S Y M B O L I C T R E E

o f the

G R E A T W O R K

Coneep t i on a n d D r a w i n g

by

E l m e r E . H a r t m a n

_ O r d e r o f I l l u m i n a t ii oundation o r K in d e rg a r te n of th e R o s ic ru c ia n F ra te rn ity

S y m b o l ic T r e e of th e C o n fe d e ra tio n of In i t ia t e s o r R o sic ru cian F r a t e r n ity

■ Sym bolic T r e e of L ig h t , L i f e . L o v e .

The Rosicrucian Fraternity in America

Authentic and Spurious OrganizationsAs considered and dea l t wi th in t reat ises original ly publ ished and

issued in monog raph form, now republ ished, wi th im p o r t a n t addi ­

tions, in this p e r m a ne n t volume as sepa ra te Books to

retain thei r original form, as follows:

B o o k I — The Brotherhood of the Rosy Cross

B o o k I I — The M il i t ia —Door into the Temple

B o o k I I I —A Challenge and the Answer

B o o k I V —Rosicrucian N am es—Exclusive Right to Use

B o o k V —A n Expose of the Imperator of A M O R C

B o o k VI — Randolph and the Supreme Grand Dome in France—

First American Grand Master of the Rosicrucians

B y D r . R . S w i n b u r n e C l y m e ri f

Library Edition

Pub l i shed by

T H E R O S I C R U C I A N F O U N D A T I O N( r e g i s t e r e d )

Beverly Hall • Quakertown, Pa.

Art work and designs fo r color plates

by Eugenie Victor Baronne cZegue de

Laurenberg and protected by United

States and International Copyrights.

C o p y r i g h t e d i 93 BY

B e v e r l y H a l l C o r p o r a t i o n

ALL R IG H TS R E S E R V E D

T H E B R O T H E R H O O D

of the

R O S Y C R O S S

( I n t e r n a t i o n a l Re gist r a t ion)

T H E C O N F E D E R A T I O N

a n d

F R A T E R N I T Y O F I N I T I A T E S

( I n t e r n a t i o n a l R e g i s t r a t i o n )

T H E C O U N C I L O F T H R E E ,

S E V E N and N I N E

( I n t e r n a t i o n a l R e g i s t r a t i o n )

FRATERN1TAS ROW E CRUCBOrder and Brotkerhood

N O T I C ET h i s Volume is au thor ized and issued b y the R o s i c r u c i a n F o u n d a t i o n , f o u n d e d fo r t h e p u r p o s e o f t h e s t u d y a n d d i s s e m i n a t i o n of Ros ic ruc ian H is to ry , Ph i losophy, Exoter i c and Esoter ic Teach ings and Sources of Authority .

T h is F o u n d a t io n was regis tered as such and for said purposes O c tobe r 29, 1934, and J a n u a r y 16, 1935.

T h e Insignia of the F o u n d a t io n was filed in t h e U n i t ed S ta te s P a t e n t Oflice, M a y 11, 1934, b y the Rosicrucian Foundation for its pro tec t ion and to avoid in f r ingem en t of n a m e an d insignia

and the re Regi s te red , A u g u s t 28, 1934.

JOHANN VALENTIN ANDRE/E

Founder of the F ra tcrn i ta t i s Rosie C ruc is and Aifthor of the F a m a

Fra tern i ta t i s and C h y m ic a l M a r r i a g e o f C h r i s t ia n R o s e n c r e u t z .

PUBLISHER’S FOREWORD

In this permanent volume is republished six pamphlets dealing with the Authentic Rosicrucian Brotherhood in America and a cer­tain spurious organizat ion— a commercial enterprise of H . Spencer Lewis, its fabricator and promoter, parading under Rosicrucian appellations and doing business under the name of the Ancient M ystical Order Rosae Cruets.

Others have used Rosicrucian names and appellations in connec­tion with clandestine movements and organizations in America. However , none save only the Lewis organization above named have used the holy appellations of the Rosy Cross for private gain and unworthy purposes or submerged the sacred names of this H oly Order into a cesspool of commercialism. T o the consideration of this spurious organization, the contents of Books Three, Four and Five are principally devoted.

Books One, Two and Six deal almost exclusively with the authen­tic organizations of the Rosicrucians in the new world.

As an aid to all investigators and students of the subject, and for the special benefit' of the sincere seekers of the true and authentic Fraternity of the Rosicrucians, the subject mat ter of said pam­phlets has been republished and made available for ready reference in this volume.

S BOOK ONE

W f £

TheBROTHERHOOD o f T H E ROSY CROSS

The First World Parliamentand

M E E T I N G OF T H E C OUNCIL OF SEVEN

h

THE CONSECRATION O F W A S H I N G T O N

The Deliverer

F U L F I L M E N T O F T H E P R O P H E C Y

Published by

T H E R O S I C R U C l A N F O U N D A T I O N(REGISTERED)

B e v e r l y H a l l • Q u a k e r t o w n , P a .

C o u n c i l l o r R C G e o r g e L i p p a r d

One hundred and thirteen years ago there was born in the City of Philadelphia, one who in a brief life-span of only thirty-two years was to accomplish more for the Brotherhood of the Rosy Cross than any other single person, and, yet, who was to become almost unknown a few years after his passing.

George Lippard was born during the period when the very air in the eastern section of Pennsylvania was vibrant witli the spirit of freedom. Men thought, talked and dreamed freedom— free­dom of speech, freedom of action, freedom of rights.

It seemed that all men whose nature inclined them to Freedom were drawn together by a mystic Jink and that they were impelled by one motive and one object—to cast aside the last shackles by which they were bound to the moloch of creed and caste which was degrading all but the few. They sensed the sham of an artificial democracy which had followed the over-throw of a king’s rule, for while the government existed in the name of “Democracy” it was actually in the hands and under the influence of a coterie of men who still retained all of the old world pride of birth and aristocracy of viewpoint.

Early in life Lippard came into close contact with several mem­bers of the Council of the Rosy Cross. He was by nature and inclination perfectly fitted to absorb the Mystic Lore of those men who had labored so many hundreds of years for the freedom of man and he delved with eagerness into the tomes of the histories of man and of the Mystic movement. Through oral transmission he was trained in the principles and purposes of the August Fraternity and in an outline of the mission before him. He was informed fully of the sufferings borne by the sectarians before they came to American shores in 1694; of the preparation and fight for the lib­erty of the new world which began in 1773 and culminated in 1777 ; of the movement to free man from old world rule and influence that a republican form of government might be established in the interest of all men; and of that work soon to be begun of striking the shackles of human slavery from the black race.

Lippard was a Mystic and a dreamer by nature, but he was more

than a dreamer, for he was fearless and he was prepared always to fight for a principle he felt to be right. F rom the moment of his contact with the members of the Brotherhood, he was converted to every thought and every plan outlined by them and he immedi­ately enrolled with the Council that he might enter upon his t ra in­ing in preparat ion for what he was to do. W h e n his prepara t ion was accomplished he came completely under the conviction that it was his part icular mission to awaken men to a full understanding of the t rue meaning of f reedom and to bring them to the recogni­tion that in its true sense it was yet to be realized. T o this end he embodied his thought in the form of writings that were facts clothed with fiction. His first volume appeared when he was but twenty-two years of age and success as an author followed almost immediately, a lthough he was bitterly assailed by that “ better class” of society which was guilty of the very injustices which he sought with all the power of his pen to a ttack and expose.

When he was but twenty-six he had so far proceeded with his Initiation into the Brotherhood that he requested permission to in­corporate the history of the Brotherhood and of the Council in the form of a novel. Th is was readily granted and his purpose found its achievement in several novels. T h e two most impor tan t were T he L e g e n d s o f t h e A m e r i c a n R e v o l u t i o n o f 1776 and P a u l A r d e n h e i m , t h e M o n k o f W i s s a h i c k o n , in which were disclosed many facts concerning the activities of the Bro therhood.

Before the age of thirty L ippard became one of the most success­ful authors of his day. H e had edited a newspaper which had quickly accomplished a circularization of fifty thousand; he had seen the crowds fill to overflowing the theatre in which one of his books was produced as a play and yet, notwithstanding, he was wholly dissatisfied with his actual accomplishments in the interest of freedom.

During the period he was under t raining with the Brotherhood and while he was preparing those novels in which he relates some of the history of the Brotherhood’s activities, it was his dream and hope that those men who sought improvement in conditions would be drawn to the Brotherhood and that they would readily undergo the arduous t raining through which they might secure for them ­selves t rue freedom. In this dream he met with disappointment, for he soon learned that while all are willing to accept the fruits of f reedom, comparat ively few are willing to undergo the work

and sacrifice necessary for its achievement. This realization came as a great shock to him, but it brought to his mind the thought that his purpose could be accomplished to some degree at least by the establishment of an order which would inculcate in its members the teachings of the Great Master and the principles of true freedom.

In fulfillment of his idea he created that order which is now known as the Brotherhood of America. The members of this secret patriotic organizat ion were instructed in the true principles of Brotherhood, but were not required to subscribe to the training of self-denial and personal effort necessary to become actually mem­bers of the Brotherhood of the Rosy Cross.

Lippard was not robust, and possessed as he was, of an intense nature, the demands of his spirit proved too great for the strength of his physical body. His unwillingness to permit himself the neces­sary rest and recuperation after strenuous efforts, was responsible for his death on February 9, 1854, at the age of thirty-two. In a short space of thirty-two years he had accomplished more than a vast majority of men achieve in a century. H e immortalized his name, and although as yet it does not appear upon the pages of history, the time is not very distant when it will receive the recog­nition it so well deserves.

Lippard was actively associated in the last few years of his life with his contemporary in the fight for freedom, Dr. P. B. Randolph, and both men were aggressive members of the movement which was then known as the Reformatory party. They were both radical in a sense. Randolph was fiery of nature, one of the best orators of his time, capable of completely imbuing his audience with his theme and of holding hundreds spellbound for hours at a time. It was as a speaker that Lincoln so often draf ted him with unusual success. Lippard the dreamer, the Mystic, fiery of nature too, was a propagandist, a master in his own way at commanding and re­taining the attention of the public. Each was a master— both served well.

T h e f i rs t p a r t o f th i s M o n o g r a p h t h e P a r l i a m e n t o f t h e W o r l d , T h e B r o t h e r h o o d o f t h e R osy C r os s is v e r b a t i m f r o m t h e b o o k P a u l A r d e n i -i e i m , t i -i e M o n k o f t h e W i s s a h i c k o n , w h i l e t h e C o n s e c r a t i o n o f t i -i e D e l i v e r e r G e o r g e W a s h i n g ­t o n is v e r b a t i m f r o m t h e L e g e n d s o f t i -i e A m e r i c a n R e v o l u t i o n 1 7 7 6 , b o t h by G e o r g e L i p p a r d .

Research and references to written and verbal history of the

activities of the Brotherhood show both legends to be based on fact and they may be accepted as such except in some minor and unim­por tan t detail. N o changes have been made in the text. Comment and annotation are in foot-note form, but since it was undesirable to add explanations more copious than the foot-notes would per ­mit, references have also been included in the preamble. Symbols in the text refe r to specific comment in the preamble which has been compiled with a continuity which permits reading, if the reader pre ­fers, without relation to the text itself. Th is is a departure f rom the usual method of annotat ion and we trust the reader will be pleased with it.

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

February 12, 1935.

PREAMBLE

It is passing strange that the truly great figures of history, those who have been known as the leaders of their time in all periods and in all countries, have not been churchmen nor have they been active members of organized formal lodges. This was particularly true of the early leaders of thought and action in America. Few indeed of those who assisted in creating the New Republic and who wrote and signed the Declaration of Independence and the Constitution, were churchmen. Many of them were known as atheists and agnos­tics. But while such men may not have been churchmen in the usual sense of the term, there have been but few of the really great that have not been actually religious in thought and in spirit. It has been the memory and recognition of the conflicts and persecu­tions of organized religion that has driven the true leader f rom the formal church and lodge. Yet with few exceptions the motiva­tions of those who have risen to acknowledged leadership have been a love of humanity and a recognition of principles of true re­ligion which they sought to bring to a more vivid realization.

1 Through all the ages, amongst all the true leaders who have had the welfare of their peoples at heart, there is the evidence that the driving force animating their purpose has been those principles which appear identical with the precepts which the church, regard­less of denomination, purports to hold and to inculcate. Church­men these great leaders of the past may not have been, but regard­less of what they may have been called, not one who has left a deep mark in history has been actually an agnostic or an atheist. Almost without exception, each has been in the true sense devoutly re­ligious. This thought is expressed by one who was active in the beginning of the present New Dispensation which began in 1884. H e wrote, “W e do not have to depend upon churches and lodges for initiation into the grandest mysteries of God; for the heavens are open— and in the spaces above are countless multitudes that with thought and act are baptizing the earth with all you are capable of receiving. Then arise in your thought [and desire] and meet them.” * Despite the apparent agnosticism of the writer he

* T e m p l e o f the R o sy Cross— F re e m a n B. D o w d — Edition 1901, p age 321.

1 1

was a t ruly religious man, deeply mystic and sublimely philosophical, ever ready to meet with others in conclaves and convocations if they were for the betterment of the people and inspired by the purpose of advancing the Brotherhood of Man . T o this end he took an active pa r t in the Second W o r ld Parl iament .

2 T he Firs t W o r ld Parl iament convened during a period when the new world was inhabited by men of many lands, and had not yet achieved entity or independence. I f the legends of this Firs t W o r ld Parl iament are but half- truths— and legends often merely clothe actual fact— then America owes its independence and its f reedom to the members of that Council of Universal Bro therhood who gathered together in the long ago for secrecy and counsel in an old world cavern.

3 His tory is not necessarily fact regardless of by whom the fact may have been related. I t can be but little more than a fabric com­posed part ly of t ruth and part ly of prejudice that virtually is false­hood. M a n is biased by prejudice and passion. H e sees what he chooses to see and he colors this to produce what he wants to see. Under stress of war he can see neither courage nor justice nor virtue in the enemy or his cause and he deems it high t reason even to express sympathy with or recognition of the opposing point of view. M os t of all history is based upon a bias that f rustrates the t ruth and reflects the opinion of observers who are blinded either by personal feeling, or the sentiment of the time or the fear of the consquence of non-conformity. A t best it deals with effects ra ther than with causes. It relates much of no real importance and knows little of either the forces or the personal actions which produced the effects with which it deals. M a ny of the great events of history were but the surface reflections of t rends created by the tireless efforts and sacrifices of those who are unknown or obscure in re­lated history.

'A ll reformations have been at best but a fleeting benefit to the world generally for human nature continues much the same and the reformers of today become the tyrants of tomorrow, i r re­spective of name or creed or country. W ha te ve r the relief meas­ures they produce are only a passing benefit and they usually benefit some at the expense of others. T h e Parliaments held by the secret brotherhoods whether in the past ages or in the present age have all had to do with the betterment of man. T h e Fra te rn i ty of the Rosy Cross— Frate rn i tas Rosae Crucis— has as its express aim

and purpose the benefit of humanity. In a sense it desires reforma­tion, but it believes that there is only one true reformation, and that that deals with man— the individual. True reform is not accom­plished by social or political revolutions nor by the destruction of one group by another, but by the evolution, the re-formation of the man himself through the acceptance of the true Law which gov­erns human relationship. T o benefit one at the cost of another does not enrich him whom we seek to benefit, for no real benefit may come to him that he has not earned. Consequently his gain at the loss of another would inevitably reflect to his ultimate loss since the Law of Compensation will again take from him that which is not truly his. M a n — the individual— must reform himself. H e must learn and apply the Law of Personal Responsibility. H e must come to the understanding of that Law under which alone true democracy can function and he must recognize and apply it in its two aspects, that of brotherhood and that of compensation. His dealings must be on the basis of fair exchange; he may neither take nor accept that which he has not earned unless he exchanges for it something of equal value. H e must know that whatever he takes to himself that he has not earned the Law itself will again take from him in some manner or other ; that whatever he receives even as a gift but which he has not earned will likewise be taken from him. This is a true doctrine through which man can accomplish his evolution. Its application begins with the acceptance of the Law which is the Law of True M anhood, or Personal Responsibil­ity. This is a true reformation of man. It is a government of him­self against the urge of his baser animal nature and until reforma­tion is accomplished by the individual re-forming or transforming himself, all other attempts at reformation by civil, social or religious means ultimately will fail.

5 Man cannot be reformed by instant conversion; by code, creed, preaching nor by priests, kings or dictators; nor by legislative en­actment or penal laws; nor can man be saved by coercion, no mat ­ter how well-intentioned the force may be or by whom it is directed. M a n can accomplish reformation only through himself and he can assist in the accomplishment of the reformation of others only by knowing this Law, applying it and teaching it to others. W hen ­ever man learns to comprehend the one Universal Law, when he becomes conscious of the fact that it actually pays to obey that Law, then will there be a true reformation, without force and without

bloodshed. T he n governments, churches, all of the institutions of mankind will inevitably reflect the reformation tha t man has achieved for himself, through his own efforts.

6 Union, Freedom and Brotherhood, great and desirable ideals, are seemingly the heri tage of all. But of what benefit are they to the man or the nation who has not yet learned the L a w ? W h a t power or benefit is there in a union unless tha t union cements with the common acknowledgment of Universal Law those whom it strives to hold together? Freedom— of what value is f reedom to those who seek to use it only as license without regard to the rights of others? N o man can be free although the whole ear th be laid at his feet unless he understands the L aw and is willing as an in­dividual to apply it. And when he understands the L aw and ap­plies it, he is free even though bound by the shackles of society, government and church. Only when man recognizes tha t he is free, when he knows and obeys the Law, will he be fit for f reedom. If he receives it before he is fit for it, he will simply turn but f rom one master to another . Brotherhood defeats its very declarat ion when it seeks to coerce. I t exists only as an emanation of love from the hear t of that man who does not seek to take from others a f ree­dom which he desires to possess for himself.

' Freedom, Unity, Brotherhood can be no more than ideals until men learn first within themselves their meaning and as individuals, in their own lives, apply the knowledge. T he n will they have free­dom. T hen will they not seek power and special privilege and ad­vantage for themselves that they may control and exploit others. Brotherhood does not give the s trong the r ight to dictate to others what they shall do. Freedom is not tha t license which encroaches on the right of another. Freedom and Brotherhood are r ights and privileges which man may only gain and use without injury to him­self when he accepts the Law of Personal Responsibility. Freedom, Unity and Brotherhood is the religion of the truly strong. I t is the Law of Manhood. It is the vision of John the Revelator and its values may only be secured as man individually evolves to claim them.

8 The re is neither evil nor good, neither salvation nor destruc­tion in a title. A tyrant may be good; the president of a republic, evil. Regardless of who may wield it, a power unwisely used re­sults in destruction and misery. Reformation usually s tarts as a re­bellion against tyranny and ends in a form of tyranny as great as it

overthrew. The tyrant sought to retain his power that he might exploit his fellowmen. The reform leader, taking advantage of the reaction against tyranny, secures power and promptly turns it to the same end as did the tyrant while man supports first the one and then the other because he will not learn to govern himself. His only weapon for his self-protection and the defense of his own rights is in seeking to apply first in his own life the principles which he endeavors to have expressed by his government and its repre­sentatives. Freedom is an ideal only so long as man refuses to apply its principles in his relationship to others. I t becomes an actuality in the experience of the individual to the extent that it is applied by him. M an must learn to govern himself.

9 Freedom cannot be retained after it has been secured unless men in truth as individuals have become free men. The masses of any country on the globe today may be delivered from the hands of a king or an emperor or a protector or a dictator, and yet to­morrow place themselves in bondage again to some other form of tyranny. For unless man understands what truly constitutes freedom he cannot know what to do with it when he has gained it and he becomes the victim of the ambitious, the crafty and the cruel who secure their power only through preying on the ignorance and the fear of the weak. As man, the individual, frees himself from his own ignoble passions, emotions, desires, fears, weaknesses, he develops the strength which protects him from exploitation, abuse or control at the hands of another. H e may begin to secure his freedom only as he begins to comprehend and accept the Law of Personal Responsibility: that man may not benefit at the expense of a fellow cieatine ‘without ultimately paying fo r the benefit seem­ingly derived in equal coin with usurious interest. His tory teaches us this in fiery letters but we are blind to the facts with which we are confronted on every side and at every angle.

10 The masses struggling for freedom have turned from king to priest, from priest to tyrant and back to king and have found no relief f rom suffering, bloodshed, cruelty, all forms of abuse and ex­ploitation at the hands of each in turn. Time and time again throughout history man, with the gift of freedom in his hands, has relinquished it to those mad with a lust for power. It was left to the twentieth century to prove that power in the hands of a com­moner may be abused to as great an extent as it is in the hands of royalty. Dictators who have risen from the humble of the earth

and become drunk with power have inflicted tyrannies and enslaved the masses as did the kings and priests of old. Justice is not born in all men, and without justice slavery is inevitable. In the new age if m an ’s dream of f reedom is to be materialized, justice must be enthroned in the hear t of every man and each must come to a recognition of its Law. H e will know then tha t the L a w itself punishes and that the injustice for which he individually is re­sponsible is but reflected in the injustice which he must suffer with the reaction of the Law, at the hands of another . King, dictator, tyrant, priest, each wins his power and retains it because man will not be just to man. In the new age as man learns and begins to apply the law of love, as he becomes in the true sense a Free Man , seeking justice for all ra ther than favor to himself, then will his priests and kings reflect justice, and slavery will disappear f rom the face of the earth.

11 In the old dispensation as soon as those men who had suffered at the hands of tyrants freed themselves and secured power, they set themselves up as judges and executioners even as the tyrant f rom whom they had str ipped all power. T h e old L aw from which has come suffering, cruelty and enslavement has been “ do as we do, believe as we believe— or be damned.” T o refuse obedience to the dictates of the rulers under this law is high treason. In its name the vilest and the most terrible atrocities have been commit ted upon those who refuse to bend the knee, in the name either of country or of God. Those under whose dictates this old law has been enforced through the guillotine, the inquisition and the scaffold are not alone responsible. T he masses who have accepted and applied this false intolerance in their own relationships with others have been re­sponsible, for the people themselves have actually formula ted the law which their leaders have but reflected. All men who under­s tand the Law of the New Dispensat ion will govern themselves to the end of reflecting justice and tolerance and love for their fellow­men. They will know, since they understand the T r u e Law, tha t as they abuse or defraud another, so in turn will the L a w provide the punishment by which they will be abused and defrauded by another.

lla T h e esoteric section of the August Fra te rn i ty is universal and it oversees all the work of the Grand Fra te rn i ty— the F ra te rn i t as Rosae Crucis. In this Brotherhood those of certain rank and s ta­tion may know those who are below them but they may not know who are above them in station. T hose of the Bro therhood are rarely

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

* T e m p l e o f the R o sy Cross— F. B. D ow d, 1901 Edit ion, pages 312-13.

the race— and to establish T ru e Brotherhood. These men are in­terested in forming no political par ty nor do they use their ad* herents for the purpose of swaying the judgment of anyone in power except for race benefit but their power is great, nevertheless, for when their fiat is cast it is absolute since they know the Law, work with it and the Law itself accomplishes that which is in h a r ­mony with it. They know that governments and society are neither better nor worse than those who support them. T hey are not “ radical” in their desire for change nor are they reformers in the generally accepted sense for they know tha t a new order may only come as men free themselves f rom their own individual weaknesses and evils. They are painfully aware that before T ru e Brotherhood may be established, man himself must undergo that evolution which can come only from an individual recognition of the Law and obedi­ence in observing it. T hey know tha t not until then will man be truly free.

12 T h e Rosicrucians are of all nationalities and of all climes. They meet occasionally, drawn together not by press notices or the ring­ing of bells but by a common need of the spirit. T h e men of Rosicrucae form a Fra tern i ty in its t rue sense * rather than an Order , although in some instances Orders veiled in profound secrecy have material ized successfully. M en fear what they do not know and consequently it is dangerous to possess a knowledge be­yond that of the masses. T h e proverbial secrecy of the Brothers of the Rosy Cross is necessary if for no other reason than that now, as always, the Bro therhood has engaged in the most pro found study, investigation and experimentation in its endeavor to aid the advancement of the race. And now as in the past in many coun­tries of the world it would be hardly safer for members to be known than in the seventeenth century when the Firs t W o r l d Council con­vened in a cavern in Germany. T h e brethren of the esoteric sec­tion of the Frate rn i ty whose members are more numerous today than ever before, shroud themselves in a cloud of mystery.** T hey know that all power is a mystery and they but follow the admoni­tion of their Grea t M a s te r who taught that the most p ro found worship should be secret and admonished “ enter into thy closet, and when thou hast shut thy door, pray to thy Fa the r which is in

* T h e r e a r e both eso teric a n d exo te r ic sections of the G r a n d F r a t e r n i t y a n d these will h a v e fu ll c o n s id e ra t io n in due time.

** T e m p l e o f the R o sy Cross— F re e m a n B. D o w d , E d i t io n 1901, p a g e s 304-6.

secret.” I t was he who also taught “ let not thy left hand know what thy right hand doeth.” Further than this, Rosicrucians have learned that organization is a rock upon which all religions have foundered and as the Fraterni ty is not an organization in the usual sense, it cannot be used as such to influence either government or its officials. And even when its authority or rights are challenged by a usurper, it neither requests nor uses the influence of its adherents to combat or to protest aggressively the attempt of the usurper. On the other hand, neither does it avoid nor evade a challenge, but meets issues as they arise through a constituted authority of its exoteric section without bitterness, malice or personalities.

13 T he Fraterni ty through the centuries has been known under various names: Hermetic, Alchemist, Essenian, Pythagorian, Para- celsian, Illuminati, Rosicrucian, the one fusing into the other ; all forming a whole. Rosicruciae and its predecessors have little re­spect for names and consider only the need of the time. The pr imary object of the Fraterni ty always has been the establishment of a Universal Brotherhood for the evolution and exaltation of the individual.

11 Brotherhood cannot be established by enactment, by declara­tion nor by the power of organization. It is possible only when man, through understanding, seeks to grant the same freedom and rights to another that he seeks and demands for himself. The work of the Fraterni ty begins and ends with man, the individual. Fo r as the city is to the state and the state to the nation, so is man to men and Brother to Brotherhood. As man saves himself he saves his brother and in true Brotherhood lies the path of salvation for all men and for the world. It is the dream of ages. I t shall be realized only when man comes to know that man cannot be saved by laws applied from without himself.

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

language or race, has been initiated by the appearance upon ear th of a man who by his own life and conduct manifested universal everlasting laws and principles which his fellows had not under ­stood.

10 It mat ters little whether the Awakener of the New Age is rich or poor, powerful or humble, so far as his materia l stat ion in life is concerned, but it is true that the experiences of the past have disillusioned men concerning the sincerity of the teachings, and the altruism of the purpose, of kings and priests and the capitalists. T he masses have followed blindly so many who proclaimed them­selves their masters that they have become cynical of the motives of those who, in spite of pledges that they have made in their rise to power, subjected all to injustice and exploitation when they finally attained their coveted goal. It is because those for tunately born to power and riches have broken fai th that the people have so readily turned from them these later years and have placed abso­lute power in the hands of men from their own rank. “ Surely” they have reasoned “ this man born to poverty from humble pa ren t ­age, knowing the struggle and the pain of the lowly will lead us to a new liberty.” But again man found that his faith had been misplaced, for these leaders born of the masses themselves have been merciless unjust oppressors, more tyrannical than the dynasties they had displaced. And so in the N ew Dispensat ion man must learn again the lesson that he has been taught time and time again through the centuries: justice under the law— fa vo r to none. Th is is G o d ’s great fiat in the New Dispensation. Nei ther political, social nor religious tyranny can re ta rd the progress of the ever- increasing army of those who are gradually accepting and actually applying this law in their thoughts, their desires and their actions. T h e leader of which the masses dream is neither prince nor dic­ta tor nor is salvation to come through revolution nor through the application of radical theories but f rom a new concept of man in his relationship to law in its highest sense. It is t rue that the new “ leader” may be from the ranks of the humble but he will lead man not to revolution and conquest of class by class but to a new real iza­tion of his own Manhood. “ H e who governs himself is g rea te r than he who taketh the city.” In these words did the elder writers describe that human creature who becomes truly a M a n . N o man is fit to govern until he has first learned to govern his own passions and thus rule his own soul. T h e world has suffered its miseries

because the power to govern has been given to men who cannot govern themselves. Countless of the multitudes over the centuries have undergone unspeakable agonies through the passions and weaknesses, the bigotry and intolerance of rulers who had no con­trol over their own natures, who were worshipers at the throne of the Demon Self. The law inevitably works its own rewards and its own punishments and in the New Age defeat and destruction will come to those who do not obey it. In the New Age the true Brotherhood gradually will be established. It will recognize neither riches nor poverty— only the Soul of the man himself. Pov­erty will be relieved not through that which has been taken from others but because man under the New Dispensation, will under­stand and practice the laws of equity and compensation. But be­fore he is prepared to accept and practice those principles from which his relief will come, he must experience a certain degree of suffering necessary to produce his awakening. The Brotherhood is emphatic in its interpretation of the law that T H E R E M U S T B E A

C E R T A I N G R O W T H A N D R I P E N I N G E R E T H E F R U I T C A N B E E X P E C T E D .

True knowledge is the outcome of gradual growth. I t concerns mind, soul and body.

17 . . . Some foolishly think that it is possible to become a Rosicrucian through an initiation of ritual from which they may emerge with a diploma or certificate attesting membership. This is a gross misconception for Initiation is something more than taking an oath and passing through certain forms and ceremonies— no matter how imposing or awe-inspiring they may be. It is some­thing more than a course of lectures or a study of authorities. It is something deeper and higher than intellectual culture. I t is the knowing o f truth. I t has been well said that not every man can become adept at anything nor is it possible for every man to be­come a Rosicrucian. H e must have a conscious and abiding belief in his own immortality; a hunger and thirst for the unknown; a feeling o f rapture at the very idea of mystery and Brotherhood. Among such as these initiation may be accomplished with advan­tage to self and to mankind for in Rosicruciaes’ Temple they that eat are filled and they that drink thirst no more. Unde r its pro­tection are found teachers, guides and brothers. W e are children of the “ shadow” and though often we may not see the way clearly through tear-dimmed eyes yet as we cry out in anguish, “ N o t my will Fa ther but Thine own be done” the “ shadow” reveals its mys­

tery and departs leaving the hear t chastened and yet l ightened through an increase of knowledge and of peace. M en are cast down. T h a t they may go higher and thus alternately cast down and exalted they are prepared to meet the changes of the mundane life. No stoic, agnostic or egotist can become a Rosicrucian for Initiation requires an intensified feeling. W ithou t this, no initia­tion could possibly impart that baptism to the spirit which gives birth to new or dormant energies; nor without it could the soul germ be awakened to a higher life. W he re Wil l reigns over all and mat te r becomes t ransmutable the law may be understood and applied and the Brotherhood of the New Age established.

18 T h e Rosicrucians ever have been the Apost les of Peace, F ree ­dom and Brotherhood. Washington, nobly knighted and anointed by the brethren, proved true to his trust. His memory is a symbol of the Universal Fellowship of M a n in Freedom. W a s h ­ington sought peace. I t was only as a last recourse tha t he con­sented to head the Continental army and as its commander he sacrificed no property nor lives except directly in the cause to which he was consecrated. France too sought to gain her f reedom through the overthrow of an unworthy king. Those who were the leaders of the movement for f reedom in France were imbued with the spirit of hate and fear and the lust for blood. So great was the unnecessary destruction of property and shedding of royal­ist blood that it almost could be said that this was the real motive tha t animated its leaders ra ther than that of Fraternity , Equal ity and Peace. France paid dearly for her liberty. U n d e r the leader­ship of Washington, a t rue leader of the people, well t ra ined in the Great Brotherhood, it was vastly different. H e had no vain pe r ­sonal ambition, he sought only the freedom and the welfare of those whom he called his people. T h e Brothe rhood has always taugh t and still teaches that nothing can be gained by the unneces­sary destruction o f anything useful. T h a t which is destroyed must be replaced and though he win, the victor who ignores this law will be the loser. Since the days of Washington, the Bro ther and Robespierre, the Revolutionist, strange as it may seem, almost all the battles for f reedom have become revolutions of blood. Fo r those who have instigated them have been motivated by bitterness and selfish thirst for power rather than by love of man.

19 T he re is but one lawful object in the life of man— f reedom — the right to live under the L a w without interference. F o r this ob­

jective he may and should fight but without hatred and malice. If in gaining his freedom he himself disobeys this law, then in the reaction of the law once more will he become a slave. Washington, an Apostle of Brotherhood, fought because there was no other way to gain freedom for his people. But when that objective was gained with as little loss and destruction as possible, he ceased his warfare since he was fighting only for a cause without thought or intent of self-gain or personal glorification. “ More blood— more blood to wash the records of the poor man’s wrong from the his­tory of ages” was the cry of the revolution in France. The abused and degraded masses tore power from the hands of their rulers. But vindictive, thirsting for blood, drunk with the freedom for which they were not prepared, they gave themselves to the leader­ship of those who cried for blood and more blood. The law in­evitably produced the reaction. The leaders themselves died by the axe they had wielded and once more slaves that had tasted free­dom only to abuse it, became slaves again.

20 H e who is motivated by the passions of vengeance and hatred may attain his objective, but no matter how just his cause, the fruits of his victory will be taken from him. This is the law of action and reaction. “Vengeance is mine,” sayeth the Lord. Robespierre sought freedom for a people, but his nature was filled with hatred and bitterness and revenge. H e was dominated by the hatred of a class and he destroyed as an avenging angel. H e destroyed because he hated a class more than he loved a people. A demon within him fed on his passions and since he had given reign to his evil p ro­pensities, it carried him into responsibility for great wrongs and terrible destruction until finally the reaction of the law began to function and “unto him was done even as he had done unto others.” So until men comprehend and only as their actions are governed by motives of love, may they demand justice within the law without its reaction.

21 T o America, the land of promise, the new world of the prophecy in which was to be found freedom and Brotherhood, men came to free themselves from persecution and tyranny. Yet, strange as it is, those who came to this promised land and settled it because persecution had driven them from their own lands, became themselves narrow, bigoted, cruel, superstitious, subjecting those who would not agree with them to even greater persecution and suffering than they themselves had escaped from. It is stranger

still that a people who fought long years for liberty f rom the rule of a foreign king should submit to the rule of racketeers, gangsters, crooked politicians and profiteers. But even now the law is func­tioning and where the leavening is occurring, the fermentat ion of the wine must come before the clarification. T h e L a w is and regardless o f how man may evade it, inevitably the reaction M U S T set in. I n the universal depression which has seemingly fallen on the just and unjust alike, the law is being satisfied th rough the suffering of those who were guilty of its evasions, either through omission or commission. T h a t man who has submitted without p ro­test to the conditions from which came the violation of his rights and those of the fellowmen of his nation, suffers that he may be awakened; that his voice may be heard. T h e n will begin the func­tioning of the L a w of the New Age. T he unjust, the decadent and those who seek to re ta rd the operation of the L aw will be known no longer and so will begin the era of the Bro therhood of Man .

- Wash ington was consecrated as a deliverer of his people and it was his destiny to lead his people to a new concept of inde­pendence and of liberty. Washington was t rue to his sacred mis­sion as deliverer. H e won the conflict that he himself must have faced within his inner being as to whether to live and to lead in the interest of the rights of his fellowmen or to crown himself and rule over others for his own glorification. It is possible for those destined to lead the people of the new era to fail, because even though God or the Law ordains a man for the performance of some great function, tha t man still has free will and though God ordains he does not command. In the being of every man there are two creatures, one noble and aspiring, the other selfish and earthly. One speaks with the voice of love and seeks the good of all human­ity. T h e other speaks with the voice of self and seeks only its own benefit and advantage. The re is a constant conflict between these two forces in the hear t of man. Irrespective of how high he may climb on the ladder of his own evolution there is always the possi­bility tha t he may fall. T h e Grea t M a s t e r expressed this danger for he admonished “when ye stand take heed lest ye fall .” Lucifer fell f rom the second highest place in “ heaven” to the lowest depths. W e may accept this fall as a symbol of a lesson all men, no mat te r how great, may profit by. I t is because of the recognition of this possibility that there never has been written a history of living Rosicrucians. I t is a law in the August Fra te rn i ty that no man

may disgrace the Grand Fraternity by his misdeeds and conse­quently it is a law that none except the exoteric workers shall be­come known as Rosicrucians until after their work is done and there is no longer any possibility of error on their part . For the same reason no Rosicrucian may claim to be such and he who pro­claims himself a Rosicrucian is not what he pretends to be. “They who know do not talk, they who talk do not know.” Beware of pretenders.

23 But fortunately for the new world Washington did not fail in his mission and the Second Epoch was passed safely and men learned for the first time the taste of freedom. They knew little of self­control and nothing of self-government and to most, freedom and liberty meant license. M an learns but gradually and hence the de­pression— a reaction of the law resulting from man’s failure to properly govern himself as a Free Man. It has been a necessary experience and keen as is the suffering it has occasioned it has com­pelled a recognition of that to which man previously had blinded his eyes. Now the New Dispensation is at hand. We are at the beginning of the Th i rd Epoch. The divine law is functioning and through it perhaps there will rise to express it another Washington as the anointed one. T i - i e L A W w i l l p r o v i d e . N ot all will be saved for there is a loss in every activity. Weaklings, regardless of their station in life, will continue to refuse to accept the law. They will, as ever, depend upon others rather than themselves and since they will not B E C O M E M E N the unceasing grinding of the mills of the gods will eliminate them from the field of action. This is the law. I t is not unjust. Each one is given the opportunity to know and to obey the law; to work in harmony with it and to secure its protection. Those who refuse to obey the law will eliminate themselves by the inharmony which they themselves create. In the New Age each man must be responsible for his own account­ing— no man can vicariously intercede. St. John in his revelations foresaw this and spoke of the saving of the “ forty and four thou­sand,” a number highly symbolical.

24 The post-war era of gold and plenty and the depression which followed it both have brought out vividly man’s every weakness. They have shown that cruelty, craftiness, debasement, may occur either in the palace or in the gutter. It is shown that unjust as may be the emperor or the capitalistic feudal lord; the toiler and worker also may be unjust when wielding power over his fellow-

man. I t was necessary that this lesson be learned tha t man might recognize that it is not the station, environment nor the individual circumstance tha t produces a leader. H e is beginning to realize that he must turn for leadership to those men, rich or poor , who K N O W the L aw and will apply it. T h e man who accepts the Law and does his utmost to L I V E that law, will have its protection, and although he be thrown among thieves and outcasts, he will be over­shadowed and protected as was Daniel in the lion’s den. Once this is comprehended men will no longer be so concerned with the reformation of other men. T he i r chief concern will be to reform themselves. They will realize more and more that revolutions, shedding of blood, destruction of property do not gain their rights but lead them away from their direct objective except when it is countenanced by the Law. F rom the beginning the F ra te rn i ty of the Rosy Cross has been consistently engaged in trying to bring about a better understanding among men, and in the at tempt , to eradicate through the education of the classes and the masses those abuses which have made nations charnel houses. I t has been the effort of the Fraterni ty through the ages to inculcate the L a w so that all might understand it and come under its protection.

25 There are many phases, branches and degrees in the Grand Fraterni ty— the Rosy Cross*, but only three of these concern us here. T he Rosicrucian Order , the Rosicrucian Brotherhood, the Fraterni ty of the Rosicrucians. As a direct outgrowth of the activi­ties of George Lippard, Freeman B. Dowd, a Grand M a s te r of the Fraterni ty, induced his appointed successor, Dr. E d w ard H . Brown, to define these terms. The Rosicrucian Order or O rder o f the Rose or Rosy Cross is composed of tha t body of men and women who, though more or less interested in the philosophy of the F r a ­ternity, nevertheless are particularily concerned with the establish­ment of “ lodges” of a formal nature wherein may be taught through the conferring of degrees, through lectures and dissertations, a bet­ter understanding of the law of relationship between man and man. I t is the desire of the order to improve the condition of man, to ad­vance the establishment of the Brotherhood of man, to bring about an understanding of law and to aid in effecting its application in the world of men. Those seeking membership are not required

* O th e r p h ases of the G r e a t W o r k w il l be d e a l t w i th in d e ta i l in a p u b l ica t io n to fo l low the p re se n t one in w h ich will be g iv e n a p a r t i a l h is tory , to g e th e r w i th d o c u ­m ents , e s tab l ish in g the G r a n d F ra t e rn i ty in A m e r ic a .

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

other.■° T h e Grand Fra terni ty has passed through innumerable changes

within the past ten centuries. N o t always was it known as the Rosy Cross. I t has been known as the Egypt ian Initiation, Gnostic Pr ies thood, the Essenian Order , the O rde r of the Magi , Heberi tes, Hermetic, Alchemist, Platonist and Paracelsian. T h e name by which it has been known has harmonized with the needs of the time and as the needs of humanity have changed so has the phase and the name of the Great W ork . W i th each change the experience and teachings of the past were fused into those of the new era. In 1612a convocation was convened at Frankfort-on-the-Main, in G er ­many. Among those who answered the call were the representa­tives of members of many of the ancient orders, in some of which there remained but few active members. T h e Gnostic Fa the rs were in attendance; adepts of the Hermetic and Alchemistic O rde rs ; learned of the Platonists ; modern Gnostics; active members of the Paracelsian school and representatives of other of the ancient bodies. These delegates possessed authori ty f rom their respective Fraterni ties or “ schools” to consider and deal with all the problems with which they were confronted. T h e fiat had gone for th to all that the time prophesied by Paracelsus to form and act as a con­certed movement had come. As an outcome of the convocation there was brought into union all the activities of the t rue schools and at the instance of Andrea the new union was given a mystical name with full provision for secrecy so that no member active in it would be known to the world. T h e name that was adopted was the Fra tern i tas Rosae Crucis or the F ra te rn i ty of the Rosy Cross. Its principle as applied to the relationships between the various bodies that it had absorbed was expressed in the words “ one in all, all in one.” Each fraternal member was individual and yet of the union. Its expression was “ union in diversity.”

27 During the seventeenth century there was but one supreme body and its jurisdiction was th rough a Council of T h r e e and a Council of Seven. U nder the Council of Seven was a Supreme Chief who was elected by the Council of Seven and under him there served a Chief f rom each country. Beginning with the eighteenth century jurisdictions were separated and while the Council of Seven continued to function, its membership comprised the Supreme Chiefs of every country, each of whom had absolute authori ty and juris­diction in his own country. W i th the entry of America into the

Council, a change was made in the practice and each Supreme Chief or Supreme Grand Master, as he was thenceforth known, was given irrevocable authority to select his own successor, in recognition of the fact that only he could know which brother had attained the right of succession to the exalted position. At this time a Council of Three was constituted within the grand body consisting of the Supreme Grand M aster and the two members within the Fraternity most advanced and best prepared in the Work. Two members always were selected by the Supreme Grand Master immediately upon his taking his authority and from the two he selected his successor.

