find such duality of expression manifested through all
the latter part of the life of Jesus.
In the books of the four apostles, Matthew, Mark, Luke, and

John, we read the story about two different beings— the human being
of Jesus, and the Divine Being of the Christ. We must keep that in
mind? otherwise, we not only lose the beautiful symbolism of the
mysteries, but we lose the beautiful esoteric lessons. In some of
the early Christian religions, we find this symbolism very clearly
outlined just as in the Roman Catholic Church we find so much that
appears a mystery to those who do not analyze it. For instance,
the eating of the wafer represents the body of the Christ, not the
body of Jesus; and the drinking of the wine represents the blood of
the Christ, not the blood of Jesus. In the crucifixion and burial,
and again in the resurrection and ascension, we have the mystery of
the Christhood brought to the highest degree of esoteric revela
tion.
Such matters inevitably raise questions, and so far as the

members of this Degree are concerned, the first would probably be:
"Are the present considerations leading us to an acceptance of
Christian doctrines?"
I trust the statements in the past two or three monographs

have revealed the fact that there is a distinct difference between
the study of Christ, Christ's teachings, the Christ mystery, and
the study of Christian religion. It is a fact that the modern
Christian Church does not give a true picture of the life of Jesus,
the Christ Consciousness, or the pure Christ. The very history of
the Christian Church written by acknowledged and undisputed leaders
shows it to be an evolving institution. A church formed on the
pure ideals and original principles of Jesus would have been a
strange institution even a thousand years ago. Jesus believed in
preaching in the open, and he seems never to have haa a single
.. -— thdggfit regarding the establishment and setting apart of
\ / buildings tcT~be known as ~cHurches or temples in which tTie
VotfsV truth about God and God's laws should be confinec^ In Tils
V / practice and t e a c h i n g ^ w as peculiarly~free~fi?om fitu-
v alism. True, he did acknowledge, endorse, and induTge~ln
a few ceremonies, but they were so very brief and typical of the
simple illustration of law, that you could hardly call them
rituals. Furthermore, he believed in personal preaching, personal
contact, personal services "
Taking just these few points and comparing them with church
practice as it has gradually evolved since the sixth and seventh
centuries, you can plainly see that the Christian Church has wan-
dered far frbm the early principles taught and used by Jesus. It
has ~aXmost~~succeeded in rivaling the oriental religions in building
temples, cathedrals, and places of worship that are costly", elabo-
rate, filled with art, precious stones, and rare j e w e l s . I n ____
itself, that is a great modification of what Jesus illustrated.
Religion as practiced by most of its followers today is filled

with ritualism. If we include all Christian denominations, we see
at once that many of the Christians throughout the world worship in
elaborate churches with studied forms of ritualism and ceremony.
Even in praying, the very simple and nonritualistic prayer Jesus
taught is now surrounded by ritualism and ceremony. Christian
preachments are confined almost exclusively to enclosed places, and
Christian people have accepted as true this belief that a holy
ceremony must be enclosed, even when services are held in camps,
summer resorts, or in the so-called open country. There is no
account of Jesus' using even a canopy to protect himself or his
hearers from the Sun or the weather.
From these few points alone, we can see the great divergence
that has been made. The Church should keep pace with the evolving
consciousness of the people it serves. It does not follow, how
ever, that a study of Christ and the Christ mysteries will lead to
a promulgation of the modern Christian Church ideas, or modern
Christian religion. As Rosicrucians, we are not developing the
Christian religion any more than any other; nor are we seeking to
bring all highly developed Rosicrucians into the fold of Christian
ity. Those of our members who are Christians will b e encouraged
and strengthened in their personal religious convictions7“b u t n o n -
Christians, as wellj especially those who acknowledge the ex 1 stence
of a universal God and Father- of all, will also find strength in
their" religious convictions in the correct understanding of the
The Christ Consciousness was not made incarnate upon this

Earth "for tTie~ purpose of saving,' redeeming, or~gurdXng~correctly
only those who belonged to~ ecclesiastical nr~t'h^bl,Hgl cal n r g arTiza-
tions. The revelations which~Christ brought constituted
truths for universal adoption and application. There have
b e eh~~man5Thundreds ~o£ thousands of Eastern people~who77
could and did take from the Christ t e a c h i ngs truth? which
they made fundamentals in their lives, and yet did not
ELEVENTH DEGREE N U M B E R 131 PAGE F O U R
join the Christian organization. There are many Christians in

America, and in all parts of the world, who have read the teachings
of Buddha and found in them truths which they have taken as guides
in life, and yet they have not become members of any Buddhist
church or organization. There are persons who accept certain prin
ciples of Christian Science and practice them daily without ever
thinking of becoming members of the Christian Science Church.
Universal truths, then, are in nowise sectarian or religious

as far as~~c^reed nr -dngma are connprnp.dT Even a pagan, knowing
notliing~~c>f a universal God, and never having heard ot Jesus, may
speakûniversal truths— All of usT mav adopt and_use His truth and
yet find in it not the slightest association with any religion dr
church. ~ ------ ------- — —
Fraternally,
YOUR CLASS MASTER

V V V

H It must not be thought th at the present discussions are in any way tending
to en co u rag e or prom ote th e acceptance o f the C h ristia n relig io n .
Universal truths—and the C hrist mystery is one—are w ithout religious or
sectarian propensities. The Rosicrucian Order is committed to furthering
universal knowledge, not to the promulgating of any particular creed or
religious dogma.
f Jesus spoke to the people mostly in parables.
Religion, as practiced by most of its followers today, is filled with ritualism.
f U niversal truth, then, are in nowise sectarian or religious as far as creed or
dogma are concerned.

evening uihat the morning may accomplish.—UNTO THEE I GRANT
The simplicity of Jesus’presentation is worth taking not of. It is true that he shunned formal
meeting places, and that his major sermons were held under the open skies of the country. Part of
this was due to the warm climate ofthat environment, for surely Jesus would have used shelter in
inclement weather, but essentially the choice of places emphasized simplicity. Most attempts to
build grandiose structures for worship are to please a personal God. In this we cannot fault man’s
motives. Grand structures also help some people to have the proper reverence and awe forthe deity.
But they are not necessary. No building or no symbolic accoutrements are necessary for worship.
They may help a person irTacKIevihg a state of mind conducive to worship or meditation, and in
thal sense tHey”achieve a useful purpose, but they are not necessary. You may read "your
monographs or practice certain exercises with all the efficacy expected of such instruction in the
quiet pryour bedroom, in apublic park,in a private corner, or anywhere that you are able to be at
peaee witfiryourselffor a short time. Feel freetoexperiment with such different places in addition to
the regular use of your Sanctum^
p u rch a se m ay m oke th e s e lle r o n d p u rch aser s u b je c t to civ il lia b ility .
'o
I
THE CONCURRENCE
This W e e k ’s Consideration o f a Fam ous O pinion
V V V
Origenes, better known as Origen, was one of the

early Christian writers. He was bom in Egypt, visited
Italy and Greece, taught in Palestine. Perhaps his most
famous work was that called Hexapla,only fragments of
which remain. This consisted of six versions of the Old
Testament, arranged in parallel columns. The excerpt given here is from
his De Principiisand deals with fundamental doctrines.
Since, then, weseein Himsomethings so humanthat they appear to

differinno respect fromthecommon frailty of mortals, andsome things
so divine that they canappropriately belong tonothing else than to the
primal andineffablenatureofDeity, thenarrowness ofhumanunderstand'
ingcanfindnooutlet; but, overcomewiththeamazement ofamightyad'
miration, \nows not whither to withdraw, or what to ta\e hold of, or
whithertoturn. If itthin\ ofaGod, itseesamortal; ifit thin\ ofaman,
itbeholdsHimreturningfromthegrave, afteroverthrowingtheempireof
death, ladenwithits spoils. And thereforethespectacleis tobecontem'
platedwithall fear andreverence, that thetruthof bothnatures may be
clearlyshowntoexistinoneandthesameBeing; sothatnothingunworthy
orunbecomingmaybeperceivedinthatdivineandineffablesubstance, nor
yetthosethings whichweredonebesupposedtobetheillusions ofimagi'
naryappearances. Toutterthesethingsinhumanears,andtoexplainthem
in words, far surpasses thepowers either of our ran\, or of our intellect
andlanguage.
—ORIGEN, 1 8 6 (? M ?)2 5 4 A.D.
ELEVENTH DEGREE N U M B E R O NE H U N D R E D THIRTY-TWO PAGE O N E
Before continuing our discussion of esoteric doctrine, it seems

necessary to answer another question which has arisen in the minds of
some members. It is this: "Are we to understand from the trend of
the present lessons that the goal of our studies and our ambition in
life should be to live lives of ascetics? Are we being led into the
position where we must believe that a life of spirituality is all that
is necessary for happiness, or will the work take us into more practi
cal fields? In other words, after our years of study with AMORC, is
the ultimate result only to be that we are to become followers of a
definite religious creed and live lives of religious purity? If so,
could we not have saved time by Joining an orthodox church and follow
ing its principles?"
Such a question is understandable. It is natural to wonder

whether the claims and benefits of the Rosicrucian Order can be ful
filled only by bringing students to the portals of an invisible church
where they must live a life of purely religious concepts. Commendable
as this in itself would be, it is not the aim of the Rosicrucian work
at all. Ninety per cent of those affiliated with churches are still
seeking some form of spiritual development, understanding, unfoldment,
and attunement. If the Rosicrucian teachings were to bring them such,
then they would have accomplished a good work. However, that is not
what the Order is trying to do.
pie Order seeks to evolve its members into well-rounded, well-

train6d, we 11-developed, and weII-atTuned human beings.- It gives them
th&T~®ducation_which is neglected in’other schools of life; thereby
insuring a "Better 'understanding and a better control of their indi-
viduaimvesT If this gradually leads to an impersonal religion un-
asseciatSd'wTth any special church, then it will be a good work well
done. After all, a truly attuned and spiritually developed life is
n ot a purely religious one, but a happy, prosperous, and contented
one. This doesîot mean that religion should be the goal of every
ambition, or even the last great ambition of every human being. Nor
would becoming religiously inclined and attuned automatically solve
life's problems and bring happiness, prosperity, contentment, and
peace. Nevertheless, reaching a high degree of development and under-
standing such as is brought libout~Tjy our lessons will bring wisdom and
knowledge as well ag splrituai arnmeffignt, and thus T Ife itself w ill
take “on a new form with new~T<ieals and benefits.
Now, let us consider a very fundamental question which has a

bearing upon our Degree work. Have you ever realized that the idea of
_____ _ Christhood and the idea of Christ Consciousness were not
\£%Z created at the time Jesus was born, or at the time he became
Y y the special messenger of~SodT Christ ians7~5s_'we 11 as devout-
V students of Christian doctrines, are likely to think that the
Temple Section- A M O R C •The Rosicrucian Order
ELEVENTH DEGREE N U M B E R ON E H U N D R E D THIRTY-TWO PAGE T W O
world was wholly void of the Christhood and Christ Consciousness until
Jesus was baptized in the River Jordan as the Christ on earth and pro
ceeded to demonstrate his Christhood and teach its principles. It may
be correct to date the foundation of the Christian church from the birth
of Jesus, or his baptism in the River Jordan, or more ecclesiastically
from the time he said to Peter that he would build his church upon the
rook; but we are not dealing with the history and origin of the Chris
tian churcrf^ but with the history and origin of-the Christ Conscious
n e s s e s an idea and as a universal principle. If you will think for a
moment, "you will realize that tjiese two things must be separated, and
that the Christ idea and the Christ teachings were making remarkable
impressiohs in many parts of the world during the lifetime of Jesus,
whereas no Christian church had yet been established. The power of
Christianity .does not lie in its churches, but in its teachings* and
the origin of Christianity cannot be tied to the laying of a material
foundation stone as, the cornerstone of a church, Jbut must be tied to
the awakening consciousness ofmari~at the time he began to appreciate
the existence of the ChrlstT Consciousness T n the universe^
We read in the Christian Gospels many mystical statements without

giving them due thought and consideration. The early Christian con
gregations were genuine schools of mysticism, and much different from
the congregations which constitute a Christian church today. The first
Christians were sincere, and wholeheartedly devoted to an examination
of the minute mystical principles involved not only in what Jesus
taught as the Christ, but also in what he did as the Christ, and in
the origin of his conception. In the Christian Gospels, written.by
Matthew, Mark, Luke, and John, we have writings that are filled with
mystical statements between the lines, yet these are very generally
overlooked by so-called Christian students.
One of the principal statements overlooked by Christian students