28 The first American Conclave of the Supreme Council of Nine was convened in the City of Philadelphia in 1773 instead of 1777 as had been intended. The earlier date was chosen because of the increasing friction between England and the colonies and the con­sequent necessity for final instructions to those of the Brotherhood who were to take part in the great struggle which it was known would occur. The conclave was a Supreme Council of the World for the American Supreme Grand Lodge had not yet been created. The year of 1848 stands forth in the history of the Rosy Cross. It was in that year that the Supreme Council of the World deter­mined to remove the seat of the S e e of the Supreme Council of the W or ld from the old world to the new; and that the Brotherhood within the United States and its possessions be permitted to form its own Supreme Grand Lodge with an American as Supreme Grand Master . I t was in this year also that the selection was made by the Supreme Council of Abraham Lincoln as the “ anointed one” to carry fur ther the work for freedom to which Washington also had been consecrated. It was also determined in this year that af ter the initiation in the mother lodge of Frankfort-on-the-Main of the one who would become Supreme Grand Master of the F r a ­ternity that that lodge would be closed for ever. The year of 1884 is of historical importance in the work of the Rosy Cross, for it was in that year that Freeman B. Dowd, after having taken his seat as the Supreme Grand Maste r of the Rosy Cross following the death of Dr. P. B. Randolph, the first Supreme Grand Master in America, established, by instruction of Count Guinotti, the Supreme Grand Temple of the Rosy Cross of the World in Philadelphia as a direct and authentic continuation of the Rosicrucian movement which was first established by the Council o f Seven in the City of Philadelphia

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

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

* * * * *

The Law of the Present DispensationThey who labor not shall neither reap nor shall unto them be

given. None but the sower shall reap the grain and garner the harvest.

“ Render unto Caesar that which belongs to Caesar and unto God that which belongs to G od ,”

B U T“T hou shalt not s teal” nor shalt thou “ Covet that

which belongs to thy neighbor .”A N D

“ By the sweat of thy brow shalt thou live,”B U T

“T h e Laborer is worthy of his hire .”

T H E MEETING OF T H EC O U N C I L OF S E V E N

O F T H E

B R O THERHOOD OF T H E ROSY CROSSThe First IForld Parliament

There was a night, when a band of earnest men, who believed that God might be adored and man be loved without the medium of church or creed, assembled in the solitudes of a mountain cavern.1 They were but few in number, and yet it seemed as if all the nations of the earth had sent their representatives to this secret Congress of Brotherhood, ' ' this obscure Parliament of Love.

History, or that fabric of falsehood,3 which is promulgated to the world as history, does not record the names of these men, who formed the little band; and yet, their deliberations went forth from that mountain cavern over all the world, like the voice of a Regen­erat ing Angel.

The fair-haired German was t h e r e ; and by his side the Spaniard, with his bronzed cheek, and eye of fire. There, the Italian, full of the ancient glory of his land, and the Frenchman, with his story of Protestant and Catholic wars. The Swede, the Dane, the H u n ­garian, and the Turk ,— all were mingled in that band. Even the far land of the New World was represented there in the person of a Colonist, fresh from the witchcraft murders of New England.

These men, grouping round a rock which started from the cavern floor, talked with each other in low, earnest tones. A single torch, inserted in the crevice of the rock, gave its faint light to the scene, and dimly revealed their various costumes, and the passions as various, which flitted over each face.

N e a r that rock, a solitary figure towered erect, his face and form concealed by a da rk robe.

While all the others conversed in agitated whispers, he alone was silent.

N o t a gesture betrayed his emotion, nor indicated that he was in

t ruth anything but a dumb image of wood or stone.The re was but one in the little band who knew his name.W here fo re this assemblage in the mountain cavern of Germany,

at dead of night, by the faint ray of a solitary torch?W here fore these signs, by which the various persons recognized

each other? And what meant that password in the ancient H e b r e w tongue, which echoes round the place until the gloomy arches seemed agitated into voice by the sound?

It will be remembered, that this meeting took place when the first quarter of the seventeenth century was near its close.

T he German, with his fair hair and blue eyes, arose :“ Reformations are in vain for my father land.4 A new Luther

must arise and work out a broader and bolder Reformation. T h e last has but substituted one creed for another— Germany festers with the unburied corpses of those who have been slain in the war of Creeds. T h e Reformation only agitated the atmosphere in which Kings and Priests swelter into bloated power. I t left the P oor where it found them— there, under the hoofs of Pr ies t and King, doomed to dig and die, whether a Pope or a Synod reigns. E a r th calls to God for a new Reformation, which shall overlook the world, as with the eye of God himself, and behold in God but the common Fa the r of all mankind; in nations and races, however divided or styled, but a common family of Brothers .”

As the German took his seat upon a ledge of rock, near the cen­tral rock, a murmur of deep emphasis filled the cavern.

Then, one by one, the members of the little band arose, and spoke the thought of their souls freely, and with no fear upon their faces.

The Spaniard rose—“In Spain exists the Inquisition— ”As if these words comprised all that man can know of de g ra da ­

tion, all that Priests can inflict, or Kings contrive, in the fo rm of M urder , he said no more.5

Next the Frenchman—“ St. Bartho lomew’s corpses have not yet moulded into dust ,” he

said, and was silent.Af ter he had ceased, an Ir ishman arose. H e had no word to

utter, or perchance his hear t was too full for words. H e laid upon the rock, in the rays of the light, some leaves of withered sham­rock, and a broken harp. T h e withered leaves and broken ha rp

were stained with blood.Without a word, the Irishman glided into the shadows again.

Then the voice of the Englishman was heard—“ Some time ago there was a war in my native land. The People,

that vulgar race, whose life is comprised in three words— we are born, we suffer, we die! The People, I say, came up bravely to that war, and spoke with an ominous murmur to an anointed King, telling him in their rude way, that he was but a man. That , for­getting his Manhood in his Kingship, he had committed murders enough to have hurled a thousand men to the scaffold. Therefore, said the People, King as you are, with the royal blood of twenty generations in your veins, with the anointing oil of all the Priests in the land upon your brow, you must die.

“They put their King to death upon the scaffold, and said in the face of God and M a n — ‘W e will have no more to do with Kings. They have had the world long enough for their M urder ground— long enough have they set men at one another’s throats, and turned the Image of God into an engine of carnage.’ This was a brave thing, which the English People said, but the time was not yet come : they had not yet learned the great lesson of our order. First, Union; then Freedom; and last Brotherhood.0

“They could not yet recognize in God, but a loving Father of all mankind, nor in nations and races, but a family of Brothers.

“Therefore , after having put their King to death, and buried the word ‘King,’ with his headless body, they became the slaves of Faction. They quarreled about creeds and forms, leaving the great fact of all T ru th — b r o t h e r h o o d a m o n g m e n — a dumb and mangled thing beneath their bloody feet.'

“A t this time, a bold Son of the People cast his eyes about him, and saw the danger of his brethren. H e saw the word ‘King’ start into life again from the headless body of Charles the First— he saw the People once more kneeling in their blood, under the iron feet of Power.

“H e determined to save his race, but, alas! pity us, good Lord, for we are weak!— he could think of no better way of saving his people f rom the name of ‘King,’ than by usurping the Power with­out the Name.8

“Therefore , the Lord delivered him not into the hands of bis enemies, but to the remorse of his own soul. Delivered his great heart to the terror of the Assassin’s steel— delivered his giant intel­

lect, blinded and bound, like the Samson of old, to tha t t e r ro r which fears a shadow, and t rembles at a sound.

“A t last he died, and England, forgetful of the blood which had been shed to achieve her f reedom— forgetful even of the greatness of that Brewer, who had made the name of Protec to r nobler than the name of E m pe ro r— England, I say, forgetful of the brave men who had died, by tens of thousands, to redeem her f rom the name of King— England rushed to the grave of Charles the First , and took the crown from his fleshless skull, and put it on the head of Charles the Second, and hailed him— ‘King.’ 9

“ Yes, my brothers, Charles the Second is King of England now, and while he reigns, there is a headless t runk amid the offal of the ditch, there is a bleeding head nailed up to scorn, upon the gates of London. T h a t headless trunk, and that bleeding hear t , once embodied the Soul of Oliver Cromwell .”

The Engl ishman could say no more. Charles the Second on the Throne, and Oliver Cromwell’s body cast fo r th to feed the hunger of dogs, Oliver Cromwell’s head nailed up to the gate of London— it was enough.

The Representatives of the Nat ions ut tered a groan for fallen England. Then, one by one, these men ga thered from the quarters of the globe— assembled at the mandate of some Invisible Chief, or by the watchword of a universal b ro therhood— arose and told, in various ways, in every tongue, the same story.

Kings everywhere, Priests everywhere, and everywhere slaves.10It was a horrible catalog of enormities, which fell f rom the lips

of these brethren.Indeed, it seemed as if the W o r l d — its men and women, its little

children, and its babes unborn— had been given up by some ferocious Destiny into the hands of Superstition and M urde r .

T h e Turk , the Arab, the Hindoo, and the Swede, all told the same story in various forms. In every land a King, and for the People nothing but chains and graves.

There was a black man in the th rong ; f rom his voice and m an­ner it appeared that he had received the education of the white race.

T h e story that the black man told, was of petty Kings, on the soil of Africa, selling the flesh and blood of Afr ica to eternal bond­age in a New W or ld . A bondage that had no parallel in the his­tory of crime, for under the name of Servitude, it comprised M u r ­der, Incest, Blasphemy.

As the word “New W o r ld ” fell from the black man’s lips, a shudder agitated the throng.

“ Slavery in the New W o r l d ! ” cried the German— “Alas! Alas!then God has indeed given the earth into the power of Satan ”

“ Do not blaspheme,” said the voice of the aged Swede— “The New W or ld is the last altar of Brotherhood left on the surface of a desolated globe. W e have looked to the East for Light— it will come from the Eas t ; but in the West that Light will reveal to us the perfect image of human brotherhood.”

At this word the representatives from the New World arose. Every one was silent; they all gazed upon his rugged features and backwoodsman attire with an absorbing interest.

“The New World is the last altar of human Brotherhood!” he said, echoing the words of the aged Swede— “There was a band of friendless exiles, driven from the shores of England by the lash of persecution. They sought a Home and an Altar in the forests of the New World. They landed one day, on a Rock which they called Plymouth, and the red men of the woods bade the wander­ers welcome. Brothers, this was not many years ago, and yet I stand among you, an exile and an outcast from the New W o r ld — ”

“An exile and an outcast from the New W o r l d ! ” His words were echoed on every side.

“ H e has committed some horrible crime— ” and the aged Swede shrunk from the side of the Colonist.

“ Yes, I was guilty of crime-— a horrible crime. I could not be­lieve in my neighbor’s creed. I could not think that M urder was any the less Murder , because it was done by grim Priests, in the name of God, and the victims were old men and defenseless women. Yes, yes— I have stood upon the soil of the New World, and seen men given up to the cord and scaffold, because they could not be­lieve in an Orthodox Protestant creed—

— “ Even as I, a Spaniard, have seen them racked and burnt in the Act of Fai th on an Inquisition!”

“ But I have seen that Image which we love in a Wife, reverence in a Sister, adored in a M oth er— I have seen the Image of Woman lashed naked through the streets, amid the jeers and prayers of cadaverous Priests, who saw the blood start from the quivering flesh, and shouted, ‘Scorn to the Heretic, Praise to our God.’ This on the soil of the New W orld— this in the land which God hath

set apar t as the most sacred al tar of human Bro therhood I” 11Bathed in tears and blushed, the American crouched into a seat.

One groan quivered from the hearts of the listeners.“ W e all looked to the N ew W o r l d for Light , and l o ! we have

it, but it is the light f rom the flame of persecution, the red blaze which bigotry has stolen from the fires of hell.”

F rom the verge of the circle which the brothers formed, as they clustered around the light, a tall form advanced. I t was a man clad in a blanket, with a wampum belt wound about his w a i s t ; a man of aquiline nose and high cheek-bone, eyes like sparks of flame, and skin that resembled the deep red of autumnal leaves.

“ I am an Indian,” he said in a gut tural tone. “ But the language of your Brotherhood has become my language. T h e al t ar at which you worship is also mine. I am an Indian. Twenty winters ago I dwelt among my people beside the river which flows from the forest to the sea. Our numbers were as the leaves in the forest, as the sands by the shore. F rom the wood to the river, extended our wigwams, thick as the birds in the sky, when the sun is low. T h e White M a n came; he was att ired in black. T h e re was a Cross upon his Breast. H e taught my People a new Religion; he built his temple in our midst. T h e Grea t Spirit whom we had seen in the sky, we now behold in a Cross, and worshipped in the form of a Silver Cup. And yet his Religion made the hear t warm within us, for he spoke of a Grea t Being, who had come from the sky, so that he might suffer among men, and die despised and scorned upon a tree, in order that all men might love one another. I t was a beautiful Religion, and we loved it. Our warr iors knelt at the foot of the Cross— our maidens placed the Cross upon their bosoms, and set it, bound with flowers, amid the folds of their raven hair. W e loved the Religion, and the men in the da rk robe who taught us to love it, grew white-haired among us.

“ One morning in summer, as we were gathered in the temple near the river shore— as the old man lifted the Cup on high, while our nation knelt at his feet— a bullet pierced his brain. H e fell at the foot of the Cross. A red blaze s treamed through every win­dow— there was a sound like a hundred thunder-claps in the air. T h e re were a hundred dead bodies on the floor of the temple.*

* F a t h e r R a lle . H is mission w a s a m o n g the N o r r id g e w o c k s a lo n g the K e n n e b e c r iv e r . A m a s s a c r e o f C h r i s t i a n co n v e r ts by C h r i s t i a n so ld iers . T h e s h e d d in g of b lood w i th o u t even a sh red of cause.

“T he grass without the temple was burdened with the dead— the river, near us, grew red with blood on every wave.

“ From the rocks on the opposite shore, streamed one incessant sheet of flame.

“ Evening came at last. The sun was setting. I was the only living man, and I stood alone amid the harvest of death.”A cry of horro r pervaded the cavern.“ W h o was it that did this deed? W ho were the murderers—

the savages of other tribes, your foes among the red men?”“They were white men who did the deed. They believed in the

same being whom the man in the dark robe taught us to love.” “ Wherefo re this murde r?” asked the Swede.“These white men, who came upon us as we knelt in prayer, and

shot us down, and stabbed us, as we rose upon the river’s wave, and pierced our skulls as we crept into the bushes—-these white men believed in the same Cross in which the old man believed, but— ” a sad smile stole over the red features of the Indian— “they only believed in the Cross as it was written in the Book— while the old man believed in it as it was carved in wood or sculptured in stone. Therefore they murdered us.”

There was a pause of stillness, unbroken by a sound.“ Brothers ,” cried the Indian, “I come to you in the name of the

Red Man. W e melt away before the white race like snow before the flame. They kill us with the sword, they poison us with fire­water, they sweep us away with the plague. Help, or we are dead.”

The appeal of the Red Man touched every heart.An Italian, with every line of his animated countenance stamped

by thought and endurance, next rose.“ I taly,” he exclaimed, “ is palsied by a Nightmare, which crouches

upon her breast, and slowly drinks the blood from her heart. The Nightmare changes its form every instant— now it is a Priest, now it is a King; now the Priest and King, combined in one, realize the idea of an Incarnate Devil. Help for Italy, ere the last drop of her blood is spen t !”

Then by the side of the Italian appeared the dark figure of a Jesuit. Every eye shuddered to behold him there— all wondered why he had dared intrude upon this band of brothers— not a man but shrunk away from him, afraid of the very folds of his dark robe.

“ Help for the Catholic Church,” he exclaimed. “Help, Brothers

seABURY-WESTKm®-t h e o l o g i c a l s e m i n a r y

E V A N S T O N . IL L IN O IS

of Love, for that Church which once overspread the ear th , and sheltered all men under the wings of her Divine Unity! She now lies bleeding in the hands of Princes who call themselves Priests, of M urdere rs who call themselves P a s to r s ! ”

T h e smile that had agi ta ted every face when he commenced, died away in the look of sympathy as his last word fell on their ears. They extended their hands; they encircled him.

“There is hope for man, when the Jesuit invokes the aid of Brotherhood in behalf of the Church!”

And all the while that solitary figure stood veiled— speechless and motionless— near the rock; alone amid the throng.

The Rosy CrossOnly one in the secret band knew his name and history.11 T h e

time now came for that man to speak.H e came from the shadows, and sto&d^disclosed in the light, his

tall form, arrayed in the gray ga rb nt a pca^Shrt, standing distinctly into view. His fesgfrres were darkened Uyvx^l^sure to the wind and sun; his largp-brov, projected w h l ^ shone steadilywith an e x c h ^ g in g lustre. Tiar$a'fcyes shone into every heart , and all the brethren in the o \ e r n felt that a f ircatyboul was em­bodied in tliSr" li

This maifcin the course peasant yarlr, leaned one — cr amped and knot tedHjy^oil—jGjpon the shoulder of (Tit- v a l i d f i r m . In a voice harshpind abrupl l hjn>eg;rii to

He s p o k S g f a S c c o l ( J r d ^ T ear t h, and dating its orfom history becomes afable, and chronnfngy a s h a J S ^ ^ ^ f ^ t h ? ^ ( ^ ^ : wibc)ls and cus­toms of the O r^ ^ ^ ^T aT T bp i ik iu t tS o i ib i i c jg^ ^ ^ ^ M gh the eye, and formed a univcrvfo^qjgyggc^qntgiMB)tej^^«TOheis of every race and clime. Of the c:k ilie-fjrfler, which was wri t ­ten on the pyramids ot T t rv p 1. i;M g 6 fdn i im e n ts of Mexico, and s tamped upon the dumb stone and m or ta r of past ages, in every quarte r of the globe— the most sacred sign, a Cross placed upon a globe, and lighted by the rays of a rising sun, and therefore called the red or Rosy Cross.

Thi s Cross, placed upon a da rk globe, with the dawn breaking over its darkness, was the emblem of the grea t purpose of the O rd e r— the regenerat ion of the millions of mankind, by three

great ideas, Union, Freedom, Brotherhood.T he Globe was a symbol of U n ion ; the Light, breaking upon

it f rom the darkness, an emblem of Freedom. The Cross standing above upon the globe, and blushing into radiance in the fast coming light, was a type of Brotherhood.

This Order was known among men— known only in vague sup­position and Unaccredited tradition— as the Brotherhood of the Rosy Cross.

As the brother in the peasant garb went on, his harsh voice be­came melodious, his manner, no longer hesitating, grew firm and bold. H e traced the history of the Brotherhood from the far gone ages, down to the present time.13 In language vivid and eloquent, he pictured the elaborate ceremonial, the giant organization, the fascinating mystery, which characterized the Order, and made its power felt over the world, in all times, like the hand of God.

“And yet, with all this Power-—these Symbols, that form a common language for Brothers of all nations, these rites, that elevate with their beauty and bewilder with their mystery— with all its power, felt through all ages, over all the world, like the hand of God, behold the degradation of mankind. In vain our labor, in vain the labors of our fathers. In vain this tremendous organiza­tion, in vain the universal language, the rites, the symbols— all in vain. M an still bleeds under the feet of Priest and King— the world is still given up to Satan. Even that holiest name, which we have written upon our banner, embalmed in our hearts, conse­crated with the baptism of our tears— even ‘Brotherhood’ has fallen prostrate ,14 afraid of the darkness which broods over the earth, t rampled into dust by the iron feet of Evil.”

These words thrilled through the cavern, and a breathless still­ness fell upon every tongue. Faces, wet with tears, that glittered in the dim light, attested the truth, the power of the speaker’s words.

Still resting his knotted hand upon the shoulder of the unknown, the peasant in the grey garb continued:

“ But the contest is not yet over. ‘Brotherhood’ is clouded by mists of blood-red smoke, but it is Divine, it is Eternal, it will live when the stars have faded from the sky. For it is of God, and therefore cannot die.

“ But we must embody the idea of ‘Brotherhood’ not only in rites and symbols, but in such a form that the meanest of ear th’s

t rodden children may behold it and love it.“ Do you hear me, my brethren?“This idea of Brotherhood, nay, this Ete rna l Fact, this deathless

manifestat ion of God, must be embodied into a form, that will speak to the hearts of men, and through their hear ts regenerate the world.”

“ Do this,” cried the Swede, “ and Kings and Priests exist no longer .” 15

Every face was lifted in earnest hope to the visage of the speaker, and a murmur filled the cavern, a murm ur swelled by many tongues, but with only one meaning.

“ Le t the Divine T r u th of Brothe rhood be embodied in a form that will speak at once to the hearts of men, and our work is done. M a n will indeed be free; there will exist no longer on the face of the globe, either a L o rd or a Slave, to blaspheme, by their existence, the goodness of our F ather.”

“ But how shall the idea be embodied? In what form shall we personify the holy T r u t h ? ”

“ Listen, my brothers, and I will tell you. W e will embody this idea in the history of some individual life, whose every word shall melt the souls of men into tenderness and love. Shall we take the idea of some great philosopher-— some of those weird sages of the ancient time, who surveyed the world from the casement of their cells, and reasoned boldly upon M an , but could not feel for him? Shall we summon Pythagoras— or Pla to— or even that bravest and most manful of them all— Socrates? Ah, I see the smile steal over your faces— I hear your murmurs . W h a t have Phi losophers to do with the millions of mankind? H a v e they suffered, any moment of their lives, that stern M a r t y rd o m which is ever the lot of the Poor Man , f rom his birth to his death— the M a r t y rd o m of Poverty, that has no couch for its t ired head, but in the grave ; the M a r ty rd o m of Toi l, that is without a Elope in this world or the next. H a v e these Phi losophers drunk of the poor m an’s cup; have they wept with him in his desolate home; have they measured his anguish, or sounded the depths of his immeasurable Despa ir?

“Away then with Phi losophers. Cold reasoners, shrouding themselves in the mountain cloud of sophis try; they never descend to the plain, and feel with the millions who are only born to be t rampled and to die.

“T he world does not demand abstractions. I t calls, even from

the kennel of its degradation, it calls for some great Heart , to feel for its despair, and win it tenderly into light and love once more.

“ Shall we embody this Idea of Brotherhood in the life of some Priest, or tell the world how lovely it looks, how wonderful and sublime in the life of some King? As well embody the Idea of Heaven in the image of a Satyr, or personify the angel-tenderness of childhood in the dusk countenance of Sa tan ! ,

“ N o — away with Priests and Kings— away with all like these who do not live in the same world with the millions of mankind.

“ But we will give this idea shape, color and voice. We will em­body the principle of Brotherhood in the life of a Mechanic.”

His words were followed by a breathless stillness; and then the murmur rose— “Where will you find a Mechanic, who has risen from the hut of the poor man into the light of fame?”

“ In the life of a worker, toiling with the workers of the human race, a Son of the Poor, living and dying for the Poor. Listen, my brothers, and do not treat with scorn my crude Legend of other days. But I will tell to you the story of the Mechanic whom you seek, the son of the Poor whom you desire.

“ One day— in the ages long ago— the Son of a Carpenter looked out f rom the window of his fa the r’s workshop, and beheld his brothers and sisters, the Poor, trodden down under the gathered infamies of four thousand years. His garments were very rude; clad like a child of the People, he wiped the laborer’s sweat from his brow, and from that workshop window, he cast his eyes over a world in darkness and in chains. A Fire that was of God suddenly l ighted up his eyes; that forehead, damp with the sweat of toil, be­came radiant with a Thought . His lips inclosed, and he uttered the travail of his soul in these brief words— ‘Over all the earth, one sound swells up to God. It is the groan of the Poor man, who has no joy in this world, and no hope in the next.’

“Then, as if the voice from God had penetrated his soul, the Son of the Carpenter laid aside the tools of his fa the r’s craft, and, clad as he was, in the coarse garb of labor, yet with a Thought shin­ing over his brow, went forth into the world, and said to the Poor, as he met them on the highway, or saw them bending under the hot sun, in the rich man’s fields, or beheld their wan faces from the windows of the prison, ‘Brother , ’ there is a God in heaven! He marks the sparrow’s fall— think you, then, that H e looks unheed­ingly upon the anguish of his children, the Poor, who bear his

image, and have every one of them a ray of his Ete rni ty in their hearts ?”

“ Such words as these, thrilling from the lips of a C a rpen te r ’s Son, s ti rred the hearts of the Poor . They followed the young man by thousands; now by the shore, now on the slope of the mountain side, now in the desert woods, he talked to them, as much with his radiant forehead and calm deep eyes, as with his voice; and he always ended his teachings with a word like this— ‘God is our Father, and all men are his children.’

“ I might spend the hours of this silent night, in telling you how this Son of the Carpenter dwelt with the Poo r— shared the crust of the Poor— wept with the P oor— lived for the Poor , and died for the Poor . As for the Rich Man , whether he appeared in the form of the Priest, or as a King, the Son of the Carpente r only spoke of him with pity, with reproach, with scorn. Elis mission was for the Poor .10 And without arms, without Priests, clad only in his humble garb, he spoke to the Poor of his native land, and his voice moved the ear th like the pulsations of the H e a r t of God.

“ H e died— at last, af te r a br ief mission of three years— he died;I need not tell you h o w !

“ W h a t death is reserved for those who endeavor with a single heart to do good to M a n ? N o t the death of the Pam pered Priest, who, reclining on silken couches— embosomed in the chambers of a Palace— looks, with sorrow too deep for tears, upon the rich viands and the genial wines, which he cannot take with him to the grave. Not the death of the Conqueror, who makes himself a couch of the bodies of the slain, and expires most royally— a t iger clad in glossy fur, crouching upon his victims and tear ing them with his fangs, as he dies.

“ N o ! But the death of the Felon, nailed to an abhorred tree, which towered alone and hideous, upon the heights of a craggy steep, with the black sky above it, and the da rk mass of countless spectators around and beneath it.

“This was the death of the Son of the Carpenter , who had said to Man, that Religion consisted not in palaces or jails, nor in Pr ies ts and Kings, nor in churches, or costly ceremonials, but— mark the simplicity of the Carpente r’s Son— in L oving one another.

“ O, that I could paint to you the radiant forehead and earnest eyes of this Carpente r’s Son, and show him to you as he lived among men, their Bro ther : clad like themselves, their F r iend : fo r

he said to them, God is our Father.“ But he has been dead many centuries. Behold him, not as he

walked the sands of his native land, but as he is!”H e swept the cloak aside, which enveloped the limbs of the un­

known. The cavern echoed with a cry of amazement and terror.For there, very near the light, towered the Leaden Image, whose

forehead stamped with despair, and motionless eyes full of un­utterable anguish, the form clad in the garments of toil, seemed to imprison a Living Soul.

I t was the Image of the Imprisoned Jesus.“This is what Priest and King [and the mass who for centuries

have followed a dead form and wholly missed the spirit] have made of the poor and beautiful spirit of the Carpenter’s Son! They have robbed man of his Brother, his friend; they have confined the soul of the Mechanic in the creed and ritual of their Church; they have taken to themselves that M an of Nazareth, who never spoke of Priest or King, but with pity, reproach, or scorn.

“ Brothers, be it our task to take this Son of the Carpenter, to separate his loving spirit from church and creed, and lift him, once more, before the eyes of millions, not as the Incarnation of a Church, or the Imprisoned Christ of a ferocious superstition, but as the Carpenter’s Son, who first embodied the truth of Brother­hood, and made it bloom in the hearts of men.

“W ith these three words— The Carpenter’s Son— we can regen­erate the world. W e will go to the Poor. W e will ask them— not to believe in the Trinity, or in the Unity of God, not in Catho­lic, nor in Protestant , nor in Buddha, nor in Mohammed— we will not waste time in comparing speculations, or analyzing creeds. Armed with this Christ of the Poor, we will say to the Poor, He was a Poor Man, such as you are. Like you he toiled. Like you he hungered. At the graves of Poor Men like you he wept. Ele lived for you— for you he died. Then listen to his voice, which utters all truth, in simple words— Love one another.”

T he Peasant, whose animated features contrasted with the mo­tionless lineaments of the Image by his side, now glanced around from face to face, speaking by turns to every one of his brothers. As he spoke, his voice became t remulous; his sunburnt features were wet with tears.

“And can we not accomplish the great W ork for man? Is there a Brother here, who can say no! who has the heart to say it? Here

we are, men of all nations, colors and creeds. Can we not join our hands around the rock, as though it were an altar, and sacrifice our prejudices, our creeds at the feet of the Carpen te r ’s Son?

“ M ohamm edan! I speak to you. In your t radi tions you have read of Jesus the Prophet. Do you object to Jesus the C a rpe n te r ’s Son ?

“ Hin doo! Your t radi tions speak of a mysterious incarnat ion— of a sublime manifestat ion of God enshrined in the flesh— can you refuse to acknowledge the love and Spirit of God, enshrined in the form of a Carpenter ’s Son?

“ Protestant , it is your boast to read the wri tten word of God. Can you refuse the Carpente r ’s Son?

“ Catholic— your tradi tions speak of Church, of Authori ty, of Popes invested with God-like power, and men sunk beneath the degradation of the brute creation, and yet, amid this horrible mass of error , there is here and there a word— a true word of the C a r ­penter’s Son. Are you willing to sacrifice Church Author i ty— Pope and Council, at the al tar of Brotherhood, at the feet of the C a r ­penter’s Son?

“ Deist! It is to you I appeal. I t is your delight to cherish the idea of one supreme God, only revealed to man, by the forms of external nature. Do you see God in the leaf and flower, and yet refuse to behold him in the radiant forehead, the peasant garb, the deathless words of the Carpente r ’s Son?

“Atheist ! Yes, there is one in the band who can not believe in the existence of a God. Le t me have a word with you, my brother— let us talk with each other, in kindness. You are, pe r ­chance, so constituted that the power to believe is not in your nature . All reason and no faith. And yet your hear t beats warmly for the good of man; it is your earnest desire tha t all men may be indeed brothers. Can you find in the page of any history— in the record of any age or country— a Spirit at once so loving and so actual, so like a God and yet full of sympathy for man, as tha t of the C a r ­penter ’s Son? Point me to the page— produce the record— and I will love you all the be t t e r !”

His eye gleaming, his forehead radiant, the impassioned Peasan t glanced around, and paused, as if to note the effect of his words. There was stillness— and then the air was full of sobs and groans.

They were not a ltogether sobs of anguish, groans of sorrow. They rose from their seats, they ga thered round the sunburnt

Peasant , and rent the air with incoherent cries.Strange words were audible amid their cries.“ It is the T ru th which our fathers sought for ages— it is the

great Secret which will regenerate the World! Not the Christ of Theology, not the Catholic Christ, nor the Protestant Christ, but the Jesus of the H e a r t ! The Carpenter’s Son, separate from all Creeds, and only known as the Incarnation of Brotherhood!”

T he Peasant took in his hand the veil which he had lifted from the dumb Face of the Image— his form was raised to its full s ta ture— his eye burned as with fire from Heaven.

“ H o ld ! Do I understand you, my brethren— are you willing to bury your creeds at the feet of the Carpenter’s Son, and believe only in the Brotherhood which shines from his face? Is it so? Then let us look for the day after the long night of hopeless Evil. And I, too, am willing to offer up my creed at the feet of the Car­penter ’s Son!

“ Listen, for I have a confession to make. I have been educated to believe that Christ was in truth the very God. T ha t the awful Being who made the stars, and dwelt in Eternity, was present— living, throbbing— in the breast of the Nazarene. Was enshrined in the Carpenter ’s Son, made manifest in the flesh of that humble Son of the Poor. This I was taught to believe, and it was to me a holy thought, that Omnipotence became a suffering child of Toil, and dwelt, for a while, very humbly in the huts of the Poor, and died— feeling every pang of mortal anguish— upon a Felon’s tree. Died for you— for me— for us a l l !

“ And yet, my brothers, I am willing to sacrifice this belief— to consider it merely a form of words— only so that we may all meet upon one common ground, that we may all join hands around one altar, and all bind to our hearts the Spirit of the Carpenter’s Son— the Incarnate form of Brotherhood among men!”

As he paused, he dropped the veil over the sad Image.“T hus ,” he cried, “ thus let us hide the Imprisoned Jesus of the

Church. The Christ of the H e a r t moves in the bosom of the world. Soon the nations will know his spirit, and Kings and Priests will tremble, as the earth quivers at each throb from the H e a r t of the Carpenter’s Son.

The Prophecy of the Peasant“ Embody the history of the Carpen te r ’s Son, let the Spirit of his

life become the Soul of our Organization, and I— a rude Peasant man, born of the humble People— can predict to you the Fu ture of m an k in d !

“ N o t fifty years f rom this hour, the voice of our Bro therhood will reach the hear t of a young man, in the city of Paris . Even as he sits amid a band of boon companions, the cup in his hand, and his ruddy English face contrasted with the faces of the brown French­men, the voice will reach him, and he will dash the cup to the floor, and feel the impulses of his great mission stir his soul.

“ His great mission? Yes— this young Engl ishman, encircled by the gay youth of Paris, is destined by Almighty God to conquer the New Wor ld , armed with an olive branch instead of a sword. H e will cross the Ocean, he will rear a people in the wilderness, he. will send forth his voice to the oppressed of all the ear th, saying to them all— ‘Come! H e r e is a H o m e for the down-trodden, here is an Altar for the exile and the wanderer . W e know neither Pr ies t nor King, in our New W o r l d at home. W e are Bro thers— our Fa ther is G o d !’

“And the exile and the wanderer will come, and, with this Apost le to the New Wor ld , rear the A l ta r of Bro therhood in the wilderness.

“ Indian! T h e Apostle will be just to you, and to your race! Even now, as the mists which cloud the Future roll aside, I behold him standing amid the red men, near a calm r iver’s shore— I hear the words of the Covenant which they make with each o ther ; a Covenant made without oath, or priest, or sword, and yet it will live when oaths, and priests, and swords are known no longer upon the face of the earth.

“Af te r the Apost le has done his work, he will pass away. Years roll on— the colonists, the Emigrants , the exiles of the N e w W o r l d begin to grow into a People. T h a t N ew W or ld , which the Almighty has reserved for the down-trodden of all nations and races, s t r eng th ­ens rapidly into an Empire , such as the world has never seen be­fore— nor of Kings, or of Priests— but an Empire of Men.

“T h a t New Wor ld , which the Almighty has destined to be the young H e a r t and the young Brain of a decrepit E a r th , thinking for all People, the bold thoughts of f reedom; feeling for the wrongs of all races, and armed with the power to r ight those wrongs— the

New W or ld is assailed by all the infamies of the Old World, in­carnate in the person of a King.

“ H e would enslave the young Empire with those customs and laws, which have drained the sap and the blood from the veins of the old, and turned an Eden into a Hell.

“ But l o ! The same God who sent an Apostle of Peace to plant the Olive Branch of Brotherhood on the shores of the New World, now sends a Deliverer to Assert the sanctity of the New World from all Kings, in the face of God and Man, and carve out a way for Brotherhood with his battle-sword.

“Among his legions I behold him, armed for the fight, and with the consciousness of a good Cause flashing from his eyes, and in­vesting his bold forehead with a sublime resolve.

“ The Deliverer will come in the year 1775. H e will combine in his own person, all those qualities which the world has never yet seen combined in one man. H e will be a man of vigorous passions, fiery-blood, temper as ardent as the southern sky. H e will learn first to govern his passions, and rule his own soul, and therefore befitted for the government of men, and the sway of an Empire. Years of danger and toil in the untrodden forests, will harden him into iron manhood. Ele will serve, he will suffer, so that he may always feel with those who are enslaved, and know the anguish which falls to the lot of the poor man, who never ceases to suffer and endure.

“This Deliverer will rise in the darkest hour of Despotism— he will achieve the freedom of the New World, and then—

“ But hold! There the cloud overcasts the future; I cannot read the future of his life after the hour when he has won the battle for Freedom.

“ H e may repeat the story of Cromwell, who saved his country from Kings, by usurping the power without the name.

“ Yes, he may descend from his calm grandeur, as the father of his Country, and mingle in the herd of Kings, of Tyrants, of Conquerors, bartering immortal glory for the bauble of an hour.

“Then woe to America, and woe to Man!“T h e New W orld will become the theatre of battles without an

object, bloodshed without an aim. It will become a land of robbers, and of graves. The Freedom, which the Deliverer might have achieved in all its details, in the year 1783, will be postponed until 1890. A terrible postponement, a fearful delay, only marked by

murder in various forms— by petty Kings, conflicting with each other under various names.

“ Le t it therefore be our care, my brethren, to leave to our chil­dren as a holy trust, the Life of this Del iverer! Yes, his life! A Brother of our Orde r will go to him, as he prepares for batt le, and confront him with a Dagger and a Sword. ‘Th is Sword is conse­crated for thy defense, so long as thou ar t t rue to thy country, and to man. Th is Dagger is consecrated to Death, the moment thou ar t f a l s e !”

“Le t us write it on our records, let us teach it in our solemn ceremonies, that upon the T r u t h or Falsehood of this Deliverer , who will come in the year 1775, hangs the destiny of mankind, fo r at least three centuries.

“ Does he prove t rue? T h e n the fire of Brotherhood 17 l ighted by the Apostle, in the wilds of America, in 1682, and defended by the Deliverer in 1775, will i lluminate the world.

“ The name of that Del iverer will become the universal w ord f o r ‘Freedom.’ 18

“ Does he prove false to his grea t t rus t? Ah— that picture is too dark— it spreads before me, but I dare not contemplate its in­credible details—

“ In case he faithfully fulfils the awful t rust confided to his hands, then behold the Future of America, and of the W o r l d !

“America, as I have said, will then in t ru th become the young H ea r t , and the young Brain of a decrepit Ea r th . T h e pulsations of the H ea r t , and the thoughts of tha t Brain, will shake the W or ld .

“ France, beautiful France— the land desecrated by religious wars and saintly massacres— will be the first to feel the throbbings of that Hea r t , and echo the name of the New W o r l d Del iverer amid her songs of Brotherhood.

“ France will be chosen by God to fight the first batt le on the soil of Europe in the cause of Man .

“ The hear t sickens and the eye grows dim, but to gaze upon the details of that battle, fought by France in the name of Men, against the Priests and Kings of an enslaved world.

“ Even now I see it— it is there— that solitary glimpse— it is a river of blood, swelling fast into an ocean, with a corpse upon every billow. I t is a people, degraded by the slavery of centuries, sud­denly t ransformed into a horde of Demons, who not only sweep Priest and King into the bloody wave, not only level palace and

jail, beneath their crimsoned feet— but— O God! can it be! they blot the name of God from the sky, and write upon the grave— ‘There is no Immortality. Death is but a sleep.’

“A t this period there will arise in France a Prophet of Blood. H e is there— I behold him standing amid millions of slaves, drunken with their first breath of freedom. His throne, a strange engine of murder, erected on a platform, with an axe gleaming from its timbers. A slender man, with a haggard complexion, eyes filled with injected blood, features compressed, as with the impulse of an unrelenting [and ungracious and unforgiving] will, he stands upon the platform, and shouts to the freed slaves in a shrill voice, as the rich, the noble, and the beautiful, fall headless at his feet. ‘More heads,’ he shrieks, ‘more heads for the altar of the Revolution [not Bro therhood] . ’ More blood— more blood to wash the record of the poor man’s wrongs from the history of ages! The rich have had the world long enough— it is now the day of the poor .’ 10

“ It will be a terrible day for Kings, and for the rich men, who believe in Kings, when this Messiah of Carnage comes up from the cloud of Revolution; a lurid Meteor , shining with a pale, gloomy grandeur over a world of blood !

“ H e will arise in France, I say, he will arise after the Deliverer of the New World hath done his work, and he will prepare the way for the coming of a Crowned Avenger.

“And even he will feel the divine beauty of the Carpenter’s Son, and hope for a calm time of Brotherhood, after the tempest of in­fernal passion is over.

“At last he will fall beneath the gory wheels of Revolution— beneath those wheels, which were hurled onward by his own arm— but in the moment of his fall, he will foresee the coming of the blessed day of Brotherhood.

“ Nay— he will die upon the unknown engine of murder, which was his throne [the Reaction of the Law], by the very axe which has drunk the blood of royalty and beauty— he will die a wretched and accursed thing [hated and accursed because so he thought and acted], his last groan chorused by the demon yells of that Mob, who were yesterday his Brethren— but in his last moment, a Hope will brighten over his glassy eyes, and his clotted lips will tremble with the accents of Prophecy—■ “ ‘Af te r me a Crowned Avenger comes! When my body is in

the ditch, and my name given out to all the world as a Proverb of

loathing, the Crowned Avenger will s tar t f rom the People— he will write his name upon the Globe in characters of Fire. H e will avenge me !20

“ ‘W ithou t me, this Crowned Avenger could never have ap ­peared. I have prepared the way for him— I go to darkness, and no one pities me. And he, too, will be crushed beneath the weight of his greatness, he, too, will prepare the way for another, and a Nobler man.

“ ‘And when the day of that Nob le r man, tha t Universal L ibe ra ­tor, comes— when nations and empires, and dynasties, and sects and creeds, have crumbled into dust before the light of Bro therhood , and the freed ear th shall glow with gladness under the eyes of God— then shall justice be done to my memory, and men shall no longer couple my name with curses, but speak of me as one who sacrificed, not merely life, but fame, for the sake of the P o o r . ’ ”

The Supreme Chief of the Rosy Cross“And this”— fal tered the speaker, wiping the moisture f rom his

brow— “ this will occur before the Eighteenth Century is done— yes— I behold even now a terrible date, written in black characters upon a lurid cloud— the date is 1789 !

“Yes, Priests and Kings will drink to the last dregs the cup which they filled for the lips of their slaves. They will have to combat , not merely a horde of Slaves, but a M o b of Demons.

“ But in order that the freedom, so fearful ly won by the People t ransformed into Demons, may not be lost in endless massacre, a M a n will arise, who will place his foot upon the necks of Kings and mock their power to scorn by assuming a power, unknown before in the annals of the human race. T h a t boundless power will be assumed and worn in the name of the People.

“T he New W o r l d demanded first an Apostle, then a Del iverer. Europe demands a crowned peasant— an Avenger.

“ Rising from the common herd, this man will become the C ro m ­well of a World , believing not so much in the people as in armies; not so much in God as in his own Destiny.

“ His bold forehead, s tamped with more than kingly grandeur , his eyes lighted by a soul conscious of its own Destiny, his features shadowed into the warm bronze of the south, and marked by the outlines of the oriental races, appear before me now, like the face

of a Demi-God.“ H e traverses Europe, leaving his bloody footprints upon every

shore. H e stands upon the Egyptian pyramid, and, with his sad, thoughtful eyes, surveys a world that is to be conquered by him. H e girdles one-half the world with a belt of cannon and musquet, bayonet and sword. Not a land in the Old World but is peopled by his armies— -already he stretches forth his arm toward the New.

“And this man— the Crowned Avenger of the People— with all his blood-shed, is a holy thing in the eyes of Heaven, compared with the noblest King on the face of the earth.

“ H e comes to begin for Europe that work which the Apostle and the Del iverer accomplished for the New World.

“And after his work is done, and he has scourged the Kings as with the lash of a God, and made them the humble ministers of his will, he will be delivered into their hands; and, afraid of the Man, even when they have possession of his body, the Kings will bury the Crowned Peasant in the profound solitudes of an Island that stands alone in the centre of an ocean.

“ There, isolated from mankind, and secluded with his own heart, the Avenger will die, his last gasp embittered by the perse­cutions of petty men, with brows of clay and hearts of stone.

“Af te r the body is dead, and Kings have worked their will upon it, the Soul of the Avenger will come back to France, and throb with terrible life in new revolutions.

“T h a t soul, redeemed from the stains which darkened its beauty, will hover, like a good omen, over the destiny of mankind, and dwell in the hearts of the French people, as the thunder dwells in the clouds of heaven.

“ Fo r the soul prepared the way for the coming of a Deliverer for Europe, even as the thunder and the lightning precede the glorious calm of the summer day.

“ And he will come— yes, the Deliverer of Europe— of the world, perchance'— lie will come at last.* There are various figures writ­ten on the clouds of the Future, and I may not read them now.

• In the A rc h iv e s o f the Suprem e Council of the Brotherhood, which has rem ained1 u n k n o w n to the w or ld a n d even mult i tudes of its members, there is a legend th a t in the N e w A g e — in w hich we now l ive— one of lowly birth , free f rom malice, h a tred a n d revenge , but whose h e a r t is unselfish and filled with B ro therhood, will come and teach the L a w , th a t the L a w will be accepted by the ind iv idua ls , who, gove rn in g them se lves thereby , will establish Bro therhood am ong men w ithou t the she dd ing of blood or the so w in g o f h a t red and dissention.

“T h e re — glorious date, that tells of a world enfranchised by the spirit of Brotherhood embodied in the Ca rpen te r ’s Son— it tosses before me, amid clouds of rainbow beauty. Is it 1848— or is it 1884?— there is a mist before my eyes— I cannot trace the figures plainly, but

“— T h e Deliverer of Europe— of the world— will come at last, and come with the arm to avenge and the spirit to love!

“ Kings will shrink from their thrones at his coming; the slaves of the Old W o r ld will s tar t into a people, and even the black slaves of the New W o r ld will dare to claim a portion for themselves in the Love of God, and grasp for themselves a share in the B ro th e r ­hood of Man.

“ Even the red man of the forest, smitten by the iron finger of White Civilization, which poisoned his hear t and withers his brain, will look up and see the face of the Carpente r ’s Son, smiling bless­ings upon him even from the ruins of Despot ism and Superstition.

“ Thus, my brothers, you have before you the three grea t Epochs which will m ark the history of Man , within the next three hundred years.

“ First, the Epoch of the Apostles, who, armed with the Love which dwelt in the breast of the Carpen te r ’s Son, will rear the al t ar of Brotherhood on the shores of the New W or ld , thus p romulga t ­ing to all mankind the Divine T ru th , tha t the N e w W o r l d is not for Priests or Kings, nor for any form of superstit ion or privilege, but for M a n — sacred and set apa r t by God for the millions who toil.21

“ Second, the Epoch of the Del iverer, who, called by God, will take up the sword, and even as the Carpen te r ’s Son scourged the money-changers f rom the Temple of Jerusalem, so will he scourge the oppressors of body and soul f rom tha t Holies t Tem ple of Brotherhood, the land of the N ew World .

“ In case the Del iverer, af te r giving freedom to the N e w W or ld , proves false to his t rust,22 and takes to himself a Crown and Th rone , then the history of the Future is beset by clouds tha t have no ray to lighten their omnipotent gloom.

“ But should he prove fai thful to his grea t trust, and a f t e r accom­plishing the work of freedom, yield his sword into the hands of the people, and become, for the sake of the H o ly Cause, a M a n among Men, a Brother among Brothers, then will follow—

“ T h e T h i r d Epoch. T h e Epoch of the Crowned Avenger ,

whose t remendous battles, supernatural glory, and Death sublime in its very isolation, will prepare the world for the approach of the Holiest Epoch, for the Coming of the Universal Liberator.23

“T h e Epoch of Brotherhood among men— the Liberator of all classes, nations, and races of the great family.

“ In the year of the Carpenter’s Son 1848, or in 1884,* this Epoch and this Liberator will be announced by convulsions all over the world.

“ Monarchy, grown drunk with its habit of oppression and blood­shed, will press the millions who toil, to the last extent of suffer­ance and endurance. Rich Men will say, triumphantly, that there is no God but Gold, no Heaven but in getting more wealth, no hell but in Poverty. They will regard the Poor— that is, nine-tenths of the human family, as old fables tell us, the Damned are regarded by the Fiends—-as the object of alternate mockery and vengeance; as things of dumb wood and stone; as beasts; as anything but souls born of God and redeemed by his Spirit, incarnate in the Son of the Carpenter.

“ Rich Men will gather round the Throne in England, and urge Monarchy— already bloated with crime— to new exactions, and place in its grasp incredible improvements in the kingly art of murder .

“ Rich Men in Ireland will pour into the cup of that People’s woe— that cup which has been slowly filling for centuries— the last drop of bitterness. The cup of I re land’s despair will be full at last, and the Rich Man will have to drink it from the hand of a Demon, who was once a peasant, once a man.

“ Rich M en in America will strengthen the chains by which mil­lions of the Black race are held in bondage. They will regard these millions of the Black race as beasts of the field, and herd them to­gether in profitable Incest; selling the fruit of the mother’s womb before it has seen the light, and holding Property in Human Flesh, in Hum an Blood, in Immortal Souls.” 24

A groan echoed from the assemblage.“This in America? This in the New Wor ld?“ Yes! This in the land for which the Deliverer has consecrated

his sword! In order that Man may know the value of freedom, it is necessary that he should first suffer the pains of hell, in the ditch

* T h e b eg in n in g of the N ew Dispensation . T h e opera tion of the L a w of this New E ra will be g r a d u a l ly as will be the elimination of the Unjust .

o f slavery. And, of all the forms of slavery which the world ever saw, or ever will see, that which will curse the American Continent, in the year 1848, or 1884— under the name of Black Slavery, stands arrayed before my vision as the most appalling. I t is— pa rdon the warmth of my utterance, for over the mists of the future I see, even now, in its garb of crimes-— it is an Infernal Trini ty , composed of three Fiends, who are called Atheism, Incest, Blasphemy.

“ Atheism, but not honest Atheism which denies a God in Nature , and blunders upon a something called chance; but a ferocious A the ­ism, which builds altars to God, worships him with the pomp of priest and ritual, and at the same moment shows tha t it does not believe in his existence, does not fear his vengeance, for it degrades his Image into a brute.

“ Incest, for in order to make Flesh and Blood more profitable, it encourages . . .

“ Blasphemy, for it not only makes the New W o r l d a reproach on the lips of the T y ra n t of the old world, but it turns all tha t is holy in religion into a Lie. I t cries, “ Hai l , Lord Je sus !” and with that cry, t reads the Black Bro ther of the Ca rpen te r ’s Son into deeper bondage.

“W hen the blessed Epoch is very near— when the foots teps of the Universal L ibera to r begins to move the ear th— in fact, the Slaves over all the world— will rise upon their masters, rise with­out an object or an aim, but urged to ferocious action, by an im­pulse which cannot be resisted or controlled.

“Then will occur the Jubilee of brute force, the Saturnal ia of M urder . I t will be a day of reckoning for the Rich M a n over all the Wor ld . H e will learn at last, tha t it is better to give some light of education, some gleam of immortali ty, even to a slave. H e will, I say, learn that it is better to combat an educated slave, whose nature retains some ray of its Divine origin, much better, as God lives! than to combat a Brute in human shape, who knows no limit in his vengeance, and sacrifices, in his hellish fury, not only the rich man, but the beautiful wife who nestles in his arms and the little child who clings to his knees.

“ I t will be a terrible going out of Eg yp t— an Exodus of incredible carnage, which the Poor will accomplish, ere the grea t day of their redemption.

“T h e Israelites of old, chained in Egypt , went for th one day, and the sea, par t ing on either side, left bare a safe pa thway for the

l iberated slaves. Their pursuers followed, and were lost in the waves. The freed slaves beheld their livid faces, and heard their impotent cries of despair. This was indeed a terrible sight for Egypt , but a glorious day for Israel.

“ Remember, however, that the Israelites, enslaved by the Egyptians, only symbolized the Poor Man all over the world, en­slaved by the Rich.

“Therefore , I say, it will be a terrible going out of Egypt which the Poor M a n will accomplish, when all at once he escapes from thraldom, through a Red Sea. T ha t Red Sea nothing but the blood which flows from the veins of the tyrants of the Poor.

“ I t will, I repeat, be an Exodus of incredible carnage, which the Angels will behold on that day, when the Poor M an shall hear the voice of God, calling upon him in his bondage— ■'‘Arise!’ The hour has come. The cup is full. Arise, ye millions of the human race— Arise, ye races and tribes of the Poor! Go out from the bondage, though the way of your redemption is paved with the bodies of the Rich, though their blood rolls before you like a sea. Go out from bondage! For it is the Exodus of the Poor, for which we have waited and endured, and wept your bloody tears so long!’

“And the same God who gave Moses to the chained Israelites, will call forth, from the shadows in the year 1848, or 1884— the Libera tor of a world.”

The man with sunburnt features and knotted hands, stood alone, near the veiled figure, the centre of a group, agitated by emotion too deep for words.

They looked upon him, as he arose in their midst, clad like an humble peasant, and felt that he was a Prophet— despite his toil- hardened hands and coarse attire— a Prophet called from the ranks of the Poor , to foretell the future of a World in chains.

Overwhelmed by the intensity of his thoughts, the Peasant rested both hands upon the shoulder of the veiled figure, while his chest shook as with intense physical torture, and the cold damps stood in beads upon his brow. His eyes grew brighter every mo­ment, while the brown hue of his bold countenance was marked by a death-like pallor.

“At last,” he murmured amid the writhings of his inexplicable agony. “A t last, Blessed Lord, the Lead [the dead letter of re­ligion] will become Gold [spiritualized and vital], and the Sneer be changed into a Smile.”

It was a long time, ere the sensation created by the words of this rude Prophet, permit ted the members of this secret Bro therhood to give ut terance to their thoughts in speech.

T h e aged Swede arose.H is white hairs waved in the wind, which came in fitful gusts

f rom the mouth of the cavern, and the faint light imparted its gloomy radiance to his withered features.

In a t remulous voice, he spoke of the grea t object which had called the Chiefs of the Rosy Cross f rom all quarters of the globe— [to the cavern in far Germany].

They had been called, not so much by the command of a Supreme Chief, as by the voice of a tradi tion, which had been t reasured in the innumerable branches,2r’ or Circles of the grea t Bro therhood , since the earlier years of the T en th Century.20

T h a t t radi tion pointed out a par ticular year in the seventeenth century, which would witness a N ew E r a in the H is to ry of the Order .

On the appointed year, at a certain hour of a certain day, the Chiefs of the Brotherhood, f rom all quarters of the globe, were to assemble— tne t radi tion enjoined— in the cavern of a Gerrfian mountain, long known in the history of the Order .

They were to choose by lot a Supreme Chief, who would be known all over the world, to all the Brothers of the Rosy Cr )ss, and to all secret orders, beneath the Brotherhood ,20 by a cena in symbol, engraved on a golden medal.

T h e Symbol was a Globe, a Rising Sun, and a Cross, encircled by the H ebrew words, in the H eb rew character—

V a y o m e r E l o h e i m Y e h e e A h r V a y e u e e A u r . *

“These words,” continued the aged Swede, "indicate the Light which, shining from the councils of oar Brotherhood, shall illumirtate all the world. A light spoken into existence by the voice of God, which shall do the work of God in every human heart. B r o t r • rs, to me, as the oldest of the Chiefs, has this medal been entrusted. It was given into my hands, by a Chief who had reached the vexer- able age of one hundred years. I now surrender t into your hands— I place it upon this rock, which forms the a l t a r of our « o r -

meship Le t qo one tnuch it, nor gaze upon it, until the Supn4Chidf o f the.:Br.othf.r.hooti-Ls-elftfJ:e.d.—

* A c c o rd in g to H e b r e w scho la rs th is shou ld be v a y o m e r E lo h im Y e hi O R V a y e h i O R .56

H e placed the Medal on the altar, where it glimmered with a pale golden light.

An inexplicable sensation pervaded the assemblage, as every eye was centred upon this most sacred symbol of the Order. It was endeared to their hearts by a thousand ceremonies; it was linked with the overwhelming associations of the ancient renown and almost Godlike power of the Brotherhood, in the days of old.

T h e Hebrew words rudely graved upon it, gave some color to the tradi tion which taught that it had been coined by the hand of the H igh Priest Aaron, in the days of the Wilderness.

True , the globe and the cross seemed to indicate a much more recent origin. Yet the globe was known as an emblem in the secret Brotherhood, long before it was discovered that the earth itself was a globe. The Cross is found in the pyramids of Egypt, erected thousands of years before the era of the Carpenter’s Son.

In a word, this medal, glimmering dimly upon the surface of the rock, overwhelmed the Brothers with the memories of three thou­sand years.

Now commenced the ceremonial of election.Every chief wrote his name upon a tablet. Their tablets were

given into the hands of the Swede, who placed them in a hollow of the rock, which supplied the place of an Urn.

“ One by one, you will advance, my Brothers, and draw a single tablet f rom the hollow in the rock. It is asserted by the traditions of our Order , that the great work of the Supreme Chief will fall upon the Brother who draws the tablet on which the sign of the Cross is traced. Advance, my Brothers— but hold— let me first ask every Brother to raise his clasped hands above his head, and swear by the Globe, by the Rising Sun and the Cross, to be faithful to the Supreme Chief, whom we are about to elect from our midst— to obey his commands without hesitation, scruple or reserve, and to recognize his Power, whenever it is attested by the most sacred symbol of our O r d e r ! ” 27

There was a pause— and then from every lip arose the solemn chorus: “ W e swear by the Globe, by the Rising Sun, and by the Cross !” Perchance the outward history of the world, that history which only pictures the appearances, not the realities of things, never described a scene of sterner grandeur, than that which was now in progress within the walls of the mountain cavern.

T h e Representatives of the various Destinies of Nations, were

met in awful Council, to decide the Dest iny of all mankind, to elect, in fact, one man, who should in his turn embody the destiny of a World.

One by one they came toward the hollow in the rock. T h e torch­light shone upon their various costumes, and displayed the work­ings of those contrasted faces, every one the representative of a People, the type of a race. T h e blanket of the Indian, adorned with the many-colored wampum-be'lt, contrasted with the turban and flowing robes of the Moslem, the tawny Hindoo, the bronzed Spaniard, the florid German, mingled together in tha t th rong ; and the hardy Colonist f rom New England s tood side by side with the stern soldier of Cromwell, and the down-trodden Son of I re land.

T h e Jesuit, too, folding his hands over his black robe, with a deep thought upon his tonsured brow, stood near the worshipper of Con-fav-tse f rom the far land of China.

The Black M a n was not alone. His jet-black features, scarred with the traces of that incredible th ra ldom from which he was a fugitive, he joined hands with the agile Son of Italy, whose sculp­tured lineaments spoke of the races of Ancient Rome.

T h e gray-garbed Peasant stood alone, leaning upon the veiled figure with his knot ted hands. Few could guess his country or his race. H is bold features, darkened by the sun, spoke somewhat of an Oriental race. T h e rumor ran from lip to lip, tha t he was from an island in the Mediterranean .

His thoughts were absorbed by the overwhelming solemnity of the moment.

They were about to elect a Man , who would control for good or evil— for good or evil in the present age, and through all future time— the immense organizat ion of the Brotherhood.

On whom would the grea t work fal l?T h e Turk , the Hindoo, the Arab— the eyes of the Peasant roved

along the throng— or perchance— the Black M a n ? By the chance or fatality of that mysterious lottery, the destiny of the O rd e r and the W o r ld might be embodied in a N e g ro — a N e g r o ! One of tha t thrice degraded race, who have been ever doomed to drain the bi t­terest dregs of slavery, and wear its heaviest chain upon their lacerated souls.

Meanwhile the aged Swede sat apa r t ; his white beard floating over his breast. H i s days were numbered; he was not a Candidate for the great office, and more than this, he had been the last keeper

of the Sacred Symbol of Brotherhood. He was therefore not a Candidate, but a Judge.

While the Peasant stood leaning against the veiled figure, the other brethren advanced one by one to the hollow in the rock, and turning their faces away, drew forth a single tablet from the darkness.

T h e Peasant was aroused from his reverie by the voice of the Swede—

“ Brother , it is now your turn,” he said.T h e Peasant looked around with a stare of vague amazement.“ H a ve all drawn but me?” he exclaimed.Even as he spoke, he beheld the brethren standing against the

walls of the cavern, with their tablets in their hands.“ Is not the tablet with the Cross yet drawn?” he ejaculated,

while a t remor seized his limbs— “and have all the Brothers ad­vanced to the rock— all but me?”

“ N o ,” answered the Swede— “There are three others besides you— ”

T h e Peasant followed the extended hand of the Swede, and be­held standing near him, the Indian, the Colonist from New Eng­land, and the Black Man.

“ On one of the four will fall the office of Supreme Chief!” ex­claimed the Swede.

Then it was that a wild suspense seized every breast, and all eyes were turned upon the four. The Indian and the Black Man stood on the right of the veiled figure—-the New England Colonist on the left. The Peasant, leaning upon the leaden image, trembled from head to foot, and veiled his face.

“Advance, Brother from the New World ,” he cried in a husky voice— “ The tablet marked with the Cross is yours!”

T h e Colonist advanced with a firm step, but his hand trembled, his face changed color, as he drew a single tablet from the hollow in the rock. H e dared not look upon it, but stood gazing with a vacant glance in the face of the Swede.

“ Is it the tablet marked with the Cross?” interrogated the Peasant , as he raised his face— his voice, changed and hollow, re­sembled a prolonged groan.

T h e interest of the Chiefs became intense and painful.“ T h e tablet! The tablet!” was heard in murmurs— and in

various tongues on every side.

T h e Colonist a t last ga thered courage; he gazed upon the tablet—

“ M y own n am e!” he said, and turned away.T he stillness which succeeded, was like the grave.T h e contest was now between the Peasant , the Indian, and the

Black Man. T h e Indian next advanced. Stern and proudly erect, he wound his blanket over his broad chest, and his aquiline profile was described in the bold shadow on the wall of the cavern, as he drew near the hollow in the rock.

Extending his hand without a t remor, he also drew for th a soli­tary tablet, and held it toward the light.

You could not hear the faintest echo of a sound. All was te r ­ribly still.

“ T h e name of my Hindoo Bro ther ,” said the Indian, as he re­sumed his place.

T h e office of Supreme Chief now lay between the Peasant and the Black Man.

As for the Peasant , seized by an uncontrollable emotion, he bowed his tall form once more against the Leaden Image, and con­cealed his face from the light.

T h e Black M a n advanced a step— hesitated— and returned to his place.

“ Brother , it is your time,” and as he spoke, he turned his harsh features toward the Peasant .

The re was no reply. T h e Peasant , who but a moment ago had seemed a Prophet , inspired for a great work, now rested his arms upon the Leaden Image and hid his face, while his s trong frame shook with agony.

“Advance, bro the r ,” exclaimed the Swede to the Negro . “ T h e Office of Supreme Chief is within your grasp !”

T h e Peasant heard the words of the Swede, and a cold shudder pervaded his limbs. So near, so very near tha t Power, which held in its hand the Dest iny of the human race, and yet it was about to glide from his touch. H e heard the footsteps of the Black M a n — he knew by the dead stillness tha t the Negro was s tanding near the hollow in the rock— he felt as he heard the universal ejaculation that the Negro had become the Supreme Chief of the Order .

Yet hark! T h e voice of the Black M a n is heard—“ I have drawn a tablet, on which my Red B ro the r ’s name is

writ ten,” he said, and all was still again.

T he hear t of the Peasant bounded within his breast. Possessed in every nerve by an intense ambition, he had writhed with all the agony of suspense, and now his blood became fire, with the pulsa­tion of a boundless joy.

T h e tablet on which the Cross was traced was his own— with his form bowed and his face concealed, he awaited the salutations of his brethren. But suddenly his blood grew cold again, as the voice of the Swede fell on his ear:

“ Brother , advance. You are the last. Two tablets alone remain in the hollow of the rock. On one your name is written, for it has not been drawn by any of the brethren. On the other the Cross is traced. I 11 case you do not draw the Tablet with the Cross, a new election will be held.”

T h e Peasant heard the last words, and raised his head. Every eye remarked the pallor of his face.

“T w o tablets!” he echoed, with a vacant stare— “ I had forgot­ten— ” he paused, and turning his eyes upon the throng, he ex­claimed— “ I am not worthy of the awful trust, I will not place my hand in the hollow of the rock. Let the tablets be cast into that hollow once more, and the great office will doubtless fall to the lot of some more worthy brother.”

But they silenced him with their murmurs— every one, from the Swede to the Black Man, bade him advance.

It was a terrible moment for that rude Peasant, with the gray garb and sunburnt face, when, crossing the cavern floor, shading his agi ta ted features from the light, he placed his knotted hand in the hollow of the rock. H e felt the two tablets beneath his fingers. H e knew not which to take. One moment he desired the great office with all his soul, the next, he felt unworthy, and hoped that he might draw the tablet inscribed with his own name.

“ I t is an awful Power to be placed in the hands of one man,” he muttered, as he raised his hand, and without daring to gaze upon the tablet, held it behind his back toward the light.

T he Swede arose.“ You suffer, my brother ,” he whispered— “your face is like the

face of a dead man— I will read the tablet for you.”T h e Peasant could not speak a word, but he listened to the foot­

steps of the Swede. There was a moment’s pause— he could feel the intense interest of the Brotherhood, as he heard the sound of their deep-drawn breath.

“ Brothers, behold!”— it was the voice of the Swede, and the Peasant , with his face turned from the light, heard the cry which filled the cavern. T h a t cry echoed from the very hear ts of the assembled brethren, as every eye beheld the tablet which the old man held toward the light.

And yet the Peasant da red not turn and know his destiny. T h a t murmur was so confused, so vague, he could not divine the t rue meaning, but he felt the hand of the Swede upon his own, and felt himself urged gently to the light.

“ Brothers! salute the Supreme Chief of our B r o th e r h o o d ! ” the voice of the Swede swelled through the cavern.

F o r a moment the Peasant tot t ered to and fro, while his sight grew dim, and the figures of the brethren flitted before him like the confused shapes of a dream. But that moment over, his sight grew clear, his limbs were firm— glancing around with unwavering eyes, he beheld himself encircled by the Chiefs of the Brotherhood , he felt the Golden M edal in his hand.

“ Now— ” he said, while a deep rapture softened his bold features, and his form, clad in humble peasant attire, towered in the centre of that throng— “ Now, indeed, my work is before me. It is for me to embody in the ritual of our Brotherhood, the life of the Carpente r ’s Son!”

Joining hands, they encircled him, and pronounced with one accord, in the unknown tongue, the ancient formula of the Order . T he Swede laid his withered hand upon his brown hairs and blessed him— Hindoo, Turk , Jesuit, Indian, Engl ishman and Spaniard, Dane and German, gathered around, a r am par t of living hearts.

T h e Negro, as the most degraded and down-trodden of all ea r th ’s children, pronounced the last word of the consecration—

“ It is f rom a Child of Toi l that the Children of Toi l must look for their redemption.”

T h e Supreme Chief of the Brotherhood raised the Golden M e da l toward the light, and examined its details with a careful scrutiny.

“ On one side the Globe, the Cross and the Rising Sun, with the inscription, ‘V a y o m e r E l o i i e i m Y e i i e e A u r , V a y e i -i e e A u r ’

— ‘T hen spoke God, Le t there be light, and there was l ight .’ T h e reverse of the M edal is blank. I t bears no inscription. One day it will have an inscription, a glorious inscription, but not until ear th is redeemed and all men are Brothers!

“ Yes, long ages af ter we are dead, my brethren, some Chief of

our Order will write upon the blank side of the Medal—“Ear th redeemed by the Spirit of the Carpenter’s Son, embodied

in the Brotherhood of the Rosy Cross.’ ”T h e speaker took a sharp-pointed dagger from his breast, and

resting the medal upon the rock, traced in rude characters, two dates, beneath the symbol of the Order. These dates were “ 1777” and “ 1848-84.” 28 '

T hen turning to the silent Brotherhood, he exclaimed—“ In the year 1777, another general convocation of the Chiefs of

the Bro therhood will be held in the land of the New World. Then the Golden Medal will again be placed in the hands of a Supreme Chief, elected in accordance with the injunction of the most aged Chief. Until that time— in case I die before it arrives— the office of Supreme Chief will remain vacant. And in the year 1 848— or 84, a general convocation will be held, at a point to be designated by the Supreme Chief elected in the year 1777.”

Glancing into the faces of the encircling Chiefs, the Peasant, now become the Supreme Power of the Order, beckoned with his hand to seven brethren, who separated themselves from the throng, and took their places at his side.

“These are the Supreme Elders of the Brotherhood, appointed by me to assist in the government of the Order, and to receive the sacred symbol in case of my death. They are known in our t radi­tions as T h e S e v e n . Brother ,” he continued, turning to the first of the Seven— ” “Your name and country?”

T h e Firs t of the Seven was a man of commanding presence, with a face t raced with the indications of a serene soul.

“ I was born in England,” he said, “but now that my native land is a home no longer for freemen, I have no country. I am about to depart to the New World. Not to New England, for it is accursed by the Demon of Persecution, but to a more southern clime. M y name is Lawrence Washington.”

T h e Peasant wrote that name upon the Tablet marked with the Cross. “ Washington !” he murmured, as though he had heard of it before.

T h e Supreme Chief turned to the Second of the Seven. A man of slender f rame, sharp features, stamped with an iron resolution, and eyes full of enthusiasm.

“ Your country, Brother, and your name?”“ I am of France,” responded a shrill, discordant voice. “ My

name is Robespierre.”T h e Supreme Chief shuddered as he wrote that name under ­

neath the first.“ I have seen it,” he murmured, in a tone inaudible to the

Brethren— “ I have seen it in my dreams, wri tten in red characters, upon the timbers of that unknown engine of M u r d e r . ”

T o the third he turned. T h e harsh features of the Black M a n met his gaze.

“ I have no name,” cried the Negro. “ I am called Isaac the Slave.”

After he had wri tten the designation of the Afr ican beneath the other names he turned to the Fourth . T h e Indian, s tanding alone, with his blanket falling over his b road chest.

“ M y country? W herever the W hite Race leaves our people a wigwam or a hunting ground. Wri te , Supreme Chief, t ha t my name is Ta londoga, and my country the L and of the Set ting Sun.”

“T h y children,” murmured the Peasant , “ shall yet sweep the white race with fire and sword.”

T h e Fif th answered proudly— “ I am a German. A tiller of the soil. Wri te , John the Serf; and as for country, say tha t I have no Fa ther land but the grave.”

It was now the turn of the Sixth. A dark-visaged Hindoo , clad in the garb of the lowest order of H indoo Priesthood.

“ Buldarh of the far Eas tern land— a Pariah, who has no lower caste beneath him.”

“T h y country shall be given up awhile to Moloch, incarnate in the Engl ish Monarchy. But when the oppressor has t rampled you for a hundred years, you will learn his cunning, and crush him with his own weapons.”

Thus speaking, this Peasant Ruler wrote the name of the Par iah beneath that of the German Serf.

T h e Seventh: an Italian, whose face seemed oppressed with the Doom of his country.

“ Giovanni Fe r re t i ! ” murmured the Supreme Chief, as he wrote this name beneath the others. “ Fea r not, I ta l ian ! H um ble ar t isan as you are, it is f rom your race tha t there will spring a high-souled Man , who will strike astonishment into the hearts of all men, for he will embody in his own person, the function of Pope and L i b e r a t o r !”

“ There are the names of your Elders— of the Seven,” exclaimed

f l

the Supreme, after a pause— -“Let us behold them, and write them in our hearts— ”

And he held the tablet before the eyes of the Brethren. These names were written underneath the Cross:

1. Lawrence Washington.2. Robespierre.3. Isaac the Slave.4. Talondoga the Indian.5. The German Serf.6. Buldarh the Hindoo and Pariah.7. Giovanni Ferreti.

“ I t only remains for me to write my own name,” said the Su­preme Chief, with a sad smile. These words excited a universal interest. Every Brother was anxious to know the name of this man, who had been called by Destiny to the supreme sway of the Brotherhood.

“ M y father ,” he said, “was an Arab, who, cast ashore upon an Island in the Mediterranean, was enslaved by a Lord, whose castle is built among the rocks. M y mother was a native of the island. As I do not know the name of my father in the Arab tongue, I will— after the manner of slaves over all the world— take the name of the lord who enslaved my father. The race of that Lord has become extinct; himself, his children, all his people, were swept away by plague; but the Son of the Arab Slave will perpetuate their name— ”

And beneath the names of the Seven, he wrote the words— “ L e o n B u o n a p a r t e o f C o r s i c a . ” *

His bronzed features grew radiant, his dark eyes gathered new light, as he gazed upon that name.

“ Perchance, at some future day,” he said, “ that name of the extinct Italian noble, who built his castle on the rocks of Corsica— that name, now assumed by his Slave, may shake the world, and read, to the eyes of Kings, like the handwriting on Belshazzar’s wal l !”

* Short ly a f te r this meeting , the French Lafayette , f riend of N ew A m erica , became a m e m b e r of the G r e a t Council as r ep re sen ta t ive to America.

A nd raising his r ight hand, which grasped the Golden M edal , toward heaven, he stood motionless as stone, while his eyes, shining with prophet ic light, seemed to behold already a wor ld of slaves s tar ting from their chains, and building, upon the wrecks of D espo t ­ism and Superstition, the sublime al tar of human Bro therhood.

“ T h e Day is breaking, my brothers, and we must separa te ,” he said, as he took the torch and drew near the veiled figure once more. “ But before you hasten to your stations, in the various regions of the globe, we will meet again. T h e n — at our next meet ­ing, which shall not be many days from the present hour— I will reveal to you the regenerated ceremonial of our Brotherhood. Yes, I will reveal to you the new organizat ion of the Orde r , in which the Spirit of the Carpen te r ’s Son shall throb and burn as the life of all life. Arm ed with this spirit— embodied in ritual and constitution— you will hasten to your various circles, scattered over the surface of the Globe, and swell your divisions of the grea t Fraternity , by new converts, and go on in your grea t work, until the masses begin to feel tha t the Spirit of the C a rpe n te r ’s Son, f reed from the body of the leaden [dead, formulastic, creed-bound] Church, walks divinely over the ear th again, speaking to the poor, words that are mightier than armies.

“ Yes— I anticipate the question which rises to your lips and shines in your eyes. You ask me, what manner of scene f rom the life of the Carpenter ’s Son, I would embody in the ritual of the O r d e r? T h e question is not difficult to answer.

“ H a v e you ever heard of the day, when that C a rpen te r ’s Son arose in a N azarene Synagogue, and proclaimed, clad, as he was, in the gaberdine of toil, proclaimed in the face of the Rich M a n and the Priest, that the Spirit of God was upon him to preach good tidings to the Poor , liberty to the bondman, the good time of Bro therhood to all men?

“ Or, have you ever heard of the Rich M a n , who came one day to the Carpente r ’s Son, and, won by the divine beauty of tha t Spirit which shone in his eyes, asked sorrowfully, “ M aste r , wha t shall I do to inherit eternal l i fe?”

“ T h e Carpente r ’s Son looked in the face of the Rich M a n , marked his robes of fine linen and purple, and then said, in tha t voice which melted the souls of all who listened to its music—

“ ‘Sell all thou hast and give to the P o o r ! ”“ Such scenes as these we will embody in our ritual, and make the

'

life of our life! Yes, to the Poor we will preach good tidings, lib­erty, light! But to the Rich, armed with the Justice of the Car ­penter’s Son, we will thunder the sentence which God has pro­nounced upon their heads— ‘Sell all thou hast and give to the Poor! Restore to the mass of mankind the lands which ye have stolen from them, and Bapt ized with their blood ! Divide among the Poor your ill-gotten gold— give back, give back, in the name of God, your Usurped power , and let your tardy Repentance be aided by a strict and universal Rest itution!”

T h e words had not passed his lips, when he dashed the torch upon the ground, and the cavern was enveloped in darkness. By the last rays, the Brothers beheld his sunburnt features flashing as with a divine radiance, and through the darkness, they heard him speak in a low, deep voice, tremulous with unutterable joy—

“Then, indeed, shall the Lead become Gold, and the Sneer be changed into a Smile.”

T H E F U L F IL M E N T OF T H E P R O P H E C Y T H E CONSECRATION OF W A S H IN G T O N

The Deliverer T H E W ISSAHIKON

W issah ikon! *

T h a t name, soft as the wind of May , breathing its perfume over the brow of the way-worn wanderer— melodious as a burst of music, swelling from afar , over the bosom of still waters— sad and wild, as the last groan of a dying warr ior , who, conquering all vain regrets by one s trong impulse of his passing soul, sternly gives up his life to God— Wissah ikon!

T h a t name speaks to our hearts with a pathos all its own. Yes, it speaks to our hearts with a s trange and mingled meaning, whether written Wissahickon, or Wissahiccon, or pronounced as it fell f rom the lips of the Indian maidens in the olden time, who bathed their forms in its waters, and adorned their raven hair with the lilies and wild roses that grow in its deep woods— W issah ikone !

T h a t word speaks of rocks, piled up in colossal grandeur , with waves murmuring at their feet, and da rk green pines blooming fo r ­ever on their brows.

T h a t name tells me of a t ranqui l s tream, that flows f rom the fertile meadows of Whitemarsh , and then cleaves its way for eight miles, through rocks of eternal granite, now reflecting on its waves the da rk grey walls and steep roof of some forest hidden mill, now burying itself beneath the shadows of overhanging trees, and then comes laughing into the sun, like a maiden smiling at the danger

* W is s a h i k o n is m uch m ore t h a n a w o rd , o r the n a m e of a s t r e a m , h o w e v e r b e a u ­t ifu l . T o the t ru e A m e r ic a n it is synonym ous w i th a p u re M y s t ic re l ig ion , w i th the f re e d o m of all re l ig ious sects, f o r it w a s h e re th a t th e m a n y s e c t a r i a n s e s ta b l i s h e d th e m se lv e s ; w i th the f o u n d in g of the A m e r i c a n R epub lic , becau se h e re w a s c o n ce iv ed the Cons t i tu t ion , a n d here w a s held the firs t A m e r i c a n R o s ic ru c ia n S u p re m e C ounc il , he re w a s W a s h in g to n , one of its Acolytes C o n sec ra ted , a n d h e re w a s f o rm e d the G r a n d T e m p le of the R osy Cross . W is s a h ik o n the b e a u t i f u l an d , to m a n y of us, S a c re d as the G a n g e s is to the H in d o o .

that is past.W e will go down to Wissahikon.You have been there; some of you in the still summer afternoon,

when the light laugh of girlhood rang through the woods— some of you perchance in the early dawn, or in the purple twilight when the shadows came darkly over the waters.

But to go down into its glens at midnight, when silence like death is brooding t h e r e ! Then the storm-cloud gathers like a pall— then, clinging to yon awful cliff that yawns above the blackness, you hear the Thunder speak to the still woods, and the deeps far below, speak back again their Thunder. Then at dead of night, you see the red lightning flashing down over the tall pines, down over the da rk waters, quivering and trembling with its arrows of wrath, far into the shadows of the glen.

A t last the storm-cloud rolls back its pall. The silver moon comes shining out, smiling from her window in the sky. The Eagle, too, lord of the wild domain, starts from his perch, and wheels through the deep azure circling round them, bathing his pinions in her light as he looks for the coming of his God, the sun.

H a d you been there at dead of night, as I have been, you would know something of the supernatural grandeur, the awful beauty of the Wissahikon; even though you were an Atheist, you would have knelt down and felt the existence of a God.

T h e Wissahikon wears a beauty all its own. True, the Hudson is magnificent with her mingled panorama of mountain and valley, tumultuous river and tranquil bay. T o me she seems a Queen, who reposes in strange majesty, a crown of snow upon her forehead of granite, the leaf of the Indian corn, the spear of wheat, mingled in the girdle which binds her waist, the murmur of rippling water ascending from the valley beneath her feet.

T h e Susquehanna is awfully sublime; a warrior who rushes from his home in the forest, hews his way through primeval mountains, and howls in his wrath as he hurries to the ocean. Ever and anon, like a Conqueror overladened with the spoils of battle, he scatters a green island in his path, or like the same Conqueror relenting from the fury of the fight, smiles like Heaven in the wavelets of some tranquil bay.

Nei ther Queen, nor warrior is the Wissahikon.Le t us look at its Image, as it rises before us.

A Prophetess , who with her cheek embrowed by the sun, and her d a rk hair— not gathered in clusters or curling in ringlets— falling s traight ly to her white shoulders, comes for th f rom her cavern in the woods, and speaks to us in a low soft tone, tha t awes and wins our hearts, and looks to us with eyes whose steady l ight and super­natural brightness bewilder our soul.

Yes, whenever I hear the word— Wissahikon— I fancy its woods and waves, embodied in the form of an Indian Prophetess, of the far gone time.

Oh, there are strange legends hovering around these wild rocks and dells— legends of those Monks who dwelt there long ago, and worshipped God without a creed■— legends of tha t f a r gone time, when the white robed Indian priests came up the dell at dead of night, leading the victim to the al tar— to the altar of bloody sacri­fice— that victim a beautiful and t rembling girl.

N ow let us listen to the Prophetess as she speaks, and while her voice thrills, her eyes fire us, let us hear f rom her lips the Legends of the olden times.

The Consecration of the DelivererI t stood in the shadows of the Wissahikon woods, tha t ancient

Monastery,* its da rk walls canopied by the boughs of the gloomy pine, interwoven with leaves of grand old oaks.

F rom the waters of the wood-hidden stream, a winding road led up to its gates; a winding road overgrown with tall rank grass, and sheltered from the light by the thick branches above.

A M onaste ry? Yes, a Monastery, here amid the wilds of W is ­sahikon, in the year of Grace 1773, a M onaste ry built upon the soul of Wil liam P e n n !

Le t me paint it for you, at the close of this calm summer day. T he beams of the sun, declining far in the west, shoot between

the thickly gathered leaves, and light up the green sward, a round those massive gates, and s t ream with sudden glory over the da rk walls. I t is a Monastery, yet here we behold no swelling dome, no Gothic turrets, no walls of massive stone. A hugh edifice, built one hundred years ago of the t runks of giant oaks and pines, it rises

* T h i s b u i ld in g m u s t no t be con fused w i th the h is to r ic M o n a s t e r y bu i l t by the Z ion- ist ic B ro th e rh o o d in 1737. T h i s w a s the ru in o f w h a t w a s once a block-house , a fo r t of defense in the e a r l i e r days.

amid the woods, like the temple of some long forgotten religion. The roof is broken into many fantastic forms— here it rises in a steep gable, yonder the heavy logs are laid prostrate; again they swell into a shapeless mass, as though stricken by a hurricane.

N o t many windows are there in the dark old walls, but to the west four large square spaces f ramed in heavy pieces of timber, break on your eyes, while on the other sides of the old house one blank mass of logs, rising on logs.

N o : not one black mass, for at this time of the year, when the breath of June hides the Wissahikon in a world of leaves, the old Monaste ry looks like a grim soldier, who, scathed by time and battle, wears yet thick wreaths of laurel over his armour, and about his brow.

Green vines girdle the ancient house on every side. From the squares of the dark windows, from the intervals of the massive logs, they hang in luxuriant festoons, while the shapeless roof is all one mass of leaves.

Nay, even the wall of logs which extends around the old house, with a ponderous gate to the west, is green with the touch of June. N o t a t runk but blooms with some drooping vine; even the gate posts, each a solid column of oak, seem to wave to and fro, as the summer breeze plays with their drapery of green leaves.

I t is a sad, still hour. The beams of the sun stream with fitful splendor over the green sward. T ha t strange old mansion seems as sad and desolate as the tomb. But suddenly— hark! Do you hear the clanking of those bolts, the crashing of the unclosing gates ?

T he gates creak slowly aside!— let us steal behind this cluster of pines, and gaze upon the inhabitants of the Monastery, as they come forth for their evening walk.

Three figures issue from the opened gates, an old man whose withered features and white hair are thrown strongly into the fad­ing light, by his long robe of dark velvet. On one arm, leans a young girl, also dressed in black, her golden hair falling— not in ringlets— but in rich masses, to her shoulders. She bends upon his arm, and with that living smile upon her lips, and in her eyes, looks up into his face.

On the other arm, a young man, whose form, swelling with the proud outlines of early manhood, is attired in a robe or gown, dark as his f a the r ’s while his bronzed face, shaded by curling brown hair, seems to reflect the silent thought, written upon the old man’s brow.

They pace slowly along the sod. N o t a word is spoken. T h e old man raises his eyes, and lifts the square cap from his brow— look! how that golden beam plays along his brow, while the evening breeze tosses his white hairs. T h e re is much suffering, many deep traces of the Past, written on his wrinkled face, but the light of a wild enthusiasm beams from his blue eyes.

T h e young man— his da rk eyes wildly glar ing fixed upon the sod— moves by the old m an’s side, but speaks no word.

T h e girl, that image of maidenly grace, nur tured into beauty, within an hour ’s journey of the city, and yet a fa r f rom the world, still bends over the aged arm, and looks smilingly into t h a t withered face, her glossy hair waving in the summer wind.

W ho are these, that come hither, pacing, at the evening hour, a long the wild moss? T h e father and his children!

W h a t means that deep strange light, flashing not only from the blue eyes of the father, but f rom the dark eyes of his son?