is that which relates to God's reason for sending a special messenger
to earth. We are told in this Gospel that Christ was "the WordLmajle
fleshy* And-that Christ was "the Christ made ' i n c a r n a t e . l i t t l e
meditation upon these two explanations will bring us to the conclusion
that C h r i s t a s ■tha Stord*■ or the law, or a principle, and Christ as a
concept~~ih God's, consciousness, exlstecfinvisibly and in immaterial
form long before_it.was made flesh. This conclusion may surprise us;
yet it is most logical in the face of all that Christianity repre
sents.
The birth of the little gentile child called Jesus was a second
ary incident in the great scheme of bringing the Christhood into
physical manifestation on earth. After all, it was immaterial whether
the babe born in the manger was a child of Jewish or of gentile
p a r e n ts; it was immaterial whether the child was born through
virgin birth or through natural conception, whether it was of
the whit'fe race or the black race, for the physical, material
ELEVENTH DEGREE N U M B E R O N E H U N D R E D THIRTY-TWO PAGE THREE
part of Jesus was essential only as is a cloak to the body. The im
portant thing to realize is that that which made the little babe Jesus
an outstanding adult in the world was something that became incarnated
and divinely human in the little body, and thereby enabled it to do
certain things and to carry along certain specialties in a new and
unique manner.
If the Christ idea was merely made incarnate in Jesus at his birth
or at*his~baptism, then the Christ Consciousness must have existed
elsewhere. This leads' us away from- a minute study of Jesus, the man,
ifit^Tal>road and universal study of the Christ idea independent of Jesus.
The moment we begin such a study and investigation, all the records of
the world seem suddenly to reveal hidden meanings and principles.
Hitherto vague and incomprehensible writings in ancient mystical liter
ature become tinted with purple light as though the paper or pages we
are reading from, in our historical search, had become bathed in a
great light and were telling us for the first time the outstanding idea
which they had been unable to convey to us before. What is this great
mystery that they now reveal? It, Is that the idea of~ Christhood and.
the IShristos was oonoeived J >v the spiritual^mihds of men many ages
before jesus~“was born. ----- -----------------------------
Going back through the ancient records and sacred writings of many
peoples, including the Hebrews, and going far behind the origin of the
Hebrew race, into antiquity, we find the golden thread of hope in the-'
minds of people, and we find this golden thread is the expectation of
the coming to earth, in some form, of the Christ Consciousness. You
must separate this expectation from that other great expectation cen
tered in the hearts of the Jewish pedpl.e— -theîope of a great Messiah.
That hope was entirely separate and independent _pf^the more inexpres
sible one that the Christ Consciousness of the universe would reveal
itself in some way lif the hearts and minds of men._ The coming of the
Me^siah was looked upon as the coming of a great teacher, a great ’
spiritual leader born of the flesh, made flesh, and transmited~Ihto
spiritual sublimity.
That great Messiah was to be the Saviour of men through his own
divine power, and origin. The Jews alone looked for suoh a leader and
expected him to be of the House of David. The mystics outside the
Jewish race, however, who represented all of the reTigions of the
world,"did not look for the Christ Consciousness to come in the form
of a human being, a superbeing, or from any particular race or creed.
T h e y (ixpeoted_.tT)Ts~ r.hri n C o n s g jfrusfieas,~n&llerfl:tlftf Christos, to rise
fromîfieThearts and minds of the people of every country; and, by thus
becoming manifest, it was to bring a spiritual change in the make-up
i or mankInd.aceompanied by revelations of spiritual truths.
Therefore, we are able to trace in all ancient writings

a general tendency on the part of mystics and spiritually
ELEVENTH DEGREE N U M B E R ON E H U N D R E D THIRTY-TWO PAGE FO U R
minded persons to lift their consciousness upward in prayer or medi

tation, and through rituals, songs, and forms of personal sacrifice so
that they might become attuned with this invisible, unnamed, and un
known Christ Consciousness. Long before the_Christ or Christos was
conceived in the mind of man, THer? was this conception of a special,
illuminated Consciousness that would focus its power into the con
sciousness of~mah aiid 'become man's individual redeemer and guide. The
miracle of suchja consciousness or Divine Mind becoming incarnated-!*!
flesh did not~dawn u p on the minds of the early mystics; even at the
tlHe‘"o?"the birth of Jesus there were thousands of such expectant
mystics who could not conceive of such a miracle as "the Word" or "the
Logos* 156ing made flesh. Probably there were as many doubters as there
were believers at that time; yet all did expeot some manifestations of
the Christ Consciousness.
So today in studying the teachings of the Christ and in attuning

ourselves tirith the Christ Consciousness which has again returned to
the consciousness of God, we are not studying the doctrines of modern
Christianity or of the Christian church, but the doctrines and teach
ings that God revealed to man through the channel called the Christ__
Consciousness.
Another important point to meditate upon is the fact that fo£ cen
turies before the coming of Jesus the Christ* every religion offered
t^> the world a leader, teacher, master, who was proclaimed by each
religion to be the greatest in spiritual thought. But Jesus, coming
as he did into a world of greaXJLeaders at a time when religious thought
was divided, seems to have come with a unique power^ and a unique mes
s a g e ^ I t is more thaiT strange that of all who preceded him, or were
born at about the same time, none possessed that which he manifested
after he was baptized in the River Jordan. There was something about
the Christhood manifest in Jesus, the man, that had never been mani
fest ecTfcyany of the other great leaders of the past. There was some
thing in his ministry^ message, doctrine, a n d teaching so far superior
to anything before lieard of that it waa impossible for him not to
attract the attention of the devout and properly trained mystics and
cause tHenTTo realize his true spiritual origin.
While orthodox Jews doubted he was the Messiah that had been an
ticipated (and in this they were perfectly right), and while average
Jews found it impossible to accept Jesus as a living example of what
they had looked forward t o ; nevertheless mystics of all the Oriental
lands recognized and accepted him. TRey were concerned not with
whether Th«T man Jesus as the Christ was the true Christhood made in
carnate or not, but were concerned with the great miracle that had
------ 7 been performed by God in thus turning a law, or a part of His
Divine Consciousness, into flesh. In other words, while a
V y large portlon of the populace of Palflflt.lrie Anri lsoma other
V countries were quibbling over the truthfulness of the claims
Temple Section- AMORC- ■The Rosicrucian Order
ELEVENTH DEGREE N U M B E R ONE H U N D R E D THIRTY-TWO P A G E FIVE
that_Jesua tha_-Chrlst. after his baptism, was truly the special mes
senger^ of God, or the Son of God made manifest in flesh, the mystics
w&re not quibbling over this point, which was easily solved by study-
ing^the_teachings of the Christ arid watchingTilsnBtracl6 s~aridthe ac~
tiOris'~ofhis life. They were trying to study and analyze the greatest
myster'yb? the world: namely, that of the consciousness of God being
made incarnate in a human form. They knew weH~eno'ugh ancTbythousands
of"continuous demonstrations that Jesus, the man, after his baptism,
was the consciousness of G n d w a Iking upon the suffac^'of ~tHeTearth" in
human form^ They did not doubt for one moment the genuineness of this
miracle, but the mystery of it was something that held them spell
bound, and I may safely say here in this little talk to you that it is
still one of the great mysteries that occupies the thought of serious
minds even to this day.
We might have expected the Christian church to solve this mystery

for us, after 1900 years of activity, preachment, analysis and study;
yet less is revealed and perhaps less actually known about the mystery
of the incarnation of Christ today than was known by the disciples who
studied with him.
You will realize now that it is immaterial whether Jesus was of

gentile or Jewish extraction, of the House of David, or of the races
of Persia, India, Egypt, or elsewhere. If_||the Word" and the law of
the Christos were to be made incarnate in human flesh, ana a pnysical
body~£orn, reared, and prepared for the eventual influx of the Chrl~st-
hood, it made little ^difference what race or nat i onalit y w a s rBpre-
sertted by the^physical body of the one selected.
This selected and chosen babe grew to adulthood and was properly
prepared, and mystically_and spiritually c1 eansed an d madeTTBafly for-
the coming of the Christhood at the time of-theL_sp©cial baptisnTin the
River Jordan. There everything was _changed as in the twinkling of an
eye, Just as everything is changed at the moment of earthly transition.
At thatTmoment when the do v e riftfiCRnrifiri u p on Jesus~a3 he stood in the
waters- of theTjordan after having been bathed in the auraTof JohnT~who
had been selected as the master teacher and channel for the purging oT
thertSodv of Jesus, the b ody then was made a clean and ready vessel for
thejhagnificent contents whigh_were poured from the heavens as rronr—
a great sublime source, and we no longer had Jesus the man, Jesus^the
gentile, or Jesus the J e w , or Jesus the descendant~oFXbrafignrima^lrar
House^ oT D a v i d . or Jesus the~human being, or Jesus of virgihTyirth,
or~~Jesus the child of Joseph and Marv— we had lust' THK CHRTSTv------
From that moment on, the physical side of the Christ was unimpor
tant. That his physical body was wholesome and clean was
assured by his early preparation, and then by the cleansing proc
ess that took place Just before the baptism. The presence of
the Christhood in that b ody would keep it clef&T h o l y r and
ELEVENTH DEGREE N U M B E R O N E H U N D R E D THIRTY-TWO P A G E SIX
unoimtaninated._during the few years in which the Christhood was to oc

cupy that physical body^ It would see to it that no disease, no harm,
nq~lnjtBry~wottia'come to the least cell of that physical body.
Jesus, the material man, may have been a descendant of the House
of David, or of the gentiles; but disputed as that point is, it is not
to be disputed that Jesus the Christ was a descendant of God, and that
the Christ was a God 'consciousness in man on eartlu That- is all-Im-
por t a n t ; ancTall that is necessary or worthy of consideration. As
students of mystical and spiritual principles, w e are seeking to~con-
tact that same Christ Consciousness and to forget that the physical'*
bofiy-witn whioh it was associated~for a while"was of any partiiratar
rape or nationality. --------- ------ -
Wine of rare vintage may be looked upon as vitalizing and bene

ficial, yet no one concerns himself with the origin of the flask con
taining it. It may be of Persian, Egyptian, Syrian, or some other
origin; still it is the wine that is essential, not that which con
tains it. I am using the symbolism of the wine because Jesus himself
used it, for the luice of the grape is like the vitalizing power of
Cosmic things produced on the earth. That is why grape Juice, corn,
and~sHit are used iiPtEe symboTTclPeasts by mystics. That is"wEy,~Tc>o,
that- the juice of tfie~grap3 is used in church sacraments to symbolize
the 'blood of Jesus. ~ ------ ------ ----------
I have given you in this lesson some wonderful and beautiful eso
teric principles upon which to meditate this week. These are the most
sublime esoteric mysteries known to man. The understanding of these
mysteries lies in the consciousness of each humaribeing as lt^lifts it
self Up and attunes itsellLwith the Christ Consciousness. T h e C hrlst
ConscTousness is no longer confined To^ the consciousness of God, but is
a universaT"con scioushessV~easily reached and sensed by everyone who
purges himself spiritually, prepares himself mentally^ and lifts him-
self up divinely to attunement with it.
A t some point in your own esoteric development and spiritual

progress, y o u ^ t o o , will be r e a d y f o r t h e _ baptism in the Siver Jordan,
fcnd that baptism will occur a s a great sacred event inyour^life. You
need not journey to any physical River Jordan, nor go u p on any physical
mountaintop to have this baptism and to have the influx of Christ Con-
sciousness, for it~can~come to y ou in your sanctum wherever that may be,
and whenever you are ready. It will changtT you and change y our body,
and It will bring~iiTthe twinkling oTân eve the great regeneration
and the great- power- that the Christ promised to all men as tHe~reward
for following~his fundamental teachings. ' ~------ —
Fraternally,
YOUR CLASS MASTER