Does it need a second glance to tell you, tha t it is the light of Fanaticism, that distortion of Fai th, the wild glare of Superstition, that deformity of Religion?

T h e night comes slowly down. Still the Fa the r and son pace the ground in silence, while the breeze freshens and makes low music among the leaves. Still the young girl, bending over the old m an’s arm, smiles tenderly in his face, as though she would dr ive the sad­ness f rom his brow with one gleam of her mild blue eyes.

At last— within the shadows of the gate, their faces l ighted by the last gleam of the setting sun— the old man and his son s tand like figures of stone, while each grasps a hand of the young girl.

Is it not a strange yet beautiful picture ? T h e old M onas te ry forms one dense mass of shade; on either side extends the darkening fo r ­est, yet here, within the portals of the gate, the three figures are grouped, while a warm, soft mass of tuf ted moss, spreads before them. T h e proud manhood of the son, contrasted with the white locks of the father, the tender yet voluptuous beauty of the girl relieving the thought and sadness, which glooms over each brow.

H o ld — the Fa the r presses the wrist of the Son with a convulsive grasp— hush! Do you hear that low deep whisper?

“At last, it comes to my soul, the Fulfilment of the P rophecy !” he whispers and is silent again, but his lip t rembles and his eyes glares.

“ But the time— Father— the t ime?” the Son replies in the same

deep voice, while his eyes, dilating, fire with the same feeling that swells his Fa the r ’s heart.

“ The last day of this year— the third hour after midnight— T H E

D e l i v e r e r w i l l c o m e ! ”

These words may seem lame and meaningless, when spoken again, but had you seen the look that kindled over the old man’s face, his white hand raised above his head, had you heard his deep voice swelling through the silence of the woods, each word would ring on your ear, as though it quivered from a spirit’s tongue.

Then the old man and his son knelt on the sod, while the young girl— looking in their faces with wonder and awe— sank silently besides them.

T h e tones of Prayer broke upon the stillness of the darkening woods.

Tel l us the meaning of this scene. Wherefore call this huge edifice, where dark logs are clothed in green leaves, by the old world name of Monastery? Who are these— father, son and daughter— that dwell within its walls?

Seventeen years ago— from the year of Grace, 1773 *— there came to the wilds of the Wissahikon, a man in the prime of mature manhood, clad in a long, dark robe, with a cross of silver gleaming on his breast. With one arm he gathered to his heart a smiling babe, a little girl, whose golden hair floated over her dark dress like sunshine over a pall; by the hand he led a dark haired boy.

His name, his origin, his object in the wilderness, no one knew, but purchasing the ruined Block-House, which bore on its walls and timbers the marks of many an Indian fight, he shut himself out f rom all the world. His son, his daughter, grew up together in this wild solitude. The voice of prayer was often heard at dead of night, by the belated huntsman, swelling from the silence of the lonely house.

By slow degrees, whether from the cross which the old stranger

* T h e y e a r 1860. One h u n d re d years later , in fulfi lment of the predictions of the f o u n d e r o f the Rosy Cross , D r . P. B. Randolph , h a v in g been m ade Supreme G ra n d M a s t e r a t P a r i s , founded the first G r a n d Lodge of the Rosy Cross u n d e r A m erican Soil. T h e re to fo re , only the Suprem e Council of the Seven had convened in conclave, then the fu lfi lment of the promise, and A m erica became the home of the august F r a te rn i ty .

wore upon his breast, or f rom the sculptured images which had been seen within the walls of his forest home, the place was called— the Monaste ry— and its occupant the Priest.

H a d he been drawn from his native home by crime ? W a s his name enrolled among the titled and the great of his Father- land, Germany? Or, perchance, he was one of those stern visionaries, the Pietists of Germany, who lashed alike by Catholic and P ro te s ­tant persecutors, brought to the wilds of the Wissahikon their beau­tiful Fanaticism?

For that Fanaticism, professed by a band of brothers, who years before driven from Germany, came here to Wissahikon, built their Monastery, and worshipped God, without a written creed, was beautiful.

It was a wild belief, t inctured with the dreams of Alchemists, it may be, yet still full of faith in God, and love to man. Persecuted by the Protestants of Germany, as it was by the Catholics of France, it still t reasured the Bible as its rule and the Cross as its symbol.

T h e Monastery, in which the brothers of the faith lived for long years * was situated on the brow of a hill, not a mile f rom the old Block-House. H ere the Brothers had dwelt, in the deep serenity of their own hearts, until one evening they gathered in their garden, around the form of their dying father, who yielded his soul to God in their midst, while the setting sun and the calm silence of universal nature gave a strange grandeur to the scene.

But it was not wi th this Bro therhood tha t the s t ranger of the Block-House held communion.

His communion was with the dark-eyed son, who grew up, dr ink­ing the fanaticism of his father, in many a midnight watch with the golden-haired daughter, whose smile was wont to drive the gloom from his brow, the wearing anxiety from his heart .

W h o was the s t ranger! N o one knew. T h e farmer of the Wissahikon had often seen his dark-robed form passing like a ghost under the solemn pines ; the wandering huntsman had many

* T h i s w a s the rea l M o n a s t e r y of the W is sa h ik o n . I t w a s bu i l t 1737 by th e Z io n i t ic B ro th e rh o o d . T h e Z ion i t ic B ro th e rh o o d w a s an O f f - s p r in g of the S e v e n th D a y o r G e r m a n B ap tis ts of E p h ra t a , an e a r ly P ie t i s t C olony. T h e B a p t is t s w e r e m e re ly one of the m a n y S ec ta r ian s w h o lef t G e r m a n y , F ra n c e a n d even S w i t z e r l a n d f o r A m e r i c a a n d F reedom . R o s ic ru c ia n s w e re n e v e r p e r sec u te d as a class beca use t h e y w e r e no t k n o w n to the m u l t i tu d e .

a time, on his midnight ramble, heard the sound of prayer break­ing along the silence of the woods from the Block-House: yet still the life, origin, objects of the stranger were wrapt in impenetrable mystery.

Would you know more of his life? Would you penetrate the mystery of his dim old Monastery, shadowed by the thickly- clustered oaks and pines, shut out from the world by the barrier of impenetrable forests?

Would you know the meaning of those strange words, uttered by the old man, on the calm summer evening?

Come with me, then— at midnight— on the last day of 1773. W e will enter the Block-House together, and behold a scene, which, derived from a tradition of the past, is well calculated to thrill the hear t with a deep awe.

I t is midnight: there is snow on the ground: the leafless trees fling their bared limbs against the cold blue of the starlit sky.

T h e old Block-House rises dark and gloomy from the snow, with the heavy trees extending all around.

T h e wind sweeps through the woods, not with a boisterous roar, but the strange sad cadence of an organ, whose notes swell away through the arches of a dim cathedral aisle.

W h o would dream that living beings tenanted this dark mansion, arising in one black mass from1 the bed of snow, its huge timbers, revealed in various indistinct forms, by the cold clear light of the s tars? Centred in the midst of the desolate woods, it looks like the abode of spirits, or yet like some strange sepulchre, in which the dead of long-past ages lie entombed.

The re is no foot-track on the winding road— the snow presents one smooth white surface— yet the gates are thrown wide open, as if ready for the coming of a welcome guest.

Th rough this low, narrow door— also flung wide open— along this da rk corridor, we will enter the Monastery.

In the centre of this room, illuminated by the light of two tall white candles sits the old man, his slender form clad in dark velvet, with the silver cross gleaming on his bosom, buried in the cushions of an oaken chair.

His slender hands are laid upon his knees— he sways slowly to

and fro— while his large blue eye, dilating with a wild stare, is fixed upon the opposite wall.

Hush! N o t a word— not even the creaking of a foots tep— for this old man, wrapped in his thoughts, sitting alone in the centre of this strangely furnished room, fills us with involuntary reverence.

Strangely furnished room? Yes, circular in form, with a single doorway, huge panels of da rk oaken wainscot, rise f rom the bared floor to the gloomy ceiling. N e a r the old man arises a white a ltar, on which the candles are placed, its spotless curtain floating down to the floor. Between the candles, you behold, a long, slender flagon of silver, a wreath of laurel leaves, f resh ga thered from the Wissahikon hills, and a Ho ly Bible, bound in velvet, with antique clasps of gold.

Behind the altar, gloomy and sullen, as if s truggl ing with the shadows of the room, arises a cross of Iron.

On yonder small fire-place, rude logs of oak and hickory send up their mingled smoke and flame.

T h e old man sits there, his eyes growing wilder in their gaze every moment, fixed upon the solitary door. Still he sways to and fro, and now his thin lips move, and a faint murm ur fills the room.

“H e will come!” mutters the Priest of the Wissahikon, as com­mon rumor named him. “A t the third, hour af ter midnight , the D e ­liverer will come!”

These words acquire a singular interest f rom the tone and look which accompany their utterance.

H a r k — the door opens— the young man with the bronzed face and deep da rk eyes, appears— advances to his f a th e r ’s side.

“ F a th e r ”— whispers the young man— “ M a y it not be a vain fancy- after all! Th is hope that the Del iverer will come ere the rising of the sun?”

You can see the old man turn suddenly round— his eye blazes as he grasps his son by the wrist.

“ Seventeen years ago, I left my father- land, became an exile and an outcast! Seventeen years ago I forsook the towers of my race, that even now, darken over the bosom of the Rhine— I, whose name was ennobled by the ancestral glories of thir teen centuries, turned my back at once on pomp, power— all that is worshipped by the herd of mankind! In my native land they have believed me dead for many years— the castle, the b road domains that by the wor ld’s law, my son, now own ano ther ’s rule— and here we are,

side by side, in this rude temple of the Wissahikon! Why is this, my son? Speak, Paul, and answer me, why do we dwell together, the fa ther and his children, in this wild forest of a strange land?”

T he son veiled his eyes with his clasped hands: the emotion of his f a the r ’s look, thrilled him to the soul.

“ I will tell you why! Seventeen years ago, as I bent over the body of my dead wife, even in the death-vault of our castle, on the Rhine, the voice of God, spake to my soul— bade me resign the world and its toys— bade me take my children and go forth to a s trange l a n d !”

“And there await the Fulfilment of Prophecy!” whispered Paul, raising his head from his clasped hands.

“ For seventeen years I have buried my soul in the pages of that book”—

“ I have shared your studies, father! Reared afar from the toil and the vanity of worldly life, I have made my home with you in this hermitage. Together we have wept— prayed— watched over the pages of Revelat ion!”

“You have become part of my soul,” said the Priest of Wissa­hikon, in a softened voice, as he laid his withered hand upon the white forehead of his son: “You might have been noble in your native land; yes, your sword might have carved for you a gory renown from the corpses of dead men, butchered in bat t le ; or the t riumphs of poetry and art, might have clothed your brow in laurel, and yet you have chosen your lot with me; with me devoted life and soul to the perusal of God’s solemn book!”

T h e da rk eye of the son began to burn, with the same wild light that blazed over his fa the r’s face.

“And our studies, our long and painful search into the awful world, which the Bible opens to our view, has ended in a knowledge of these great truths— The Old W or ld is sunk in all manner of crime, as was the Ante-Diluvian W o r l d /—- t i - ie N e w W o r l d is given to man as a refuge, even as the Ark was given to Noah and his children.

“ The N e w W o r ld is the last altar of human freedom left on the surface o f the Globe. Never shall the footsteps of Kings pollute its soil. I t is the last hope of man. God has spoken, and it is so.— A m e n !”

T h e old man’s voice rang, in deep, solemn tones, through the lonely room, while his eye seemed to burn as with the fire of

Prophecy.“ T h e voice of God has spoken to me, in my thoughts by the day,

in my dreams by night— I will send a D e l i v e r e r to this land o f the N e w W o r ld , who shall save my people f ro m physical bondage, even as my Son saved them f ro m the bondage of spiritual de a th /

“And tonight he will come, a t the third hour a f te r midnight, he will come through yonder door, and take upon himself his great Mission, to free the N ew W o r l d from the yoke of the T y r a n t !

“Yes, my son, six months ago, on that calm summer evening, as with Catherine leaning on one arm, you on the other , I strol led for th a long the woods, tha t voice whispered a message to my soul! Tonigh t the Del iverer will come!”

“ All is ready for his coming!” exclaimed Paul, advancing to the altar. “ Behold the Crown, the Flagon of Anoint ing Oil, the Bible and the C r o s s !”

T h e old man arose, lifting his withered hands above his head, while the light s t reamed over his silver hairs.

“ Even as the Prophets of old anointed the brows of men, chosen by God to do great deeds in H is name, so will I— purified by the toil and prayer , and self-denial of seventeen long years— anoint the forehead of the Del iverer !”

H a r k ! As the voice of the aged enthusiast, t remulous with emo­tion, quivers on the air, the clock in the hall without, tells the hour of twelve! As the tones of that bell ring th rough the lonely Block House, like a voice f rom the other world— deep, sad and echoing— the last minute of 1773 sank in the glass of Time, and 1774 was born.

T hen they knelt, silently beside the altar, the old man and his son. T h e white hair of the Priest, mingled with the brown locks of Paul ; their hands clasped together rested upon the Bible, which was opened at the Book of Revelations.

The i r separate prayers brea thed in low whispers f rom each lip, mingled together, and went up to H eaven in ONE.

An hour passed. H a r k ! Do you hear the old clock again? H o w that sullen O N E ! swells through the silent halls !

Still they kneel together there— still the voice of prayer quivers f rom each tongue.

Another hour, spent in silent prayer, with bowed head and bended knees. As the clock speaks out the hour of two, the old man rises and paces the floor.

78

“ Place your hand upon my heart, my son! Can you feel its throbbings ? Upon my brow— ah I it burns like living fire ! The hour draws nigh— he come! Yes, my heart throbs, my brain fires, but my faith in God is firm— the Deliverer will come!”

Vain were the attempt to picture the silent agony of that old man’s face ! Call him dreamer— call him fanatic— what you will, you must still admit that a great soul throbbed within his brain— still you must reverence the strong heart which beats within his shrunken chest.

Still must you remember that this old man was once a renowned lord; that he forsook all that the world holds dear, buried himself for seventeen years in the wilds of this forest, his days and nights spent amid the dark pages of the Revelations of Saint John.

Up and down the oaken floor, now by the altar, where the light shone over his brow, now in the darkness where the writhings of his countenance were lost in the shadows, the old man hurried along, his eye blazing with a wilder light, his withered cheek with a warmer glow.

Meanwhile the son remained kneeling in prayer. The lights burned dimly— the room was covered with a twilight gloom. Still the I ron Cross was seen— the whole altar still broke through the darkness, with its silver Flagon and Laurel Crown.

H a r k ! T h a t sound— the clock is on the hour of three ! The old man starts, quivers, listens!

O n e ! rings through the desolate mansion.“ I hear no sound!” mutters the enthusiast. But the words had

not passed his lips, when t w o ! swells on the air.“ H e comes no t ! ” cries Paul, dart ing to his feet, his features

quivering with suspense. They clasp their hands together— they listen with frenzied intensity.

“ Still no footsteps! Not a sound!” gasps Paul.“ But he will come!” and the old man, sublime in the energy of

fanaticism, towered erect, one hand to his heart, while the other quivered in the air.

T h r e e ! T h e l a s t s t r o k e o f t h e bel l sw e l l e d — e c h o e d — a n d d ie d a w a y .

“ H e comes no t !” gasped the son, in agony. “ But yes! Is there not a footstep on the frozen snow? H a rk ! Father, father! do you hear that footstep ? I t is on the threshold now— it advances— ”

“ H e comes!” whispers the old man, while the sweat stood out in

beads from his withered brow.— “ It advances, fa ther! Yes, a long the hall— hark! T h e r e is

a hand on the door— hah! I t is but a delusion— no! H e is come at l a s t !”

“ At last he is come!” gasped the old man, and with one impulse they sank on their knees. H a r k ! You hear the old door creak on its hinges, as it swings slowly open— a strange voice breaks the silence.

“ Friends, I have lost my way in the forest ,” said the voice, speak­ing in a calm, manly voice. “ Can you direct me to the r ight w a y ? ”

T h e old man looked up; a cry of wonder t rembled f rom his lips. As for the son, he gazed in silence on the Stranger, while his features were stamped with inexpressible surprise.

T h e Stranger stood on the threshold, his face to the light, his form thrown boldly forward, by the darkness at his back.

Ele stood there, not as a Conqueror on the battlefield, with the spoils of many nations t rampled under his feet.

Tower ing above the s ta ture of common men, his fo rm was clad in the dress of a plain gentleman of his time, fashioned of black velvet, with ruffles on the bosom and around the wrist, d iamond buckles gleaming from his shoes.

Broad in the shoulders, beautiful in the sinewy proport ions of each limb, he stood there, extending his hat in one hand, while the other gathered his heavy cloak around the arm.

His white forehead, large, overarched eyes, which gleamed even through the darkness of the room with a calm, clear l ight ; his lips were firm; his chin round and full; the general contour of his face stamped with the settled beauty of mature manhood, mingled with the fire of chivalry.

In one word, he was a man whom you would single out among a crowd of ten thousand, for his grandeur of bearing, his calm, col­lected dignity of expression and manner.

Fr iends,” he again began, as he s ta r ted back, surpr ised at the sight of the kneeling enthusiasts, “ I have lost my way— ”

“ T hou hast not lost thy way,” spoke the voice of the old man, as he arose and confronted the Stranger ; “ thou hast found thy way to usefulness and immortal renown!”

T he Stranger advanced a footstep, while a warm glow over­spread his commanding face. Paul stood as if spellbound by the calm gaze of his clear, deep eyes.

“ Nay— do not start, nor gaze upon me in such wonder! I tell thee the voice that speaks from my lips, is the voice of Revelation. Thou ar t called to a great work; kneel before the altar and receive thy mission!”

Neare r to the altar drew the Stranger.“This is but folly— you make a mock of men!” he began; but

the wild gaze of the old man thrilled his heart, as with magnetic fire. H e paused, and stood silent and wondering.

“ Nay, doubt me not! Tonight, filled with strange thoughts on your country’s Future, you laid yourself down to sleep within your habitation in yonder city. But sleep fled from your eyes— a feeling of restlessness drove you forth into the cold air of night— ”

“This is t rue !” muttered the Stranger in a musing voice, while his face expressed surprise.

“As you dashed along, mounted on the steed which soon will bear your form in the ranks of battle, the cold air of the night fanned your hot brow, but could not drive from your soul the Though t of your Country!”

“ H o w knew you this?” and the Stranger started forward, grasp­ing the old man suddenly by the wrist.

Deeper and bolder thrilled the tones of the old Enthusiast.“T h e rein fell loosely on your horse’s neck— you let him wander,

you cared not wh i ther ! Still the thought that oppressed your soul was the future of your country. Still great hopes— dim visions of what is to come— floating panoramas of battle and armed legions— darted one by one over your soul. Even as you stood on the threshold of yonder door, asking, in calm tones, the way through the forest, another and deeper question rose to your lips—

“ I confess i t ! ” said the Stranger, his tone catching the deep emotion of the old man’s voice. “As I stood upon the threshold, the question that rose to my lips was—

“Is it lawful fo r a s u b j e c t to draw sword against his K i n g ? ” “ M a n ! You read the hear t !” and this strange man of com­

manding form and thoughtful brow, gazed fixedly in the eyes of the Enthusiast, while his face expressed every conflicting emotion of doubt, suspicion, surprise and awe.

“ Nay, do not gaze upon me in such wonder! I tell thee a great work has been allotted unto thee, by the F a t h e r of all souls! Kneel by this a ltar— and here, in the silence of night, amid the depths of these wild woods— will I anoint thee Deliverer of this

great land, even as the men of Judah, in the far-gone time, anointed the brows of the chosen D a v id ! ”

It may have been a sudden impulse, or perchance, some convic­tion of the future flashed over the S tranger ’s soul, but as the gloom of that chamber gathered round him, as the voice of the old man thrilled in his ear, he felt those knees, which never yielded to man, sink beneath him, he bowed before the altar, his brow bared, laid his hands upon the Book of God.

T he light flashed over his bold features, glowing with the beauty of manhood in its prime, over his proud form, dilating with a feel­ing of inexpressible agitation.

On one side of the al tar stood the old man— T h e Priest of the Wissahikon— his silver hair waving aside from his flushed brow— on the other, his son, bronzed in face, but thoughtful in the s teady gaze of his large eyes.

Around this strange group all was gloom: the cold wintry air poured through the open door, but they heeded it not.

“ T hou ar t called to the grea t work of a Champion and Del iv­erer ! Soon thou wilt ride to batt le at the head of legions— soon thou wilt lead a people to freedom-— soon thy sword will gleam like a meteor over the ranks of w a r ! ”

As the voice of the old man in the da rk robe, with the silver cross flashing in his heart , thrills th rough the chamber— as the Stranger bows his head as if in reverence, while the dark-browed son looks silently on— look yonder in the da rk shadows of the d o o rw a y !

A young form, with a da rk mantle floating round her white robes, stands trembling there. As you look, her blue eye dilates with fear, her hair streams in a golden shower, down to the un­covered shoulders. H e r finger is pressed against her l i p ; she s tands doubting, fearing, trembling on the threshold.

Unseen by all, she fears that her fa ther may work ha rm to the kneeling Stranger. W h a t knows she of his wild dreams of en­thusiasm? T h e picture which she beholds terrifies her. T h i s small and gloomy chamber, l ighted by the white candles— the al t ar rising in the gloom— the Iron Cross confront ing the kneeling man, like a thing of evil omen— her brother , mute and wondering, her father , with white hairs floating aside from his flushed forehead. T h e pic­ture was singular and impressive: the winter wind, moaning sul­lenly without, imparted a sad and organ-like music to the scene.

“ Dost thou promise, that when the appointed time arrives, thou wilt be found ready, sword in hand, to fight for thy country and thy G o d ? ”

It was in tones broken by emotion, that the Stranger simply answered— “ I do !”

“ Dost thou promise, in the hour of thy glory— when a nation shall bow before thee— as in the fierce hour of adversity-—when thou shalt behold thy soldiers starving for want of bread— to re­member the great truth, written in these words— 7 am but the Minister of God in the great work of a nation’s Freedom.’ ”

Again the bowed head, again the tremulous— “ I do promise!” “ Then, in His name, who gave the New World to the millions

of the human race, as the last altar of their rights, I do consecrate thee its— D e l i v e r e r ! ”

W ith the finger of his extended hand, touched with the anointing oil, he described the figure of a Cross on the white forehead of the Stranger, who raised his eyes, while his lips murmured as if in prayer.

Never was nobler King anointed beneath the shadow of Cathe­dral arch— never did holier Priest administer the solemn vow! A poor Cathedral, this rude Block House of the Wissahikon— a plainly-clad gentleman, this kneeling Stranger— a wild Enthusiast, the old man ! I grant it all. And yet, had you seen the Enthusiasm of the white-haired Minister, reflected in the Stranger’s brow, and cheek, and eyes, had you marked the contrast between the shrunken form of the “Priest ,” and the proud figure of the Anointed— both quivering with the same agitation—-you would confess with me, that this Consecration was full as holy, in the sight of Heaven, as that of “ Good King George.”

And all the while that young man stood gazing on the Stranger in silent awe, while the girl, trembling on the threshold, a warm glow lightens up her face, as she beheld the scene.

“ When the time comes, go forth to victory! On thy brow, no conqueror’s blood-red wreath, but this crown of fadeless laurel!”

H e extends his hand, as if to wreathe the Stranger’s brow, with the leafy crown— yet look! A young form steals up to his side, seizes the crown from his hand, and, ere you can look again, it falls upon the bared brow of the kneeling man.

H e looks up and beholds that young girl, with the dark mantle gathered over her white robes, stands blushing and trembling be­

fore the altar, as though frightened at the boldness of the deed.“ I t is wel l !” said the aged man, regarding his daughte r with a

kindly smile. “ F rom whom should the Del iverer of a Na t ion re­ceive his crown of laurel, but f rom the hands of a stainless woman !”

“ Rise! T h e Champion and Leader of a Peop le !” spoke the deep voice of the son, as he stood before the altar, surveying, with one glance, the face of his fa ther— the countenance of the blushing girl, and the bowed head of the Stranger. “ Rise, sir, and take this hand, which was never yet given to man! I know not your name, yet, on this book, I swear to be fai thful to thee, even to the death !”

T he Stranger rose, proudly he stood there, as with the conscious­ness of his commanding look and form. T h e laurel-wreath en­circled his white forehead; the cross, formed by the anoint ing oil, glistened in the light.

Paul, the son, buckled a sword to his side; the old man extended his hands as if in blessing, while the young girl looked up silently into his face.

They all beheld the form of this s trange man shake with emo­tion ; while that face, whose calm beauty had won their hearts, now quivered in every fibre.

T h e wind moaned sadly over the frozen snow, yet these words, ut tered by the Stranger , were heard distinctly by all—

“ From you, old man, I take the vow! F ro m you, fai r girl, the laurel! F rom you, brave friend, the sword! On this book I swear to be faithful unto al l !”

And as the light flashed over his quivering features, he laid his hand upon the Book and kissed the hilt of the sword.

Years passed.T h e memory of that New Y e a r ’s night of 1774, perchance, had

passed with years, and lost all place in the memory of living being.America was a nation— W ashing ton was President.T h rough the intervals of the trees shine the beams of the declin­

ing sun, but the Block House was a mass of ruins. Burned one night by the British, in the darkest hour of the war , its blackened timbers were yet encircled by green leaves.

Still the smiling sun shone over the soft sward and among the thickly clustered trees of Wissahikon.

But Fa the r— Son— D aughte r— where are they?Yonder , a square enclosure of stone shuts three green mounds

A

out f rom the world.The sad story of their lives may not be told in few words. The

terrors of that night when the Block House was fired, and— but we must not speak it! All we can say— look yonder, and behold their g raves !

H a r k ! The sound of horses’ hoofs! A man of noble presence appears, guiding his gallant grey steed, along the winding road. H e dismounts; the horse wanders idly over the sod, cropping the fragran t wild grass.

This man of noble presence, dressed in plain black velvet, with a s tar gleaming on his breast, with a face, magnificent in its wrinkled age, as it was beautiful in its chivalric manhood— this man of noble presence, before whom Kings may stand uncovered, approaches the ruin of the Block House.

Do you see his eye light up again with youthful fire, his lip quiver with an agitation deeper than battle-rage?

There he stands, while the long shadows of the trees darken far over the sward— there, while the twilight deepens into night, gazing with a heaving chest and quivering lip, upon the ruins of the old Block House.

Perchance he thinks of the dead, or it may be his thoughts are with scenes of the Past— perchance, even now, a strange picture rises before h i m !

■—-That picture a darkened chamber, with a white altar rising in its centre, while an old man, and his brave son, and virgin daughter, all gather round a warrior form, hailing him with one voice—

“ T h e D e l i v e r e r . ”

BOOK TW O »

F O U N D E D O N H I S T O R Y A N D T H E I R O W N M A N I F E S ­

T O E S , A N D O N F A C T S , D O C U M E N T S A N D W R I T ­

I N G S I N T H E P O S S E S S I O N O F T H E B R E T H R E N

O F T H E O R D E R A T T H E P R E S E N T D A Y

ALSO

I N C L U D IN G T H E R U L E S A N D R E G U L A T I O N S G O V E R N ­

I N G T H E F R A T E R N I T Y A T P R E S E N T

IH FOU R PA R TS

B y COUNT ST. VINCENTS U P R E M E M A S T E R O F T H E O R D E R

P r i c e 82.00 T H E P H IL O S O P H IC A L P U B L IS H IN G CO.,

A L L E N T O W N , P A .

Reproduct ion of the Ti t le Page of the Original H a n d b o o k Published by the O rd e r in the Yea r 1906.

TH E ORDER

M ILITIA CRUCIFERA EVANGELICA

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

A R e p r in t of the Revised Manifes ­toes F i r s t Issued by the Order in America Beginning W i t h the Year 1902, T o g e th e r W i t h the Rules and Regu la t ions N o w in Force.

A L S O

An Expose of the I l l egi t imate Use of t h e N a m e of the Order for U n w o r t h y and Ignoble Purposes .

Issued by

T H E ROSICRUCIAN FOUNDATION(r e g i s t e r e d )

BEVERLY HALL QUAKERTOWN, PA.

FOREWORDW ebster ’s Dictionary defines the verb “plagiarize”— “to steal,

or to use as one’s own, the ideas, words, writings, etc., of another.”Plagiar ism is one of the most contemptible of all forms of theft.

I t is a parasitic entity that draws its nourishment from the ideals and labors, aye, even the suffering and self-denial of others— many times of those who sacrificed their all, even life itself, in the accom­plishment of an idea or an ideal. Plagiarism often depends for its very existence upon the essences distilled from lies and misrepresen­tations.

The philosophies of true ancient lineage have suffered continu­ally throughout the centuries from the work of imposters, plagiar­ists and charlatans. Masquerading under self-appointed authority and usurped title, with counterfeited, self-invented and stolen ma­terial, as a claim to leadership, there are those in this country and of this century who have constituted themselves leaders of self­denominated “ ancient orders,” under one name or another, and have established organizations with thousands of followers whose experience could only end in disappointment and disillusionment. W e have no concern with the sin or folly of such people, but we are concerned with preserving the landmarks of the ancient mysteries and in defending the sincere aspirant from the injuries resulting from delusion.

W e would be derelict in our duties were we to allow misrepre­sentation to go unchallenged, and we shall not be thus amiss. It is beneath our dignity as men to indulge in bitter personalities or personal denunciation, but in every instance in which plagiarism is brought to our attention in respect to any of the associated frater­nities, we shall publish the facts— and the reader shall be the judge.

T h e M i l i t i a C r u c i f e r a E v a n g e l i c a suffered no plagiarism, to our knowledge, prior to 1933. During that year, and since, un­authorized use of the name has been frequent, and despite the pro­tests of the original organization, usurpation of our rights and lineage has been repeated.

T h a t full knowledge may be had by all, we have added an Addendum hereto, wherein is given detailed information, and we refer the reader to the same at the end of this book.

Vol. II The Rosicrucian Brotherhood No. Vi

“THE INITIATES”A Rosicrucian Magazine

VOL. 1 APRIL. 1908 NO. I

OFFICIAL ORGAN OF

PREFACEIn response to the many requests from members of the O r d e r

M i l i t i a C r u c i f e r a E v a n g e l i c a we are happy to present a re­publication of four of the Manifestoes of the Order.

T h e f i rs t o f the se , T h e L u n e n b u r g M a n i f e s t o o f 1530, is o f p a r t i c u l a r in t e r e s t , s ince it em b o d ie s m u c h o f th e f u n d a m e n t a l p h i l o s o p h y o f t h e M i l i t i a . T h e S e c o n d M a n i f e s t o o f L u n e n ­b u r g , i s s ue d 68 y e a r s l a t e r , ac tu a l ly e s t a b l i s h e d t h e M i l i t i a as an O r d e r a n d a d d s m u c h o f va lu e to t h e e a r l i e r d e c la r a t i o n . I t is b e l i e v e d t h a t a T h i r d M a n i f e s t o w a s is sued d u r i n g th i s p e r io d , a l t h o u g h t h e m a n u s c r i p t is n o t in th e a rc h iv es o f th e O r d e r .

T he first A m e r i c a n M a n i f e s t o was published under the au­thority of the Supreme Council in 1902. Its philosophy is identical with that first expressed in 1530. It represents primarily an endeavor to interpret in terms more acceptable to the modern western world the underlying tenets and principles of the Order. T h e S e c o n d A m e r i c a n M a n i f e s t o was published in 1903, and bears to the earlier American document about the same relation­ship in principle as that which existed between the S e c o n d a n d F i r s t L u n e n b u r g M a n i f e s t o e s .

T h e e a r l i e r p u b l i c a t io n s in 1902 a n d 1903 m e t w i t h such an e n t h u s i a s t i c r e c e p t i o n t h a t th e m e m b e r s h i p o f t h e O r d e r in c re as e d r a p i d l y , w i t h a r e s u l t a n t d e m a n d f o r a f u r t h e r e l a b o r a t i o n o f its p r i n c i p l e s . C o n s e q u e n t l y , in 1905, a v o lu m e , T h e O r d e r C r u ­c i f e r a E v a n g e l i c a , w a s p u b l i s h e d in t h e f o r m o f a h a n d b o o k o f 198 p a g e s . T h i s b o o k c o n t a i n e d a h i s t o r y o f t h e O r d e r in E u r o p e , t h e E u r o p e a n M a n i f e s t o e s , ru le s a n d ob l ig a t ion s , a n d t h e ea r l i e r A m e r i c a n M a n i f e s t o e s . T h e e n t i r e e d i t io n w a s a b s o r b e d w i t h in a f e w m o n t h s o f p r i n t i n g . Since th e n m u c h o f t h e e a r l i e r m a t e r i a l h a s b e e n r e p u b l i s h e d in p a m p h l e t f o r m a n d in t h e official m a g a z i n e , T h e I n i t i a t e s . I t is in t e r e s t i n g to o b s e r v e t h a t w h i l e t h e O r d e r is a n e n t i t y in i t s e l f , i ts e m b l e m f o r m s one o f t h e seven ins ign ia w h i c h a r e p a r t o f t h e d o u b l e t r i a n g l e o r s ix -po in ted s t a r u se d as a c o v e r d e s i g n f o r T h e I n i t i a t e s , wh ich , as e a r ly as 1908— seven y e a r s b e f o r e M r . L e w i s a n d hi s A . M . O . R. C. b e c a m e act ive— w a s t h e official o r g a n o f t h e M i l i t i a a n d A s s o c i a t e d F r a t e r n i t i e s . T h e c o v e r f o r t h e A p r i l , 1908, n u m b e r o f T h e I n i t i a t e s is r e p r o ­d u c e d h e r e i n .

IN T R O D U C T IO N

T h e Sixteenth Century witnessed such a complete dominance by the Catholic Church of every phase of religious and phi losophical activity, that to antagonize it meant death or worse than death. T h e Church was utter ly intolerant. I t permit ted no f reedom in the expression of thought that differed from its own.

A group of men who deliberately chose to risk all t ha t they held dear secretly organized under the name of M i l i t i a CR UCIFERA E v a n g e l i c a , that their combined efforts might be directed to com­bat this religious tyranny and intolerance. T h e circumstances which occasioned the organizat ion and surrounded its early activi­ties influenced its perspective as an O rd e r to such an extent tha t for a time it was sectarian in the sense tha t its p r imary purpose was opposition to the then dominant church. H is to ry indicates a s trong sympathy for Luther , and it would appear tha t for a time the Order reinforced the activity of the Lu the ran Church. H o w ­ever, as conditions changed through the centuries, the Mil i t ia gradual ly became truly non-sectarian, and during its la ter history the religious faith of an acolyte has not been questioned. T h e Order was established to militantly defend the principles of to le r­ance and freedom. Its ideal, in its exoteric organizat ion, was tha t of absolute and complete f reedom of man to worship, without compulsion or restraint, at the al tar which he himself chose.

The re is no indication that the Mil i tia was organ ized by the Rosicrucian Order , but research definitely establishes sympathy with its existence among those who are believed to have been Rosicrucians.

T h e M a n i f e s t o e s o f L u n e n b u r g clearly establish principles and purposes which reflect the deep interest of the membership of the Mil it ia in the mystical and philosophical teachings, and indi­cate definitely that the fur ther purpose of the O rd e r was to p re ­serve these teachings from debasement. T o this end it defends its members today, as it has th roughou t its history, against the religious intolerance of any church or organizat ion, regardless of whether its adherents are numbered in units of millions or threes .

T he Orde r has survived not because of its militancy; it has survived th rough the centuries because of its underlying doctrines and phil­osophy. These are the principles of fundamental religion. The teachings are those of mysticism; its work is in the interest of the immortalizat ion of the Soul; its soldiers are for the defense of free­dom in matters of worship; its exoteric principle, the right of the few to protection from the domination of the many.

An expression of its ideal is embodied in the thesis of “The Bro therhood of M a n ” by George Washington:

“As a member of an infant empire, as a philanthropist by character, and, if I may be allowed the expression, as a citizen of the great republic of humanity at large, I can­not help turning my attention sometimes to this subject, ‘H o w mankind may be connected, like one great family, in f ra ternal ties’, I indulge a fond, perhaps an enthusi­astic idea, that as the world is evidently much less bar­barous than it has been, its amelioration must still be progressive; that nations are becoming more humanized in their policy; that the subject of ambition and causes for hostility are daily diminishing; and in fine, that the period is not very remote when the benefits of a liberal and free commerce will liberally succeed the devastations and the horrors of war .”

T h e L u n e n b u r g M a n i f e s t o e s o f the S ix te e n t h C e n t u r y a r e bas ic , t o a n y c l e a r co n c e p t o f th e idea l s a n d p u r p o s e s o f th e O r d e r . T h e h i s t o r y o f ac t iv i t i e s o f t h e M i l i t i a , e i t h e r in f o r e i g n l ands , o r in A m e r i c a p r i o r to th e T w e n t i e t h C e n tu r y , is n o t o f in t e r e s t to t h e p u r p o s e o f t h e p r e s e n t pub l i c a t ion . T h e p r e s e n t p h a s e o f th e a c t i v i t y o f t h e O r d e r in A m e r i c a b e g a n in 1901, a n d w a s first a n n o u n c e d in t h e A m e r i c a n M a n i f e s t o o f 1902. T h e l a s t 15 y e a r s o f t h e N i n e t e e n t h C e n t u r y h a d in d ic a t e d t h a t a p e r i o d w a s b e g i n n i n g in w h i c h in to l e r a n c e a n d b i g o t r y m u s t a g a i n be m e t mi l i ­t a n t l y a n d a g g r e s s iv e ly . I t w a s ev i d e n t t h a t c i r c u m s ta n ce s w e r e d e v e l o p i n g t h a t cou ld o n l y e nd in ty r a n n y , un less m e n in te r e s t e d in t h e P r i n c i p l e o f F r e e d o m once m o r e f o u g h t th e f o rc es t h a t s o u g h t d o m i n a t i o n .

It was in 1901 that a group of men, many of whom were mem­bers of long established fraternal, mystical and philosophical orders, requested authority from the then International Supreme

Grand Master , Count Guinotti, to establish in America T h e O r d e r M i l i t i a C r u c i f e r a E v a n g e l i c a . Permission was granted in the same year. In 1902, the F i r s t A m e r i c a n M a n i ­f e s t o was published, and this was followed in 1903 by the publi­cation of the S e c o n d A m e r i c a n M a n i f e s t o .

T o avoid repetit ion as much as possible and to fu r the r illumi­nate the contents of all four of these Manifestoes , some changes in the text have been made. In such instances, however , the substance of the thought remains the same.

M A N I F E S T O

O r d e r M i l i t i a C r u c i f e r a E v a n g e l i c a L u n e n b u r g , 1530

Brethren, since we no longer can believe in the universal Catholic religion as taught us by our Priests, and, since we are not permitted to believe, nor to openly follow any other religious practice, we must, therefore, keep these, our meetings, secret from henceforth, admitt ing to our meetings only such as are well fitted to become brethren with us.

Thus we find that we must subscribe to a set of rules to govern us, and all who would join us must take oath to follow these rules throughout their lives, and to keep all things secret.

W e believe that the Book of Revelation is written both within and without, and that it contains the secrets of true Alchemy and all Mystical wisdom. It shall be the duty of the brethren, both in our secret meetings and when alone, to study this book and seek its hidden meaning. We believe that the Pope is anti-Christ and only a man of sin like unto ourselves, and that he is no more holy or divine than Mahomet or any of the Prophets. We believe that all men should be free to follow the religious belief of their choice, without hindrance and without interference.

Also, like unto our Brother Paracelsus, it shall be our duty and our aim to search for:

First . T he secret of the transmutation of metals, or the M a g ­num opus, and apply to chemistry the usages of Kabbalism and of ancient astrology.

Second. T he Universal Medicine, which includes the Catholicon, or Elixir of Life, and the Panacea, the first insuring to its posses­sor the prolongation or perpetuity of existence, the second restor­ing s trength and health to debilitated or diseased organisms.

Third . The Phi losopher’s Stone, the grea t and universal syn­thesis which conferred upon the Adept a more sublime knowledge than that of t ransmutat ion or of the Grea t Elixir, but on which both depend.

R U L E S

1. The membership of the O rde r shall not be limited. All men who are able to prove themselves worthy and are willing to take upon themselves the Oath of Silence may join with us.

2. The initiation of Catholics shall be allowed. N o man shall be permitted to question another concerning his religious faith.I he Catholic shall not become a member as a Catholic, but as a man. Nei ther religion, mat te rs of state, nor personal it ies shall be discussed from our platform. M en of all creeds and colors may become one with us so long as they are men.

3. The M a s te r shall keep the name and address of every m em ­ber on a special list so that he may know where to find each in case of need. One brother shall always be welcomed by another , but no visitation shall be longer than twenty-four hours, lest inhar ­mony prevail.

4. I f th ree or more brothers meet together, they shall not be empowered to elect a new member without the permission of the Master , unless such authori ty had been previously conferred upon them. The M a s te r alone shall have power to accept a new mem ­ber.

5. The newly received member shall obey such M a s t e r until the death of that M as te r or the selection of a new M as te r , when his allegiance is automatically t ransfe rred to the new M aste r .

6. A father may not elect his son as a member of the Order . T h e son should be elected by a commit tee appointed by the M as te r .

7. Although many brothers may live in a city they may not make a brother, nor take one as their neophyte unless the M a s t e r give them full permission to do so. In all cases the applicant must first make application to the M a s t e r by giving his full name, country, occupation and other necessary information concerning himself. The M as te r will then choose his teacher.

8. Immediately after a bro ther has been accepted as an Acolyte by the Orde r he shall begin his study and training. H e must first

make oath to God, pledging himself not to use his secret art to offend God, nor to corrupt or destroy the empire (state), nor to become a tyrant through ambition or for other reasons, but always to appear humble, invariably asserting that the existence of such a secret ar t is only proclaimed by charlatans.

9. It is absolutely forbidden to make extracts from the secret writings or to have them printed, without permission from the M a s t e r ; it is also forbidden the members to sign with the names or characters of any brother. It is forbidden, and punishable by death, for any brother to speak or write against a brother, the Arts, or the Order.

10. T h e Brethren may be allowed to produce the works of the Order and to discuss the secret writings only in well closed rooms, where no one but a brother may hear. Each brother must first give the sign of the degree to which he belongs.

11. I t is not permitted for one brother to teach the secret of the Elixir of Youth to another until such other has proven, beyond a doubt, that he is worthy of the possession of such secret, and has the strength to resist using the secrets in an illegitimate manner for an unholy purpose.

12. It is not permissible for a brother to kneel before anyone under any circumstance except when taking the Oath of Allegiance or before the Supreme God in secret prayer.

13. T h e brethren shall neither talk much nor shall they marry as other men do. Yet it shall be lawful for a brother to take wife and live with her in mystical marriage.

14. Brethren shall not stir up hatred or discord among men. They shall refrain from discourses on religion lest this be the cause of hatred and resentment. Should it be the desire of a brother to write a thesis on the subject, he may obtain permission from the Maste r , and, in such instance, be under the protection of the Order,

provided only that such discourse be in harmony with the teachings of the Order .

15. A brother possessing the secret of the Elixir of Life shall not give of the same to any profane to lengthen life, irrespective of what he be offered in return. T o do so, is to call upon himself the curse of the Elemental Spirits.

16. Because many brethren may live in a city, it is not permitted them that they force their opinion upon anyone. They may teach

the true A r t of Living, but only to such as are ready and willing to hear. In the sight of the Brotherhood, all men are free in affairs of faith.

17. Should a b ro ther desire to move to, or t ravel in, another country, it is requested of him that he so inform the M a s t e r and that he give the name of such country, and the name under which he will be known there. Should he fail to do this, he will forfeit all claim to the Brotherhood.

18. A bro ther shall not carry with him any pr inted or wri tten . description of the Secret Arts, but, should this become necessary, it must be so written, or printed, in characters, tha t no one but him­self be able to read it. T h e key must always be kept separate f rom the writing.

19. Should a brother who travels much or who takes active pa r t in the affairs of government become known as a member of the Orde r to those who do not belong to it, he shall take such steps as may be necessary to assure his safety, even to the denial of his connection with the Brotherhood.

T H E O A T H

“ I ) ------------------------------- , do solemnly swear by the eternal andliving God not to make known the secrets which have been com­municated to me, to anyone outside of our Order . I fu r the r swear, before God, not to reveal any of the secret wri tings which may be entrusted to me during my natural term of life. Should I, at any time, leave the Order , or be expelled there from f o r any cause, I swear, by all that is holy and terrible, tha t I will thereaf ter , as now, hold all such teachings as secret, and tha t I will never, by word of mouth, or by writing, or in any other way, betray the t rust which was placed in me. I fur ther swear tha t I will never betray, or con­vey to another , a secret entrusted to me by a bro ther , but will hold such secret as sacred, even though I may leave the Order . Should I, at any time, reveal such secret, I shall willingly fo r fe i t my right to life. I fur ther swear that I will not reveal, even under punish­ment, curtailment of liberty, or under torture , anything concerning the Order , the name of the Maste r , or the location of the Inner Temple. I promise to keep eternally silent, by peril of my life, as God is my judge.”

T H E C R E E D O F T H E O R D E R

“Only those who are pure-minded and spiritual can possess true magical powers. Thought is the supreme power in man, and pure spiritual thought is the miracle-worker within him. I f the thought and desire of man be bound in the flesh, deeply amalgamated with it and occupied with animal desires, it loses its power over the divine elements, and therefore of those who seek to exercise magical powers there are few who can succeed.

“ I f we desire to become spiritually developed, as is the desire of each member of the Order, we must try and find out how we can free ourselves of our animal instincts and propensities, and become rid of our sensuality and passions. We must, furthermore, a t tempt to rise up to a state of true spirituality. Without accom­plishing these two propositions we will never rise up to that state which is necessary to obtain the magical powers which result from the spiritual elevation and dignity of man.

“ W e must therefore attempt to remove all external things which are in the way of our spiritual development, and to live in a state of purity. Our thoughts must be continually directed in­ward and within ourselves; for within ourselves is the element of consciousness, knowledge and power. Nothing hinders us from developing and exercising our own powers except our own miscon­ceptions, imaginations, and external desires. Therefore, the di­vine influence will only come to him who liberates his Soul of all such hindrances, carnal desires, prejudices and hallucinations. A diseased eye cannot bear to look at the L i g h t ; an impure Soul is repulsed by the divine light of T ru th .”

S E C O N D M A N I F E S T O

O r d e r M i l i t i a C r u c i f e r a E v a n g e l i c a L u n e n b u r g , 1598

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

by spies and t ra i tor s ; where we may instruct our secret agents in their leadership of the people against the H o ly Inquisition. Henceforth , those who seek admittance to our ranks must not only be t rue students of the Occult but they must likewise be desirous of receiving the priceless book of liberty of conscience, and of avoiding clerical persecution.

Af te r almost three-quarters of a century we find tha t we are still of our former beliefs and that we hold to our articles of faith. M any new discoveries have been made by our members, and these, with such addit ional rules as we find necessary, shall now be incorporated in this, our Second Manifesto.

Our system of religious t ruth, the original esoteric Christ iani ty, is not a popular one, nor is it a religion for the vulgar . I t is a system of philosophy, given us in symbolism, and comprehensible only by those who have found the key. I t is our duty to give such portions to the people as they can appreciate and apply, but the whole philosophy may be given only to those who are ready to receive it.

Our science embraces a knowledge of the most sublime and ex­alted truths, the deepest mysteries in nature, the knowledge of the nature of mat te r and energy, of the att r ibutes and qualities of all things. By uniting the powers of nature and combining the lower with the higher the most surprising effects may be produced. This science is therefore the highest and most perfect of all; it is a sacred and exalted philosophy, the culminating point of all. W e know this science as Magic.

T h e N a tu ra l Soul is the link by which the Spirit becomes uni ted with the flesh and the body, through which the lat ter lives and acts and exercises its functions. Th is link is intelligent, but also cor­poreal ; or perhaps more correctly, the Soul takes pa r t in the materiali ty of the physical body. Th is is the doctrine of all the Hermetic Philosophers. M a n consists of the higher, of the inter­mediary, and of the lower principles. H e is a perfect T r in i ty when properly developed. T h e higher ones are of the I l luminated Spiritual Soul, and this is what “ God brea thed into the nostrils of man and he became a Living Soul.” I t is the Fire o f God. T h e lower ones are of the animal soul. T h e intermediate principle is the rat ional soul which connects the animal soul with the Divine, and takes pa r t in the natures of both extremes. I t is the silver cord of the Philosophers.

We have found that man’s power to think increases in propor­tion as the Etherea l and Celestial power of Light penetrates his mind, and strengthens his mental faculties. It may enable him to see and perceive that which he interiorly thinks, just as if it were objective and eternal. Spirit being independent of our ideas of space, and all men having essentially the same spirit, the Souls of men existing at places widely distant from each other may thus enter into communication and converse with each other exactly in the same manner as if they had met in their physical bodies. In this state man may perform a great many things in an exceedingly short period of time, so that it may seem as if he had required no time at all to perform them. Only such as those who possess a s trong imagination and whose power of will is strong can do this. All brethren may, by following our arcane instructions, develop both the Imagination and the Will to develop into Masters.

While we believe that all men have identical spirits, we do not believe in the erroneous teachings that men are all equal, because the majority are so hard and sinful that it will take many re-incar­nations before they may become equal. We believe that all men belonging to our Order love God and seek to please Him, but even these are not equal, one to the other, because men are in different stages of spiritual growth and Soul enlightenment.

W e do not believe in “ death” or that anything really dies. We hold with the teachings of the thrice-wise Hermes, that every­thing is merely in a stage of transition. The Soul of man leaves his body at intervals, but this is a change from one stage to another and not an actual death. Nothing is annihilated.

R U LES, O B L I G A T IO N S A N D PROFESSIONS

1. I will always, insofar as lies in my power, act only as is be­coming a worthy member of the Order. I shall, throughout the days of my life, be grateful to the one who first helped me on the Pa th to become a member of the Order.

2. T h a t the name of the Order may be protected, I will, under no circumstances, unless permitted or ordered to do so, profess that I am a member, nor will I reveal the name of any person whom I know to be connected with the Order.

3. I promise that I will at once begin the work placed before me and that I shall, with the help of God, continue such work dur­

ing my whole life. I shall keep all instructions conveyed to me as secret and rathe r lose my life and S a v e M y S o u l than reveal any­thing which may be intrusted to me by either the M a s t e r or a member of our august Fraternity .

4. I will communicate every new or useful discovery relat ing to the W o r k to the Maste r , or to the member appointed by the M a s ­ter to receive such information, and will conceal nothing f rom such person, knowing that as a wor thy member he cannot betray or abuse the confidence placed in him by me.

5. I promise that should I become aware of any plot against the Order, or against any member thereof, I will a t once repor t such to the Maste r , and if possible protect the b ro th e r against whom such plot is designed.

6. I fur ther promise that I will never, so long as I remain in my proper mind, accuse a brothe r of wrong. Should I have any reason to suspect a brother, I will report the m at te r to the M a s t e r and offer the brother an opportuni ty to vindicate himself. I agree that I will abide by the decision of the M a s t e r and a t t empt no appeal therefrom. I fur ther agree tha t should I accuse the brother before placing the m at te r before him I shall be held responsible and may be expelled from the O rd e r for conduct un­becoming a member.

7. Should I t ravel and meet one I have reason to believe is a brother , I will first test him by the p roper examinat ion as instructed in the secret work, before conveying any informat ion to him. Should I find that he is my superior, I will accordingly honor and respect him.

8. Should I be able to accomplish the W o rk , I will thank God for giving me the s trength and the opportuni ty and will honor the bro ther who so kindly indicated the Pa th to me. I will devote my time to the pursuit of knowledge and doing all the good tha t lies in my power.

9. In all my dealings with men, I will be impart ia l and just. I will t ry at all times to do unto others as I would have them do unto me. I will sow the seeds of love, kindness and charity, so that wisdom and peace of mind may follow me all the days of my life.

10. I solemnly promise that I will, so far as lies in my power, discourage all wickedness and wrongdoing and frown upon all

acts which are an offense to God. I engage upon my Soul that no woman shall ever go wrong through my agency and that I will pro­tect the weak to the full extent of my ability.

11. Should my connection with the Order be discovered by one in power, I faithfully promise that I will sooner die than to con­nect him with, or help initiate him or reveal to him, the secrets of the Order . Should I find him worthy and willing to be bound by the Laws of the Order I will instruct him in his duty as a member and help him to the Path which will ultimately make him one with us.

12. Nei ther marr ied man nor woman shall be accepted as a member on first application. Should they insist, however, and be found worthy, they may be elected, provided they are willing to take special oath to keep silent on all matters pertaining to the Order , its members and its teachings.

13. By appealing to the Master, brothers may be given special names, and such names shall be placed on the record of the Order. In conversation or in correspondence, such brothers may use their initiate names and thus remain unknown to the profane. Both the proper name and the initiate name may never be written in the same communication. This is expressly forbidden by all the Laws of the Order.

14. The portals of our Order are never closed against the hon­est, aspiring man or woman; but neither earthly king nor one of lesser power can gain admission by reason of his position, station or influence. M anhood and zvomanhood are the sole test for admission.

T H E O A T H

I, ----------- , of my own free will and accord, in thepresence of Almighty God and my brethren, do hereby most sol­emnly and sincerely promise and swear, that I will not communi­cate the secrets belonging to this Order to any person or persons, except it be a true and lawful brother of higher degree.

I fur ther promise and swear that I will willingly abide by all the laws, rules and regulations of the Order as they are conveyed to me by those in authority.

I fur ther promise and swear that I will answer and obey all signs and summons sent me from the Order, or handed to me by

a brother of the Order , and will carry out all instructions to the best of my ability.

I fu r ther promise and swear tha t I will not, under any circum­stances, reveal any of the secrets conveyed to me, or tha t have been placed in my care. I shall court death sooner than prove dis­loyal in word or deed.

All this I most solemnly and sincerely promise and swear, wi th ­out any hesitation, mental reservat ion or secret hope of profit, binding myself to the penalty of the t ra i tor , which I know to be death of body and Soul.

So help me God and lead me aright . Amen.

F I R S T A M E R I C A N M A N I F E S T OO r d e r M i l i t i a C r u c i f e r a E v a n g e l i c a

S u p r e m e C o u n c i l C h a m b e r s , 1902 Count M . deSt. Vincent, Presiding

T here are latent powers and almost infinite potentialit ies within man, of which he has scarcely more than dreamed. M e r e cult iva­tion of the intellect will not reveal them. T h o u g h his by b i r th ­right, he may come into possession of them only th rough study and application of the complete philosophy of nature and of man. These universal and eternal t ruths may be obscured and seemingly lost in one age by misinterpretat ion, persecution or ignorance, but inevitably they appear again and again, rising like the Phoenix from its own ashes. Hidden by the symbols of antiquity, they may be revealed in all their grandeur and beauty only by the Per fec t M a s te r of the Mysteries. T hey are the Divine Ideal , concealed in a block of unhewn stone which the inept art ist assails with mallet and chisel, square and compass, but to release a dis tor ted image. T h e Real T r u th is to be found in the theme tha t runs th rough the symphony of creation; in the lofty ideals tha t inspire the life of man and that may lead him from the lowlands, where hover the ghosts of superstition and fear, to the mountains in which he may dwell in inspiration, peace and light.

T h e grandest wisdom ever known to man was concealed in the Ancient Mysteries. I t was expressed in a universal language of symbolism, tha t it might be hidden from the profane, and yet

132 MILITIA CRUCIFERA EVANGELICA

not only in the b est of standing with the Order but, that they w ere also high Masons or members of the Illum inati. A rrangem ents w ere made, satisfactory to both sides, and a charter granted by the Supreme Grand Lodge for the establishm ent of the Order in Am erica, and, also, covering the entire W estern World. I t was also arranged that all members of the Order in the W estern World should henceforth pay hom age to the W estern branch. The first Am erican M anifesto was issued the sam e year by the Brotherhood in America.

FIRST AMERICAN MANIFESTO

ORDER M IL ITIA CRUCIFERA EVANGELICA S u p r e m e C o u n c i l C h a m b e r s , 1902

Occult Philosophy is the god mother and pre- genitor of all intellectual forces, the key to all divine ob scu rities, and the absolute queen of society.Behind the veil of all m ystical allegories, beneath the ordeals of Initiation, under the seal of all sacred w ritings, in theem b lem sof theold works of alchemy, in the secret m ysteries of the Bible, in the cere­m onies of all secret societies, are found traces of a principle which is everywhere the same yet always carefully concealed.

T he grandest acheivem ents in knowledge ever gained by man w ere originally concealed in the A ncient M ysteries. This knowledge was veiled in order to conceal it from the profane, and written in a universal language of sym bolism that it m ight

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A m e r i c a n M a n i f e s t o , 1902.

revealed to the initiate of all ages. Th i s wisdom has never been lost; always there have lived a few who possessed the G rea t Secret.

Th is ancient wisdom is the fountain-head from whence all of the esoteric philosophies have risen. M a n y false interpretat ions have been rendered and numerous creeds and dogmas have developed— various and fantastic as the unbridled imagination of each unpre ­pared and unauthorized investigator. T r u e initiates possess the Key, and when the search is guided by one who possesses the Key, the complete philosophy of the Secret Doctr ine unfolds and reveals the ultimate meaning and purpose of human evolution. I t is said that the great Lodge of Adepts or Perfect M a s te r s has never ceased to exist, and that this Lodge, though secret and unknown, has often shaped the course of empires and influenced the fate of nations. It is believed that the process of evolution is now being guided by those who know, as not before in many centuries. T h e new cycle of l iberation and enlightenment is dawning, and to those who are ready and to those who seek for the pearls of t ru th the W ay is open. An ever-increasing number is seeking more Ligh t . “ Light Comes From the E a s t . ” I t is ordained tha t the phi losophy of the Eas t shall illuminate the science of the W e s t and dispel the darkness of the materialism of the western world.

T h e Occult Phi losophy of the Ancient Myster ies is recognized by us as the Godmother and progeni tor of all intellectual forces. Queen of Society, in her hands she holds the Key to all divine obscurities. T o w a r d this higher knowledge all useful and rat ional development tends. All systems of education, of culture and of religion, that aspire to the highest, inevitably reach those l imita­tions which may be overcome only as the Ancient Myster ies guide the way. T h e H ighe r Knowledge is the Knowledge of the Soul. It concerns the origin, the nature, the powers and the laws tha t govern the evolution of the Soul. I t is a wisdom tha t ancient science taught in the mysteries of antiquity in the ages long past. Behind the veil of all mystical allegories, beneath the ordeal of initiation, under the seal of all sacred writings, in the symbols of the old ar t of alchemy, in the secret mysteries of the Bible, in the ceremonies of all secret societies, may be found the t races of a principle, carefully concealed always and everywhere the same, differing only in expression. T o revive the ancient wisdom is to recover the Lost W o r d and to facilitate and hasten universal p r o g ­ress and the atta inment of the Bro therhood of M an , but these

secrets must be sought by the individual himself, for the Law is that every man must work out his own salvation. All evolution and regeneration is from within and it consists of an orderly un­folding of the natural powers of the individual, that he shall become the very thing that he desires to possess. All life is an1 evolution; all real knowledge is initiation, and both proceed in natural order by specific degrees. The candidate for initiation in the Ancient Mysteries must be “worthy and well qualified, duly and truly prepared.” H e must feel that a realm of knowledge exists beyond the perception of his senses, and that knowledge he must desire intensely to possess. H e must have passed beyond the stage of blind belief, of superstition and of fable, and he must seek to free himself f rom the bondage of fear and of appetite and of sense and he must demonstrate the desire to use his knowledge and his power for the good of himself and of others rather than for selfish or destructive purposes.

T h e purpose of initiation is to free the ego from the dominion of the appetite and the passions of the lower nature and thus to bring the operations of the body under the dominion of the will. This is mastery of self and through it finally is attained peace, clarity of vision, and spiritual discernment.

The lost word for which man seeks concerns the science of rhyth­mic vibration, and it is the key to the equilibrium of all forces and to the harmony of eternal nature. It is the key to the science of magic, and through it is opened a philosophy as boundless as Cosmos,* as inexhaustible as time and as beneficent as the “ Father in H eaven .” There exists now as there has existed through all the past a real and potent Magic; its secret constitutes the science of good and evil. The understanding of the science of Magic is the most precious gift of divine providence. It is the mysterious

* A m o n g the sacred books of the Bible there a re two which the church has made lit tle c la im to u n d e r s ta n d and has neve r at tempted to exp la in ; these a re the prophecy of Ezekiel an d the Book of Revelat ions, two Kabbal is t ic keys perfectly p lain to the initiate in occult science. T h e r e is ano ther book which is of all the most occult and unknown. It is the “ key” to all the others. T h is work is still p reserved unm uti la ted and in p r im e v a l cha ra c te r s , on detached leaves , like the tablets of the ancients. T h i s book is the sum of all the sciences and can resolve all problems by its infinite combinations.

T h e church , whose special office is supposed to be the custody of the keys, does not p re te n d to possess those of Ezekiel and the Apocalypse, and m any C hrist ians suppose th a t the scientific a n d m agica l clavicles of Solomon have been lost; but noth ing which has ex is ted can per ish .

**key that opens to our dazzled intelligence the wor ld of t ru th and light and joins the finite with the Infinite. I t is the basis of tha t secret phi losophy for which Democrates , Hermes , Pla to and Pythagoras t ravelled to Egypt . Invisible to the senses, it must be studied with the vision of the Soul, and it can only be sensed and understood in the Light of I llumination. One of its principal vir­tues is its generative power, for which the sacred name is regener­ating fire, a principle jealously guarded by all t rue occult f r a t e r ­nities. Soul of the world, permeat ing all nature, it is the essence and vital spark of all it animates.

T h e u n d e r l y i n g a i m s , p r i n c i p l e s a n d p u r p o s e s o f t h e O r d e r M i l i t i a C r u c i f e r a E v a n g e l i c a a r e e s s e n t i a l l y t h o s e o f i ts t r a ­d i t i o n . I t s e x p r e s s i o n is t w o f o l d ; i t s e e k s t o d r a w w i t h i n t h e b o u n d s o f t r u e f r a t e r n i t y t h o s e w h o s e m u t u a l a s p i r a t i o n s a r e c o n ­s i s t e n t w i t h i t s h i g h e r t e a c h i n g a n d t o i n s t r u c t t h e m f u r t h e r in t h e r e g a l p h i l o s o p h y w h i c h it h a s p r e s e r v e d . T h e l a n d m a r k s s e r v e t o g u i d e a n d p r o t e c t i ts m e m b e r s w h o a s p i r e t o t h e A n c i e n t W i s d o m , b u t t o d a y , a s o f o l d , t h e v e r y n a t u r e o f i ts t e a c h i n g i m p r e s s e s t h e o b l i g a t i o n o f s e r v i n g in a t r u e s e n se a s a M i l i t i a . I h e e x p r e s s i o n o f i n t o l e r a n c e , b i g o t r y a n d p r e j u d i c e c h a n g e s i t s f o r m f r o m o n e e r a t o a n o t h e r , b u t it is s t a l k i n g a m o n g s t u s t o d a y a s o f o ld , e v e r r e a d y t o f o r c e m a n i n t o a c o n f o r m i t y t h a t de f i e s h i s G o d - g i v en h e r i t a g e o f f r e e wi l l . T h e M i l i t i a a g a i n m u s t w o r k t o d e f e a t t h e s e d e s t r u c t i v e fo rc e s , t h a t m a n m a y n o t b e d e p r i v e d o f t h e f r e e d o m w h i c h is h is a n d f o r w h i c h h e h a s f o u g h t so l o n g . I t is f i r m ly e s t a b l i s h e d in t h e w e s t e r n w o r l d a s a c o n s t r u c t i v e a g e n c y , a n d it r e m a i n s in d i r e c t c o m m u n i c a t i o n w i t h t h e S u p r e m e O r d e r in t h e E a s t . T h e S u p r e m e C o u n c i l c o n t i n u e s in s e c r e t , b u t e a c h b r o t h e r m a y , i f h e wi l l , fulfi l l h is d u t y , effect d i r e c t c o n t a c t w i t h t h e C o u n ­cil a n d i ts i n i t i a t e m e m b e r s .

T h e fundamental purpose of the O rd e r is to aid in the establ ish­ment of the true universal Bro therhood of M a n on earth , tha t all beings may be assisted to a higher expression of life.

T h rough its aid members who are worthy, and only those who are worthy, may develop the powers of Soul.

** M oses dep ic ts i t u n d e r the f igure of a t ree w h ic h is in th e c en ter of the t e r r e s t r i a l p a r a d i s e , in p ro x im i ty to the T r e e o f L i f e , a n d h a s a r a d i a l co n nec t ion t h e r e w i t h ; at the foot o f the t ree is the source of the m y s te r io u s r i v e r s ; it is g u a r d e d by th e s w o rd of fire a n d by the fo u r f igures of the b ib l ica l S ph inx , the C h e ru b im of E zek ie l .

Through the guidance of its philosophy its members are taught to express and control the innate powers of the Soul, that they may gradually accomplish the elimination from their lives of error, disease and evil.

T h e Order teaches the true secrets of ancient alchemy, that the acolyte may ultimately manifest the potentialities of the macrocosm in his own microcosm, and in truth become a manifestation of the world in miniature.

T he Order seeks to establish a Brotherhood whose bonds are those of mutual love and of ministration, that Soul communion may become a source of mental exaltation and spiritual realization.

It accepts its responsibilities to uncover hypocrisy, charlatanry, intolerance and exploitation, and to deal with them fearlessly.

As the sun rises in the East to open and govern the day, so rises knowledge in the East to illuminate and govern the minds of men. T he character, origin and modes of thought of the order as con­cern the Soul are recognized as coming from the East.

S E C O N D A M E R I C A N M A N I F E S T O O r d e r M i l i t i a C r u c i f e r a E v a n g e l i c a

S u p r e m e C o u n c i l C h a m b e r s , 1903

W e now, more than ever, should look toward the spirit of T ru th , that we may become free from the bondage with which the bigotry, pride and love of power of the age would enslave us. M a ny of those who have acclaimed themselves leaders, whether in spiritual, political or social affairs, are in truth interested not in the welfare of the nation and of their fellowmen, but only in self­glorification and sordid gain. The bigot, by virtue of the arro­gance which he expresses in his leadership, draws from men the very essence of their character and reduces them to a servitude from which it is more difficult for them to free themselves than from physical shackles. T ha t these false leaders, in the blind faith of dogma and creed, ultimately must suffer in terms of humili­ation for their presumption does not relieve their followers from the limitation with which their liberties have been enshrouded.

Belief in the infallibility of religious and social leadership must be broken or the ideals of the Freedom of Man and of Universal Bro therhood will be but empty dreams. Men have thought that

TH E PHILOSOPHERS 143"While th e vast m ajority o f m en are in far grea ter

ign oran ce, a t th e p resen t age, con cern in g S p ir itu a l m atters, than have b een th e peop le of any p ast age, it is also tru e th at th ey are m ore ser io u s in th eir h u n t after th e real in life and are th erefo re open to in stru ction s. H appy are th ey who find th e tru th and are fed on bread in stead of receiv in g sto n es.W e cannot at th is day, g ive m en a lot of th in g s and te ll them to p ick ou t th a t w hich is good, w e m u st tak e them as a child who is learn in g to eat, s ta rt them at th e b egin n in g , and g ive them th e S p iritu al food as fa st as th ey can assim ila te it.

I t is for th is reason, th a t M y stic O rders, b e th ey good or bad, are a ttractin g th ou san d s upon thou­san d s o f m en and w om en, and are able to m ake them as unto th em selves, e ith er good or bad, or throw them into u tter despair. H appy is h e w ho m ay be able to lead but one out of d ark n ess, for su re ly h is labor has not been in vain.

A fter th e F ir s t M anifesto had b een issu ed by th e O rder, th ere w as a dem and for m ore lig h t con­cern in g th e O rder and in the year 1903, another M anifesto w as issu ed and w as p eru sed as eag erly as th e first one.SECOND AMERCI AN MANIFESTO

O RD ER M IL IT IA C R U C IF E R A E V A N G E LIC A .S u p r e m e C o u n c i l , C h a m b e r s , 1903.

Behind the veil of all mystical allegories of an­c ien t doctrine, behind the ordeals of* In itiation , un­

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A m e r i c a n M a n i f e s t o , 1903.

because they hold membership in an established church they have fulfilled all that is necessary to pass the scrutiny of the One who views all things with justice and equity. M a n ’s true Master is His Conscience, and no one, regardless of his own self-approval or the approval in which he is held by his fellowmen, should dare hope to escape the judgment. The Conscience is the avenging angel recognized by the Egyptians. It is The Great Book upon which is written all that man enacts, and each Soul must read I T S O W N R E C O R D .

T o deliver oneself to the blind leadership of another is a form of weakness, through which man is robbed of the God-given right of free will and is reduced to slavery. The true nature of man is manifested in love, in peace, in graciousness, in kindness. These qualities are only to be found in the Path to which we were guided by the first Master. It is the Path that leads to Greatness of the Soul and through which may be found Li fe and Light and Love . I t alone points the Way through which man can come to live in harmony with the laws of nature and reap the fruits thereof. “Ye shall know the Truth, and the Tru th shall make you free.” Physically, mentally, spiritually, life may be enjoyed to its utmost, free f rom remorse and sin and misery and the sorrows that have been the lot of men. “As ye do unto others, so will it ultimately be done unto you.” As we forgive, so are we forgiven. Evil can be overcome only by the power of good. True superiority is proven by the use of a force, motivated by kindliness and love, fused with justice.

T h rough the Illumination of M a n ’s Inner Temple, and through the awakening of the intuitive faculties to the perceptions of the grea t t ruths of life, which lie beyond the objective senses, may be found the ancient and royal road across the Threshold, to health, happiness, peace and immortality.

Those who may inherit the fullness of the promise, through which may be found the salvation of the body, the spirit, and the Soul, must trust in the Law and live it.

T h e words that were spoken to the early fathers were intended as well for their children unto many generations, for the vision could be seen by them only in part. In the new world and in the New Age, there is much of the early vision from which the veil tha t has obscurad it may now be drawn. Behind the veil of the mystical allegories of the ancient doctrines, under the seal of the

sacred writings, in the inspired pages of the Vedas, are found the traces of Magic. T h e Bible is filled with mystic lore, the secrets of which are hidden from the profane th rough allegory and mystic symbol, but revealed to the initiate who possesses the Key. T h e Christ iani ty of the Gnostic fathers was but initiation into the mys­teries and their teachings, and though obscured by creed and dogma, the early teachings have been guarded and preserved by those who refused to bend the knee at the altars which would rob the arcane teachings of their t rue spirit. Mysticism and its initi­a tory expressions reigned in Persia with the M a g i ; it endowed India with its most priceless t radi t ion; it concealed, in the calcula­tions of Pythagoras , the principles of all science and of all intel­lectual progress. I t is the essence of the four secret sciences, magic, alchemy, occult-medicine, Cosmic Law. T o the t rue initiate the “ Phi losophers’ Stone,” “T h e Elixir Vi ta ,” “ the famous Universal Solvent,” all are spiritual works that belong to the realm of Soul.

T r u e Phi losophy seeks to solve rather than deny. W e hear the modern materialist and religionist jeer at the “ absurdit ies” of Magic and laugh at the dreams of the alchemist, but sincere re­search will prove that many of the greatest discoveries of science have had their roots in the discoveries and demonstrat ions of the alchemist, and the key to their mystic phraseology still may open the door to other and nobler achievements, for they studied deeply grand laws of nature, concerning which modern man, with all of his boasted advancement, knows little or nothing. T h e modern scientist is filled with theory, argument , conjecture and assumption concerning matter and its effects, but in spite of his imperfect knowledge governing the laws of nature, he stubbornly refuses to delve into that mysterious realm in which m at te r is given substance. The alchemist, not the chemist; the mystic, not the materialist , holds the keys to the doors of life’s grea t mysteries. T h e B ro th e r ­hood seeks to develop the powers of the Soul lying do rm an t in man and to br ing man to a t rue understanding of the laws of nature, through instruction in that which has to do with the body, the will, and the Soul. Magic is a science of Universal Law, and it may be understood as man learns the Law, for it underl ies all human action and the consequent reward and penalty. T h e O r d e r confers such knowledge upon those who prove themselves wor thy and qualified to receive it. I t seeks to unite those of earnest p u r ­pose into a Bro therhood tha t they may work harmoniously to ­

gether to the same purpose as that of true Christianity— to lift the fallen, to heal the sick, to clothe the naked, and to bind up the wounds of the afflicted.

Before being born into matter, man was of the Spirit, a lumi­nous emanation from the Great Soul. Under the Law, this spark from the Divine was drawn to the process of evolution that through the development of that which was embryonic, self-con­sciousness, immortality, individualization and perfection might be accomplished. In the primordial condition of planetary life, earth was not ready for the advent of man, for he could appear only as the climax of animated being. The earth underwent great ages of preparation and growth and matter was refined by many generations of births and deaths in the vegetable and animal king­doms before conditions were provided through which man could sustain himself and secure the experiences necessary for his development.

T h e Divine principle of Soul which was man, before his mate­rial experience, survives all change and is subject to neither decay nor disintegration. I t is through this Deific Spark that man the creature is united with the Creator. Surrounding this Divine Essence, forming, as it were, a garment, is the Spiritual body, composed of that subtle and refined element which in its action, through organic bodies, is Life, and in its effect, Force. I t is well termed “ the regenerating fire,” for in its all-pervading influence throughout the realms of space it is fire. This is the second of that grand trinity of principles, the union of which constitutes man a Living Being while on earth. Universal Spirit permeating all space, Soul of the world, it is the vital spark of all it animates. In this principle lies the secret of all expression of spiritual, occult or mystic power, for through it is animated all orders of being. The Soul is like its source, the central sun of being, in its nature and essence a spiritual light, pure and unalloyed. It is the invisible and infinitely sublimated Spirit of Fire, that wonderful innermost Light, which, while it reveals and proves all things, in its own manifestat ion is itself invisible, unknown, uncomprehended. The Universe is the Macrocosm or greater world; Man is the Micro­cosm, or little world. M an is the image of all objective forms, the embodiment of all subjective ideas, and the connecting link between existing things, higher and lower than himself. Man is a trinity A-body, spirit and Soul. His body is the conservator of

all the powers and functions of mat ter . H i s spirit, which is the animating principle, is made up of all the forces called “ L i fe .” His Soul is the pure Deific and Immor ta l Essence, whose att r ibutes are will, intelligence and love.

A d d i t i o n a l R u l e s G o v e r n i n g t h e O r d e r M i l i t i a C r u c i f e r a E v a n g e l i c a

A u t h o r i z e d b y t i i e S u p r e m e M a s t e r o f t h e O r d e r i n t i i e E a s t , 1905

I will, to the utmost of my ability, conduct myself as a wor thy member of an August Organizat ion. I will, to the best of my ability, follow the teachings of the Firs t M a s t e r of the Order . Should I consciously commit any action that might br ing disgrace upon the Orde r or a Brother of the Order , I will of my own free will resign.

T h a t all accusation and persecution of our August Fra te rn i ty may be avoided, I will not openly publish or admit tha t I am a member, nor will I reveal the names of others whom I know to be members. Should I resign or should I be expelled, I will not pub­lish nor repeat that which I have received confidentially as a mem ­ber.

I will publish nothing concerning the teachings, the work nor the Philosophy before first receiving authori ty f rom the Supreme Grand Master .

I will communicate all new or useful discoveries relat ing to the Work , to the Grand M a s te r of the Order , tha t the Fra te rn i ty and its members may benefit therefrom.

I promise that I shall fo rw ard to the Grand M a s t e r of the Order publications at tempting to defame the Order , which may come to my attention, together with such other informat ion bea r ­ing on the subject as may be requested.

I will be grateful to the wor thy Bro ther who received and initi­a ted me and so far as is consistent serve him in the manner in which he served the Brother who received him into the Order .

I promise that I will abominate all whoredom, incontinency and uncleanliness and that as a member I will not defile the O rde r through practicing such vices nor th rough intemperance in any form, and I fur ther promise tha t I will discourage debauchery,

injustice, wickedness, in any form or of any nature.I shall refrain from stirring up hatred and discord, and so far

as my power prevails I will endeavor to advance the cause of Brotherhood and the Freedom of Man.

I will insofar as lies within my influence combat intolerance, bigotry and ignorance regardless of its form or origin, that my fellowmen within and without the Order may truly enjoy their God-given right of freedom of will.

I solemnly promise that I will not reveal the secret knowledge that may be conveyed to me by the Order or by a Brother of the Order , and I further swear that should I leave the Order or should I resign from the Order or be expelled therefrom, I will immedi­ately return to the Master of the Order all private books or in­structions that I may have received. T o all of this I bind myself under the most sacred obligation.

IN T R O D U C T IO N TO A D D E N D U M

T h eRosicrucianDigestNovember1933

^^W VVVDOOO‘>OCHDOO OOOOOOOQOOO C

A N N O U N C EM EN T T O ALL MEMBERST h e A M O R C w ishes to announce a t th is time and to p u t u pon record th e fac t th a t

for a num ber of years th e A M O R C of N o rth A m erica h as been th e sole d irec to rs an d sponsors of a v e ry ancien t a lly of the R osic rucians know n a s th e 'M ilitia C rucifc ira E vangelica," a group of selected an d loyal R osicrucians form ing a m ilitan t, p ro tec tive , and defensive section of the general m em bership. T h e "M ilitia C ru cife ira E v an g e lic a" was o rig inally formed as a special g ro u p of the "K nigh ts of the T em p le" w h o w ere R osicrucians, and the organ ization becam e a sec ret R osicrucian body th ro u g h o u t the whole of E urope. F in a lly , on the 27th d a y of July in 1586, an in tern a tio n a l conven tion of the "M ilitia C rucife ira E vange lica" w as called and w a s a tten d e d by rep resen ta tives and delegates of the R osicrucian O rd e r th roughou t E urope , an d am ong the p a tro n s and supporters of this w ere H e n ry IV . King o f N a v a rre , Q ueen E lizabe th o f E n g lan d , the King of D enm ark, and m an y o thers. T h e p lans of th e M ilitia in A m erica w ere sponsored by the M ystic T em p la rs of E urope , an d the on ly au tho rized b ran ch of th e M ilitia in N orth A m erica is under the im m ediate direction of our Im pera to r. H . S pencer Lew is, who Is its G eneralissim o. P rom tim e to time th e m em bers o f A M O R C w h o hav e d is­tinguished them selves in th e defense an d p ro tec tion of th e in teg rity an d ideals of R osi- crucianism are m ade C h ev aliers of the M ilitia and issued certificates *ind m em bership cards. For a num ber of y ea rs these m em bers h av e m ain tained th e ir m em bership in secrecy. In accordance w ith th is announcem ent all such m em bers in all p a r ts of N o rth A m erica m ay now re v ea l th e ir iden tity and be p re p are d to greet such new m em bers as will be selected and appo in ted In ea ch d istrict, thus com pleting th e o u te r o rg a n iz a tio n of this secret body. T h is announcem ent is au thorized b y th e G eneralissim o.

A ttest. S U P R E M E S E C R E T A R Y . O c to b e r 16. A . D .. 1933

g 3 C X X ? O C A 3 0 G O v v u tS '^ .A A A A S V V V M A jS 5 6 u a j6 j6 5

Three hundred ninety-six

Exact Reproduction of a Notice Publ ished in T h e R o s i c r u c i a n D i g e s t , November, 1933.

ADDENDUMT h e statements made in the Announcement herewith reproduced

are entirely consistent with previous misrepresentations from the same source. Fo r a number of years H . Spencer Lewis has been guilty of the same type of plagiarism and unwarranted distortion of fact as that embodied in nearly every statement in this an­nouncement. In the present publication we are not interested in dealing with the many offenses of which Mr. Lewis is guilty against orders of legitimate lineage, other than the one now under dis­cussion. M r . Lewis chose to appropriate the O. • .M. ■ .C. ■ .E. ■. as of the date of the announcement— November, 1933. Since the O rde r has been in existence and publicly active in America with official headquarters since 1902, it is quite evident that in this instance the accusation of plagiarism is fully justified. The details of the article are so obviously a fabrication that it scarcely merits fur ther emphasis. However, in passing, it is interesting to observe the statement that : “The Militia Crucifera Evangelica was origi­nally formed as a special group of the ‘Knights of the Temple,’ who were Rosicrucians, and the organization became a secret Rosicru­cian body throughout the whole of Europe” and the further state­ment that “ the plans of the Militia in North America were spon­sored by the Mystic Templars of Europe, and the only authorized branch of the Militia in North America is under the immediate direction of our Imperator, H. Spencer Lewis, who is the ‘Gener­alissimo.’ ”

M r . Lewis claims authority for his Militia from “The Knights of the Temple.” W ho are the Knights of the Temple from whom M r . Lewis claims to derive his authority for the establishment of his so-called “ Mil i tia” under the plagiarized or stolen name of The Mil i t ia Crucifera Evangelical The answer to this question is of vast importance to all members of A M O R C and of special in­terest and of still greater importance to those misguided members who have unfortunately become a part of the Lewis Militia and his Vigilance Commit tee .*

T h e rea l L ew is Vigilance Committee, the one th a t is most active on Lewis’ behalf,

119

E v e r y re a l s tudent o f the occult k n o w s th a t A le i s t e r C r o w le y , re n o w n ed an d in fa m o u s B la c k M a g ic i a n , s e l f - s ty le d Baphomet , the se l f -co n fessed A n t i - C i i r i s t , w a s the fo u n d e r and the S e c re t C h ie f o f the O . T . O ., Order Templ i Orientis ( O r d e r o f the I e m p le o f the O r ie n t o r O r ie n ta l T e m p l a r s ) , an d th a t th is s a m e C r o w l e y — this sam e M a s t e r B la c k M a g i c i a n — is the G r a n d M a s t e r o f t h e K n i g i i t s o f t i i e T e m p l e .

However , the superficial students of the occult may not be so in­formed, nor possess the knowledge as to the nature and source of M r . Lewis’ alleged authori ty for his so-called Mili t ia , as published under date of October 16, A.D . 1933, and we are a lmost certain that the misinformed and misguided members of the A. M . O. R. C. who unfortunately became members of this Lewis Mil i t ia are not fully awake to the fact that this same Black Magician, this identical Baphomet— Aleister Crowley— is admittedly the Supreme H e a d of the K n i g h t s o f t i i e T e m p l e f rom whom H . Spencer Lewis claims he has received his authority for the establ ishment of his ( the Lewis) Milit ia in America. See the Lewis “Announcement to Al l M em b e rs ,” under date of October 16, A .D . 1933, r ep ro ­duced herein.

Now, if it be true, as claimed by M r . Lewis, tha t “ the plans of the Mil it ia in America were sponsored by the M ys t ic Templars of Europe (Knights of the T e m p le ) , and the only au thorized branch of the Mili t ia in N o r th America is under the immediate direction of “O ur Imperator , H . Spencer Lewis ,” then the authori ty of the Lewis Mil i t ia is under the Black F lag ; it comes from the wor ld ’s most notorious Black Magician, and Crowley is Lewis’ M as te r .

T h e proof of this is found in T h e E q u i n o x , the official publica­tion of the A A the O. T . O., T h e K n i g i i t s o f t h e T e m ­p l e and other Crowley Black Magic activities, f rom which we will reproduce a pa r t of the evidence sufficient to convince any fair- minded person.

First , we reproduce from Vol. I l l , N um ber 1, of T h e E q u i n o x ,

is no t com posed of m em b ers of A . M . O. R. C., a c c o rd in g to a r e c e n t s t a te m e n t of A. Leon B a tc he lo r , f o rm e r G r a n d T r e a s u r e r o f A. M . O. R. C., b u t of h i r e d t h u g s a n d c h a ra c te r assass ins p a id by L ew is ou t of the fu n d s of the O r d e r , w i th the m o n e y o f the m em b ers , to in t im id a te an d to “ inst il l f e a r ” in to the h e a r t s of the m e m b e r s a n d a l l o th e r s w ho d a r e to oppose h im . L e w is ’ b a n d of s t r o n g - a r m m e n a n d h i r e d - t h u g “ V ig i l a n c e C o m m it te e ” b id s f a i r to become as i n f a m o u s in th is c o u n t ry as th e d e s p ise d a n d d i s ­r e p u ta b le M a f ia of Sicily.

at page 194, the first title page of Liber LII, an Official Manifesto of the O. T . O. (see facsimile Reproduction A) , which shows the official seal or insignia of the O. T. O., which is likewise the third seal on the charter which Mr. Lewis claims was granted to him and the A. M. O. R. C. by the O. T. O. and under which he is now con­ducting the affairs of A. M. O. R. C. For proof of this, see his “ Important Rosicrucian Document No. 4,” which we have repro­duced in this volume, being our facsimile Reproduction No. 20, Book Five.