V V V
statements which you should not forget. A fter you have carefully read the complete mono
graph, try to recall as m any as you can of the im portant points you read. Then read this
sum m ary and see if you have forgotten any. Also refer to this sum m ary during the ensuing
T he Rosicrucian Order seeks to aid its members in becoming well-rounded, well-

trained, well-developed, and well-attuned human beings. It seeks to give that kind
of education which is neglected in other schools of life.
This monograph poses the question: “Just when did the idea of the Christ Con
sciousness and the Christhood originate?” In order to arrive at the correct answer,
it is necessary to disassociate it from the origin of the Christian church and consider
it as a universal idea.
( f In the light of Biblical passages mystically examined, the conclusion is inescapable

that the idea of a Christ Principle or Christ existed in the minds of men ages before
the birth of Jesus.
Once this fact is accepted, it is not only easier to understand the ancient writings,
but also to differentiate between the various viewpoints held by the Jews and those
held by the mystics. It, then, becomes possible, too, to see that it is not the ma
terial history of the man Jesus that is important, but rather the nature of the Christ
Consciousness which he embodied.
T h ii m o n o g r a p h is n o t s u b je c t t o s a le o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch ase m ay m ake th e s e lle r and p u r c h a s e r s u b je c t t o civ il lia b ility .
Eli
Degree
11
Monograph
133
inafar^ruri^

Imperator o f A. M. O. R. C. (Th e above emblem and name of the
matters herein contained are strictly confidential to the member 6
m onograph is and sKaJJ remain in the Supreme Grand Lodge of
contents herein are loanod to be used for the sole and exclusive
Information of the receiving member and not otherwise. Any other
THE CONCURRENCE
V V V
<JTo m any, th e m ystic par excellence, was the

Flemish, -priest a n d ^teacher, J a n Ruysbroeck. An
"uncle began his education, the Church continued it,
illum ination completed it. Simple in th o u g h t and
habit, unam bitious for any life other th an a
contem plative one, Ruysbroeck, at the age of 60,
retired to'a m onastery where he rem ained until his tran sitio n . H ew rote nothing,
ji e _said, unless on the motion of God. One certainly could not dispute th a t
statem ent onÊhe basis oT~tKe\gxcerpt’ below.
At the very instant of our• movement Christ

** —
comes to us with or
------ —
without intermediary ; that is with His sifts or a bove them. We,ron
oiirjjarJ^cast ourselves into Him and towards Him, with or without
intermediary, that is with our powers or abave th£_m~-
~ Now^ He Himself bringing us His gifts and givine Himself to us,
ifnprinta_uDon us His likeness, a bsolves and delivers us. At the
moment of our deliverance thespirit_plunges into the enjoyment of
love. This is the meeting, the supernatural union without medium
in which beatitude consists.
' To giveîs natural to Cod, whose characteristic is_ love and
gratuitous goodness ; but to us, in our quality of h umar^ beings, to
zeceive_ is accidental: strangers as we are and unlike, a jo r c e -
superior J o nature is_r£OUired in order to bring us likeness and
union._
%his meetings this unity which the spirit of love pursues and, .
possesses in God without- m£di.um, exceeds and surpasses all'
intelligence^ unlesSj going out of itself, it has followed the light_
'Thither where all is simple .
' The fruition of unity tra nsports us into a peace above ourselves
and all things. From this source flows all good, n a tu ra l and
’'supernatural; but the spirit of love reposes above all good, in its
source. In this unity we are received by the Holy Ghojt, we receive.
tKe Holy Ghost, and with Him the Father and the Sonj for Divinity
is incapable of division. ^
------ ~ - J A N RUYSBRO ECK, 1 2 9 3 - 1 3 8 1
ELEVENTH DEGREE N U M B E R 133 PAGE O N E
We now enter upon an analytical study of the esoteric teach

ings of Jesus the Christ, not as the teachings of an individual or
Master who represented the Christian religion but as the teachings
of a great Ma
Master who represented the culminating thought of all
the esoteri&T spiritual schools that preceded him.
While orthodox Jews doubted he was the Messiah that had been
anticipated (and in this they were perfectly right), and while
average Jews found it impossible to accept Jesus as a living
example of what they had looked forward to; nevertheless jnystics of
all the Oriental lands recognized and accepted him. They were con
cerned not with whether the man Jesus as the Christ was the true_
Christhood made incarnate or not, but were concerned with the great
miracle that had been performed by God in thus turning a law, or a~
part of His Divine Consciousness, into fleshy In other words,
while a large portion of the populace of Palestine and some other
countries were quibbling over the truthfulness of the claims that
Jesus the Christ, after his baptism, was truly the special messen
ger of God, or the Son of God made manifest in flesh, the jnystics
were not quibbling over this point, which was easily solved by
studying the teachings of the Christ and watching his miracles and
the actions of his life. They were trying to study and analyze the
greatest mystery of the world: namely, that of the consciousness of
God being made incarnate in a human form.^ They knew well enough
and by thousands of continuous demonstrations that .Jesus, the man,
after his baptism, was the consciousness of God walking upon the
surface of the Earth in human form. They did not doubt for one
moment the genuineness of this miracle, but the mystery of it was
something that held them spellbound, and I may safely say here in
this little talk to you that it is still one of the great mysteries
that occupies the thought of serious minds even to this day.
We might have expected the Christian Church to solve this

mystery for us, after 1900 years of activity, preachment, analysis
and study; yet less is revealed and perhaps less actually known
about the mystery of the incarnation of Christ today than was known
by the disciples who studied with him.
You will realize now that it is immaterial whether Jesus was

of gentile or Jewish extraction, of the House of David, or of the
races of Persia, India, Egypt, or elsewhere. If "the Word" and the
law of the Christos were to be made incarnate in human flesh, and a
physical body born, reared, and prepared for the eventual influx of
the Christhood, it made little difference what race or_
nationality was represented by the physical body of the
one selected.
This selected and chosen babe grew to adulthood and was

properly prepared, and mystically and spiritually cleansed and made
ready for the coming of the Christhood at the time of the special
baptism in the River Jordan. There everything was changed as in
the twinkling of an eye, just as everything is changed at the
moment of earthly transition. At that moment when the dove
descended upon Jesus as he stood in the waters of the Jordan after
having been bathed in the aura of John, who had been selected as
the master teacher and channel for the purging of the body of
Jesus, the body then was made a clean and ready vessel for the mag
nificent contents which were poured from the heavens as from a
great sublime source, and we no longer had Jesus the man, JesuS the
gentile, or Jesus the Jew, or Jesus the descendant of Abraham and
the House of David, or Jesus the human being, or Jesus of virgin
birth, or Jesus the child of Joseph and Mary— we had just THE
CHRIST.
From that moment on, the physical side of the Christ was
unimportant. That his physical body was wholesome and clean was
assured by his early preparation, and then by the cleansing process
that took place just before the baptism. The presence of the
Christhood in that body would keep it clean, holy, and uncontami
nated during the few years in which the Christhood was to occupy
that physical body.^ It would see to it that po disease, no harm,
no injury would come to the least cell of that physical body.
Jesus, the material man, may have been a descendant of the

House of David, or of the gentiles; but disputed as that point is,
it is not to be disputed that Jesus the Christ was a descendant of
God, and that the Christ was a ‘God Consciousness in man on Earth.
That is all-important; and all that is necessary or worthy of con
sideration. As students of mystical and spiritual principles, we
are seeking to contact that same Christ Consciousness and to forget
that the physical body with which it was associated for a while was
of any particular race or nationality.
Wine of rare vintage may be looked upon as vitalizing and

beneficial, yet no one concerns himself with the origin of the
flask containing it. It may be of Persian, Egyptian, Syrian, or
some other origin; still it is the wine that is essential, not that
which contains it. I am using the symbolism of the wine because
Jesus himself used it* for the juice of the grape is like the
vitalizing power of Cosmic things produced on the Earth. That is
why grape juice, corn, and salt are used in the symbolic feasts by
mystics. That is why, too, that the juice of the grape is used in
church sacraments to symbolize the blood of Jesus.
These are the most sublime esoteric mysteries known

to man. The understanding of these mysteries lies in the
consciousness of each human being as it lifts itself up
and attunes itself with the Christ Consciousness. The Christ Con-
sciousness is no longer confined to the Consciousness of God, but
i'g"~g~trrrivGraal i-oimerfcvusness . easily reached and sensed bv everyone
who purges himself spiritually, prepares himself mentally, and
lifts himselt up divinely to a^fiinprnenf with it.
At_ some point in vour own esoteric development and spiritual

progress, you, too, will be ready for the baptism in the River
Jordan, ana tnat baptism will occur as a great sacred f ? y e n t in y o n r
llteT You Tifeea not journey to anv physical River Jordan, nor go
4ipon any physical mountaintop to have this baptism and to have the
influx of Christ Consciousness, for it can come to you i p y o u r _
Sanctum wherever that mav be. and whenever y n n arp ready. It will
change you and change your body, and it will bring in>-liP t , w i p k 1 i n g
nf an gy<* the great rpgpnprai-.inn and the great power that the
Ch r i s t n r n m i sed t o all men as the reward for following his tunda-
mental teachings^
If we look upon the work of any of the great scientists of

modern times, such as that of Einstein or J)r. Millikan, we do not
think of them as representing new schools of science or systems of
scientific knowledge that began with their individual studies and
represent only modern thought; but we look upon them as representa
tives of the culmination of scientific research covering many
centuries. \j!e know that they were possessors of knowledge both new
and old and that their system of thought includes all the good and
true of the past, plus the developing thought of our time. The
same is true regarding the teachings of Jesus..
Even if we take such statements, attributed to him, as appear

in the Christian Bible without consulting any other record, we can
easily trace thoughts and ideas used by the masters of spiritual
thought centuries before. We know, however, that the Christian
Bible does not contain all_of his statements and that various
translations have colored or translated many of the teachings to
fit times and conditions. Today theologians and i n v e s t i g a t o r s a r e
devoting their best efforts to newer interpretations of the sacred
writings so that the thoughts and ideas of Jesus may be more corr
rectly translated.
What Jesus taught during his life was due to three sources of
knowledge. First, there was that which included a study of the
ancient religions, especially the forms of esoteric spirituality
and mysticism. The best of the writings and speeches of the
Masters before him had been reduced to a system of study which he
had acquired during his youth, and which had a great
effect upon his mode of teaching and expression of the
truths of life.
ELEVENTH DEGREE N U M B E R 133 PAGE F OUR
The second source of knowledge possessed by Jesus was divine

inspiration and Cosmic revelation. Having attained Cosmic Con
sciousness at the time of his baptism, and being thereafter con
stantly in Cosmic Attunement, he was receptive to the word of God
given through Cosmic channels. For this reason Jesus was destined
to become the newest channel of Cosmic expression. As other
Masters had been channels for the research, interpretation and
expression of Cosmic thought, so Jesus was to be the newest and
greatest. In this way, the Cosmic could reveal the truths which
man failed to notice. It is true that eyery individual could
attune with the Cosmic and acquaint himself with truth, but when
the majority of mankind has little faith or interest in such
contact, a Messenger must be sent to present truth in a way that
men cannot fail to hear and understand.
The third source of Jesus' knowledge was that gained through

experience and human contact. Undoubtedly, many of the inspired
truths were as startling to him as to others. Undoubtedly, much
time was devoted to analyzing and contemplating the truths revealed
in Cosmic contacts. Then he had to test them and learn how to
present them understandably and how to relate them to human experi
ence through parables. Each time he healed, each time he demon
strated a principle, he became convinced not only of the efficacy
of Cosmic power, but also of the truth of certain laws. Each time
he explained a principle to his disciples, he became better quali
fied to talk and teach. In the experiences of those around him, he
found his school of study. He'had to discover the weaknesses of
people and learn their need so that he might show them the way to
salvation.
These three sources of Jesus1 knowledge have occasioned some

dispute. The church fathers would have Christians believe that
Jesus was divinely— not humanly— taught, and so all discussion
regarding his earthly education is set aside. Notwithstanding
this, it is distinctly stated that Jesus did not begin his
ministry, nor reveal his work and power, until afte:r his baptism
when he was an adult.
On the other hand, there is one incident of his youth that

plainly indicated that he was a student even as a child. That was
his appearance before the, wise men of the synagogue. Certainly, a
mind that could appreciate and value philosophical and spiritual
truths at the age of twelve sufficiently to be able to discuss them
with the learned would not cease to be interested in them during
later years. The parables which Jesus used were simple, homely,
commonplace— many of them revealing an intimacy with life
outside of as well as within the narrow limits of Pales
tine. Since such knowledge does not come through local
scholastic training, it suggests that he was broadly
educated, and had a deep understanding of human nature
and experience.
We must remember, too, that such statements as "God spoke unto

him and said . . which give the impression that Jesus received
knowledge, advice, and instructions in actual words, were simply
symbolic. Inspired thoughts and ideas came not in spoken words,
but rather in impressions or in visions or in more or less vague
ideas impressed upon the mind. These had to be interpreted by
Jesus just as the impressions you receive in your Sanctum or the
visions you may have at night leave a picture in your mind which
you have to interpret. This required training, practice, and care
ful analytical study.
The greatest is he who can most correctly and completely