N e x t , w e reproduce the second title page o f said Official M a n i ­fe s to o f the O. T . O. (see facsimile Reproduction B ) . H e re , A le i s t e r C ro w le y , the Suprem e H e a d and F o u n d e r o f the O . T . O., s igns as B a p i i o m e t , the A n t i - C i i r i s t , with the seal o f Baphom et, an d u n der his sym bol— the B l a c k C o c k — the bird o f evil repute. In this connection it w ill be observed and noted that C row ley , on his p h o to g ra p h , which we will next reproduce, signs as B aphom et and uses the sam e s ignature seal im m ediately preceding his signa­ture as B a p h o m e t .

And now we reproduce the third title page of said Official Mani­festo of the O. T . O. (see facsimile Reproduction C), which is a picture of the Secret Chief, the founder of the O. T. O.— Aleister Crowley— upon which he has placed his signature of “ Baphomet X° O. T . O. ,” immediately preceded by the sign of Baphomet, the evil one— the Anti-Christ. The sign of Baphomet is also used by M r . Lewis on his picture, which we have reproduced in Book Five , being facsimi le Reproduction No. 30. It will be observed that beneath his picture Crowley also declares himself to be Baphomet X I ° O. T . 0 . and, among other Black Orders, to be the G r a n d M a s t e r o f t i i e K n i g i i t s o f t i i e T e m p l e , from which Mr. Lewis claims authori ty for his Militia, just as he frankly admits holding “ Importan t Document No. 4” from the O. T. O., which fact should never be lost sight of.

Is fur ther proof needed or required to show that Lewis’ au­thori ty for his Milit ia comes from Aleister Crowley— the Black Magician, the Secret Chief of the O. T. O. and the Supreme Flead of T h e Knights of the Temple?

H . Spencer Lewis has no more legitimate right to the use of the name or Order M i l i t i a C r u c i f e r a E v a n g e l i c a than he has to the use of the numerous variations of the appellations “ Rosy Cross”

or “ Rosicrucian.” W e accuse him of a deliberate and open viola­tion of all f raternal laws, moral and spiritual precepts. In the pres­ent instance he is once again guilty of plagiarism, and with the deepest sincerity of intent and purpose we urge the reade r to establish the facts for himself.

T he M . - . C . - . E . - . was established in America in 1902 and first Manifesto issued. T h e second Manifesto was issued in 1903. In 1905 the Order published a handbook prepared by the Count M. deSt. Vincent, which contained all the various Manifestoes published up to that date, and this handbook also included par t of the philosophy as taught by the Order .

On January 10, 1934, the M i l i t i a C r u c i f e r a E v a n g e l i c a

registered its name in the State of Pennsylvania for the first t ime in any State or Country, thus preempting the name against in­fringement.

In 1909 the Mil it ia became a member of the Royal Fra te rn i ty Association, and this Char te r was filed in the State of Cal ifornia on March 8, 1928* and thereby protected against infringement in that State. Finally, on the 20th day of M arch , 1935, the M i l i t i a C r u c i f e r a E v a n g e l i c a was registered in the State of Cal ifornia as a separate body under the Laws of tha t State approved M a y 16, 1933, and is therefore protected by pr io r use and preemption against all infringement.

These s tatements may readily be verified by anyone who will take the time to investigate.

R. S W I N B U R N E C L Y M E R ,For The Mil i t ia Crucifera Evangelica.

March 29, 1935.

T h e G r a n d Lodge A M O R C w a s not in c o rp o ra te d o r o th e rw ise r e g is te re d in C a l i ­fo rn ia until October 19, 1928,

O. T. O.

LI BER LIIM A N I F E S T O O F T H E O.T .O.

T i t l e p age of L ib e r L I I , an Official M anifes to of the O. T . O., the organ iza t ion f o u n d e d by A le is te r Crowley, self-styled B a p h o m e t , m aste r Black M agic ian . See Book F i v e f o r the complete history an d com pare the above insignia of the O. T . O. w ith the t h i r d seal on the Lewis “ Im p o r ta n t D ocum ent No. +,” which is our Reproduction No. 20, B ook F iv e , as also the Official Symbol on the Lewis C a t h e d r a l o f t h e S o u l (see our R e produc t ion No. 29, Book F iv e ) .

O. T. O.

J a g u e t ) b t O r D c v :

X I 0 O. T. O.I I I B E R N I A E I O N A Ii E T

O M N I U M B R I T A N N I A R U M

R E X SUMM US SANCTISSIMUS

R e p ro d u c t io n of the second p age of L ib e r L I I , a n Official M a n i fe s to of the O. T. O. Note th a t the F o u n d e r of the O. T. O. a n d S u p re m e C h ie f of th is o rg a n iz a t io n open ly an d f ra n k ly p ro c la im s h im se lf as B a p h o m e t , a n d t h a t his official symbol is the B lack Cock, the b i rd of evil repu te . N ote a lso his in s ig n ia o r “ s i g n a tu r e ” seal a n d c o m p a re it w i th th a t o f H . Spencer Lewis, on f a c s i m i l e R e p ro d u c t io n No. 30, in B ook F iv e .

A rep ro d u c t io n of the th ird page of Liber L I I , an Official M anifes to of the O. T . 0 N ote the ins ign ia o r “s ig n a tu r e ” on the side of the pho tog raph and compare with the “s ig n a tu r e ” of H. Spencer Lewis, Reproduction No. 30, in B ook Five.

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

B A P H O M E T X I O .T .O .

S U PR E M E AND H O LY K IN G OF IR E L A N D , IONA, A ND ALL T H E I3RITAINS T H A T A RE IN T I I E SANCTUARY OF T H E GN O SIS

G r a n d M a s t e r o f t h e K n i g i i t s o f t h e I-Io l y G h o s t G r a n d M a s t e r o f t h e K n i g i i t s o f t h e T e m p vl e

C u s t o s o f t i i e I l l u m i n a t i i n t i i e U n i t e d S t a t e s o f A m e r i c a

E t c ., E t c ., E t c .

O F F IC E S H E L D B Y A L E I S T E R C R O W L E Y

It will be seen th a t A le is te r C ro w le y s igns as B a i >h o m e t X I O. T . O. an d , bes ides o ther offices, th a t o f G r a n d m a s t e r s h ip of the K n i g h t s o f t h e T e m p i .e , the on ly o r g a n i ­za t ion o f its k ind in E u ro p e a n d the sponso r of the L e w is M i l i t i a .

F A C - S IM I L E R E P R O D U C T I O N D

L I B E R L I IM A N I F E S T O OF T H E O.T.O.

PEACE, TOLERANCE, T R U T H ; SALUTATION ON ALL POINTS OFT H E TRIANGLE; RESPECT TO T H E ORDER. TO ALL W H O M ITMAY CONCERN: GREETING AND HEALTH

Do w h at thou wilt shall be the whole of the Law .

i . T h e O .T.O . is a body of initiates in whose hands are concentrated the wisdom and the knowledge of .the follow­ing bodies:

1. T h e Gnostic Catholic Church.2. T h e Order of the Knights of the H oly Ghost.3. T h e Order of the Illuminati.4. T h e Order of the Temple (Knights Tem plar).5. T h e Order of the Knights of St. John.6. T h e Order of the Knights of Malta.7. T h e Order of the Knights of the H oly Sepulchre.8. T h e Hidden Church of the Floly Graal.0. T h e Herm etic Brotherhood of Light.

10. T h e H o ly Order of Rose Croix of Heredom.1 1 . T h e Order of the H oly Royal Arch of Enoch.12 . T h e A ntient and Prim itive Rite of M asonry (33 de­

grees) .13 . T h e Rite of Memphis (<57 degrees).14. T h e Rite of M izraim (qo degrees).

197

A n o th e r p a g e f rom L i b e r L II , M anifes to of the O. T . O. T h is should prove of in ­te res t to leg i t im ate M asons , especial ly as Aleister Crowley professes to be SupremeG r a n d M a s te r of the Holy O r d e r of Rose Croix of Heredom , and H. Spencer Lewis, p ro fessed 33", 90c an d 95°, holds his c h a r te r for the A. M. O. R. C. from this O. T . O. a n d w id e ly p ro c 'a im s the es tablishm ent of a Rose Croix un ivers i ty a t San Jose, C a l i fo rn ia .

I t should be noted th a t the only law which governs this Black Brotherhood is: Do w h a t t h o u w i l t s h a l l b e t h e w h o l e o f t h e l a w . T h is has gov e rn ed all the actions o f A le is te r C row ley , its Baphom et and Supreme G r a n d M aste r . Ju d g in g from the p la g ia r i s m s p ract iced by II. Spencer Lewis, M r. Lewis is an ap t pupil. In this con­nection, c a re fu l ly study all of Booh Five, this volume.

Nfc e«rf

$ g BOOK THREE 1 ^>W> ^e ¥ ¥ a ^ ^ e ^ ^ ^ ¥ 9 ^ ) ^ e W 9

c w f e t o f ce s W

T he Rosicrucians in AmericaTHE FALSE

V S .

T H E TRUE ORDER OF THE ROSY CROSS

H . Spencer Lewis, the Baron Munchausen of Occult, recent fabricator of the spurious A. M . O. R. C. and fore­

most bunk artist of these times, issues a crafty challenge of public debate

to

T h e Randolph Foundation of the authentic Fraternity long established. H e is surprised to receive in return a sincere

invitation to join the authentic order in a complete and genuine investigation as to all his claims and

the issues between the false and the true Order

M r . Lewis could not— he dare not— submit to such a test. His claims are false, his O rder spurious and he

knows it— so he ran away

Some interesting correspondence and a few pertinent observa­tions on the ways and methods of a bunk artist

Published by

T H E R O S I C R U C I A N F O U N D A T I O NQuakertown Pennsylvania

INTRODUCTION

During the colonial days several Initiates of the August F ra ­ternity, Order of the Rosy Cross, came to America— others, mem­bers of the Council of the Fraternity in the Old World, were sent with a mission. These Rosicrucians were active in pre-Revolution­ary days and played an important and essential part in the success of the rebellion of the Colonies against the tyranny of King George III , in declaring our independence, in forming our Constitution and in establishing our Government, although in strict accord with the principles and ethics of the Fraternity, they did not let their Rosicrucian activities or associations become known to men.

In 1773, an important year in the formative period of our Revo­lutionary War, the first Council of the Order of the Rosy Cross in the New World assembled in the City of Philadelphia.* This Council and its successors in office continued to function for about eighty-five years and until the first Grand Lodge was established in America in the years 1856 to 1 858 by Dr. Randolph.

Dr. Paschal Beverly Randolph, then the Supreme Grand Master of the Supreme Grand Dome of the Rosicrucians of France, estab­lished the first Supreme Grand Lodge of the Order of the Rosy Cross in America and the Councils above mentioned which had been active since 1773 came under his jurisdiction as the First American Supreme Grand Master.

T h e Randolph Foundation of the authentic Order and Brother­hood of the Rosicrucians has been active and working, through a completely organized and fully functioning Supreme Grand Lodge under lawful and regular succession of Supreme Grand Masters and Councils f rom that date ( 1858, the year of the completion of organizat ion) to the present time.

W e have given this brief recital of the activities of the Authen­tic Organization in America to show that all others purporting to be or claiming to be Rosicrucian Organizations are spurious or clandestine and exist without right or authority.

* See the m o n ograph , B rotherhood o f the Rosy Cross, Book One, this volume.

133

T he August Fra terni ty— the most secret of all secret societies, the most mystic of all mystical orders, and the most difficult to enter, because of the carefully selected membership and the strict regu­lations and requirements of its Neophytes— has always appealed with unusual interest to the curious and the gullible. Th i s s itua­tion presented golden opportuni ties and made it possible, also advantageous, for adventurers and pretenders to organize spuri­ous, so-called Rosicrucian Orders.

Since about the year 1614 when the Grand Fra te rn i ty first became known as the Rose Cross and by other Rosicrucian appella­tions, pseudo-masters, mercenary pretenders and designing impos­tors of the Old W o r ld have instituted and carried on all kinds of spurious, so-called Rosicrucian organizat ions, who, fo r their own greedy profits and other ignoble purposes, ga thered into their folds the curious and gullible— and, unfortunately, many earnest, though uninformed, seekers who were qualified for entrance into the Temple of the real and genuine Order .

If the charlatans built a labyrinth around the Authent ic O r d e r in the Old W o r ld where the August Fra te rn i ty had its bir th with the Renaissance and its marvelous growth during the Reformation and where its influence was so great, it is not at all s t range and to be expected that pseudo-masters and rank pretenders should estab­lish spurious orders under Rosicrucian names and appellat ions in the New Wor ld .

On All Fools Day, in 1915, H a rv e y Spencer Lewis, the Baron Munchausen of the Occult— the cleverest and most resourceful promoter, the most ingenious organizer , the most brazen impostor, and the most successful master fabricator of Spurious Orders of this generation— organized in the City of N ew Y o rk a spurious order, for which he plagiarized a Rosicrucian name,* and launched it as the Ancient and Mystic O rde r of Rosae Crucis— A. M . O. R. C. I t was not “ ancient,” having no actual history or antece­dents pr ior to 1915; it was not “ mystical” unless mystical means being deceptive, and it certainly was not of the Rosy Cross or in anywise a genuine or Authentic Rosicrucian Order .

M r . Lewis originally declared tha t he had brought fo r th the aforesaid spurious R. C. Order of i r regular birth by virtue of some sort of uncertain and undefined authority of some dubious F. R. C.

* See m o n o g ra p h , T h e R ig h t to the E x c lu s i v e U se o f R o s ic ru c ia n N a m e s , B o o k F our , this vo lum e.

or fictitious R. C. O R D E R in France. The story, a bit thin, was not at all convincing and did not deceive many— at least not enough to make the enterprise a paying and going concern. However, a pro­moter so resourceful would not let so small a trifle as proper authority trouble him— anyway, not much— he would try again. Under ciate of September 20, 1916, he issued to himself a beauti­ful seal adorned parchment containing some sort of baffling, mys­terious and heretofore unknown hieroglyphics, entitled “Pronun- ziamento F. R. C. No . 987601," in which he made the astounding announcement “ that a separate jurisdiction of the Rosae Crucis Orde r had been established in America under Supreme Pontiff H igh Ancient Shekah El Moria Ra of Memphis and that the official seal was being forwarded to the M o s t Perfect Master Profundis, H . Spencer Lewis, at New York.” (Italics ours.) Indeed and verily, that should have been sufficiently impressive to beguile and allure all the gullible victims in the land forthwith into the fold— but business was not so good— he struggled along until the night of June 17, 1918, when, it seems, the New York Police raided the inner sanctum sanctorum of the M o s t Perfect Master Profundis , laid their unholy and profane hands upon Pronun- ziamenlo F. R. C. N o . 987601 and took it with them, thereupon all his associates abandoned the enterprise and its Most Perfect M as te r “retired into silence” profundis, declaring that “W e have never claimed to hold any warrant, charier, patent or authority* f rom any foreign country.” (Italics ours.)

However, the silence was not so profound— well— not so pro­found as might be desired for the sake of those sincere, true seek­ers of the t ruth and the Rosy Cross who have been misled and drawn into the vicious net of this master schemer and concoctor of an altogether distorted, deformed monstrosity— which concoction he called A. M. O. R. C. to give it the deceptive appearance of being some sort of a Rosicrucian organization.

W e next hear of Mr. Lewis in 1920 in San Francisco, where he opened shop with the financial assistance of a successful candy manufacturer . Business improved somewhat, but it was nothing to speak of. It was there in the city of the Golden Gate that he confessed, by written “confessio,” by word of mouth and by his actions, to his close associates that he had no Rosicrucian Author­ity and laid bare to them in glaring and unmistakable reality the complete plans of his monstrous scheme and its money-making

possibilities, according to the repor t and writ ten s ta tements of the aforesaid candy manufacturer . Again his associates deser ted him. Finding himself without financial assistance and things going wrong generally, he moved.

His next appearance was in Tam pa , Florida, in the land of flow­ers and romance, where Ponce de Leon sought the Fountain of Youth. Our M as te r designer and fabricator of spurious secret orders may not have drunk from that far-famed Fountain of Youth, but he did renew his hopes for the successful and immediate execution of his long-delayed plans— in fact, ten years or more delayed— but patience or ra the r persistence is a virtue even unto wicked schemers and their vile plans. I t was there, about the year 1925, that he formed a par tnership with another of mystic ten­dencies and occult inclinations, who possessed considerable means, that is to say, cash— so essential to put into full swing and complete execution the aforesaid schemes and plans.

With cash in hand and apparently a complete realization of his fondest hopes and wildest dreams also at hand, a replica, in a small way, of an ancient Egypt ian Temple was constructed beneath and surrounded by date palms, somewhat similar to, but not exactly like, the Temples of the Initiate Priests of Ancient Egypt .

With the ancient Egypt ian Temple for scenery or as a back­ground and with the aforesaid cash for practical utility and driving force, our Baron Munchausen of the Occult launched and let drive a campaign of high-powered advert ising and the most cleverly designed organizat ion salesmanship to organize a spurious O rd e r Rosae Crucis, the like of which had never been known in Mystic, Occult and Fra te rnal Circles— and, of course, entirely contrary to, and in conflict with, the basic and elementary precepts of the Rose Cross and all Rosicrucians— but tha t was of little or no concern— the drive or campaign was a success— the organizat ion was in progress in a big way— membership applications flowed to Tampa — simply rushed in, in goodly numbers. At last, a f te r ten long years or more of hoping, struggling, attempting, failing— A. M . O. R. C. was at last organized and established— a financial success, with sufficient working capital and the coffers so long empty were filled and bulging over with cash.

The re in T a m p a the membership of A. M . O. R. C. expanded to undue proportions— the Baron was at the height of his power— at the pinnacle of his glory— he was wealthy and able to make his an­

nual, even semi-annual, pilgrimages to the East, to the ancient tem­ples of his ancient and mystic order (hie) and confer with his own International Council which he also organized and planted abroad.

But it was vain and fleeting glory— the success was too good to be true— on the last joint voyage of his partner, himself and their wives, he and his partner quarreled and fell out, because— well, that is another story of a personal nature and should not concern us here— anyway, about the year 1927 he moved again, this time to San Jose, California— by 110 means penniless but with ample cash in pocket.

In San Jose he reconstructed the replica of his Egyptian Temple, and s tarted business on an entirely different basis. No more out­siders or partners— he would be the sole authority and manager of the concern, so he appointed his son Ralph his Grand Secretary, constructed a printing plant and radio station and prepared for a bigger and better campaign for members. His efforts were not with­out success; he built a fine home for himself and another for his son, Ralph, and then came dissension in the ranks, members became suspicious and began to ask serious and embarrassing questions— the largest lodge of a thousand members and its mas­ter deserted— law suits followed and troubles— real, serious troubles— began to disturb the peace and wreck the plans of the master fabricator of the spurious A. M. O. R.C. The end of his troubles are not yet and will not be until he hauls down his false colors and discontinues the wrongful use of Rosicrucian appella­tions and also discontinues his aforesaid deceptive practices.

W e have given this brief, breezy sketch of the Baron Munchau­sen of the Occult to enable the reader to better understand and enjoy the contents of this booklet.

W e have said, we have insisted and often reiterated that Mr. Lewis is not a Rosicrucian; that he never had at any time any right or authority to organize or conduct any kind of a Rosicrucian Orde r or institution; that he fabricated A. M . O . R . C . ; that he took or stole a Rosicrucian name for it; that it is, therefore, a spurious and not a genuine Rose Cross Order; that his methods are decep­tive, his claims false, his practices destructive and in no sense Rosicrucian, but contrary to and in conflict with every true precept of genuine and noble Rosicrucianism and that he has deceived, defrauded and misled thousands of true, sincere, though unin­formed, seekers of the Rosy Cross by leading them into A. M. O.

A C H A L L E N G E A N D T H E A N S W E R

R- C. under the beliW • .Cross Order and (Inf- hp 1,4 jWCre Joming the authent ic Rose

M r. Lewis I -. k ° U & would make them Rosicrucians.the constant hombardmeiu WeI1~ almost heroically— undertruth has borne down nn ' 1 ■ charges— at times when thehe devised schemes wherelw HpT t00,har|i and became unbearable, under— bv boldlv Imt- ■ Ped to ^luf his way out and froma Public debate.7’ S° mewhat ^discreetly, issuing challenges to

ne, in The Return H o m e — in his Pictures of Travels , says :

I call’d the devil, and he came, H ^ ^ r t ^ ^ ^ ^ ^ ^ o s e l y s c a n ;

- n i not tame,A ma ^ I a dsome and charming man.A man ;n the prime of ljfe ig ^ ^

A diplomatist Too, t e T s w l f 7 l ^He talks quite glibly 0f church and tfate."

■So even so, tins shrewd , , f i n r ,Munchausen of the Occult- , , ! ’ cunning- artful BaronPlaces and would talk quit m tiebatc secret things in publicorders and sacVed i m d t u t i W ^ the Rosy Cross,‘ holya makeshift and subterfuge a s a „ W,l cn h e ProPosed suchraised, he did nnt- ant ic imt > f' debate to decide the issuesan offer and proposal for a re il" " challenge would br ing forth and final determination nf / n • ’ ®enu‘ne and complete investigation ut ter chagrin he received sn r i 1SC'!es ail(* when, to his surprise and the only thing he could d„ ’ a p r ° posaI> whal did he do? H e did took to cover at the first m ■ ! " tbe s y ^ox tbat *ie ' s’ and

This booklet deals with M ^ T ' a .r f aI and ge™me investigation, and our counter-offer an rl " ’ ™ls challenges to public debateinvestigation, and the fin-il p i ° po °* a genuine and complete authenticity of the Rand 1 !‘e ^ rm m at ' on of all issues as to the America and as to M r . I e ° Undation p f the Rosy Cross inAncient and Mystic Order p W1S J '* sr ctaims and his spurious,

W e n-iKt ■ 0sae C rucis.' st (he interested ■ ■ • iand carefully consider the r '* U f a[thfully follow throughconviction in his mind t h a t \ f L' u " ,r,'.nts I it will surely leave the

‘ - ' . L e w i s c la im s a re a l t o g e t h e r fa lse

and that his fabricated A. M. O. R. C. is wholly spuiious.The question may occur to the sincere student and investigator:

W hy have we not tested the authenticity of the conflicting claims in the courts of the land? There are other reasons; however, the following reason will be sufficient: The courts are Public forums, their proceedings are public and as a tribunal in which tci t iy t e issue as to which have and give the authentic secret teachings of the Rose Cross, the courts, although conducted in an orderly man­ner, are but slightly less objectionable than a public debate, because in both forums and in either event it would mean the exposuie of the secret work of the Authentic Fraternity.

W e invite and urge all interested students of the Occult, all sincere investigators and seekers of the Rosy Cross and especially all members of A M O R C to give careful attention to the contents

of this book* Fraternally submitted,R. S w i n b u r n e C l y m e r .

T h e B a r o n M u n c h a u s e n o f t h e O c c u l t — H is S p u r i o u s A . M . O . R . C . a n d H is C h a l l e n g e s

o f O p e n P u b l i c D e b a t e

In 1928 we published a brochure entitled “ T h e R o s i c r u c i a n s — W'hat they are, and what they are not.” A f t e r briefly discussing the authentic Order , its origin, purpose, laws and principles, we made a few pert inent observations about certain clandestine Rosi- ciucian 01 ganizations then operat ing in America. W e did not mention M r . H . Spencer Lewis by name or A. M . C). R. C., the name of his spurious order which he was then, and is now, ope ra t ­ing. T he leference, however, was so pert inent and applied to him and his fabrication with such unmistakable force and deadly accu­racy that M r . Lewis recognized it to be a reference to himself and his brain child, A. M . O. R. C., and on June 8, 1928, he issued to us a challenge to a public debate. T h e challenge as set for th in a letter to us of that date is in almost the same words and in sub­stance is the same as the recent challenge contained in his letter to us of December 12, 1933, herein reproduced in facs imile .

W e ignored his first challenge to publicly debate the questions and issues involved, some of which cannot be publicly discussed, none of which can be settled by such methods. W h e n he made tha t challenge, he was simply bluffing, as will fully and clearly appear as we proceed. M os t of all, he hoped and prayed tha t we would ignore or refuse his offer of public debate. T h a t such was his intention, as well as his hope, appears f rom the hide-bound restric­tions he placed upon it by specifically s tipulating tha t his challenge must be accepted “under all of the provisions above stated, and with no exceptions." So, taking full advantage of our ignoring his challenge and our failure to then call his bluff, he published his lettei, to which he appended the following note under a conspicu­ous headline:

“ C H A L L E N G E N O T A C C E P T E DN o t e . — T he foregoing let ter was mailed, r e g i s t e r e d ,

on June 8th, and reached M r . Clymer June 13th. Did

M r. Clymer accept this opportunity to have the ‘whole wide world’ disprove his statements? Not at all! He promptly returned the challenge marked ‘Refused.’Once aga in he has shut the d oor against any m ethodical, public, sincere investigation o f his claims, even though he w rites letters to new spapers and persons, and publishes m a n y pam ph lets , b oastfu lly stating ‘we court the strict­est in ve st ig a t io n . ’

H e n ce this booklet'— our only method o f bringing the fac ts b e fo re the public.”

W e k n ew then, as w e know now, that M r . L e w is w as and is not a R o s ic ru c ia n ; that he never possessed any Rosicrucian authority and th at A . M . O. R . C ., which he fabricated and launched in 19 1 5 , is w h o l ly spurious and absolutely clandestine. W e knew and under­s to o d his m ethods o f h igh-pow ered salesm anship, his clever p ro p a ­g a n d a , deceptive advert is in g , appealing to ev ery selfish instinct o f m an kin d , all o f which is contrary to every Rosicrucian law and princ ip le . W e knew and esteemed him to be the cleverest p ro ­m oter , the m ost ingenious o rg a n iz e r and the m ost resourcefu l and in ven tive fa b r ic a to r o f spurious f ra te rn a l ord ers that this g e n era ­tion has prod uced . W e knew o f his fa lse and fabulous claims and th a t neither he nor his synthetic, fab r ic a te d and spurious A . M . O . R . C . could stand a real test. W e knew then, as we know now, th at at the suggestion o f a r e a l t e s t he w ould take the defensive, b ack and run. H e has a lw ays run fro m ev e ry real test, except w h e re he could w orm , squirm, talk , bluff o r p a y his w a y out. W e shou ld h a v e called his bluff then as we have now, though we must, in can d o r , confess th at we did not then know the B a ro n quite as w e ll as we do now — he had not then com pletely won o r fu lly estab­l ished his undisputed r ight to the title o f T h e B a r o n M u n c h a u ­s e n o f t h e O c c u l t . H e had not then taken or m aintained as m a n y different, inconsistent or impossible positions o r m ade as m a n y fa lse and groundless claim s— and he h ad not grow n so bold, at least not yet quite bold enough to openly declare h im self the su prem e R o s ic ru c ian A u th o r ity in A m e r ic a and his spurious and clandestine o rd e r to be the A uth entic Rosicrucian B ro th e rh o o d — a lth o u g h he has, y e a r by yea r , co n ferred upon h im self m any spe­cial h on ors , titles and d egrees and as by s low but steady accretion he h as c la im ed m ore and m ore R osicrucian rights and authority

and has encroached more and more upon the rights of the A u then­tic and Legi timate Order , he had not then, as recently, a t t empted to steal it lock, stock and barrel and to take it unto himself in its entirety.

T h e B a r o n ’s S e c o n d C h a l l e n g e — N o t S o S u c c e s s f u l — T h e T r i c k D id N o t W o r k

In 1933 we publ ished an o th e r book le t u n d e r the t it le o f “ T h e A u g u s t F r a t e r n i t y — T h e A u t h e n t i c O r d e r o f t h e R o s e C r o s s F o u n d e d i n A m e r i c a i n 1858 by D r . P. B. R a n d o l p h , t h e R o s i c r u c i a n , and H . S p e n c e r L e w i s , t h e B a r o n M u n ­c h a u s e n o f t h e O c c u l t , ” in which we m a d e a b r i e f review of one chap te r of the synthetic, fictitious, so-called H i s t o r y o f the Rose Cross O r d e r by H . Spencer Lew is ; correc ted some o f his g ross mis represen ta t ions and false implica tions and m a d e a few te l l ing observat ions on the met hods o f the said B a r o n M u n c h a u s e n o f the Occult and his spur ious Rosicrucian O r d e r , A. M . O. R. C., f a b r i ­cated and b ro u g h t f o r th by him in the y ea r 1915.

Now, inasmuch as M r . Lewis knows that he is not a Rosicru­cian; that he is without any semblance of actual Rosicrucian Authori ty; that his order is spurious; that his so-called H i s to ry of the Ord er is unauthentic and wholly fictitious and tha t his methods are un-Rosicrucian and unethical, he real ized that he could not answer the facts or justify himself in print. In o ther words, to use rather undignified, but expressive slang, “ his hand had been called and he was on the spot.” D id tha t stop him? I t would have been sufficient for most men under like and similar facts and circumstance, but not for the Baron Munchausen of the Occult, who is an adept at wriggling himself out of t ight places, at bluffing his way out of a bad situation, and in hiding or obscuring the t ru th by directing attention away from the facts by raising false or imma­terial issues and arguing and talking about something else. H e is not only a good wriggler but also an expert jumper— he can jump from one proposi tion to another so quickly, make so many a p p a r ­ently marvelous claims so fast, assert authori ty f rom so many different sources and from points so far distant tha t no one could possibly answer him in the allotted time of a joint debate in one evening or check the accuracy of his many s ta tements and claims in so short a time— so he knew if the worst came to the wors t and

his challenge was accepted, he might be able to save himself by employing all the crafty methods and deceptive tricks of a shrewd debater. There is an art in public debating by which the true is made to appear false and the false is given the appearance of truth, to which art M r . Lewis is not a stranger.

Besides, The Baron Munchausen of the Occult is resourceful and most cunning in assuming the role of injured innocence and in turning accusations and positive proof of shameful guilt into sympathy, thus creating an avenue of escape for himself.

By his dextrous art and adroit skill he created, out of the genius and vision of his own mind, A. M. O. R. C. in 1915 without author­ity or r ight or even the slightest justification. By the excellence of his cunning craft and the extreme cleverness and endless variety of his “ bag of tricks” he has sustained it and made it grow and pay by constant shifting of scenery and making of better promises and more enticing appeals to the curious, the gullible, the trustful, the credulous and the uninformed seekers of mystic and Occult lore.

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

addi t iona l m em bers fo r his o rga n izat ion . I t is a g r e a t trick, if i WOrks— so, accordingly, he i ssued an d we received his challenge fo r a jo int public debate , r ep ro duce d here in in facsimile , as f o l l o w s .

LONG DISTANCE TELEPHONE* KLUnO E*»*

THE ROSICRUCIAN ORDERKnown as "THE ANCIENT. MYSTIC ORDER ROSAE CRUCIS" throughout the world

A Non'Scciatjnn Fiaicrnily Devoted lo ilic Invciii&aiion and Study of the Hijlici Principlci of Lite ai Found Eiprcsud in Min and Nature

SUPREME TEMPLE FOR NORTH AMERICAROSICRUCIAN PARK SAN JO S E . CALIFO RN IA. U .S .A .

December 12, 1333

l i r . R. -Swinburne Clyruer B e v e r le y Hall- Quakertov.il, Penna.

D ear S i r :

I n your r e c e n t b r o c a u r e , i n which you t a k e o p p o r t u n i t y to c r i t i ­c i z e ALCRC, and condemn i t a s i l l e g a l , c l a n d e s t i n e , and g u i l t y of t h i e v e r y and p l a g i a r i s m , you i s s u e a c n a l l e n g e t o t a e whole v;ide rcoria t o d i s p r o v e th e s t a te m e n ts C u n ta in e a t a e r e i n .

You have a l s o s t a t e d i n l e t t e r s to n ew s p ap e rs , and to i n o .u i r e r s , t h a t you c o u r t e d th e " s t r i c t e s t i n v e s t i g a t i o n . 11 And, f o r s e v e r a l y e a r s , you have w r i t t e n l e t t e r s t o us s t a t i n g t n a t you would welcome an open i n v e s t i g a t i o n o f your c l a im s f o r y o u r s e l f , and yo u r c h a r g e s a g a i n s t u s .

T h e re f o r e , s i n c e y.ou “g l a d l y welcome th e o p p o r t u n i t y t o p r o v e and f u l l y d e m o n s t r a te the' t r u t h o f my s t a t e m e n t s b e f o r e any c o m p e te n t and i m p a r t i a l t r i b u n a l , " we a r e t a k in g you a t your word , and b e l i e v e t . i a t you w i l l n o t mind t r a v e l i n g a l i t t l e d i s t a n c e and a f f o r d i n g t a e th o u ­sa n d s o f s e e k e r s and i n q u i r e r s an o p p o r t u n i t y t o h e a r you p r e s e n t your p r o o f s of t h e c h a rg e s you make a g a i n s t u s , and a t t n e same’ t im e , sup­p o r t - y o u r c l a im s and c o n t e n t i o n s o f y o u r a l l e g e d f a c t s .

T h e re f o r e , we h e re b y c n a l l e n g e you t o a p u b l i c d e b a t e u n d e r tn e f o l lo w in g c i r c u m s ta n c e s :

Ho. 1— Tnat tn e d e b a te be n e l d i n t a e c i t y o f f fa icago , b e c a u s e of i t s c e n t r a l l o c a t i o n i n t h i s c o u n t r y , and b e c a u s e i t i s l e s s t h a n n a i r way a c r o s s t u i s co u n t ry f o r you to jo u r n e y . Or, b e c a u s e you a r e a n x io u s t o c o n t r o l a l l R o s i c r u c i a n a c t i v i t i e s i n C a l i f o r n i a , and have s p e n t con­s i d e r a b l e money i n a t t e m p t i n g .to i n f l u e n c e C a l i f o r n i a n s i n t n e i r u n d e r ­s t a n d in g o f your s o le r i g a t s and a u t n o r i t y , t n e d e b a te may t a k e p l a c e in t n e c i t y o f San J o s e . You may cnoose e i t n e r o f t n e s e c i t i e s .

-17o.. a — Tae h a l l , a u d i to r iu m , t a e a t r e , o r o t n e r p u b l i c p l a c e f o r thed e o a te i s t o be cnosen by u s to accommodate a th o u sa n d p e r s o n s , o r what­e v e r number we b e l i e v e w i l l a t t e n d , and we w i l l pay the" e n t i r e expenses f o r th e r e n t o f th e h a l l f o r th e n i g h t o f t h e d e b a t e .

_ llo. 3—-You a r e t o a rg u e in p e r s o n f o r , and i n b e h a l f o f yo u r c h a rg e s and c o n t e n t i o n s , and t h e w r i t e r o f t h i s l e t t e r w i l l a rg u e and 3peak in b e n a l f of ALLORC and p r e s e n t c o u n te r c h a r g e s and d e f e n s e .

i< ~ ~ o December. 12 , 1933U r . R. Sw inburne Clymer — <3

No. 4 — You Ere to o r e s e a t f o r exam ina t ion to any c o m , i t t e e s o f t h e a u d i e n c e , o r t o a n y ' d e p e n d a b le , s i n o e re i | g e ^ » t o r a t t e n d i n g t h e d e b a t e , a l l such l e t t e r s , documents , r e c o | s , o r p a p e r s a t w i l lshow y o u r e x c l u s i v e r i g h t to i c a in t a m ana u%.m4 t f o r s i m i l a r e y - R o s i c r u c i a n O rde r i n A f r i c a ; and you a r e to subm it f o ra n i i n a t i o n a l l ^ c h p a p e r s , d o c e n t s , o ^ l . t t e r s a s v S l ^ p ^

c h a r g e s o f i l l e g a l i t y ana ta e AhieTt ca And you a r e to b r i n y w i th a l l e g e d f r a u d u l e n t a c t i v i t i e s in Aweri a£j W ll l sh0T, t h a t youy o u such b o o k s o f your t e a c m n b . . f o r s a l e o r d i s t r i b u t i o n h a v e th e g e n u i n e R o s i c r u c i a n tfie p r 0V1 Si OT t h a t you b r i n g t h r o u g h y o t r o r g a n i z a t i o n . And, * i t n ^ t h e w l l l br in 6t h e s e t h i n g s f o r ex a m in a t io n and l e s s o n s , ana so f o r t . . ,s i m i l a r c a p e r s , d o o u “ e n t s , books, r > g timef o r t h e p u r o o s e o f d i s p r o v i n g .your c o n « n t » i s , ^ g ^ ^r e v e a l t h e a c t i v i t i e s o f your ° r fca "^ ' o e a l from a l l duoI i c m v e s t i -w o rk , w hich you have b een c a r e f u l to co n cea l u u . .fe 'a t ion .

No. 5— And you w i l l p e rm i t j o u r « t « U Mmy own, t o be t a k e n down m s h o r t e n ™ * by any you wish t o p ro -n o g r a p h e r s whom we w i l l p r o v id e , s . P& bes l n tu e d e b a t e , and d u r in gV id e : and you w i l l a l s o p e r m i t your p - DUb i iG n e a in tn e nev/s-t h e e n t i r e s e s s i o n , to be b r o a a c a s t by ru u io , pup a p e r s , o r r e c o r d e d i n p u b l i c wagazi •

-■ -u ’ i i i n f to answer q u e s t io n s suor i i i t ted by No. 6— And you w i l l be w i l l i n g su b m i t t e d by . e r s o n s m.o r i l l

m y s e l f pn b e h a l f o f o u r o r g a n i z a t i n , a n e s e r a l u i l a r f u e s -a t t e n d th e d e b a t e , j u s t a s I m i l oe t i o n s t h a t a r e p e r t i n e n t to tn e i e s u .

and members o f your o r g a n iz a - No. 7— members o f o u r o rgan i / . ’ , f i l l i n g tn e se. t s o f the

t i o n s h a l l h ave e c u a l and f i r s t p r i v i l e 0 a u d i t o r i u m o r h a l l f o r t h e d e b a te .

i- ft? h >1 some w e e k - d a y n i g h t , p r e f e r a b l yNo. 8— The d e b a t e to be ue Id 1 ' 1 f Fet , r u a ry ana tr .e f i i s t j f

on a S a tu r d a y e v e n in g , be tw een “ Cr howeve r , may have to beM arch ; and you may s e t t n e d a t e , w h ^ t0 f i n d U.e p r o p e r n a i l

- - - j- whench a n g e d by m u tu a l c o n s e n t when ^ 'th e r e o fan d make an engagement w i th the i e s b

*■ = rha l lenp-e . a n d e i t h e r a f f i r m o r denyNo. 9— You a r e t o answ er t n i e ch i o f j a n u a r y , 19 3 4J .. , .. . n ,, +np-rPt71 t n , oy 1 ■y o u r i n t e n t i o n t o comply t n e r e w i t n , by

f a i a u nde r a l l o f & e o r o v i -I f you a c c e n t t h i s c n a l l e n g e 1 - w i l l a d v e r t i s e . tr.e d e -

§ i o n s above s t a t e d , and n t l i no nf t h iB c o u n t ry , and th roughb a t e i i T T T u m b e r o f l a r g e Pu b l l ° f ^ b l i c i t y .“ any o t h e r c h a n n e l s Of n a t io n - w io p

u ld be u n d e r s to o d by e v e ry+ a n rt v r O U i a - j - ■ —Of c o u r s e i t sh o u ld be u i / E r s t o o a , aild n r o o f s which you a r e to

s a n e p e r s o n , t h a t th e docum ents , o f a m a t e r i a l , c o n c r e t e forms u b i a i t , and w hicn we w i l l subm it , w i ix ^ h» theOf m a t t e r t n a t i s t a n g i b l e enough to oe pr O D je c t iv e f a c u l t i e s o f man; ana t n a t n >

l i r . R. Swinburne Clymer Deoember 12, 1933

a u t h o r i t y s h a l l b e c o n s id e red , t a n g i b l e and d e f i n i t e i n c o n n e c t i o n w i th th e m a t e r i a l r i g h t s and p r i v i l e g e s you c l a im to p o s s e s s a s h e a d o f t h e o n ly r e a l R o s i c r u c i a n O rd e r i n t h i s c o u n t r y .

Yours v e r y t r u l y ,

ITERATOR

ESL:AA' • v* 'THE RO&CRUCIAN ORDER

>R C

3

R e tu r n I d 5 daysK irion il Admlnlitiotlan Bldg,

AaiJcnjcUii PnrVS A N JO S E . C A L I F , U S. A .

Sfrictly Personal & Private

Mr.. R. Swinburne Olymer Beverley Hall Quakertown, Penna.

A n A r t f u l S t r a t e g y

A Clever A t tem p t to M a k e a Virtue of Sharp Practice and SubtleShrewdness

The gentleman errs, unwittingly, of course, when he states that we “ issued a challenge to the whole wide world to disprove the statements” contained in our recent brochure, “T i i e A u g u s t F r a ­t e r n i t y , O r d e r o f t i i e R ose C ro ss i n A m e r i c a and H . Spencer Lewis , The Baron Munchausen of the Occult ” although neither M r . Lewis nor anyone else can disprove the truth of the statements contained therein.

The Baron misrepresents us, in part, when he says that we have “stated in letters to newspapers” that we courted “the strictest investigation.” We have never written letters to newspapers— that is a favorite method of propaganda employed by Mr. Lewis. We do not care to use it. However, we do court the strictest investigation of the proper kind and in a proper manner, which does not mean that we are willing to, or will any reasonable being expect us to, publicly expose the “points of our secret work or exhibit the private lessons of the Authentic Order to pseudo-mas­ters of clandestine Rosicrucian Orders or to the curious seekers of Occult lore.”

W h a t we did say in our recent brochure— we quote it verbat im—is:

“ I have written that which follows because I know it to be the truth. Let it be clearly understood that I assume full and complete responsibility for all statements made and will gladly welcome the opportunity to prove and fully demonstrate the truth of my statements before any competent and impartial tribunal.”

W e said “any competent and impartial tribunal” and, of course, that is exactly what we meant and intended— certainly by no stretching of the imagination or clever circumvention or crafty s t ratagem can it be construed to mean a public debate, under such provisions and conditions as prescribed by M r . Lewis— such an offer and challenge may be stratagem— par excellence, but it begs the whole question and ignores all vital issues— it is, in truth and in fact, the worst kind of petty subterfuge— a clever device or skillful artifice used to escape just censure and to evade the real

questions at issue. .There are certain s tandard rules of public debate and certain

courtesies due the party challenged— as well as certain well-defined rights and privileges to which the par ty challenged is always entitled which were completely ignored by M r . Lewis.