interpret a Cosmic impression. We know when our intuition is urg
ing us to do something; the impression sometimes is vague and yet
positive. We have to be very careful that we understand it so as
not to make a mistake. It*"was in ‘this that Jesus needed education
and training; otherwise he would not have been prepared for the
messages from the Cosmic when he started his ministry. So, all in
all, we find that Jesus was a trained and prepared messenger, whose
teachings had to be in parables or symbolic stories in order to be
understood by the people. Here we come face to face with a problem
that must always be taken into consideration whenever we analyze
the teachings of Jesus.
The majority of those who listened were prejudiced against him

in the early years of his teaching. Today a teacher before going
into a city, state, or country to expound the teachings of a new
school of thought can send in advance literature, pamphlets, and
books so that the people can read of his work and prepare them
selves to understand the message. Today with our Rosicrucian work
we have to make people understand the word Rosicrucian before we
can even start to use or refer to it; we have to publish an outline
of our ideas in order to attract to our audience those who find
their own thoughts inclined to ours. But Jesus had no such sympa
thetic audience to start with. It appears that often as he
preached and taught, his audiences became less so. It is true that
his followers gradually increased in number, but*those who disap
proved of his teachings increased far more rapidly. At the close
of his career, he had many more unsympathetic listeners than he had
at the beginning.
His teachings demanded a deep and profound reform, and human

nature hates to be reformed. He was a foreigner to most, many
times his very accent and expression revealing him to be not of the
country, sect, or religion of his hearers. He had to deal with
illiterate and uneducated persons, and had to choose the
simplest and most commonplace analogies and parables. In
fact, he had to use incidents and situations that would
fit the human experiences of those he sought to help.
Again, he was confronted with the problem of finding words
to express new ideas. Nearly all the words in the Hebrew
and other languages of that country had very definite meanings that
could not be made to include new interpretations; therefore, he had
to resort to simple and symbolical ideas to express esoteric prin
ciples .
There is no doubt that the secret teachings Jesus gave his

disciples were very different from those he gave the public. Many
of his disciples and close followers were highly educated; and he
had a secret group of students that included more than his mere
disciples. There was an esoteric and mystical principle back of
his.limiting his immediate apostles to twelve.’ These'were selected
from among the hundred or more that constituted his secret school.
He did not select them because of superior intellect or general
learning but because of other qualifications— spiritual ones. He
had to select some because of their bravery in daring to do things.
He had to select others because of their absolute devotion and*
unshakable faith in his work^. He had to select still others
because of their health, strength, ability t and outstanding charac
teristics.. Even Judas, now looked upon as an outcast, actually
performed a necessary work in the scheme of things. Thomas, the
doubter, had his place because of his constant questioning.
From an esoteric point of view, the Twelve had to represent

humanity, in accordance with the ancient assignment of the twelve
signs of the* zodiac to the twelve classifications of human nature.
If a greater number of followers was required, the number had to be
a multiple of twelve to duplicate these characteristics. _That is
why the ideal group number in the mystery schools of old was twelve
times twelve: It gave twelve pupils of slightly different types in
each of the twelve classifications of human nature. Thus, the
first mystery schools and lodges were formed of one hundred and
forty-four members; and today the Rosicrucian Order throughout the
world adheres to the rule of one hundred and forty-four members as
the perfect lodge.
We must remember that what Jesus taught was not only new
knowledge learned through inspiration and experience, but also old
knowledge that had proved true and valuable. So we study not the
thoughts of Jesus, the man, but the thoughts which represented
thousands of years of mystical truths.
Jesus referred often to the fact that it is necessary to find

grace with God, or to come into grace with the kingdom of Heaven,
not only in order to find favor, but to find enlightenment and
wisdom. This is a very old esoteric principle. You should turn to
any Bible concordance and read the passages referring to
grace. Especially, you should ^contemplate the word and_
meditate upon it until you begin to feel you have some
understanding of what it means, for this elemental mysti
cal principle is an important one in your esoteric devel
opment.
ELEVENTH DEGREE N U M B E R 133 PAGE SEVEN
Grace, of course, is an English word; yet it has its equiva

lent in every language, and the Latin roots are similar. The com
bination of the letters^ G and at the beginning of the word are
significant, for G^represents "the sound and principle of esoteric
subtlety and _R represents the rnYa1 power of God. Therefore, with-
out consulting a dictionary as to the possible meaning of grace, we
see that it is something that has to do with a subtle form of royal
or divine power..
For this week's development of the esoteric side of our work,

we shall examine the quality and influence of grace. To show that
the so-called Christian Bible is not devoid of esoteric principles
which could be taught in our churches and Sunday schools, I shall
use the Bible rather than quote from other ancient sacred writings.
There are two advantages in this: First, the^Christian Bible is
available to almost all our members; second, it will help us to.
realize how many ancient esoteric teachings have been brought down
to us in this so-called Christian Bible.
Let us first see what the Disciples had to say about .grace: If
we turn to John 1:16, 17 we learn that grace is of Cosmic and ^
divine origin, arid is in accordance with law* . In these two verses,
John intimates that while material laws were given or interpreted
by Moses and handed down through his instrumentality/ grace and
truth are of a divine nature, obtained only through the instrumen
tality of Jesus the Christ— or the Christ consciousness in Jesus.
If we now turn to Luke 2:40# we find that even in the growing
child, not yet appointed as special messenger of God or baptized
with the Holy Ghost, this subtle divine power of grace is present.
We are told that as a child Jesus grew and became strong in body
and spirit and filled with wisdom, and the grace of God was upon or
in him. This makes it evident that grace is something aside from
divine authority, or divine power of an extraordinary nature that
comes only to an adult or to one appointed from on high as an
avatar.
Now let us see what Peter had to say. In I Peter 4:10, we

find another interesting point: Peter is exhorting the people to
cease their sins and to follow the spiritual life. He is telling
them to be_charitable, wise, tolerant and good; and then he men
tions the additional obligation to serve others, to spread the
light and carry on missionary work— not as specially appointed
beings but as God's children carrying out the desires of the divine
Father. He reminds them that every human being has had blessings
and gifts from heaven which rest upon them as obligations for which
they must make compensation. . He speaks of blessings as
gifts from God, and in the tenth verse says: "As every man
hath received the gift, even so minister the same one to
another, as good stewards of the manifold grace of God."
ELEVENTH DEGREE N U M B E R 133 P A G E EIGHT
In other words, if you have received a gift, no matter what,

you must pass it along by doing something of like nature for some
one else and so prove yourself a steward of the grace of God. This
means proving oneself not only a beneficiary of grace but also one
able to use it as an instrument in continuing the good God wishes
us to do. Thus, grace is a benediction, a blessing, a beneficent
gift bestowed upon us.
Here it is probably necessary to remind you that grace is not

something to be demanded as a rightful heritage. Some argue that
since life is universal, the life within our bodies is a universal
gift or condition and so we are entitled to it without the neces
sity of being thankful to anyone. In the same way, people argue
about liberty and claim it to be something justly theirs and the
right of every living person. £race, however, is not one of the
things that we can look upon as a rightful heritage which we can
demand whether we deserve it or not. It is rather something that
we must deserve and become worthy of. This makes it all the more
valuable and when we have it, we are actually under the benediction
"of God and the Cosmic.
In the book of Acts, 4:33L we find that the Disciples assem

bled around Jesus at his resurrection were given special power by
him as his last great gift to them. Other records plainly indicate
that Jesus gave his Disciples the power to perform miracles and to
do wonderful things which up to that time he had reserved for him
self. Since he was soon to abandon his public ministry and disap
pear from public sight, he felt it proper at his resurrection to
transfer this special divine power to them equally. Notice in this
thirty-third verse that in addition to the power which Jesus gave
his Apostles at this time, "great grace was upon them all." In
addition to the power, there was the "great grace." Here’a r e „two
separate powers, one that we can easily understand, and one so
subtle that we must still search for its meaning to discover how to
bring it into our own lives. In the fourteenth chapter of the book
o f Acts, after Jesus' resurrection ana public disappearance, the
Apostles went about their assigned tasks, expressing holy words,
carrying out the divine ministry, and speaking boldly of what they
had seen and learned; in addition, they "gave testimony unto the
word of his grace, and granted signs and wonders to be done by
their hands."
Fraternally,
YOUR CLASS MASTER

V V V

H We think of modern scientists as representing knowledge that is both new

and old. >J£ejjhould regard Jesu s’ ministry in the same way, realizing th at he
was not teaching altogether new knowledge, but also that which had been
accepted as truth long before his time. _
5 There are three sources from which Jesu s’ knowledge came: (1) his stydy of
older religions and the mystical writings of earjier Masters; (2) divine
inspiration and Cosmic-revelatign; and (3) his own experience as a teacher.
1f Jesus* pre p a ration was thorough and required single-pointed interest ajid
constant pracTiee. At every turn, ~it~ Jemanded proof of h i s ahflitv to
interpret rightly Cosmic intention.
11 The m atter of grace is an essential esoteric principle, im portant to the
development of everjustudentnt is recommended that study and mediTation
be given to it during the coming week. —

W hatsoever thou resolrest to do. do it quickly. Defer not till the
erenin# what the m orning m ay accomplish .—UN TO T H EK I GRA NT
The a l l e g o r i c a l story of God incarnating in human form through the person of Jesus must seem to
the Rosicrucian student as a way of saying that th^higher elementsof Cosmic ConsciQUsness were_
•fljade manifest through Jesus. We know that God, or the Cosfllicîncarnated through all life forms,
and that we are all children of God. We only di fferTrT the degree to which we are able to express that
/Tilgher consciousness which we know as CosmTc Consciousness. Jesus made a point of saying thaj.
we were all children of God, a ncTthat we could possibly manifest the greater consciousness as he did.
Thls^possibilitîsjvell to keep in mind during the week. It points up the responsibility we have as
children of God, teTbe upright and fair in all our dealings with each other, ancfto cultivate our_
natural environment to the greater glory of our Cosmic heritage.
This m o n o g r a p h Is n o t s u b je c t t o s o le o r p u r c h a s e b y a n y o n e . A s o le o r
p u rch a se m ay m a le th e s e lle r and p u rch aser s u b je c t to civ il lia b ility .
A M R C
The Rosicrudan Order
MASTER MONOGRAPH
ILLUMINATI SECTION

ASttd If/,
ft
Degree Degree
11 0 >f 11
Monograph Monograph
134 134
lotfaefxuri#
R E G I S T E R E D IN U . S . P A T E N T O F F I C E
< A LSO R E G I S T E R E D T H R O U G H O U T
t h e WORLD )
P R I N T E O I N U . t. A .
T h e matter contained herein Is officially issued through the Su

was registered in the United States 1’atent Office for the purpose of
Irnperator of A. M. O. R. C. (T h e above emblem and name of the
§ matters herein contained are stric tly confidential to Ibe m em ber I
receiving, and are imparted only as an incident lo membership. The
monograph is and shall remain in the Supreme Grand Lod ge of
* use or attempted use does, ipso facto, terminate all rights o f the
THE CONCURRENCE
This W eek’s Consideration of a Famous Opinion
V V V
*1 The doctrine of grace is truly a mystical one, and

Scriptures other than the Christian teach it. Sometimes,
however, usage rubs words bare of their real meaning by
making them too familiar. In such a case, a fresh state'
ment is oftentimes enlightening. The one chosen is from
the Chinese philosopher and mystic, Lao-Tze. His teaching called Taoism
is embodied principally in the work Tao'Te King.
Possessing grace without striving or boasting, is really to have it. Calling

attention to even a measure which you thin\ you have is sheerest pretense
and certain proof that you have it not.
—LAOTZE in Tao'Te King, 6th Century B. C.
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D T H IR T Y -FO U R PAGE O N E
Let us this week give some thought to the esoteric principle of

grace of which we spoke in the preceding monograph. Grace, of course,
is an English word; yet it has its equivalent in every language, and
the Latin roots are similar. The combination of the letters G and R
at the beginning of the word are significant, for G represents the
sound and principle of esoteric subtlety and R represents the royal
power of God. Therefore, without consulting a dictionary as to the
possible meaning of grace, we see that it is something that has to do
with a subtle form of royal or divine power.
For this week's development of the esoteric side of our work, we

shall examine the quality and influence of grace. To show that the
so-called Christian Bible is not devoid of esoteric principles which
could be taught in our churches and Sunday schools, I shall use the
Bible rather than quote from other ancient sacred writings. There are
two advantages in this: First, the Christian Bible is available to
almost all our members; second, it will help us to realize how many
ancient esoteric teachings have been brought down to us in this so-
called Christian Bible.
Let us first see what the Disciples had to say about grace: If we
turn to John 1:16,17, we learn that grace is of Cosmic and divine
origin, and is in accordance with law. In these two verses, John
intimates that while material laws were given or interpreted by Moses
and handed down through his instrumentality, grace and truth are of a
divine nature, obtained only through the instrumentality of Jesus
the Christ— or the Christ consciousness in Jesus. If we now turn to
Luke 2:40, we find that even in the growing child, not yet appointed
as special messenger of God or baptized with the Holy Ghost, this
subtle divine power of grace is present. We are told that as a child
Jesus grew and became strong in body and spirit and filled with wis
dom, and the grace of God was upon or in him. This makes it evident
that grace is something aside from divine authority, or divine power
of an extraordinary nature that comes only to an adult or to one ap
pointed from on high as an avatar.
Now let us see what Peter had to say. In I Peter 4:10, we find
another interesting point: Peter is exhorting the people to cease
their sins and to follow the spiritual life. He is telling them to
be charitable, wise, tolerant and good; and then he mentions the
additional obligation to serve others, to spread the light and carry
on missionary work— not as specially appointed beings but as God's
children carrying out the desires of the divine Father. He
reminds them that every human being has had blessings and
gifts from heaven which rest upon them as obligations for
which they must make compensation. He speaks of blessings
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as gifts from God, and in the tenth verse says: "As every man hath re
ceived the gift, even so minister the same one to another, as good
stewards of the manifold grace of God.■
In other words, if you have received a gift, no matter what, you

must pass it along by doing something of like nature for someone else
and so prove yourself a steward of the grace of God. This means prov
ing oneself not only a beneficiary of grace but also one able to use
it as an instrument in continuing the good God wishes us to do. Thus,
grace is a benediction, a blessing, a beneficent gift bestowed
upon us.
Here it is probably necessary to remind you that grace is not

something to be demanded as a rightful heritage. Some argue that since
life is universal, the life within our bodies is a universal gift or
condition and so we are entitled to it without the necessity of being
thankful to anyone. In the same way, people argue about liberty and
claim it to be something justly theirs and the right of every living
person. Grace, however, is not one of the things that we can look
upon as a rightful heritage which we can demand whether we deserve
it or not. It is rather something that we must deserve and become
worthy of. This makes it all the more valuable and when we have it,
we are actually under the benediction of God and the Cosmic.
In the book of Acts, 4:33, we find that the Disciples assembled

around Jesus at his resurrection were given special power by him as
his last great gift to them. Other records plainly indicate that
Jesus gave his Disciples the power to perform miracles and to do won
derful things which up to that time he had reserved for himself.
Since he was soon to abandon his public ministry and disappear from
public sight, he felt it proper at his resurrection to transfer this
special divine power to them equally. Notice in this thirty-third
verse that in addition to the power which Jesus gave his Apostles at
this time, "great grace was upon them all." In addition to the power,
there was the "great grace." Here are two separate powers, one that
we can easily understand, and one so subtle that we must still search
for its meaning to discover how to bring it into our own lives. In
the fourteenth chapter of the book of Acts, after Jesus' resurrection
and public disappearance, the Apostles went about their assigned
tasks, expressing holy words, carrying out the divine ministry, and
speaking boldly of what they had seen and learned; in addition, they
"gave testimony unto the word of his grace, and granted signs and
wonders to be done by their hands."
Here we have an intimation that grace may be symbolized by a

word, a sign, or a phrase that would reveal who possessed it
and at the same time reveal the law back of it. Certainly,
we are discovering that grace is a very esoteric and mystical
principle and not one to be easily passed over in our study
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of the sacred writings. Going on to Acts 20:24, we are told that the
grace we seek is a gift of God and that there is a gospel or doctrine
connected with it which makes it and the results of it understandable.
Now that we know that grace is of God, that Jesus as a child

received it and gave it to others, and that the Apostles could pass
it on, let us discover what its effects are. In the first chapter
of II Corinthians, Paul, the Apostle, says many symbolic, esoteric
things. He had passed through a great many trials and tribulations,
even facing transition, and had learned to overcome these obstacles
through grace and the other powers associated with i t ; so he encour
aged the depressed and despondent by assuring them of a way to over
come the seemingly great obstacles of life. He tells of the troubles
which came upon him in Asia where he was depressed, annoyed, punished,
and tortured, and where even the sentence of death was passed upon
him. He says he soon found he could not trust either himself or those
who represented ungodly or unrighteous schools of help. In the
twelfth verse he says that the voice of conscience within spoke to
him and allowed him to communicate with the minds of others; but that
this was not done through any wisdom of the flesh or development of
mind but through the grace of God. Here we begin to see that grace
established some form of attunement between the individual and God
whereby man might converse with God or might sense the divine mind in
others and converse with them without using the tongue or any of the
processes of the brain.
This gives us the clue we have been seeking: We see now that
grace is but another term for Cosmic Consciousness— except that it is
not that form which is dependent upon mental development or mental
awakening. It is dependent upon attunement with God. It is really
a form of spiritual oneness with God and God only. This constitutes
the grace that the Masters of the past spoke about while students sat
humbly at their feet or at distant points hearing the words of sacred
instruction.
Turning now to the second epistle of John, which consists of

only one short chapter, we find John, in the third verse, writing an
exhortation to be persistent and to persevere— to persevere for the
sake of truth. This truth dwells in us and we shall become conscious
of it through persistent and patient effort and shall become wise and
learned. He tells his followers that he wishes to make them happy for
their faithful adoration; so he makes a benediction and wishes that
grace will come upon all of them. It is a very beautiful verse and
one which every Rosicrucian might use when anyone does a kindly deed
or carries out the wishes of God. Let me quote it:
"Grace be with you, mercy, and peace, from God the

Father, and from the Lord Jesus Christ, the Son of the Father,
in truth, and love."
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Continuing our study from a slightly different angle, we discover

that most primitive religious rites included the idea of developing
the grace of God. In order to understand this idea from the viewpoint
of the ancient mystics, we must lay aside any consideration of diverg
ing opinion as to who and what God is. Even though we think we know
and worship the real God, the time may come when people will have an
even better conception of Him, and will smile at the conception we
have now. They may even think our present conception quite primitive
and pagan. We conceive and think of God in the light of our under
standing. This is all the ancients did. Their idea may have been
crude and surrounded with misconceptions; however, their idea of God
included the great essentials. To them, God was the supreme being. He
was omnipotent in every conceivable sense. They even went so far as
to think of Him as being larger in stature, larger in mentality,
larger in voice, possessing all the powers of the universe. He was
God of the Winds, God of the Sun, God of the Water, God of the Air; in
fact, God of everything, for He supplanted the score or more gods that
had been previously assigned to all of the elements and conditions of
the universe. To them, God was also omnipresent; in everything and
everywhere. The slightest whispering produced by the wind; the rip
ples on the surface of the water contained His presence. Every altar
in home or temple, every casket, every fountain, every shrine, con
tained the presence of God.
In many ways, the ancients had an even greater appreciation of
the presence of God than we have today. In many of our present-day
churches, prayers petition God to come down into the congregation and
be present in the edifice— as though God had not been present since the
previous Sunday or Wednesday evening. Many other prayers ask God to
visit a certain locality, or come into a certain place, as though He
were not already there. To the ancients, such an idea would have
seemed peculiar. They not only looked upon God as being constantly and
continuously present in every holy temple, shrine, and sacred place,
but as being present wherever living things, living creatures, were to
be found. He was therefore always present night and day in every home
where there were living persons who recognized Him or paid adoration
to Him. Certainly, He was continuously present in the great temples,
and never had to be asked or petitioned to be present on special
occasions.
The Jewish religion took this idea from the Orient and built in
every synagogue a holy altar which represented the eternal and con
tinuous presence of God in the place. Therefore, a worshipper at any
time of the day or night, whether a service was being conducted or
not, could be sure of finding the presence of God at the altar. Going
there or standing near would bring one closer to some form of attune-
ment with God
So, even though the pagans and ancient peoples had strange
ideas about the appearance of God and believed many peculiar
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things about Him— such as that He was extremely Jealous and filled with
wrath, easily angered by sinful acts, ready to smite people with pesti
lence and famine or catastrophe in order to make them obey His wil l ;
still the God they conceived was as perfect as was their light. We un
derstand, therefore, how they attributed to this God of theirs a be
nevolent and kindly side. With all His anger, Jealousy, and wrath,
they believed He also had a great amount of love, an encompassing kind
ness, and a most friendly feeling for those who obeyed Him. It was
the desire, therefore, of the most religious and devout to win the
friendship and the love of God by living properly, obeying His laws,
find fearing Him. In order to win His friendship and love, and thus be
sure of being blessed with favors, it was necessary to find grace with
God. Once more, we may smile at the methods that some adopted to find
this grace; but after all, they did not do many things that were
greatly different from what the churches advise us to do today.
Thousands of ancient mystics believed that by abandoning their

worldly standing, heritage, and possessions they would more quickly
find this grace. Taking Buddha as an example, we know that he was not
the only one born of royal blood and princely standing who abandoned
his palace, titles, elegant clothing, and worldly things, to put on
poor garments and go forth as a beggar into the world to preach a re
ligious doctrine. Some of the greatest rulers known to history sacri
ficed half, if not all, of their worldly power at times to find grace
with God. Some believed that by living apart from worldly people and
temptations, in caves, grottos, on the mountaintops, or in uninhabited
valleys, they would develop greater spirituality and thus attain
grace. In this belief, we find the origin of the anchorite. Others
believed that by separating themselves from the world and living with
those who felt as they did, devoting their time to study and medita
tion on spiritual subjects and to humanitarian work for others, they
would find grace. This was the origin of monastic organizations and
monasteries. Still others believed that by persecuting their physical
bodies, neglecting them, and thus making the world and its temptations
less interesting, they would increase the spiritual side of their na
tures and obtain grace. This was the origin of Oriental systems
of self-punishment still existing in India and other countries. Some
of the most uneducated and illiterate of the pagans believed that by
burning sacrifices to God they would obtain grace. This custom was
partly adopted by the Jewish people and is still existent as a reli
gious rite in many countries.
Others thought that building temples with spires, pointing to the
heavens in which long and glorious prayers could be offered, and in
which they could achieve spiritual separation from the world, would
help to bring grace, and this was the origin of the many unique build
ings of magnificent height and wonderful spires.
The ideas held by the ancients were many, greater than

many book lengths. There were those who believed that God was
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confined to special forms and places; that He existed in certain stones

or metals, and that these carried on the person or hung around the neck
would bring grace. This was the beginning of belief in amulets and
lucky oharms. There were others who believed that the spirit of God
resided in certain animals. Such animals were carefully protected and
faithfully watched, not as God but as representatives of God, and the
idea is still held in some Oriental countries where certain animals
are greatly respected. Then came the sex idea based upon ignorance 0/
such matters.
They believed that since life in all its visible methods of re
production seemed associated with the sex organs, God's power resided
solely in them and so grew a system of sex worship, which without any
element of perversion, still was erroneous and led to many misconcep
tions of God and life generally.
The outstanding fact is that through the Dark Ages and the Middle
Ages as well, man sought to find grace with God by winning His favor;
and it is to be noted that the one fundamental idea for finding grace
was that of attuning oneself with God through proper living and
through obeying His laws.
Up to the time that Moses came to his people with tablets of

stone upon which certain comments were definitely written, people of
the world had no definitely prescribed and worded laws as being the
laws of God. They based all of their understanding of God's laws upon
occurrences in life which they observed. A child does not have to
study a medical book to know that cutting his finger with a knife pro
duces pain, injury, loss of blood, and some inconvenience in the use
of the finger. In the same way as a child observed the law of pro
tecting the finger to save pain, these ancients observed that by not
doing certain things they were happier, in better health, and found a
certain peace and spiritual power that they would not have had other
wise. Consequently, they worked out a code that seemed to them to
represent the fundamental laws of God. These laws we are going to
study and analyze in connection with earning, deserving, and attaining
the grace of God.
Fraternally,
YOUR CLASS MASTER