I f we were disposed to debate such issues in public in joint dis­cussions, we would not accept a challenge so manifestly unfair, wi th­out modification. H a d we accepted we would have insisted upon our rights as the challenged par ty— -all of which were designingly withheld in the foregoing challenge.

Le t the sincere and interested reader carefully note and thought ­fully analyze the requirements and stipulations of M r . Lewis, set forth in provisions numbered 4 and 6 of his challenge. H e requires that we present for examination to any committee of the audience, or to a n y o n e at tending the debate, all letters, documents, records and papers to show our exclusive right to maintain the only true Rosicrucian Order in America, and to show the clandestine nature of A. M. O. R. C. and its alleged fraudulent activities. Th is we could do. The re is abundant proof of the authenticity of the Ran­dolph Foundation of the Rose Cross Order in America, and of our exclusive right to maintain such authentic Order , and also proof in great abundance to establish the clandestine nature of A. M . O. R. C. and its fraudulent activities in America. However , it would require considerably more time than one evening, or the three or four hours allotted to a joint debate, to submit, much less to properly consider, the evidence which will conclusively prove both proposi­tions, viz., that ours is the authentic and A. M . O. R. C. is the clan­destine Order . And, if the proof were so submitted, what a s s u r a n c e

is there that the committee f rom the audience would be c o m p e t e n t and impart ial f Since it is M r . Lewis’ debate, his own idea, just as A. M. O. R. C. is his own brain child, and since he p r o p o s e s to have and to keep absolute control of it— just how would he select the committee f rom the audience to pass upon and judge our cre­dentials and the evidence offered? You don’t suppose he would play a trick on us and “ fix” the committee in advance? T h a t i s not likely— we would not tempt him by affording the opportuni ty.

H e n e x t requires t h a t we br ing all b o o k s (p r iv a te u n p u b l i s h e dooks) o f our teachings and ( inne r and secre t ) lessons as will show

th a t we have the genuine Rosicrucian teachings; t h a t we reveal our activities and the points of our w o r k (secre t activit ies and

secret work) which have been, and of course always will be, care­fully guarded and concealed from all public investigation— in brief, he requires that we, as Supreme Grand Master, violate our solemn vows and sacred oath and publicly disclose and lay bare the pro­found inner teachings of the Authentic Order. Further, he requires that we answer any question submitted by himself or any person who may attend the debate— that is, if we do not voluntarily dis­close all desired information, he reserves the right to “dig in” and get the rest by prying with questions. To be sure, a pseudo-master of a clandestine Rosicrucian Order with none of the true secrets, real mysteries and authentic teachings has nothing to lose and everything to gain by such an arrangement. A Rosicrucian Grand Maste r of the Authentic Order will not and cannot consent to such an unholy and impossible arrangement. None other than a pseudo-Rosicrucian would make such a proposal or desire the secret work exposed.

It was not Mr. Lewis’ intention to expose and reveal himself to be a pseudo-Rosicrucian. Tha t was entirely inadvertent and inci­dental; his fixed design and real purpose were to prescribe such terms as would be impossible of acceptance; so as to thereby abso­lutely insure himself against any possibility of our acceptance, and to avail himself of our refusal as an avenue of escape. The trick did not work. We did not propose to let him get away so cun­ningly and so easily.

H e had proposed a makeshift of an investigation— that would settle no issue, one that would increase the controversy, further embitter the contestants and leave the eainest seeker of the true order stdl confused by the controversy foi which reason IVIr.Lewis desires to continue and increase the conti oveisy. It enables him by deceptive methods and high piessuie adveitising and salesmanship to secure members from among the unmfoimed seekeis of the real Rosicrucian Order.

W e do not want to prolong the controversy— we want the issues settled once and for all time; therefore, we propose a full, complete and real investigation that would settle all controversy, determine every issue and decide which of the two organizations is authentic and which is clandestine. Accordingly on the29 th day of December we forwarded to Mr. Lewis our answer by wire via Western Union, which telegram or night letter was confirmed by our letter of the same date in which the telegram is set forth verbatim, omitting

A C H A L L E N G E A N D T H E A N S W E R

only the address— the let ter in full, verbat im, is as follows:

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Street and N o A. M 0 P H 0 .

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■im i a c o u n t c r p r o p o s i t i o n -f t f i lch .If aooefl tod and av c reed t o by y o u w i l l

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- X * e l l be tw een y o u r o r g a n i z a t i o n and t h e a u t h e n t i c o r d e r , S t o p C o n f i r m a t i o n

h e r e o f and l e t t e r f o l l o w s ,■Se/idcr'a address

f o r reference

R. Swinburne C ly n e rT H E Q U IC K E S T , S U R E S T A N D S A F E S T W A Y T O S E N D M O N E Y

I S B Y T E L E G R A P H O R C A B L E

Sender'a iclcphar numter

F r a t e r n i t a s R o s a e C r u c i s

The Rosicrucian Order, or Rosicrucian Brotherhood T H E SE E

Beverly Hall

‘M r . H . S p e n c e r L e w is , San Jose, California.

“ D e a r S i r :

Quakeriown, Pa.

“ December 29, 1933.

“ I confirm my night let ter to you of this date, word for word,150

CHECK

as fol lows:

“ ‘Receipt of your letter December twelfth is acknowledged. Your challenge under all conditions as prescribed by you cannot be accepted. However , I understand your challenge to mean that you desire and intend to propose a complete investigation of all mat ters in controversy between us to be made by and before an impartial and competent tribunal; therefore, to that extent and to that end I accept your challenge. I will soon submit to you a counter-proposition which, if accepted and agreed to by you, will effectively and finally settle all matters of controversy between us as well as between your organization and the authentic order. Confirmation hereof and letter follows.

‘R. S w i n b u r n e C l y m e r . ’

“ I find myself in accord with your general idea that there should be the ‘strictest investigation’ of our conflicting claims concerning ourselves and our respective organizations of which you and I are the heads, as to our and their Rosicrucian practices, teachings, authenticity and authority, in order that all sincere seekers may know the t ruth and no longer be misled and deceived by false claims and misrepresentations.

“ I repeat that I gladly welcome the opportunity to prove and fully demonstrate before any competent and impartial tribunal, the t ruth of all statements I have made concerning you and A. M. O. R . C. and others which I have not, but will make.

“T he chief and fatal objection to your ‘challenge’ and the plan that you outline thereunder is, that it will not be decisive of or settle a single controversial issue. I will, within 30 days, make full reply to your letter of the 12th instant and submit for your consideration a detailed counter-proposition, as indicated in my telegram, that will effectively and finally settle all controverted questions and all points at issue between us.

“Very truly yours,

“ R . S w i n b u r n e C l y m e r ,

“Grand Maste r . ”

PATftpNS ARB REQUESTED TO FAVOR T E E COMPANY BY CRITICISM AND SUGGESTION CONCERNING IT S SERVICE

C l a s s o p Se r v ic e

This u a fufl-rate T e le g r a m o r C a b le - c ra m u n le s s I t t d e - i e r r e d c h a r a c te r Is In ­d ic a te d t y a su l tn b le t ig d a b o v e o r p r e c e d ­in g t h e a d d re s s .

W ESTERNU N IO N

N tW cA m CHILTON. »Min>

DL - Day LetterNM - Night M tt i i ieNL “ Night Letter

LCO - Deferred CableNLT - Cable N lsht Letter

W LT - W eek-End LetterJ . c . w iL L n in , n a n vice-Mil■lOCMt

T ie filina t im i u ahown in tha (1*1* lino on fuU-i»Uj tele*r*mi and day leltera. in d the tim eo / mcapL a t daLination u tb m n i on all m a u t n , la STA N D A R D T IM E .

Received atTTO 1 0 P 11 ^CI.L^CT

SA*T .TO$r, G All IF £4£ A'-ItvC 30-1933

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181 4 F3

RETURN R E C E IP T

tieceioed from the Postmaster the Registered or Insured Article the original number o f which appears on the face of^this Cardi

(Signature or name of addressee)

(S ign a tu re of ad d ressee ’s ag e n t)

Date of delivery..Form 3811 (

-2-____ , 193J0E:0. a. • o « t » » u » r niKTtNO tirnca

Western Union showed delivery of our telegram to M r . Lewis

152

at 8.35 o’clock A. M. on December 30, 1933, receipt of which is also shown by his reply thereto hereinafter set forth, in facsimile.

Our foregoing letter was forwarded to Mr. Lewis by Registered Air Mail on December 30, 1933. The returned registry card signed by his personal signature acknowledged receipt of same on January 2, 1934.

M r . Lewis did not wait for the receipt of our letter of confirma­tion. H e would have nothing to do with a real investigation that would completely and finally settle all issues— and, as Mr. Lewis fully realized, would also completely and finally settle him and his clandestine Order. Therefore, he made haste to call off all nego­tiations. So, on January 1, 1934, he dispatched to us his telegram, reproduced in facsimile , as follows:

• 27 C A L P F 1 2 1 5 P

R C C L Y \ ’ER=

Q U A K E R ! O ’" '! P EN N =

E S E C R E T THAT YOU HAVE AGAI N R E F U S E D TO c TO OliR A C C E P T A N C E

OF THE C H A L L E N G E YOU I S S U E D IM YOUR L A T E S T r. O OKLE T T H I S I S S E C O N D

T I ' E '"E HAVE A C C E P T E D YOUR B O A S T E D C H A L L E N G E Ali i ) EACH T H E YOU

E I T H E R E V A D E D THE I S S U E OR A S IN I H I S C A S E SO UGHT TO O D I .FY YOUR

o R l ' i l A L C H A L L E N G E S T O P S I MCE V E H A V E S E E ” V E R Y L I B E R A L IN OUR

A C C E P T A r C E S OF Y W r i F L A U N T E D D E S I R E S COt.V'A A S P U B L I C A T I O N S OF OUR

l e t t : : n 5 - v - . t ■■evea leo- c o l . i a we a r e n o " f i n a l l y am-' c n v i . f - t e l y

T ) I I H W : I - I T ' . ANY ? ' E ' O V I A T I 0 N S '71 TH .YOU p E : : ■ I H ' ’f ' - 'A K D ANY

C O N S I •' -’. T l ) | o r YO UR I M S I 1I C E R E AND S N A L L O " ' C lA LL S i . 'G EO S T O P I T

| R o n l f E <* V I p * Y f THAT YO U H A V E N E V E " T R U L Y T £ S I “ Cn A :| O PEN P U B L I C

u ; ; : ;A T E s

;< SPENCER LEWIS.

A S e l f - E x e c u t e d P o r t r a i t o f t h e B a r o n M u n c h a u s e n o f t h e O c c u l t

Is not this telegram a remarkable phototype and perfect model of its sender? Did ever mortal man draw a more perfect picture of himself or more completely demonstrate and emphasize his predominat ing trai ts than M r . Lewis has in this te legram? It shows clearly the inner workings of his mind and reveals the shal­low and insincere mask of all his petty scheming and bold designing.

H e is in a t ight place— all his scheming has gone wrong. Instead of the expected and hoped-for refusal of his challenge to debate, he has received a proposal for a genuine and complete investiga­tion that will ascertain and make known the full t ru th and nothing but the t ruth— that will ruin him and destroy A. M . O. R. C.— Great heavens— he cannot accept that proposition. H e cannot sub­mit to such a test— to a real test. W atch him squirm— see him wiggle— and how does he t ry to wiggle out?

H e says: “W e regret that you have again refused to agree to our acceptance of the challenge you issued in your latest booklet .” T h a t is a twister. H e uses 21 twisted words in a labored a t tempt to conceal the truth, to confuse and mislead the reader . L e t us untwist his s ta tement and get the facts s traight . M r . Lewis has never accepted our proposi tion— let him call it a challenge— to give us an opportuni ty to prove the t ruth of our contentions before any competent and impartial t ribunal— and, moreover, he never will. W e did not challenge him to an open public debate; tha t was his idea, he challenged us— now he is ashamed of it and would saddle it on to us. W e are standing by our proposi tion. I t is M r . Lewis that is on the run. H o w much do you suppose he really regrets our refusal to debate with him?

Let us follow his telegram. H e fur ther says: “This is the sec­ond time we have accepted your boasted challenge and each time you have either evaded the issue or, as in this case, sought to modify your original challenge.” Poor M r . Lewis! H e would have you believe that we have mistreated him— he seeks your sympathy.

H e would have you believe it was us and not he who was squirming — how he would like to shift the blame! Unfortunately for him, the facts are that in both instances he issued the challenges for a public debate— in neither case did we accept his challenge. We have not modified our original proposition— we are still standing on our original proposal as the reader may see for himself— it is clearly evident that it is Mr. Lewis that is shifting and attempting to confuse.

Then he says : “ Since we have been very liberal in our acceptance of your flaunted desires, as publications of our letters were (will) revealed (reveal) , we are now finally and completely through with any negotiations with you pending toward any consideration of your insincere and shallow challenges.” Is that not a perfect picture of assumed injured innocence and righteous indignation? Yet he labors in vain to shift the blame or to justify himself. After much profound wiggling and twisting, he wiggles himself out of his own bad situation— and how? By simply declaring himself out and all bets off. In other words, he ran away— H E D A R E N O T

S T A N D A r e a l T E S T — so he ran, and as he ran he declared us to be running from him. Did you ever sit in a fast-moving train looking out of the window when the whole country-side seemed to be mov­ing away from you? It was just an illusion, yet it very aptly illus­trates M r . Lewis’ situation. He has always been on the run and has always declared or intimated that others were running from him.

And finally he says: “ I t is quite evident that you have never truly desired an open public debate.” Yes— quite evident. This last statement contains the only true implications and correct state­ment of fact contained in his telegram. We never intend to join in public debate with Mr. Lewis. We have, we trust, set forth herein ample and sufficient reasons in justification of our course.

Notwithstanding the foregoing telegram and Mr. Lewis’ action in declaring all negotiations off, we desired to give him every oppor­tunity to join in a real investigation before a committee or tribunal entirely capable and competent to judge and determine every issue, with ample authority to make full and complete investigation of all and every fact and, above all, a tribunal that is wholly impartial and without interest, except in doing justice— with full power to render a final judgment and decree binding on both parties. There ­fore, accordingly, on January 24, 1934, we forwarded to him by

Registered M ail our promised counter-proposition and plan of investigation, verbat im, as fol lows:

F r a t e r n i t a s R o s a e C r u c i s

The Rosicrucian Order, or Rosicrucian Brotherhood

“ M r . H . S p e n c e r L ew is ,San Jose, California.

“ Dea r Sir:“ Supplementing our telegram and let ter of December 29, 1933,

and in accordance therewith, we make fur ther reply to your letter of December 12, 1933, and submit herewith our counter-proposi­tion and plan of investigation, which will afford you a fai r and adequate opportuni ty to establish in a proper way your claims to Rosicrucian authenticity and authority, without exposing your secret work, and that will finally, effectively and conclusively settle all issues between us.

“ Since you s tar ted your Rosicrucian organizat ion, about the year 1915, without due war ran t of authori ty, we have maintained that you and your organizat ion are clandestine; that we only possess the r ightful authority, and that ours is the authentic Rosicrucian F r a ­ternity, Brotherhood or Order . On the other hand, you have made the same claim for yourself and your organizat ion. Both cannot be right. Th is controversy has grown to undue proport ions. T o continue it will serve no good purpose. It should be settled. I t is our sincere hope that it can be settled and ended. I t is with this hope that we make this offer of settlement, without in the least degree receding from our position.

“ It seems to us, that if you are acting in good faith, if your claims are well founded and can be proven, tha t you will accept our offer and regard the plan of inquiry as a golden opportuni ty to establish your Rosicrucian authority, authenticity and your exclusive r ight

T H E SEE Beverly Hall

Quakeriowa, Pa.

“J anuary 24, 193^-.

to establish and maintain the authentic Rosicrucian Fraternity, Orde r or Brotherhood in America. If you elect to evade the issue, to refuse a fair and proper investigation, and you are not willing to abide by the results of such an investigation, then how can you expect anyone to believe that there is a scintilla of merit or truth in your Rosicrucian claims?

“ W e also feel confident that all just, fair-minded, thoughtful persons will, at once, agree that the plan of investigation is fair, just and adequate, that it affords and offers to you a fortunate and genuine opportunity to prove and conclusively establish your claims, under a binding agreement on our part, that, if you do so establish your claims, you will have the exclusive right to carry on and main­tain the only Rosicrucian organization in America, without further hindrance or criticism on our part, and that if you cannot stand a searching investigation and cannot establish the truth of your claims under this plan, then, that you should, sportsmanlike, confess the truth that you have no Rosicrucian authority, discontinue the use of the name, all Rosicrucian appellations and symbols in your work and conduct it honestly under a name, appellation and symbols that will mislead and deceive no one.

“ M any sincere men and women, more or less interested in the occult sciences, have joined your organization, upon your repre­sentation that it is the authentic Rosicrucian Order and Brother­hood. Many of them still believe that they have received from you the true Rosicrucian teachings and inner work, and that they have become and are Rosicrucians. On the other hand, many other equally sincere and earnest seekers have joined our organization upon our representation that ours is the authentic Fraternity and that we alone have and can give the true, authentic Rosicrucian teachings. In simple justice to our respective followers and also to the many interested seekers who desire to affiliate themselves with the Fraternity, yet do not because they are confused by our conflict­ing claims— the issue should be and must be settled, once and for all time.

“ W e have courted and earnestly desired the strictest, most sweeping and complete investigation of our respective claims. We have said many times, and here repeat, that we would gladly wel­come the opportunity to prove and fully demonstrate our claims and the t ruth of all statements which we have made concerning you and your organization, before any impartial and competent tribunal.

W e mean exactly that . An impart ial t ribunal means one tha t is fair. A competent tribunal, in this case, means one capable and qualified to judge Rosicrucian evidence, to determine Rosicrucian authority and authenticity, tha t understands fraternal usage and law, and that can reach a correct conclusion and render t rue judg­ment. I t also means one in which the rights of all par ties will be fully protected and the secret work and inner teachings of the Authentic Order will not be exposed and its usefulness thereby destroyed, and that is as it should be, without regard to whether it be your organizat ion or ours, that is authentic.

“ You cannot meet or avoid meet ing the foregoing proposit ion— regard it as a challenge, if you like— by challenging us to meet you in joint debate, in the manner as set for th in your let ter of Decem­ber 12, 1933, in public, before a mixed audience to be composed principally of our respective followers. Such an audience, if a tribunal, and if competent, would not be impartial .

“ Of course, you know and we know, as all are bound to know', if they reflect but slightly, that a public debate of the issues between us, because of the nature of the issues, would be a mere fa re : and productive of no good. It would be decisive of no issue and would not settle a single controversy at issue. On the other hand, it would permit of much bluffing, blustering, ballyhooing, the making of careless statements and the discussion of immater ia l matters , that would confuse rather than enlighten those present . Do you desire tha t? W e do not. Do you want to confuse and confound? W e do not. W e want the issues clearly defined and an ample opportuni ty to prove our assertions and also to give you the same opportuni ty to do likewise, in a p roper manner, under protective due-guards, before an impartial and capable t ribunal with the abil­ity and authori ty to correctly, righteously and justly decide the issues, and one whose findings and judgment will be decisive, bind­ing and final.

“ Let us keep in mind tha t the controversy between us and the issues involved concern our respective Rosicrucian practices, methods, teachings, authenticity and authori ty; tha t these issues cannot possibly be properly disposed of in two or three hours of public discussion, supplemented by documents to be hastily and casually examined by ‘any committee of the audience, or any dependable, sincere investigator a t tending the deba te’ that may or may not be impartial, competent, sincere or dependable. T o

properly dispose of all of these issues, all statements and testi­mony should be under the sanction of an oath and subject to rigid cross-examination; all documentary evidence should be given care­ful examination and thoughtful consideration. To conclusively establish the authenticity of the Randolph Rosicrucian foundation in America in 1858 and our Rosicrucian authority and authenticity may require the examination of many documents in corroboration of our statements or testimony; to show your many changing, con­fusing claims and shifting positions to be without merit and to completely refute and disprove all your many different and diverse claims of foreign authority, will require the examination of many documents, the testimony of many witnesses in America and the depositions of many foreign witnesses abroad. All of this will require time, but if we are afforded the same opportunity, which we now offer to you, we are prepared to prove every claim we have made; to disprove and completely refute all your claims to Rosicru­cian authenticity and authority.

“ It must be remembered that the authentic Rosicrucian F ra ­ternity, Order or Brotherhood is a secret society; that its inner work is secret and ever has been, and is now closely guarded and fully protected by the sacred, binding oath of its members; that no mem­ber who has prepared and proved himself worthy, who received the deeper and profound secrets and who, in reality, became a Rosicrucian, has ever violated his oath or exposed the real, deeper and profound secrets of the order— although it must be admitted that some neophytes have proven unworthy, have been false to their vows and have exposed some of the preliminary and probationary work. Flowever, this has not injured the Order. Therefore, it must appear to every reasonable creature, since one of the real and important questions at issue is the authenticity of the secret work— that the issues between us cannot possibly be discussed in public debate and that a real Rosicrucian cannot and will not answer pub­licly any questions that anybody may ask.

“ If you are a real Rosicrucian and your organization has and imparts the real, authentic Rosicrucian work, I have not the right, nor the slightest desire to expose it and to destroy its usefulness. On the other hand, if ours is the Authentic Order, then, in all justice and fair play, you have no right to demand of us, as you did, that we appear in public and ‘reveal the activities of our organiza­tion and the points of our work,’ which we have carefully con­

cealed from all public investigation.“All those who have the slightest understanding of f ra ternal

laws and the elementary, fundamental principles upon which all genuine secret, f ra ternal or occult societies and orders are founded, will know and understand that they do not give undue publicity to their activities nor seek to secure members by high-pressure advert ising or publicity stunts. T hey will, also, readily under ­stand that true and genuine Rosicrucians do not vulgarly flaunt themselves before the curious and generally uninterested public in spectacular publicity stunts, by broadcast ing a public debate over the air. Th is in itself, aside from all other reasons, is a valid and sufficient reason for our refusal to accept your challenge of public debate ‘under all of the provisions (as stated by you) and with no exceptions,’ although we are quite willing and anxious to have a real and proper investigation and to meet you on every issue, with­out the slightest evasion or mental reservation.

“ W e believe that you will readily agree that there is no finer body of select men, of better general repute, of higher moral and ethical s tandards than the Masons. They are all bound by a sacred oath, which most of them understand and scrupulously respect. They are not only obligated to assist and protect other Masons, but to render justice alike unto all men. I t is only Masons of outstanding ability and fitness, of learning and under ­standing of f ra ternal law, of keen perceptive sense of r ight and justice and of tested honor, that are selected for membership on the Commit tee of Masonic or Fra te rnal Jur isprudence of the Grand Lodges of the respective Masonic jurisdictions. Therefo re , men selected from said Commit tees are well qualified, fully equipped and most competent to pass upon the issues correctly and to justly decide all mat ters of controversy existing between us, and certainly they may be relied upon to be fair and impartial . W e believe tha t a tribunal composed of such men, so selected from said Commit ­tees, would be an impartial and competent tribunal.

“W e have not approached, either directly or indirectly, any Grand M a s te r hereinafter referred to, or consulted with any Masons occupying official positions in any Masonic bodies. H o w ­ever, we believe that the Masons hereinaf ter refe rred to will gladly render for us any service possible, upon our joint request. The refore , we invite and urge you to join us in a request to the Grand M aste rs of the Grand Lodges (Blue Lodges) of the States

of California, Ohio and New York to each appoint a member from their Committee on Jurisprudence having the qualifications herein set forth and specified, to act as a tribunal, to determine, in the manner and upon the conditions as hereinafter set forth, all issues and all controversies now existing between us.

“W e have suggested three members to constitute the tribunal, which we believe to be sufficient for all purposes. However , we are in no sense adverse to a tribunal composed of five or seven members, to be designated and appointed by the Grand Masters of four other Grand Lodges of any other States in the United States or by the High Officer of any Grand Body of the higher degrees of Masonry, either of the York or Scottish Rites, provided that such members, so designated and appointed, shall possess the qualifications herein prescribed and that no two members of the tribunal shall be from the same State. If you prefer a tribunal of five or seven members, you may designate the Masonic officers who may appoint such addi­tional members of the Tribunal.

“The use of the word ‘parties’ herein shall be understood to mean yourself and your organization as one party, and myself and my organization, as the other party.

“ W e p r o p o s e t h a t t h e p a r t i e s h e r e t o e n t e r i n t o a nAGREEMENT AND STIPULATE AS FOLLOWS :

“ 1. T h a t there shall be appointed, in the manner as above set forth, a Committee or Tribunal whose members shall be learned in Fraternal Jurisprudence, each of whom shall have been, or is now, a member of the Committee on Jurisprudence of the Grand Lodge or Grand Body whose Grand Master, or High Officer shall appoint him. Provided, of course, that no person who has been or is now a member of the organizations of either party, and /o r who has been associated with either party, and /o r who entertains any prejudice against Rosicrucianism or Rosicrucians or the parties or either of them, and /o r who has formed or expressed any opinion on the merits of the controversy between the parties shall be elig­ible to serve on the Tribunal. The fact that some of the officers and members of either party are also Masons shall not in itself disqualify any Mason to serve as a member of said Tribunal.

“ 2. T h a t each member of said Tribunal shall take and sub­scribe to an oath to fairly and impartially try all issues submitted to them and to render true decisions on the facts, in accordance with justice and generally accepted fraternal law and practices and

to keep secret and not to divulge any evidence produced before them.

“ 3. T h a t we submit all issues and all mat te rs of controversy between us to said Tribunal , which shall have full power and unlimited jurisdiction to try and determine all issues, to determine all questions of procedure and to make rules and regulations gov­erning its hearings, the conduct of the parties, their counsel and the employees of the Tribunal . A major i ty of the Tr ib una l shall constitute a quorum for the purpose of all hearings necessary to be had before the Tribunal , and a major i ty of those present at any hearing may decide any question of procedure. However , a m a ­jority of the Tribuna l shall be necessary to make the final findings of fact and to render final judgment.

“4. T h a t the final findings of fact and judgment of the Tribunal , which findings and judgment must be in writing, shall be binding and conclusive on the parties.

“ 5. T h a t the part ies shall equally advance all expenses of the 1 ribunal and, as soon as the members of the Tr ibunal are appointed, each party hereto shall deposit with the temporary chairman the sum of One Thousand ($1 ,000 .00) Dollars, a total of T w o T h o u ­sand ($2 ,000.00) Dollars, to be used by him for the defraying of the prel iminary expenses of the first meet ing of the Tribunal . T h a t the Tribunal, at its first meeting, shall estimate the probable cost and expenses of the hearings and shall give to each pa r ty notice thereof. T h e rea f t e r each par ty shall pay to the Secretary-Treasurer of the Tr ibunal such sums from time to time as he shall determine and demand, and said funds so paid shall be used for the defraying o f all expenses of the investigation and the compensation per diem and expenses of the members of the Tribunal . T h e Secretary- T reasurer shall keep an accurate account of all moneys so received and disbursed.

“ 6. T h a t H . Spencer Lewis and R. Swinburne Clymer shall each secure from the corporations having title to the property and assets of their respective organizat ion their consent to enter into this contract and authori ty to bind them and their assets for the payment of all costs and expenses of the Tr ibunal and the investi­gation as herein provided and they shall file certified copies of the resolution of the Board of Directors or Trustees of such authori ty with the Secretary of the Tr ibuna l at the time of the first meeting. T h e Tribunal shall determine the sufficiency of such authori ty and

if insufficient shall require evidence of proper authority to be filed.“ 7. T h a t the Tribunal shall determine the compensation to be

paid to each member per day for each and every day such member shall use his time and services in connection with this investigation. It shall also determine the per diem allowance for each member of said Tribunal and shall pay out of said funds all expenses of each member upon his filing an account thereof with the Secretary- Treasurer.

“ 8. T h a t the Tribunal shall employ competent reporters to take and transcribe all testimony, arguments of counsel and /or of the parties, which testimony when transcribed shall be available for the examination of the parties and /or their counsel. They shall also employ such experts as they deem necessary or advantageous in the performance of their duties for the purpose of the examination of any documents submitted or otherwise and accountants for the purpose of making the audits hereinafter provided for.

“ 9. T h a t until the Tribunal shall hold its first meeting and jrganize, the member from the State of Ohio shall be temporary Chairman and after each party has filed with him their respec­tive specifications and answers, as herein provided, he shall call the first meeting of said Tribunal, to be held at some place to be designated by him, in a city centrally located in the United States. Before calling such meeting, however, he shall give each party hereto thirty days’ notice to be present and testify at such meeting. The Tribunal shall first organize by electing from its own member­ship a Chairman and a Secretary-Treasurer and shall prescribe such general rules for its procedure as it may deem necessary and adequate, and as soon as it shall have been organized, it shall pro­ceed to hear the testimony of H . Spencer Lewis and R. Swinburne Clymer and such other witnesses as the parties tender, with all members, or a majority of the said members, present, and shall receive and file such documentary evidence as the parties desire to offer.

“ 10. T h a t the Tribunal, acting through its Chairman, or Sec­retary, as it may determine, may call such meetings of the Tribunal, with due notice to the parties, as it may from time to time deem to be necessary, such meetings to be held in a city centrally located in the United States.

“ 11. T h a t the Tribunal shall apportion the United States into districts and designate a member to hold hearings therein to take

the testimony of all witnesses tendered by either party , which designation may be changed from time to time to suit the conveni­ence of the member previously designated. T h e T r ibuna l may also appoint any of its members to make personal and secret investigations in America of any claim made by either party, and also to t ravel abroad to fully investigate the claims of e ither party as to foreign Rosicrucian authori ty and their affiliations and con­nections with other Authentic Rosicrucian bodies. And the reports and findings of such members, when made in wri ting and signed by them, shall be received and considered as evidence by the Tr ibunal . Provided, however, that either par ty may offer evidence in rebut tal of such findings.

“ 12. T h a t upon the request of either party the member of the Tribunal so designated shall hold hearings in any city or cities in his district for the purpose of taking testimony of witnesses which may be produced by either party at such hearing and when said member shall determine the time and places of such hearings he shall give to each par ty a sufficient notice of the time and places where such hearings are to be held.

“ 13. T h a t all testimony of witnesses or part ies shall be under oath or binding affirmation. T h a t all documentary evidence shall be of mater ia l form, concrete and tangible, and no spiritual evi­dence of spiritual authority of either party shall be received or considered by the Tribunal .

“ 14. T h a t either par ty hereto may take the depositions or written testimony of any witnesses desired, by propounding written questions to said witnesses and forward ing the original and a copy of the same to the other party, who shall have twenty days af te r the receipt of said questions to propound in wri ting cross- interroga­tories, which shall be returned with the cross- interrogator ies a t ­tached thereto and copy thereof, to the original par ty propounding the direct interrogator ies . Such par ty may then fo rw ard the same to any officer authorized to administer an oath in the jurisdiction where the witness resides, or is to be found, who, a f te r the admin­istration of said oath, shall take and write down the answers of the witness to all questions propounded to him, which answers, when transcribed, shall be signed by the witness and certified to by the officer taking such deposition. All depositions taken in foreign countries shall be taken before and certified to by Uni ted States Consuls or Consul Agents and shall be t ranslated into the English

*

language before certification. Provided, that if cross-interroga­tories are not propounded within the twenty days as above pro­vided, the deposition shall be taken on the direct interrogatories. After the deposition is completed, such officer shall immediately forward the same by Registered Mail to the Secretary of the T r i ­bunal who shall remit for the fees of the person or officer taking said deposition. Or, the officer taking said deposition may attach the same, when completed, to his draf t drawn upon the Secretary of the Tribunal to whom said deposition shall be delivered upon pay­ment of the draft . All costs of depositions, witnesses’ expenses at all hearings, except the expenses of the parties and their counsel, shall be paid out of the funds in the hands of the Secretary-Treas- urer for the purpose of paying the expenses of the hearing.

“ 15. T h a t neither party will rely on any technicality or plead any technical defense, such as legal rights under any statute of limitation, latches or negligence of the other party and that the Tribunal shall decide all issues wholly unhampered by technicali­ties of any kind whatever.

“ 16. T h a t the proceedings of the Tribunal shall be private and secret. The secret work of each party, whether revealed by the testimony of witnesses or by documents, introduced into evidence, shall be fully protected by rules to be prescribed by the Tribunal and no part of the testimony or any document which may tend to reveal any par t of the secret work of either party shall be copied, photographed, photostatted or otherwise reproduced. No part of the proceedings shall be published, except the final findings of fact and the final judgment of the Tribunal. Each party and their counsel and all employees of the Tribunal shall bind themselves by a special oath not to reveal any part of the evidence or any part of the proceedings to anyone. Nei ther party nor their counsel shall make or receive copies of any of the evidence. However , they shall have free access to such evidence, to examine and study the same under the supervision of the Secretary who shall be the custodianthereof. _

“ 17. T h a t the parties shall have a right to appear at all hear­ings and proceedings in person and with their counsel or by and through counsel and shall have the full and unrestricted right of cross-examination of witnesses. The counsels appearing for either party need not be attorneys at law. However , they shall be mem­bers in good standing of the respective organizations for which

they shall appear before the Tribunal .“ 18. T h a t the Grand Masters or other Masonic Officers ap­

pointing the members of the Tribunal shall give each par ty notice of his appointment and that within 60 days a f te r the Tr ibuna l has been appointed each par ty hereto shall file with the temporary Chairman his specifications, setting forth his claims and all accusa­tions and charges which he desires to make against the opposing party and shall at the same time serve by Regis tered M ail a copy of the same upon the opposing party, who shall have thirty days af ter the receipt of the same in which to file his answer thereto, and at the same time shall serve a copy thereof on the opposing party by Registered Mail . W hen the temporary Chai rman has received the answer of each party, or when the time for the filing of same has expired, he shall thereupon call the first meet ing of the T r i ­bunal for the purpose of organizat ion and for the first hearing of evidence and shall give each par ty thir ty days’ notice of the time and place where such hearing is to be held, whereupon and whereat each party, that is to say, R. Swinburne Clymer and H . Spencer Lewis, shall appear and testify and file with the Tr ibuna l such documents as they desire to introduce into evidence, it being p r o ­vided, however, that either par ty may recall the other to testify at any subsequent time before the Tribunal .

“ 19. T h a t all o ther officers and members of the respective organizat ions may be called by the opposite par ty to testify and they shall testify at any hearing designated before any member of the Tribunal held for that purpose and either par ty shall have the right to take the testimony of any attorney employed by the opposite party at any time in connection with his or its affairs and said attorney shall not refuse to testify because of any legal pr ivi­lege, said privilege being fully waived by the par ties hereto and said attorneys being here and now requested to fully testify as to any and all mat ters within their knowledge.

“ 20. T h a t each party hereto will, within four months a f te r the Tr ibunal is organized, file with the Tr ibunal a full and complete accounting of all monies received and disbursed by it dur ing the past five years ; that the Grand M aste rs or head of each of the opposing organizat ions will likewise file a personal accounting of all monies received and disbursed by them for and on account of their respective organizat ions and the Tr ibunal shall have full power to employ Certified Public Accountants to make an exam­

■

ination into the records of the respective parties, to audit their accounts, and render a full report thereof unto the Tribunal. Each of the parties, hereby agreeing to submit all records for examina­tion of said Accountants and to render every possible assistance in order for them to obtain and make a full and complete audit and accounting of all funds of the respective organizations of the parties and those handled individually by Messrs. Lewis and Clymer.

“ 21. T h a t each party shall have a full and fair opportunity to present his or its evidence and proof and the hearings shall not be closed by the Tribunal until full and fair opportunity has been given to each party to present such evidence and proof. No tech­nical rules of evidence shall be prescribed by the Tribunal. All evidence offered by either party shall be received and considered by the Tribunal, who shall be the sole judge of its relevancy, and the weight to be given to it.

“ 22. T h a t the main or chief issue between the parties to be determined and decided by the Tribunal is stated as follows: Which party is the Authentic Rosicrucian Fraternity, Order or Brotherhood, which has the superior Rosicrucian rights and author­ity and which is, therefore, clandestine. T h a t all other controver­sies between the parties are declared to be incidental and secondary to the main or chief issue above stated. However , the Tribunal shall pass upon all incidental matters in controversy that are in any way material and /o r relevant to the main issue.

“ 23. T h a t in the event of a disagreement of the parties over any point or mat ter not covered by this stipulation, that cannot be disposed of by mutual supplemental stipulation or agreement of the parties, the Tribunal shall have full power to decide the same.

“ 24. T h a t in the event either party shall at any time before final judgment abandon the proceeding and /o r refuse to continue or complete the investigation, the I ribunal shall nevertheless con­tinue the same and proceed to final judgment.

“ 25. T h a t in the event of the death or resignation of any mem­ber of the Tribunal before final judgment, the Masonic Officer that originally appointed said member shall designate and appoint another, possessing the same qualifications, to serve in his place and stead.

“ 26. T h a t after the evidence has been closed by the Tribunal, it shall, on due notice to each party, call a meeting of the entire

Tribunal . A majority, however, shall constitute a quorum, for the purpose of hearing arguments of the part ies a n d /o r their counsel, it being stipulated and understood that full and ample opportunity shall be given to each pa r ty to present all arguments and to make a full presentat ion of his or its case.

“ 27. T h a t within ten days af te r said arguments each par ty shall file with the Tribunal , certified under oath, a detai led s tatement of his or its expenses incurred in connection with the investigation, including the expenses and fees of counsel or attorneys, which said fees shall not exceed T e n Thousand ($10 ,000 .00) Dollars, to be audited and approved by the Tribunal , which approval shall be final.

“ 28. T h a t the findings of fact of a major ity of the Tr ibunal and their decisions shall be final, conclusive and binding on the parties. T h e parties hereto especially agree and stipulate tha t as soon as said Tr ibunal decides that one par ty is the Authentic Rosi­crucian Fraterni ty , Orde r or Brotherhood and has the superior Rosicrucian rights and authori ty and that the other is, therefore, clandestine, the other party shall thereupon, or within thirty days thereaf ter , discontinue for all time the use of all Rosicrucian names, appellations and symbols and abandon all claims to Rosicrucian origin or connection whatsoever . T h a t if said party, last referred to, violates this agreement the other par ty shall be entitled, upon application, at any time and as of ten as necessary, to the issuance of a permanent injunction by any court of competent jurisdiction solely upon the decision of said Tribunal and this agreement; no fur ther showing or evidence being necessary and the par ty so vio­lating this agreement shall not be entitled to notice of such applica­tion or be heard in opposition thereto, notice thereof is hereby expressly waived.

“ 29. T h a t the Tribunal shall tax and assess all costs of the investigation and all expenses of the prevai ling par ty against the losing par ty and each par ty hereto for himself personal ly and his organizat ion hereby agrees and binds himself and his organizat ion to pay said costs and expenses to the prevai ling pa r ty in accord­ance with the decision of said Tribunal . T h a t upon failure to do so, the prevailing par ty shall be entitled to a judgment therefo r in any court of competent jurisdiction against the other pa r ty for the amount thereof, as by confession, solely upon the finding of said Tribunal and this agreement . Notice of the application for and

a

the entry of such judgment being hereby expressly waived.“ 30. T h a t upon final decision, the Tribunal shall deliver to

each party a certified copy of its findings and decisions, including a certificate of costs and expenses; return to each party all docu­ments which he or it has filed or introduced in evidence and deliver the record of all testimony and all depositions to the prevailing party, which evidence, or any part thereof, may be published by the prevailing party, in the event the other party violates this agree­ment.

“31. And, finally, the parties agree that at the first meeting of the Tribunal, as a part of their respective specifications, they will file with the Tribunal a complete statement of the names and addresses of all domestic and foreign fraternities, orders, brother­hoods, lodges, universities, colleges, schools, societies, clubs and/or other organizations or associations, with the names and addresses of their chief officers and secretaries, from or through which they have claimed or now claim any Rosicrucian initiation, honors, rites, degrees, ceremonies, instructions, information, rights, authority, certificates and/ or charters, and with which they have claimed or now claim any Rosicrucian connection, affiliation and/or associa­tion; and, also, from which they and/or their Imperators or Grand Masters have claimed or now claim to have received any academic degrees, diplomas, certificates, decorations, honors, and/or special mention or recognition, and in which they have held or now hold membership or with which they have been and /o r now are other­wise, in any way, affiliated or associated; that the Tribunal may employ special secret investigators, without notice to either party, to make full inquiry into such claims and to report thereon to the Tribunal, in writing and under oath, which reports may be con­sidered as evidence, subject to rebuttal by either party; and that the parties shall, from time to time, file with the Tribunal written statements fully setting forth, and /or fully disclosing by testimony under oath, all information, without restrictions or reservations, which the Tribunal may require or the opposing party may demand, and neither party shall refuse to comply with such requirements or demands under the penalty that the Tribunal may then and thereupon render final adverse judgment against the party so refus­ing to comply with its orders.

“W e trust sincerely that you will favor us with a prompt accept­ance hereof. I f your acceptance is not in hand by March 1st next

we will conclude, as we must, that you cannot establish your Rosi­crucian authori ty and authenticity, nor successfully defend your­self or your clandestine Rosicrucian organization before an I m p a r ­tial and Competen t Tribunal.

“ Respectfully submitted,“ R. Sw i n b u r n e C l y m e r ,

“ G rand M a s t e r . ”

RETURN R E C E IP T

Received from the Postmaster the Registered or Insured Articjc^the original number o f which appears on the face o f^ r is Card.

(S ig n a tu re o f ag e n t)

Date of , 19.Form 3811

CONCLUSION

M r. Lewis did not make post-haste to publish his second chal­lenge or to circulate it abroad over the land. Although more than a year has elapsed since we forwarded to him our offer to join him in a genuine, fair and complete investigation and urged him to accept the plan and end all controversy, to this good day he has made no reply.

We submit to the candid judgment of mankind that the plan offered to him was and is absolutely fair and will accomplish the object and purpose intended.

There is one— only one— conclusion that can be reached. Mr. Lewis cannot— dare not— put his claims and the genuineness and authenticity of A. M. O. R. C. as a Rosicrucian Order to such a test— to a real test. H e dare not give us an opportunity to prove and establish the authenticity of the Randolph Foundat ion of the Rose Cross Order in America or to prove our claims or our charges against him before a Proper, Competent and Impartial Tribunal and bind himself and his organization to abide the judgment.