V V V
^1 T o the ancients, God was the supreme being in the world, and though their ideas
may seem strange to us, we should remember that our ideas may seem just as strange
to the people of the future. T hey believed that to win God’s friendship and love, it
was necessary to find grace with God; and their methods of achieving grace are not
greatly different from those advised by churches today.
The methods for achieving grace included carrying certain stones or metals, amulets,
and lucky charms; self-denial of worldly belongings; devoting life to humanitarian
deeds; living apart from others in monasteries or caves; and the burning of sacrifices
to God.
Throughout the Dark Ages and the Middle Ages, man sought to find grace by win
ning G od’s favor, and the one fundamental idea for finding it was through attuning
himself with God through proper living and obeying H is laws.
In the following Books of the Christian Bible, we learn that grace is of God and that
it was handed down through Jesus (John 1:16, 17 and Luke 2 :4 0 ); that it is a bene
diction (I Peter 4 : 1 0 ), and that the Apostles were given the power to pass it on
(A cts 4:33; 14:3; 2 0 : 2 4 ).
^ In the first chapter of II Corinthians, we are told of Paul’s trials and how they were
overcome by the use o f grace. As Paul uses the word, it is another term for Cosmic
Consciousness and is dependent upon attunement with God.
T he student should analyze what he thinks the fundamental laws of God are that will
bring approval of God and bring him grace. H e should list them and keep the list
with this monograph.
T his m o n o g r a p h is n o t s u b je c t t o s o le o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch ase m ay m oke th e s e lle r a n d p u r c h a s e r s u b je c t t o civ il lia b ility .
n O O O o
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MASTER MONOGRAPH
I L L U M I N A T I S E C T IO N
This monograph alw ays remains the property of the

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sertations, scientific postulations, philosophical discourses, academic
Im perator of A. M. O. R. C. (Th e above emblem and name of the
receiving, and are imparted only as an incident to membership. Tne
member, and la a violation o f tne Statutes o f this Order.
THE CONCURRENCE
V V V
• J P ta h - H o te p ’s P r e c e p ts h a v e b een s a id to
constitute the oldest book in the world. This means
th a t the p a ra g ra p h quoted, th en , reflects th e
a ttitu d e of E g y p t on th a t subject in th e F ifth
Memphite Dynasty. Consideration of it will, no
d o ubt, e n h a n c e your a p p re c ia tio n of th e th o u g h ts in th is
monograph.
If thou hast, as leader, to decide on the conduct of a great number

of men, seek the most perfect m anner of doing so that thy own
conduct may be without reproach. Justice is great, invariable, and
assured; it has not been disturbed since the age of Osiris. To throw
obstacles in the way of the laws is to open the way before violence.
Shall that which is below gain the upper hand, if the unjust does
not attain to the place of justice ? even he who says: I take for
myself, of my own free-will; but says not: I take by virtue of my
authority. The limitations of justice are invariable; such is the
instruction which every man receives from his father.
—P T A H -H O T E P , F ifth M em p h ite D y n a s ty
As stated in our last discussion, there are certain fundamen

tal laws which have been revealed to man from time to time in his
meditations and contemplations, which he considers divine simply
because they did not originate through any decree of his mind; nor
does he enforce these laws or put them into application.
People have had excellent examples in past years of the futil

ity of man-made laws when such are arbitrarily created and do not
represent the agreement of the majority. If man makes laws for
himself and for others which meet the general approval, they are
easily enforced; even arbitrarily written laws, issued as something
of man's own making and at the same time agreeable to the majority
of human beings, are also so closely associated with divine law
that the two are practically one. In other words, as long as man
sticks closely to the essence and spirit of divine laws in the
manufacture and issuance of laws of his own creation, he will be
successful as a lawmaker, but the moment man begins to create laws
that have no similarity to or apparent duplicate in the divine
laws, he is a failure as a lawmaker.
One example in the United States was the so-called prohibition

law. No other law was ever more stringently written and seriously
tabulated in the Constitution than the one against the sale and
manufacture of intoxicating liquors. Few existing laws in the
United States have had enough money and men, furnished by the
government, to enforce them. Notwithstanding all this, the prohi
bition law was not successful simply because it did not meet the
approval of the majority of persons affected by it; in their eyes,
it was neither popular nor reasonable. This was not because the
average person in the United States desired to drink, for some of
the greatest opponents of the law were nondrinkers; but because it
was inconsistent with fundamental laws and deprived man of certain
rights which are his and which enable him to develop and attain
mastership of himself. For this reason, the law did not have the
universal support of the citizenry of the United States. Men and
women who knew the law was being broken and knew the names and
addresses of those violating it, made no reports to the government
or to the police, nor did they cooperate in having the lawbreakers
punished. If these same lawbreakers had been violating other laws
such as robbing or setting fire to homes, or injuring children, the
citizens would have felt justified in notifying the police and
asking that the criminals be punished. The consequence was that
the government had to spend more money and hire more enforcers of
the law than it should have been necessary to do, and the
prohibition law still was unsuccessful.
In ancient times, man did not arbitrarily create laws

as we do today in courts or by voting upon propositions
created in the mind of some congressman, senator, or some other

citizen; nor did these ancient people have as many laws decreed by
their rulers as we have in some countries today. The ancients dis
covered the fundamental laws of life through experience and through
observation, study, and analysis of their experiences. They dis
covered the law of the Moon's cycle by observing that every twenty-
eight days the same changes took place in the Moon. This taught
them the periodicity of the Moon's cycle. They learned about the
Sun and its cycle through observing that it appeared to rise on the
eastern horizon each morning, and set on the western horizon each
evening with just so many hours elapsing between rising and set
ting. They observed that rains furnished the land with something
necessary to the growth of plants, and this became a law to them.
They also observed the manifestation of many very subtle laws and
thus became acquainted with the laws themselves, and were able to
state the effect of the laws even if they did not know the precise
causes. It was only natural, therefore, that the first laws man
made for governing himself, and those around him, should have con
formed to natural or divine law.
He noticed a certain period in each year when plant and animal

life seemed to desire to reproduce itself. Thus, he learned there
was some law operating in the spring, and if he wanted his crops to
grow, he would plant them at the particular time favored by divine
law. He did not think of making an arbitrary law of his own as we
do today. Again, he found it easier to obey laws that coincided
with divine laws than to obey laws contrary to them. We know that
it is easier to plant things to grow in the spring than in the
middle of winter. We cannot expect nature to change her fundamen
tal laws, and cause plants to grow and flowers to bloom in the
winter just because we prefer that period of the year for sowing
the seeds.
Most of the early laws governing man were what we might call
unwritten laws. Perhaps man did not attempt to put them into
definite form, to give them titles and describe them in words, but
he sensed and understood them, and transmitted his impressions to
his children, and they to theirs.
It was not until Moses and his Ten Commandments that man
attempted to interpret many of the divine fundamental laws and
establish them as a compulsory system of living. It is true that
before the time of Moses, rulers may have made certain laws but
they did not claim them to be divinely revealed. They based them
upon purely arbitrary principles, and so there was constant warfare
_ and contest, for they were often unfair and unreasonable.
Moses, however, presented to the people laws and princi
ples which were essentially just and reasonable and in
cooperation with Cosmic principles. Of course, the major
ity of his people did not understand the laws which Moses
presented. They recognized that most of them were good and for
man's general benefit, but a large number refused to accept them,
and it was only because the laws he offered were held to be of
divine origin that they were accepted. Divine laws do not need
enforcement by man to make themselves respected and understood. A
divine law manifests its power, automatically and without man's
assistance. A man-made law, on the other hand, has to be enforced,
and if man does not enforce it, the violator may escape without
dire consequences. When the violators of the prohibition laws in
America were not punished by the governemnt or the police, they
escaped without punishment. The laws which Moses presented to his
people had been in effect among mystics and intelligent, thinking
people in many parts of the world, for years, but the average
person had not been aware of them.
The whole of esoteric development and progress in life is

based first upon the helpful cooperative attitude of all men and
women, and second, upon the protective sense of justice.
Taking the Ten Commandments, then, as one group of fundamental

laws representing man's first expression of his interpretation of
divine laws, we find that they relate to man's relationship to God
and man's relationship to man. These laws attempt to regulate
man's moral and ethical practices. By obeying them, man was attun
ing himself with Cosmic principles, so to speak. It was the begin
ning of an attempt to show human beings how to live in harmony with
the Cosmic.
Cosmic laws are not only automatic in their reaction when

violated or broken, but they are absolutely consistent with man's
desires for progress and increasing evolutionary development. That
is the reason why thousands of persons have studied law in its
fundamentals as one of the greatest of the human sciences. The
immutability of divine law warrants man's greatest admiration and
adoration. We cannot conceive of a human mind inventing ten, or
even five, fundamental laws for the governemnt of the people of the
world and having them consistent and always operating in perfect
order and harmony. The human mind would have a natural tendency to
make exceptions in the application of such laws. The human mind
would be naturally inclined to make its own children exempt from
the effects of such laws, and the ruler himself who created them
would feel that he had the right to break them whenever he chose.
Man has discovered, however, that the divine laws apply to every
creature and every living thing without regard to social standing,
wealth, age, nationality, religion, or anything else. Man has come
to learn that no matter where he may go in hiding, or to
what part of the Earth he may travel to escape the laws
which he has broken, the effects will come just the same
and without any assistance from other human beings. Man
has made an even greater discovery than this. He has
ELEVENTH DEGREE N U M B E R 135 PAGE F O U R
discovered that by living in harmony with such laws and obeying

them, or applying them to his way of living, he not only escapes
the punishment that would come to him if he violated them, but he
gains a rich reward through cooperating with the laws. For
instance, man discovered that planting seeds in the springtime
instead of in the winter not only avoided loss of seed, but also
brought him a richer reward for cooperating with nature's princi
ples in the greater growth of plants.
Throughout the ages man has observed these facts about funda
mental laws but has failed to give the proper consideration to
them. He accepts a great many as fundamental, but rejects others,
and in this way he makes serious blunders in his development of
civilization and in the evolution of his own life.
Let us see first what are some of the more basic esoteric laws
upon which Moses based his decalogue. Undoubtedly, the most funda
mental and outstanding of all esoteric laws is that of honoring or
loving God. In an attempt to make children of modern times under
stand this law, God has been pictured as a Father knowing and see
ing all, and as being like a human father in His desires to have
children obey Him, being ready to punish with anger and wrath any
one who displeased Him. Primitive man did not visualize God in
this personal sense, but looked upon Him as a great principle. He
discovered that God punished men for violating this law, but he did
not consider this punishment as coming from an angered mind or a
wrathful heart, but merely as an automatic reaction. It was not
until after man began to conceive of God as a being that he added
the human elements of anger, wrath, and similar traits of human
nature. Of course, in this regard, man made a great error, and
that error has been passed down to us, even to the present.
The early mystics, however, looked upon God as a great over

consciousness, a sort of superior mind and as a governing power
that exercised no discrimination and showed neither mercy nor for
giveness, anger nor wrath. We like to think of judges today as
being representatives of the governing laws without personal bias
or prejudice in any sense. We like to think that when the judge on
the bench orders some form of punishment for a lawbreaker, he is
not showing any personal resentment, any personal anger or dis
pleasure, but is merely administering the law impersonally and
automatically. At the same time, we like to feel that he is not
swayed by feelings of preferment or favor and that he is dealing
with everyone, rich and poor, alike; that his own son, his own
parents, those dearest to him would receive the same treatment as
an absolute stranger. This is the way the mystics looked
upon God and His government of the world and the people in
it. In the same way, they did not consider that the rich
rewards which came to them when they loved God's ways and
obeyed his rules were a sort of special blessing that God
gave to them as one might give ice cream or a toy to a child who
had obeyed his parents. This would have greatly weakened the
divine concept of God, as you will plainly understand. Yet there
are millions of persons in the world today, and especially those
who are studying certain metaphysical principles prepared by some
inconsequential schools, who really think that the Cosmic blessing
which comes to them is a sort of special blessing that God has
created and given to them merely as a token of His joy at their
obedience. They do not grasp the idea that their reward comes
automatically because of their cooperation with the law, and that
God could and would not withhold from them the reward, nor would
He enlarge it or increase it in any sense simply because they
obeyed Him.
Thus, early mystics developed a truly esoteric understanding

of God and His ways. The one great lesson they learned, however,
was that by loving God with a sort of human love, adoring Him, and
offering prayer and praise, and by having this divine love in their
hearts, they made it easy for themselves to follow the divine laws,
and at the same time keep themselves attuned with God's Mind to
receive further inspiration and guidance. They were not merely
pleasing a divine being with their childish adoration.
We all know of the school child who thinks to get along more
easily in his lessons and examinations by bringing apples, flowers
or other little gifts to the teacher, but we know, too, that the
teacher gave just as good rewards to the child who brought no
apples, flowers, or gifts, but who followed the school system
honestly and kept himself attuned with the spirit of the rules
which the teacher tried to exercise. In other words, all that the
teacher asked was not that respect for her authority be turned into
a personal adoration, bringing with it gifts and flowers, but that
all should have a personal respect for her and the system which she
was trying to establish in the school. By attuning sympathetically
with her and trying to understand her aims and to follow her rules
and regulations, the results wanted were automatically brought into
all lives. By cooperating with the teacher we learn our lessons.
It has taken thousands of years to teach this to the children of
all schools, yet even today not everyone believes it.
To the mystic, attunement with God meant harmonizing one's

nature, one's emotions, one's thoughts, and sentiments with those
which seemed to be in the mind of the great Maker. This attunement
produced certain emotions, certain sensitive impressions, and
certain fortunate features in the lives of men. There came greater
health, greater peace and greater power. These benefits
did not come suddenly, but gradually; and whenever one
forgot or failed to keep up the attunement, he discovered
that there was a relapse to his former unhappy state. He
found that by attuning himself with the Consciousness of
God, God seemed to operate through him instead of just around him,
and instead of being on the outside of a great circle trying to get
within it and live in accordance with law, he became a part of the
great circle with his human relatives, or those sharing directly or
indirectly in such benefits. Undoubtedly, there were those who
tried to turn such attunement into purely material benefits to
themselves in a selfish manner but this again was revealed as
inconsistent with the Cosmic plan. They were neither successful
nor happy in such attunement. Thus the mystics were able to write
their thoughts and ideas regarding the value of Cosmic and Divine
Attunement as revealed in meditation.
As I sit writing this lesson, just as I have written all the

others, I try to visualize each of you listening to my words and
trying to visualize me speaking to you with the utmost confidence
and trust. My effort and my sole aim is to make plain precisely
what I have learned from our teachings and what I have discovered
in the ancient Rosicrucian teachings. Many of these lessons I have
to learn with you, for I am not perfect in them and sometimes feel
that I will never be able to master all of them in this incarna
tion. Even if I have not mastered them to the degree where they
dominate my living and make my life a perfect one, I have given
hours of thought to each of the principles and believe that I
understand them well enough to explain them to you in more simple
form. Often these laws and principles are stated very briefly in
the manuscripts that have come to me. Sometimes a whole law is
expressed in just eight or ten words and I take hundreds of words
to translate it and explain it to you so that there can be no mis
understanding about it and no possibility of error.
Of course, I have the advantage inasmuch as I have had months

and years to study some of these principles. I have many different
manuscripts to refer to and the comments of many masters of ancient
lodges regarding their experiences in dealing with the laws and
principles. This enables me to combine the various comments and so
produce a version in modern form for your understanding.
I want each of you to feel you can rely upon the trustworthi
ness, integrity, and correctness of the statements that I make in
regard to the various points involved in these monographs. If I
speak of some historical matter or some ancient custom or some old-
time principle, I want you to know that I have thoroughly and care
fully investigated the subject; and regardless of what others have
said, I believe you can depend upon my statements being correct.
I have no purpose in making statements other than to have you know
the truth. It is not as though our organization were
attempting to start a new religion or a new political
party or a new system of commerce or anything of that
kind. In such a case we might be biased or prejudiced, or
try to change matters in order to fit our scheme and
ELEVENTH DEGREE NUMBER 135 PAGE SEVEN

plans; but our sole desire is to have members of our Order familiar
with the truth. There is before my mind that beautiful principle
which Akhnaton adopted as his guide in life and which he had
engraved on all his documents and on the temple walls and at the
beginning and end of all his writings. That phrase was, "Living in
truth forever and ever eternally." You will note that this phrase
does not say that he was studying truth or reading truth but that
he was living in it. That is why his life was such a memorable
success, even considering its very short span in that incarnation;
and why it was filled with love and admiration and the greatest
amount of human devotion on the part of those who knew that he was
living and teaching truth.
Now to go back to our study of laws: Moses came forward with

a decalogue that is commonly called the Ten Commandments. Command
ment is a poor word to use, especially in English where the word
command has a very definite meaning. In the time of Akhnaton and
thereafter, there were certain laws which constituted the spirit
ual, ethical, moral code of life, but these were not called com
mandments . They were in the nature of affirmations— as we see from
that beautiful set of principles which we have printed on a card
called Confession to Maat. I hope that each of you has one of
these cards in your Sanctum, and if you have not you may secure one
from the Rosicrucian Supply Bureau. You will note in this Confes
sion that at the end of each day the mystic reviewed his acts and
proceeded to affirm or confess to God and himself that he had not
cheated anyone by selling him anything that was short in weight,
nor had he robbed anyone of his rightful earthly possessions, nor
injured anyone, and so on.
The mystic looks upon the fundamental esoteric principles of

life not as commandments from God demanding that he must do this,
that, or the other thing, but as commandments from the Self to the
self. He knows that God has revealed to him the proper way to live
and that he has the free will to choose whether he will live
according to these revealed principles or not. God has at no time
told the mystic that he must be honest or that he must be fair.
He has simply revealed the fact that if he is honest, there will be
certain rewards and reactions which will benefit him; and that if
he is not honest, there will be other reactions that will be dis
pleasing to him. In accordance with how he chooses, he builds up
his Karma. It is absolutely immaterial to God whether we follow
the right path or the wrong one. God has not demanded or commanded
that we do one thing or the other. This is the way the mystic
looks at it, and it is the way you should look at it.
On the other hand, if you believe that certain

esoteric principles are right and will bring you happiness
and reward instead of misery and want, then you will
exercise your free will and command yourself to do the
ELEVENTH DEGREE NUMBER 135 PAGE EIGHT

right thing. There are thousands of persons in every community who
are honest in their dealings, not because the law says that those
who are dishonest will go to jail, and not because they are afraid
of being arrested or punished, but because the policy of honesty
appeals to their reason and their logic and they have commanded
themselves as a sort of self-established code of living to be
honest. There are millions of people in the world who never use
profanity or take God's name in vain in connection with any threat,
or even in heated statements. They may lose their tempers and, in
loud and angry voices, say many things, but they will not use
vulgar profanity. There is no law that commands men and women in
each country to avoid profanity under threat of arrest or punish-
ment--except in some very extreme cases. Those persons who do not
use profanity are those who do not like it and who think it is
injurious to the personality and character. They look upon it as
a vulgarity in which they would not think of indulging: They have
made it a rule not to use vulgar speech. So it is with all laws of
an esoteric or fundamental nature. The only real reason we should
have for obeying or following such laws, is our own determination
to do so. In other words, we should adopt these laws and princi
ples freely as a rule and guide in our living, not out of fear but
out of admiration for them. We have hundreds of unwritten laws
which regulate our lives and which we adhere to because we agree
with them. One is that we do not go about our neighbors' homes in
the nighttime, prying into windows or climbing up stepladders to
see inside. We protest against persons who pry into our affairs,
and we do not want to be guilty of it ourselves. There is no law
against our going into a person's clothes closets or looking into
desk and table drawers when we are in someone's home on a visit;
nevertheless, we would not do it even when we are left alone in a
room because we feel it is not right and that doing so is evidence
of a very primitive form of weakness. There are many hundreds of
such principles which we have adopted, and which are not command
ments from some superior being or some superior authority, but
commandments from the Inner Self to the outer self or, let us say
dictations from the Inner Self to the outer self.
Fraternally,
YOUR CLASS MASTER

V V V

1f Cosmic or divine laws are consistent with m an’s desires for progress and
evolutionary development, In contrast to those laws of the human mind
which have a tendency to make exceptions in their application, divine law is
just, im partial and inescapable.
H Man must closely attune his laws with the essence and spirit of divine laws
if he wishes to succeed as a lawmaker.
The Ten Commandments were the first expression of m an’s interpretation
of divine laws which have to do w ith man’s relationship to God and man’s
relationship to man.
f Early mystics thought of God as a superior mind and governing power,
exercising neither mercy nor forgiveness. Only later, when man conceived
of Him as a being, did God assume the human elements of anger, w rath, and
similar traits.
To the mystic, attunem ent meant harmonizing oneself with those laws
which seemed to be in the mind of the great Maker.

evening what the morning may accomplish .—-UNTO THEE I GRANT
The limits of man-made laws were emphasized in this monograph, especially insofar as
enforcement is concerned. The more laws that man makes the more difficult it becomes to enforce
them, and the more complex becomes the life-style of the people covered by those laws. When laws
become so numerous and complex, the average person, and even law enforcement officials can no
longer keep track of them. Right now you may be breaking some law that at some time was entered
in the statute books of your community. It has been said that you cannot legislate morality. Instead
of making laws to cover everything th at one person does to irritate another, it is far more important
for society to educate itself to act in a responsible fashion, and have only a few general laws th at
cover most particulars. Think of the many rules th a t you may have set up in your own household
over the years, and see if they have helped, or perhaps hindered the general order of your life. It is
also said that he who rules least rules best, which is all saying that we must awaken a sense of
responsibility in each individual to respect and care for himself and others even as you now do.
This m o n o g r a p h is n o t s u b je c t t o s o lo o r p u r c h a s e b y a n y o n e . A s a le o r
p u rch ase m ay m ake th e s e lle r and p u r c h a s e r s u b je c t t o civ il lia b ility .
i
THE CONCURRENCE
V V V
•I Jethro, the father-in-law of Moses, when he

learned of M oses’ success in leading the Hebrews
out of the captivity o f Egypt, visited him at one of
the encam pm ents. N oting the heavy responsibility
w hich M oses had personally assum ed, Jethro
advised him. It is well to remember Jethro’s advice since
following' it, Moses gave to the world the Ten Com m andm ents.
15 And Moses said unto his father in law, Because the people
come unto me to enquire of God:
16 When they have a matter, they come unto me; and I judge
between one and another, and I do make them know the statutes of
God, and his laws.
17 And Moses’ father in law said unto him, The thing that thou
doest is not good.
18 Thou wilt surely wear away, both thou, and this people th at is
with thee: for this thing is too heavy for thee; thou art not able to
perform it thyself alone.
19 Hearken now unto my voice, I will give thee counsel, and God
shall be with thee: Be thou for the people to God-ward, th at thou
mayest bring the causes unto God:
20 And thou shalt teach them ordinances and laws, and shalt
shew them the way wherein they must walk, and the work th at they
must do.
21 Moreover thou shalt provide out of all the people able men,
such as fear God, men of truth, hating covetousness; and place such
over them, to be rulers of thousands, and rulers of hundreds, rulers
of fifties, and rulers of tens:
22 And let them judge the people at all seasons: and it shall be,
that every great m atter they shall bring unto thee, but every small
m atter they shall judge: so shall it be easier for thyself, and they
shall bear the burden with thee.
23 If thou shalt do this thing, and God command thee so, then
thou shalt be able to endure, and all this people shall also go to their
place in peace.
—Ex. 18:15-23 A uthorized V ersion o f Bible
When Moses came down from the mountaintop of Initiation and

meditation and told his people that God had revealed to him in a
flash of light (which meant the symbolic light of Cosmic Illumina
tion) certain fundamental laws which should be commandments, he did
not mean that they were to understand that God had thundered forth
these commandments as demands upon the people. However, he did
mean that these rules might be easily adopted as commandments from
the Inner Self to the outer self, but that the outer self always
had the right and privilege of choosing whether to obey them or
not. Understanding this idea of what constitutes a "commandment"
or a Cosmic law, let us take the ten commandments that Moses
brought forth and see what they represent. Bear in mind that they
represented fundamental laws which had already proved themselves to
be right to the mystics of all countries where spiritually minded
persons had attuned themselves with the Cosmic and had learned what
was right and what was wrong.
The first commandment was that man should worship no other god
but the everliving God, and that he should have no other gods
before Him. The very fact that this rule included a multiplicity
of gods, and warned man that he should have no other gods before
the everliving God, plainly shows what was wrong with the thinking
and worshipping of the people at that time. Perhaps it is no dif
ferent today. Primitive man worshipped a great number of gods:
gods of fire, water, lightning, storms, agriculture, good luck, and
what not. The Jewish people to whom Moses gave these commandments
also had a number of gods in material form; the principal ones were
idols made of gold and some of these were even in the form of
animals. The idea was not intended that God was jealous in a
personal sense and wanted all the worship for Himself. We cannot
make the idea of personal jealousy compatible with the idea of a
merciful, loving, considerate, and wise God. It would have been
very easy for God if He had been a jealous Creator to make man of
such a mental make-up that man could never have thought of worship
ping any other god but his Creator. The fact that God made man's
mind of such a reasoning and thinking nature that he could think of
other gods and create other gods for himself and continue to
worship them if he chose to do so, shows that God is tolerant,
broad-minded, and certainly above petty, personal jealousy. There
fore, it was not in a jealous spirit that God revealed to man that
it is better to worship only one god.
We know what it is to attempt to worship a number of gods, and

I have a very good idea that the ancient primitive peoples made as
many discoveries as do we, and that in worshipping a
number of gods they kept themselves in hot water con
stantly. We have among us those who worship the god of
gold while at the same time trying to worship the god of
lust, appetite, fine clothes, automobiles, business prestige,

political fame, social standing, and what not. They have to swing
from one to the other of their gods many times a day and often get
themselves into predicaments, worshipping one too much and neglect
ing the others.
The man who makes his scientific laboratory researches the god
of his heart, and worships that laboratory and his experimnets as
though they were the only god in the universe, soon finds that he
is in a predicament. The god of home life, the god of money, the
god of hunger, and all the others begin to get jealous and upset
his way of living, and he soon is at the mercy of the jealous gods
whom he has neglected. The man or woman who worships social life
as a god, and centers devotion, worship, admiration, and service
upon that god of society, soon finds other material gods getting
jealous and causing trouble; then the little devil of the kingdom
of Hell begins to get in his work also. Perhaps there is no more
unfortunate personal, worldly god than the god of vanity; it is a
jealous and envious one, and once it takes hold of a person's
thoughts, it causes endless trouble. To worship it is one of the
surest ways of going down into the hellpit of despondency, regret,
and everything that is deplorable. It closes the door to wisdom
and understanding although it permits high sailing until the time
of the inevitable fall that is the most destructive experience in
life. It blinds its worshippers so that they cannot see properly.
It affects their hearing, and their other senses. They never see
themselves as others see them, and they miss the most beautiful
things of life and as time goes on are more helpless than a blind
person on crutches.
But there are so many other gods today that we cannot name
them all. Primitive man, who had a multiplicity of nature gods,
had a more simple life than those who worship many gods today. He
could build a statue to each of his gods and set pots of incense in
front of them and then go away and let the incense do his worship
ping for him. Or he could stand at each and bow down for a minute,
and in an hour, worship sixty of them and be through with it for
the whole day. But men and women today who worship false gods are
tied fast to them and enslaved, and have to worship them day and
night, and are never free from such enslavement. To the mystic,
the worship of the everliving God brought freedom instead of
slavery. He discovered that there could be only one God whom all
could worship--one that would not enslave him. If you will think a
moment with me right now, you will see how true this is. Can you
think of any other god, false or real, in this world that you can
worship sincerely and with the utmost devotion of your
heart, and have so much freedom come from it? Every other
god demands a high price and brings to the human being who
worships it only destruction and false benefits.
Perhaps there has never been any more enticing, attractive or

seductive god than that of gold; and yet, looking over the history
of the world, it has caused more anguish, suffering, and pain, than
any other. Certainly there never has been any god conceived in the
mind of man that so enslaved him while pretending to give him
happiness. And what do we find after centuries of worship of the
god of gold? We find that if this god had been made of the cheap
est metal or had been just a god of water or air he could not have
been of less importance to us. Overnight, the world could reduce
the value of gold to a cheapness equal to the sands of the shores
and our god would come tumbling down. We have seen in recent years
what could and really did happen to this god of gold. Persons who
worshipped it and thought they were highest and most mighty in
different countries were left stranded on the shores of poverty and
want in a few days' time. Not only was their god completely
dethroned from his high pedestal, but he forsook them and left them
in poverty and want, ridiculed by those who had worshipped some
other god. And then what did these persons discover? They found
that the things they had been worshipping as the most important,
most powerful, and most influential, were as hollow and shallow as
an empty space in the universe. They found that they had to start
over again at the bottom of the ladder of life. They found they
had to seek for joy where their god of gold did not count. They
found they had to pin their faith in happiness in life on other
things than gold, and soon learned that gold was of the least value
in trying to live a happy, contented life.
I have talked with many of these worshippers of false gods and

I have letters from them constantly in which they tell frankly what
bitter lessons they have learned since their false gods deserted
them. Freedom, freedom, freedom is the thing they now cry for and
find by turning their attention to the real God instead of to false
ones. Their god of gold kept them worried, kept them constantly
anxious, made them slaves to stock tickers, to stock quotations, to
rising and falling market values and to all kinds of abnormal
things that left them no time for enjoyment of life. Now that gold
has been taken out of their lives and the false god dethroned, they
may have nothing of a material nature, but at least they have
freedom.
Those who have made drinking and debauchery their gods are
likewise enslaved and it is only when these false gods are taken
out of their lives that they find real freedom. Look at the
thousands who have tried to find happiness, peace, quiet sleep,
beautiful visions, inspiring ideas, and real joy through worship
ping the god of cocaine, or the god of opium, or the god
of absinthe, and other gods of the flesh. Can you think
of any more enslaved human beings than these? While
having wild and seemingly beautiful visions and hours of
peace and rest, their physical bodies were being broken
down and their clothing becoming sordid and unkempt. Their

appearance became frightful, their tongues thick and vulgar, their
eyes bloodshot, their nerves upset; and they became despised,
hunted outcasts of the world. What a price for happiness! What a
price to pay to any god for visions, for beautiful pictures, for
freedom from other worries! It is true that such persons temporar
ily found a degree of freedom from business worries, trials and
griefs, from pain or suffering; but they found freedom from these
only by becoming slaves to other things. Worshipping the everliv
ing God of the Cosmic brings a complete freedom from the troubles
of the world and adds no new enslaving conditions. This truth the
mystics discovered early; and it formed the basis for that command
ment, "Thou shalt have no other gods before me."
Take this commandment and meditate on it for a week in connec

tion with other exercises which you feel you want to continue; but
start today to discover what false gods are ruling your life.
Analyze your thinking and your living. See if there are other gods
hidden away in little sanctums of your consciousness where you go
many times a day to worship and enslave yourself. Help me to bring
about the regeneration and change in your life that we want Rosi
crucian teaching to accomplish. You will, thereby, acquire the
freedom which comes from worshipping the true and everliving God.
Look out for little gods that seem inconsequential; for in this
tricky way these false gods make you believe that they are benefi
cial. See how many of these gods you can discover and cast out.
Next week I shall tell you the benefits resulting from this sort of
meditation.
Fraternally,
YOUR CLASS MASTER

V V V
Below is a sum m ary of the im portant principles of this monograph. It contains the
essential statem ents which you should not forget. After you h ave carefully read the
complete monograph, try to recall as m any as you can of the im portant points you read.
Then read this summary and see if you have forgotten any. A lso refer to th is summary
51 Prim itive man worshipped a great number of gods: gods of fire, w ater,
lightning, etc. Modern man chooses the following: gods of home life, money,
hunger, drinking, and debauchery.
51 The early mystics discovered th at worshipping the everliving God of the
Cosmic brings complete freedom and asks no enslaving conditions as a price
to be paid.
51 Those who have made drinking and debauchery their gods are likewise
enslaved and it is only when these false gods are taken out of their lives th at
they find real freedom.
51 The first commandment states that man should w orship no other god but
the everliving God, and th at he should have no other gods before Him. The
student should take the first commandment, meditate on it, and attem pt to
discover w hat false gods have been ruling his life.

Whatsoever thou resoluest to do, do it quickly. Defer not till the
evening what the morning may accomplish. —UNTO THEE I GRANT
It has been discussed before th at we have not yet quite arrived at a true concept of a single god
who is not only supreme, but who in fact is everything. The term “Supreme Being”, while a
substitute for the term “God,” is still incomplete as a description of the Cosmic Being. Designating a
“Supreme Being” implies that there are other beings, over which one is supreme. This leads to
confusion, and to the concept th at there is some sort of personalized deity over and above the
elements of the universe. In pantheistic mysticism, Being is all things, and all things are simply
integral parts of the large unit. Negative and positive actions are also part of Being, and good and
evil are terms man assigns to the effects these negative and positive actions have upon him.
Thus pantheism is devoid of any sense of deity, or super consciousness apart from man. Think about
this during the week, that within this viewpoint a mature man divests himself of the last vestige of
any crutch or excuse for his misfortunes. He and nature are subject only to Cosmic law, and Cosmic
law determines the events of his life. He has the potential to know Cosmic law, and then the choice
to live in harmony with it.
p u rch ase m ay m alce t h e s e lle r a n d p u r c h a s e r s u b je c t t o civ il lia b ility .

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The Rosicrucian Order

This monograph always remains the property of the

Th e matter contained herein la officially Issued through the Su­

studies, diagrams, illustrations, and charts" as authorized by the

. . . . he who desires to see those truths must be in possession of the

ELEVENTH DEGREE NUMBER ONE H UNDR ED FOURTEEN PAGE ONE

Beloved Members, Greetings!

I hope that your experiments in listening to various tones of

One of the greatest problems, of course, will be to determine

As mentioned before, this sort of practice will help to develop

ELEVENTH DEGREE NUMBER ONE H UNDR ED FOURTEEN PAGE TWO

It is common practice, as we said in the monographs of the

It is said that some of the greatest thinkers could think only

ELEVENTH DEGREE NUMBER ONE H UNDRED FOURTEEN PAGE THREE

All of this shows that when we come to concentration we have to

In order to concentrate perfectly upon any thought, every degree or

ELEVENTH DEGREE NUMBER ONE H UNDR ED FOURTEEN PAGE FOUR

When we come, therefore, to Cosmic Consciousness and the development

If we are attuning with the Cosmic we must then become a part of

Try to note every little detail of the picture, as for instance,

YOUR CLASS MASTER

It requires complete attunement of objective and subjective functioning to attain the

The Rosicrudan Order

This monograph alw ays remains the property of the

*1 Through correct creative visualization, we are able to

If we desire to become spiritually developed, we must try to find out how

ELEVENTH DEGREE NUM BER 115 PAGE ONE

Beloved Members, Greetings I

One of the earliest studies in universities and colleges in

Here I am in my Sanctum dictating this monograph to

ELEVENTH DEGREE NUM BER 1 15 P A G E TWO

with other muscles in producing the sounds. My secretary hears the

Every thought creates a picture which we unconsciously visual­

Very often a phrase or a word in something we read seems new

ELEVENTH DEG REE NUM BER 115 PAGE THREE

of something that we are reading. All of our monographs are worded

Concentrating upon music, as given in last week's monograph,

First of all, try to see everything that is in the picture

After some days of this begin to turn your concentration in­

ELEVENTH DEGREE NUM BER 1 1 5 PAGE FOUR

planes of Cosmic Consciousness.

YOUR CLASS MASTER

51 Every thought creates a picture which we unconsciously visualize for a fraction of a

The Weekly Application

The Rosicrucian Order

This monograph always rem ains the property of the

I t is th e aim o f the members of this organization to

ELEVENTH DEGREE N U M B E R O N E H U N D R E D SIXTEEN PAGE O N E

Beloved Members, Greetings!

Sometimes those who are fighting the hardest through education

We notice how the instinct of devilment or evil often manifests

EL EVENTH DEGREE N U M B E R O N E H U N D R E D SIXTEEN PAGE T W O

and order. The mystic who belongs to a fraternity or organization

Now, the idea of such cooperation and systematic instruction is

That is why we revert constantly to certain exercises in our

The same is true of many other instincts that were perfectly

ELEVENTH DEGREE N U M B E R O N E H U N D R E D SIXTEEN PAGE THREE

ually developed, more intellectually comprehensive, and more truly

We know that the present-day cycle of human beings is not perfect

For this reason we are going to start now a series of "superman"

YOUR CLASS MASTER

T he average human being seeks constantly to improve himself.

W e want to bring a greater development o f faculties which will enable us to become

Th e matter contained herein la officially Issued through the Su

Every thought creates a picture which we unconsciously visual

After some days of this begin to turn your concentration in

T h e matter contained herein ia officially Issued through the Su

As stated last week, we are going to begin a series of experi

As you probably noted when you were making the experi

Therefore, we see that the veil of invisibility is not "some

Q Ancient manuscripts refer to this manifestation as the “V .O .” or the “veil of obscur

Our whole consciousness is made up of realizations and realiza