We do not say this boastingly or in a haughty spirit to tantalize or embarrass M r . Lewis— in calm sincerity we submit that our foregoing statement is the simple truth.

e W s e W f t

BOOK FOURk e W a e t *

e ^Q§^))^g9e W aeS

Q S W

I

Published, by

The Rosicrucian Foundation( r e g i s t e r e d )

Q u a k e r t o w n , P e n n s y l v a n i a

The exclusive right to use

R o s i c r u c i a n N a m e s

legally determined forAiis first time in America in a proceeding u k Pennsylvania

before tide Secretary of the iommonwea1,

---------------------- 7 \T h e Randolph Foundation of the Authentic Order c& the Rosy Cross in

America filed its applications with the Secretary of the Commonwealth of Pennsylvania under the law for the registration of V s names long

acquired iHftd pre-empted by prior use./ \

I [/’Spencer Lewis, the Baron M unchausen of the Occult / a n d Fabricator of the spurious A. M . O. R. C., claimedX

the right to use all such Rosicrucian names and pro­tested against the granting of said applications.

A f te r h e a r i n g s e x t e n d in g a l m o s t a y e a r , th e a p p l i c a t i o n s of th e

R a n d o lp h F o u n d a t i o n w e r e granted an a the claims and

p r o t e s t s o f M r. Lewis and his A -M

Esoteric OrganizationAmerican Organization— Registered

T H E CONFEDERATION OF INITIATES

International Section— International Copyright Registration

LA FEDERATION UNIVERSELLE DES ORDRES, SOCIETES ET FRATER-

NITES DES INITIEST h e Confederation of Initiates is the Supreme Council and Source of A u­

thority of the Grand Fraternity, T rip le O rder and all other Rosicrucian bodies, established in America since 1773, including the various

grades and degrees of the M ilitia Crucifera Evangelica, Magi,Eulis, ^Eth Priesthood, Osirians, Rose Cross and Rosi-

crucians. Illuminati and other associations and so­cieties of like nature.

T H E SECRET SCHOOLS( R e g is te re d )

T h e Secret Schools are the G rand Sanctuary and Repository of the Ancient Philosophy, Greater Mysteries and Rituals authorized by and exempli­

fied by the Allied Fraternities, the T rip le O rder and Grand Fraternity in their various grades and degrees.

T H E ROSICRUCIAN FOUNDATION( R e g is te re d )

T h e Rosicrucian Foundation was founded for the purpose of the study and dissemination of Rosicrucian history, philosophy, exoteric and

esoteric teachings and sources of authority.

T H E COUNCILS OF THREE, SEVEN AND NINE

( In te rn a t io n a l C o p y r ig h t )

(The Councils of T hiee , Seven and Nine have always been and continue to be the governing bodies of the various American and International

Lodges, Temples and Orders of the Grand Fraternity and the Confederation of Initiates.

The G R A N D F R A T E R N IT Y — T h e T r i p l e O r d e rFraternitatis Rosae Crucis— (O riginal)

Fraternity, Order, Brotherhood and Tem ple of Rosicrucians— (M odern)

First Order, Temple or DegreeT h e Rosicrucian Fraternity (Registered)Fraternitatis Rosae Crucis (Registered)

T h e Rosicrucian Order (Registered)T h e Rosicrucian Brotherhood (Registered)

Tem ple of the Rosy Cross (Registered)T h e Brotherhood of the Rosy Cross (Registered)

T h e O rder of the Rose Cross (Registered)T h e Golden and Rosy Cross

T h e Rose Cross T h e Rosicrucians

Second Order, Temple or DegreeT h e Temple of Eulis (Registered)T h e Order of Eulis (Registered)

T h e Brotherhood of Eulis (Registered)T h e Imperial Order

Imperial Eulis T h e Hierarchy of Eulis

Third Order, Temple or DegreeT h e iE th Priesthood (Registered)

T h e Priesthood of /Eth T h e Brotherhood of .ZEth

T h e Order of /Eth T h e Fraternity of /Eth

Subordinate, Auxiliary, Ritualistic, Preparatory Orders or Degrees

M ilitia Crucifera Evangelica (Registered)T h e Order of the M a g i— Council of the M agi (Registered)

T h e Illum inati— Tem ple, Order and Church (Registered)T h e Osirians— Sons of Isis and Osiris (Registered)

Knights of C hivalry— Order of the H oly G ra il (Registered)T h e Fraternity of Osiris

Knights of the Rose and Cross Illuminatae Americanae

Priests and Princes of Melchizedek

FOREW ORD

The recent receipt of many letters from students of various se­cret schools of the divine sciences, evidencing a deep interest in the occult, the mystic and the higher aspect of the L A W , is, indeed, most gratifying. These letters show, unmistakably, an awakening among those interested in things spiritual. They indicate a wholesome disposition toward independent investigation— to T R Y — to test all things— to take nothing for granted and to know the truth. I f all those who are interested in the occult and mystic— if all sincere seekers for truth and those endeavoring to find the schools, orders, organizations and societies that point the W A Y , that deal only with pure white magic and guide their students or neophytes upward along the P A T H — would only investigate— sincerely and intelli­gently investigate— the unpretentious claims of the true and con­trast them with the bold, seductive and fabulous claims of false teachers and spurious organizations— if they would only learn the simple basic distinctions between them— then, indeed, will the death knell have been finally sounded for those false teachers and masters who have beguiled and misled so many sincere but un­informed seekers of the ancient wisdom. Then the heyday of the black magicians and their spurious orders and counterfeit societies will end.

Among the letters received, a large number are from sincere seekers of the t ruth who have been or who are now members of A. M. O. R. C., raising questions bearing directly on the subject mat te r covered by this and other companion books. Therefore, we deem this a fitting time and opportunity to answer the questions so raised.

For the sake of brevity, these questions may be covered under two general headings:

1. W hy should there be so much controversy as to who was first or last in the realm of spiritual science and t ruth for which the Rose Cross stands?

2. Are not all under the l a w and do we not all use the same law? Therefore , does it mat ter so much who teaches the law? Yes, indeed, it does matter who teaches the law and how it is taught. There are two opposite aspects of the law. The law may be used for good or for evil, and in the use and intended use of the

law is the distinction between white and black magic— between real schools of higher spiritual t raining and spurious organizat ions using and teaching the lower aspects of the same law.

T h e question is not who was the first to teach the spiri tual sci­ences— there are no first and no last in the Kingdom of T r u th . T h e real question i s : W hich teachers and which schools actually teach the spiritual sciences and guide their students or neophytes a long the upward path and narrow way toward the H ig h e r Kingdom of T ru th , in accordance with the highest and noblest aspects of the law, and which leaders and which organizat ions actually teach the black ar t and guide their followers or members along the down­ward path and broad way to perdi tion and destruction, in accord­ance with the lowest and most ignoble aspects of the same law? In short, the real question is: Which are t rue schools of pure white magic leading the way to life, and which are spurious, posing as spiritual schools, but nevertheless teaching and practicing the foul black arts leading the way to destruction?

Truly, this is a serious and fundamental question of p rofound interest to all masters, teachers and leaders, as well as all fol low­ers, students and neophytes of all schools, orders and societies of the Grea t W hi te Brotherhood. I t is a call to all of these to band and s tand and fight together in a common cause for the protection and in the interest of all uninformed yet sincere seekers of the upward path and the narrow way to light— lest they be allured, beguiled and led astray and directed in the downward pa th and taught the lower aspects of the law by pseudo-masters and design­ing teachers who seek them for mercenary reasons or for o ther viie purposes as members of their dangerous and spurious o r ­ganizations.

W e need not fight for our own organizat ions. Being true, they are secure against all the furies of hell and all powers of the black magicians, but when we do fight in the name of and for the r ights of our own true school, order or society against spurious and clan­destine organizat ions, using its name and purport ing to give its teachings, we fight truly in the interests of and for the protection of all sincere seekers of the upward path and na rrow way tha t leadeth to the light and the wisdom.

So must every school, o rder and society working under the sanc­tion of and in accordance with the teachings of the Grea t W hi te Brotherhood fight for its own rights and against the plagiariz ing

of its name, l iterature and teachings by pseudo-masters and false leaders of spurious schools, orders and societies. So, also, must all fight for the rights and protection for all other organizations un­der the guidance of the Elder Brothers of the Great White Brother­hood, to the end that no true seeker for the light may be misled however uninformed and gullible or susceptible to alluring pleas, siren calls and beguiling solicitations of pseudo-masters and fabri­cators of spurious organizations.

Let no one misconstrue our statements or place the Rose Cross in a false light. We have no quarrel with those who teach divine science and the right aspect of the law, and it matters not in what manner they teach or the method or training used, so long as they point the way to life. They are of the White Brotherhood and are entitled to our support and encouragement; verily, they have it without reservations or limitations.

Fundamentally we are not concerned as to who or which or­ganizations were first in the field of Rosicrucianism, but we are greatly and essentially concerned in knowing that they are truly Rosicrucian and came by way of the Rosy Cross. I f those who claim to propound the philosophy of the Order were qualified and those who pretend to guide the neophytes into and through the mysteries of the Rose Cross, and to teach its esoteric lessons, were really capable of doing what they profess to do, then we would have no quarrel with them.

Our quarrel is with those who claim to be Rosicrucians when they are not; who claim to expound the philosophy of the F ra te r ­nity when they do not understand or comprehend it; who pretend to guide and carry neophytes through Rosicrucian training to mas­tership who have never been enrolled as neophytes and are not initiates; who know nothing of the sublime esoteric teachings of the Order and who have no right or authority to teach or guide others because they have not come by way of the Rosy Cross. It is against this that we protest— vigorously protest. It is also against the improper use of the name of the Fraterni ty and the deceptive use of Rosicrucian appellations that we fight, because the august Fraternity is thus brought into disrepute and discredited, and thousands of honest seekers for the authentic Temple of the Rosy Cross have been and will be deceived, betrayed and led astray.

The Rosy Cross is an institution teaching the higher aspects of the law. Its esoteric training leads its neophytes along the upward

path of love to light and life. Its phi losophy has s tood the test of ages; it has been weighed in the balance of time and found not want ing; it deals only with pure white magic and is a pa r t of and is under the protection and guidance of the Hierarch ies of the grea t W hi te Brotherhood. Its neophytes enter under the most solemn obligation to which the soul can subscribe, which prescribes the principles and inculcates the doctrine that only he, who th rough obedience to instructions, who has actually lived the life, who has traveled the whole pa th and who has thereby gained the goal of I llumination or Initiation is worthy of leadership and is capable of teaching or leading others.

W hen its neophytes have become initiates, they know the law and understand exoteric manifestat ions as well as its inner w o rk ­ings. Therefore , none of its initiates have ever violated or cast aside their obligations and established or a t tempted to establish a schism, a separate activity or a clandestine body o*f the Grand Fraterni ty .

Therefo re , clandestine Rosicrucian Temples and spurious Rose Cross Orders have never been established by Rosicrucians who possess the knowledge to teach real Rosicrucian phi losophy and esotericism, but by simon pure impostors who cannot and who do not teach Rosicrucian philosophy or point the way to Rosicrucian illumination or initiation, who willfully deceive and grossly mis­lead their adherents both as to what they are and as to wha t they teach. I t is against this dangerous practice and its far-reaching evil consequences that we protest. These pretenders and impostors must be exposed. Therefore , it is our duty to continue the fight until they are banished and are made incapable of deceiving and misleading seekers on the way to the door into the Temple o f the Rosy Cross.

These same questioners ask, in substance: Wil l not t ru th itself adjust the m at te r? Wil l not the r ight organizat ion prevail and the pretenders be eliminated by the law?

Undoubtedly, in time and ul timately all tha t is evil will be de­stroyed by the reaction of the law. Th is we know because it is the law. But if man, being a free agent, were to depend entirely upon the law and failed to make the effort to F R E E h i m s e l f f rom evil, then, to be logical, we should eliminate all human agencies which have for their purpose the welfare and protection of mankind— of man, woman and child. W e should destroy our courts of justice,

our welfare boards, our organizations that feed and clothe the needy and hungry, our police force that protects the weak against the vicious. In fact, we should destroy every man-made agency now active in protecting the interests of those N O T y e t c a p a b l e

O F L O O K I N G A F T E R T H E I R O W N I N T E R E S T S A N D N E E D S . We should merely fold our hands and say: “Under the law, truth and justice will prevail.” So it will, but what will happen in the meantime to the many deceived and led astray by false prophets and vicious and unscrupulous pretenders?

While no man may tell another “ Here is t ruth” or “There is t ruth ,” yet every man should be assured that he is receiving that which bears the label of the thing he seeks and believes he is re­ceiving. We are not fighting pretenders so much because of the things they teach, but because they mislabel their wares with hon­ored names and thereby mislead and defraud thousands of trusting men and women.

Perhaps, as suggested by some and urged by others, it would be by far the easiest and most pleasant procedure to stand idly by and let the divine law take its course. However , since I am the Supreme Grand Maste r of the august Fraterni ty and its chief spokesman, I cannot cast aside my responsibility under any pre­tense whatever. I am duly bound to protect it and all those who may seek it or desire to enter into its temple against the deception of all impostors who have plagiarized its holy name and those pretenders who falsely claim to teach its doctrines. Therefore, we must— we will— continue the fight by all honorable and effective means against all pretenders and especially against the arch impos­tor of them all— H . Spencer Lewis, the fabricator of the spuri­ous A. M. O. R. C., using without right or authority the name and appellations of the authentic Fraternity, until he shall haul down his false colors and stand before the world for what he really is, without deception and false pretense.

W e have no malice, we hold no personal grudge against him, notwithstanding his numerous vicious, unjustified personal attacks upon us. W e do not attack him personally even if our vigorous attacks may seem to be personal. W e are fighting his shameful methods, his false pretensions and the infamous things for which he stands. W e are fighting for principle— for right— for justice and for honorable dealings and fair play among men. W e are not fighting men, but the evil that men do.

IN T R O D U C T O R Y

T he work of Ilosicruciae in all its phases, whe ther it be the O r ­der, Temple, Bro therhood or Fraternity , is more concerned with the spiritual kingdom and its laws as they affect man than with mundane and temporal affairs, though it has in mind and as its object the bet terment and advancement of man in every d e pa r t ­ment of his nature— physical, mental and spiritual— more espe­cially the soul.

This being so, its work has always been secret, having in mind the several admonitions of the great M a s t e r : “ Le t not thy left hand know what thy right doeth ,” and again: “ W h e n ye pray enter into thy secret closet and close the door, etc.,” comprehend­ing that it is not to the best interest of man or the work itself that good works and spiritual services should be advert ised, to be seen or praised of men, and that the services themselves will br ing their own reward.*

For three hundred years this “ ancient l andm ark” of the G rand Fra terni ty has been adhered to, and it has been rare and seldom tha t a living man was known as a Rosicrucian or as having any connection with the Order . Only its members knew where a T e m ­ple was situated or a Lodge held its meetings, and these members , being Rosicrucians, did not talk, nor did they seek the applause of men because of their connection with an ancient f ra te rna l and spiritual institution.

T hen there came a change. W e entered the ultra-business age, the age of exploitation; an age in which there is nothing too sacred to be exploited, whether it be the virtue of woman, the bodies of men or even the Kingdom of Heaven , so long as any of these could be made to yield a profit in the current coin of the realm.

The Rose Cross, always shrouded in mystery, of which little was generally known except the mere fragments of more or less reliable information which appeared in books dealing with the subject in a self-selfish age, aroused the avarice of those who sought only to better themselves materially and who had no conception of

* See F irs t W o r l d P a r l i a m e n t o f the R o s y Cross a n d C o n se cra t io n o f W a s h i n g t o n as the D e l i v e r e r , B ook One , th is vo lum e.

184

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things spiritual. It was, therefore, pounced upon by pseudo­occultists and charlatans as a fertile field for profit, and within a few years we have seen the organization of numerous activities calling themselves by various Rosicrucian appellations, all of them self-organized, without legitimate authority, and all catering to the most selfish instincts in man, instead of to the deepest and most spiritual emotions of the soul— the true spirit of the authentic Fraternity.

During the last few years promoters of various types have or­ganized spurious bodies representing them to be genuine bodies of highly reputed, established Societies, Orders, Brotherhoods, F ra ­ternities and Associations, plagiarizing and using their names, or names so similar, as to give them the appearance of being genuine. Therefore , to protect the public against such deception and fraud, the legislatures of many of the states have passed laws for the reg­istration of names, titles and appellations of genuine and authentic bodies. The Commonwealth of Pennsylvania has such a statute for the preservation of the rights of authentic bodies and the pro­tection of the public against such frauds.

In the momentous year of 1773 the first great Council of the Brotherhood of the Rosy Cross in the new world was convened in the City of Brotherly Love. I t is not our purpose to deal with this meeting of the Council or its history or activities, which have been given consideration in another of our publications.* The fact is here noted only to show the existence and continuation of the Council of the authentic Order in America since said time.

While the Council has been in continuous existence since said time, the first Supreme Grand Lodge, Temple or Order of the Brotherhood or f ra te rn i ty was not established and did not function as such until about the year 1 856-58,f when it was established by Dr. P. B. Randolph after he had returned from Germany and France, where he received his final initiation and had been ordained Supreme Grand Master of the Supreme Mother Lodge.

The first American Supreme Grand Body continued to function under Dr. P. B. Randolph until he was regularly succeeded by Freeman B. Dowd as the second Grand Master in the year 1875.

* T h e Ros icrucians on the W issah ickon— Book One, this volume.

t T h e d a te is g iven as 1856-58. W h i le the fo rm a t ion of the A m er ican Supreme G r a n d L odge w a s commenced in 1856, it w as not completed unt il 1858. D ue to this the da tes h a v e been v a r ious ly g iven as 1856-57-58.

In 1882 Grand M a s te r Dowd, upon the solicitation and with the aid of the Supreme Council, established a Supreme G ra n d Tem ple of the Rosy Cross in Philadelphia, Pennsylvania, where the Su­preme Council of the O rde r first functioned and in which s tate the Supreme Grand Lodge and Council have continued to function since the year 1882.

T h e Supreme Grand Lodge of all Rosicrucian bodies in America and the isles of the sea is still located in the State of Pennsylvania. It is the direct and lineal descendant of the first supreme grand body established in 1856-58 and is the supreme authori ty of the authentic and legitimate Order in America.

Notwithstanding that the authentic Order , Temple , B ro the r ­hood and Fraterni ty of the Rose Cross has been continuously func­tioning in America through its Grand Councils or Lodges or both since the year 1773,* and its various names, titles and designa­tions have been long and firmly established and pre-empted by prior use, yet, nevertheless, beginning less than a quarter of a cen­tury ago, and since then, spurious and clandestine Rosicrucian bod­ies, self-organized and without authority, have appeared, using various Rosicrucian terminology and appellations. One in p a r ­ticular, the Ancient and Mystical Orde r Rosae Crucis (A. M . O. R. C . ), of which we will t rea t herein, which in its beginning in 1915 took notice of the authentic Orde r and its names and various desig­nations and apparently endeavored to find a name for itself tha t would give it the appearance of being Rosicrucian without techni­cally violating our rights. However , of recent years it has grown bolder and has a ttempted, without success, to appropriate unto it­self all things Rosicrucian.

Because of the aggressive activities of said spurious and clan­destine Rosicrucian organizat ion, the Supreme Council o f Three deemed it wise to act contrary to the ancient landmarks of the Frate rni ty and to take legal action under the laws of Pennsylvania, to publicly register its name as t ranslated into Engl ish with the Secretary of the Commonweal th, to protect its interests and the uninformed seekers of Rosicrucian wisdom and the authent ic O r d e r

* T o a vo id fu tu re confusion , it shou ld be c le a r ly u n d e r s to o d t h a t w h i le a S u p re m e Council , w i th all the p o w e r s of a S u p re m e G r a n d Lodge, h a s fu n c t io n e d in A m e r i c a since 1773, the first S upre m e G r a n d Lodge w a s no t es tab l ish ed unti l 1856-58, the S upre m e G r a n d Council a t th a t t ime fu s in g w ith a n d b eco m in g a p a r t o f the S u p re m e G r a n d Lodge.

against the deception and fraud of the spurious body— the A. M. O. R. C. Accordingly, at the suggestion and on the advice of the Council on M ay 16, 1927, we registered the names or titles: Fra­ternity of the Rosicrucians— Order of the Rose Cross. As a mat­ter of fact and in law the registration of these names long estab­lished by prior use included the exclusive right to use all synony­mous terms, descriptive titles and Rosicrucian appellations. H ow ­ever, notwithstanding such registration and the exclusive right to use all such names acquired by long, continuous prior use, our legal counsel advised that it would be best and perhaps wise for the further and better protection of all interested but uninformed seek­ers of authentic Rosicrucianism and the authentic Fraternity to register specific and various Rose Cross names, titles and designa­tions, in which advice the Supreme Council concurred. Therefore, in the early part of the year 1934 we filed applications for the registration of several different variations of and synonymous terms of the name of the authentic Fraternity, including its original name in Latin.

As soon as these applications were filed H . Spencer Lewis, the Baron Munchausen of the Occult, employed legal counsel, among the best in Pennsylvania, to file protest in the name of and on be­half of his spurious organization, A. M. O. R. C., supported by his affidavits, against the granting of our applications. Upon his protest the Secretary held many hearings and gave full considera­tion to the question of prior use of such names.

W e took advantage of the opportunity and gladly assumed the burden of proving the exclusive right to the use of all Rosicrucian names and appellations by reason of their long, continuous prior use. Much evidence to establish the same was produced, and the controversy was decided upon its merits after full hearing and due consideration.

Throughout the hearings our attorneys often requested and per­sistently demanded that Mr. Lewis appear and defend his claims, submit to questioning and present his credentials of authority, but he came not. His attorney suggested that he would mail to them proof of his Rosicrucian authority, whereupon the Secretary con­tinued the hearings and waited for some time, but vainly and to no purpose. The much-boasted and often-claimed Rosicrucian au­thority was not produced because, in truth and fact, it does not exist. It is only a fiction and romance of the Baron Munchausen

of the Occult.Finally, af te r the contest had lasted almost one year, the Secre­

tary of the Commonwealth , on the second of January , 1935, over­ruled all M r . Lewis’ objections* against the applications for regis­t rat ion of the names as filed by us, and these names were duly registered and official receipts issued to the authentic Frate rn i ty ,** being the first legal determination of the exclusive r ight to the use of all Rosicrucian names in America.

T h e names registered a r e :T h e F r a t e r n i t y o f R o s i c r u c i a n s .

T i i e O r d e r o f t h e R o s e C r o s s .

T h e R o s i c r u c i a n B r o t h e r h o o d .

T h e R o s i c r u c i a n O r d e r .

T h e B r o t h e r h o o d o f t h e R o s y C r o s s .

T h e T e m p l e o f t h e R o s y C r o s s .

T h e F r a t e r n i t a t i s R o s a e C r u c i s .

In August, 1934, while the hearings were pending before the Secretary and before action had been taken on the applications pending, M r . Lewis made a malicious personal a ttack upon the Supreme Grand Master , the writer, which he published in the pr i ­vate publication of the A. M. O. R. C.— the Rosicrucian Forum, Vol 5, No. 1, August issue, 1934— to which he appended the fol­lowing statement or ed i tor’s note:

“As this matter was being prepared for printing, we have received word that the Commonwealth of Pennsylvania, through its secretary, has d e n ie d to the Rev. Dr. Clymer a n y f o r m o f re g i s t ra t io n for his so-called ‘Rosicrucian’ Order, Brotherhood, Fraternity,*** etc. This speaks for itself very elo­quently.—E d i to r ."

This information, absolutely false and, of course, misleading, was circulated “ privately” among A. M . O. R. C. members . W h y ? T h e answer is obvious. In order to hold his membership in line and keep them from doubt ing the regulari ty of A. M . O. R. C., he

* See R e p ro d u c t io n No. 1, this vo lum e.** See R e p ro d u c t io n s Nos. 2, 3 a n d 4, this v o lum e.*** Note c a re fu l ly the s ta te m e n t “ a n y f o rm of r e g i s t r a t io n fo r his so -ca l led ‘R o s ic ru ­

c i a n ’ O rde r , B ro th e rh o o d , F ra tern i ty , ' ' a n d then r e fe r to A p p e n d ix , E x h ib i t A .

Any form of registration. Italics ours.

attacks the Grand Maste r of the authentic Order and disseminates false information to lull them to sleep and to keep them deceived.

In this connection let the reader consider what we have said in our foreword herein, as well as the full contents of this book. Then let him answer for himself. Should we not expose and fight such methods? Verily, we will mercilessly expose and fight with unabated ardor and vigor methods obnoxious to all right-minded people. But how shall we fight such despicable methods and prac­tices? Honorably if possible, but in all events the truth must be known and will be known to all.

Reference was made by Mr. Lewis in his formal protest filed by his attorneys and in his affidavits to the Royal Fraternity Associa­tion. This organization, an adjunct to the Grand Fraternity, was incorporated in Delaware in 1909 and its charter amended in 1928, to better carry out its original purpose and object. It was or­ganized for the express purpose of holding title to the property of the Fraternity, the transaction of its business in the various states of the Union, also in foreign countries, and the protection of its various names, titles and appellations. The applications for regis­t rat ion of names and titles, so vigorously protested by Mr. Lewis, were originally filed by the Royal Fraternity Association in behalf of the various Orders, Brotherhoods or Degrees of the Fraternity. For legal as well as practical reasons, those applications were with­drawn and refiled by the various Orders, Brotherhoods or Degrees of the Fraternity directly in their own behalf. This explanation will account for the reference to the Royal Fraternity Association, which was not, in fact, involved in the proceedings for the regis­t rat ion of names.

The Royal Fraterni ty Association was registered in Pennsyl­vania in 1916 and so continued until the new corporation law re­quired re-registration of all foreign corporations in 1934. Appli­cation was made for the re-registration of said foreign corporation, which was promptly protested by Mr. Lewis through his attorneys and members of his organization. The application for re-registra­tion was not pressed, but was finally abandoned, not because of M r. Lewis’ protest, but because our legal counsel advised us that since the Beverly Hal l Corporation, a domestic corporation of the first class, had been functioning for a number of years in Pennsyl­vania and possessed all the corporate powers of the Royal F ra te r ­nity Association, there was no practical reason or legal necessity

to re-register said corporat ion in the Commonweal th of Pennsyl­vania. T h a t the best course to follow for the protection of the F ra te rni ty was to register its names, titles and appellations under the laws of the state, which course was followed. T h e Bev­erly Ha l l Corpora t ion will continue, as heretofore, to be the exo­teric■, legal entity of the grea t work and of the G ra n d Fra te rn i ty fo r the t ransact ion of its business and its materia l activities, because the Rose Cross, in its esoteric sense and activities is a spiritual ent i ty , and under its ancient laws and landmarks may not solicit members, advert ise, seek publicity, sue or be sued, or otherwise engage in mater ia l activities.

T h e Royal F ra te rn i ty Association will continue to hold and p ro ­tect certain p roper ty r ights and the Beverly H a l l Corpora t ion is still the outer door th rough which earnest seekers and those quali­fied may enter the august Fraterni ty .

Fra te rna l ly given,

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

Tn the Armendix and as a pa r t of this book we pr int in full verbatim the protest of A. M O. R C. the supporting affidavits of H Spencer Lewis and the formal reply filed by our attorneys, which we t rust the interested readers and seekers a f t e r t ru th will carefully read in connection with the te t.

H A S E X C L U S I V E R I G H T T O U S E O F N A M E S

F A C - S IM I L E R E P R O D U C T I O N No. 1

C O M M O N W E A L T H O F P E N N S Y L V A N I A D E P A R T M E N T O F S T A T E

HA R R I S B UR G

J a n u a r y 2 , 1 9 3 5 *

C h a s . Ti . H o l l i n g o r , 2 s q , , P a y n e - S h o e m a k e r B u i l d i n g , H a r r i s b u r g , P a .

D ea r S i r i -

You a r e a d v i s e d t h a t th e S e c r e t a r y o f th e Commonwealth h as o v e r r u l e d t h e o b j e c t i o n s f i l e d a g a i n s t r e g i s t e r i n g t h e f o l l o w i n g nAnes as t i t l e s t o u n i n c o r p o r a t e d a s s o c i a t i o n s t

" R o s i c r u c i a n B r o t h e r h o o d and O r d e r ”"The B r o t h e r h o o d a n d Temple o f t h e R o s y C r o s s ’1 "The F r a t e r n i t a a Rosne C r u c i s " .

A c c o r d i n g l y t h e a p p l i c a t i o n s c o v e r i n g t h e s e names h a v e b e e n t h i s d a y f i l e d a n d r e c o r d a d ; o f f i c i a l r e c e i p t s f o r t h e f i l i n g f e e s a r e e n o l o s e d .

You w i l l r e o o l l e c t t h a t no c e r t i f i c a t e i s s u e s u pon a r e g i s t r a t i o n o f i i i i s c h a r a c t e r ; a l l t h a t i s i s s u e d i s a r e c e i p t f o r t h e f i l i n g f e e .

A p p l i c a t i o n s c o v e r i n g t h e emblems a r e s t i l l u n d e r c o n s i d e r a t i o n b y t h e D e p a r t m e n t .

o/s

f o u r s / - t r u l y ,

R. E. G r i s w o l d ,A ast. D irec to r o f C orporations*

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

J _ J K? 1686 Commonwealth of Penmylvania Department of State

OFFICE of the SEC R ETA R Y of the COM M ONW EALTH

Deputy Jktfettfy ot (lit Commoonrtjltli

Harrisburg, J u ly 9 , 1 9 3 5 .----------P e n n s y l v a n i a , a a :

I DO HEREBY CERTIFY, T h at th e f o r e g o in g and a n n ex ed la e f u l l ,

tr u e and c o r r e c t co p y o f A p p l i c a t io n f o r R e g i s t r y o f t h e Kame o f

"ROSICRUCIAN BROTHERHOOD AND ORDER". e s t h e sam e a p p e a r s o f r e c o r d

and rem a in s on f i l e in t h i s O f f i c e .

I N T E S T IM O N Y 1VH EREO F. I have here­

unto set nty hand and caused the seal o f

the Secretary's Office to be affixed, the day

aiid year above written.

F A C -S IM IL E R E P R O D U C T I O N No. 3

J _ J y o 1 6 8 4 Commonwealth of Pennsylvania Department of State

OFFICE of the SECRETARY of the COMMONWEALTH

Harrisburg, J u l y 9, 1935.

P e n n s y l v a n i a , a t :

I DO HEREBY CERTIFY, That th e f o reg o ing and annexed i s e f u l l ,

t r u e and c o r r e c t copy o f A p p l ic a t io n f o r R e g is tr y o f the Name o f

"THE BROTHERHOOD AND TEMPLE OF THE ROSY CROSS", a s th e same a p p ears

o f r ecord and

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

F A C - S I M I L E R E P R O D U C T I O N N o . 4

J _ J >J0 1GS5 Commonwealth of Pennsylvania Department of State

OFFICE o f the SECR ETA R Y of the COM M ONW EALTH

Harrisburg., July '■ 1CJ3FS--------P « n n t y ] v a n i a , :

I DO HEREBY CERTIFY, T h at t h e f o r e g o in g and an n exed 13 e f u l l ,

t r u e and c o r r e c t cop y o f A p p l i c a t io n f o r R e g i s t r y o f t h e Name o f

"THE FP.ATERNTTAS BOSAE CRUCIS". e s t h e seme a p p e a r s o f r e c o r d and

r em a in s on f i l e in t h i s O f f i c e .

A

T H E ROSICRUCIANS IN TH E NEW WORLD(A B r i e f S k e t c h )

T he first Council of the Rose Cross in America was held in the City of Brotherly Love, Philadelphia, Pennsylvania, in the year 1773.* Since that time the Fraternity of the Rosicrucians has been active, and its Council has been in continuous existence in America. The first Supreme Grand Lodge of the Fraternity was established with the aid and sanction of the Council about the year 1856-58 by Dr. P. B. Randolph, since which time it has been in active con­tinuous existence and so continues to exist and function today.

Dr. Randolph was succeeded by Freeman B. Dowd. In the year 1882 Supreme Grand Master Dowd completed the establishment of the Supreme Grand Temple of the Rosy Cross in Philadelphia. On April 15, 1907, Dowd was succeeded by Dr. Edward H. Brown, and on May 10, 1922, the present Supreme Grand Master succeeded Dr. Brown.t The Grand Temple of the Rosy Cross has continued in existence in the State of Pennsylvania since 18824 The present supreme grand body of the august Fraternity, still located in the Commonwealth of Pennsylvania, is the direct lineal descendant of all Rosicrucian bodies in America and is the supreme authority. This descension of authority has been regular and with­out interruption either of time or activity.

* T h is Suprem e Council continued to function until the Suprem e G r a n d Lodge w as fo rm ed in 1856-58, and this Supreme G r a n d Lodge of 1856-58 in tu rn w a s fused with a n d becam e a p a r t of the Suprem e G r a n d Temple , instituted in 1878 an d completed in 1882.

t D r . E d w a r d II. B row n w as Suprem e G r a n d M a s te r of the G r a n d T e m p le an d H ie r a r c h y of E ulis and of the T em ple of the Rosy Cross . T h e p resen t G r a n d M a s ­ter, w ho succeeded Dr. Brown, has been Supreme G r a n d M a s te r of the O rd e r of the Rosy C ross an d the yEth Priesthood, as well as al lied bodies other than Eulis and the T e m p le of the Rosy Cross, since 1905.

$ D ate of the completion of the Supreme G r a n d Body in P ennsy lva n ia an d fo r the N o r th A m er ican continent.

C LA N D ESTIN E A N D SPURIOUS a c t i v i t i e s

° r d e r . Temple, Brother- isting and functioning- in Am^ . Clucians has been continuously ex­Grand Lodges since 1771 ough its Grand Councils orLodges since 1856-58_________ I Pu§h both Grand Councils andtions thereof and its varinn ° *tS name and all varia-degrees, orders, and temnles f ames’ t ‘t es and designat ions of its empted by prior u se^ -T ° " S been « ‘=>Mshed and pre-[ ools’ Day, | I Spencer Lew'neVer e 0n Apnl 1. 1915, AH Rosicrucian bodv which he ls ° 1 Sa” lzed a spurious and clandestine Kosae Cruas. T o be sure . 1 A n d e n t and Mystical Orderauthentic Orde r and as we Y u ™ wel1 of the existence of thechose one, as he thouahf S ^ present^ see> in selecting its name,violate the rights of the n , \ r r£ Ued’ that wouId not seriously Ills spurious organizat ion I*C ° rder and at the same time giveauthentic. " he aPPearance of being Rosicrucian and

has attempted to usurt/ J]l"S ^e, ^ a.s gradually grown bolder and Rosicrucian unto himself ]>Ut ° Ut^ and appropriate all things ad variations of names now T ? ’ therefore, decided to register ternity which have not her eiet°f°re used by the real Fra- legally protected. Accorrli e,° ^ ^ e n registered or otherwise regular Fraternity, throup-h"^’ *ng early part of 1934 the registration and legal nrnfe r attoJneys> ^ed applications for the names or titles of its s e v e n cei'tain of its names and the with the Secretary of the P C lees or Orders under the civil law Lewis immediately emnInverl°1T!m0nWea t^ Pennsylvania. Mr- °f his spurious and c landes^ toineys> protests in the name first legal contest for the rW ine. ° lder and thereby instituted the authentic or his spurious r e/ niInatl0n which organization—-theuse of Roskruc'an tM« - d ° o f e i \ : ! ; ; / X y ' ight t0 the

SR o ^ c r u c ? a UN t 0 n t f l e R i ? , l t t 0 U s e^ ^ ^ Z Z ^ T andmes. „r. Lewis was long, bi t ter and hard I 96

fought. H e employed the best of legal counsel. Through his at­torney he presented all manner of claims and used every conceiv­able method, fair, wise or othex-wise, to defeat the just claims of the authentic Fraternity, even going to the extent of making or having made a vile, vicious personal attack on its present Supreme Grand Master . During the long-drawn-out hearings our a ttor­neys repeatedly demanded that Mr. Lewis appear personally be­fore the Secretary for examination and present the proof of his alleged Rosicrucian authority and right to use such names and titles. Every opportunity was given him to appear and present his proof, but he came not, neither did he present any proof of his alleged Rosicrucian authority or the right to use such names and titles, for the very simple reason that there is no such proof except His own statement under oath, which the Secretary evidently re­garded as of little value.

Finally, after the contest had lasted almost a year, numerous hearings held and much evidence received, the Secretary of the Commonwealth, on January 2 , 1935, overruled all of M r . Lewis' objections,* made in his own behalf and for A. M. O. R. C., and granted the applications of the authentic Fraternity for the regis­t ration of the following names, for which official receipts were issued,** viz. :

The Fraternity of Rosicrucians,The Order of the Rose Cross,The Rosicrucian Brotherhood,The Rosicrucian Order,The Brotherhood of the Rosy Cross,The Temple of the Rosy Cross

andThe Fraternitatis Rosae Crucis.

T he last registered name is the original and official name used by the august Fraterni ty when it was first founded in Germany in 1614— the one name of which all others are variations or syno­nyms.

We print herewith, appended hereto, the protest of Mr. Lewis as made by his attorneys, supported by his affidavits marked “Ex­

* See R eproduc t ion No. 1, this volume.** See R eproduc t ions Nos. 2, 3 and 4, this volume.

hibits A, B and C,” together with the reply thereto filed by our attorneys, marked “ Exhibi t D , ” to which the reader is r e fe rr ed and requested to read carefully tha t he may follow us as we analyze his affidavits and compare his sworn s ta tements with o ther contradic­tory s tatements previously made by him.

IVas the Spurious A . M . O. R . C. Fabricated in 1909fM r. Lewis states on his oa th :

“ T h at the Supreme Grand Lodge of A . M . O. R . C ., the Rosicrucian Order, was actually started in the United States of America in the year 1909 and operated for a considerable time under the name of the Ancient and M ystic Order of Rosae Crucis of North America, which organization was consoli­dated into the Supreme Grand Lodge of A . M . O. R. C ., the Rosicrucian Order, when it was incor­porated in the year 1926. (See affidavit, E x ­hibit B .)

Is the foregoing sworn s ta tement t rue? Le t us ask M r . Lewis. In an article wri tten by him, “ T h e I m pe ra to r , ” and publ ished in his official magazine, The American Rosae Crucis, October, 1917, page 195, he s a y s :

Italic : Founded, “ W hen our Order was fo u n d ed here in Am ericaand April 1, are ours. by twenty-two men and women of N ew Y ork, as­

sembled on April 1, 19 15 , the question of the name of the Order was seriously discussed.”

Did he swear falsely in April, 1934, or did he write incorrectly in October, 1917? T h e judgment may be yours. However , it must be t rue that , if he swore t ruthful ly in 1934, then he previ­ously published several grossly inaccurate and squarely contradic­tory statements.

As noted, the foregoing was not the only s ta tement made by M r . Lewis which contradicts his affidavit. T h e re are many others that give the lie to his oath. Among the first publications, probably the first, issued by M r . Lewis a f te r the organizat ion of his wholly spurious body, was a small booklet under the title Ancient and M y s -

* In a cer t i f ied copy of the A r t i c le s of I n c o rp o ra t io n of the S u p re m e G r a n d L o d g e of A. M . O. R. C. the d a te is g iv e n as O ctober 19, 1928.

Note date given as time cf incorporation.*

lical Order Rosae Cruets. By H. Spencer Lewis, Official Publica­tion Num ber T w o , A. M . 0 . R. C., copyrighted 1915 and issuedby the Publication Committee, American Supreme Council; there­fore, official in so far as the A. M. O. R. C. is concerned. In this official publication Mr. Lewis says, page 10:

“ The papers permitted public negotiations to be made in the United States only after January 1 , 1915; for the year 1915 w as the one designed cen­turies before as the proper time for the O rder to be born in America. . . .

“ With the necessary papers and assistance from the Supreme Council of France, the Order was es­tablished in America in February, 1915, and a Su­preme American Council appointed April 1, 19 15 .”

Surely the dates stated by him in 1915 in his own official publica­tion are specific enough, and the natural presumption and only con­clusion is that the dates then and there stated are true and correct, because publication was made directly after the act was committed. I t is, therefore, merely a question of which is the falsehood: that made in 1915 by him in his official publication or his statement under oath in 1934.

I f the foregoing were the only statements relative to the date, it might raise a slight presumption that an error had occurred, but he has made so many statements to the same effect that it is not possible to excuse him on the ground of a mistake. W e next refer to his statement in The Ametican Rosae Cruris, f ebi 1916, page 1 8 :

Italics ours. Time specific; 19 15 , not 1909. B o m , ao i'reinstituted.

February, 19 15 , not 1909.

H'uary issue,

In 1909 not even fully prepared. Note spelling. N o t Rosicrucian.

. . in 1909 our M aster journeyed to France and England to complete his preparation for the Rosaecrucian work— which always seemed to be his goal— and he was given several honors and titles by the French R. C. Order and one by the English Order * By agreement with the Supreme Council in France and Egypt, the permission— long sought by scientists and earnest philosophical students -was given unto our M aster to establish the R . C. Order

* Special attention is here called to the fact th a t Aleister Crowley started his ac t iv i­ties in E n g la n d in this year . In 1912 M r Crowley sta r ted the O n | . ( O rd e r O r i ­ental T e m p la r s ) , and M r . Lewis c la im , h onora ry certificate f rom the OAn Orient is , or O r d e r O rien ta l T e m p la rs .— See Book F ive , t h :s vo 'um c.

Wo T e m p le

Again 19 15 , not 1909.

in America in the year 1915 . Six years of prepara­tion and study were necessary, and in the month of December, 19 14 , the Council in France delivered to him, through many sources and many persons, vari­ous articles, papers and jewels with which to estab­lish the Order which is now grow ing so rapidly here under the direct supervision and ruling of ourM aster.”

W e are not here and now primari ly concerned with the absolute falsity of these statements, nor with the fact tha t no such authority, degrees, jewels or papers were ever issued or delivered to M r . Lewis by the R. C. in France, but with completely refu t ing his late sworn claims that the A. M . O. R. C. was establ ished in 1909.

Strange, unaccountably strange, that he should now (1934 ) state under solemn oath that the A. M . O. R. C. was organ ized in 1909, whereas, according to his own statements made in his own official magazine, he was not even prepared fo r such w ork in 1909, and six m o r e years were required for his p repara t ion before he was permit ted to s tar t his American monstrosi ty. I f his s ta te­ments as to authori ty were actually t rue— which is not the case— then it was not until 1914 tha t he received papers , etc., giving him permission to proceed in 1915 with the work of organizat ion.

W e again refer to the same publication, T h e American Rosae Crucis, M a y issue, 1916, page 29, under the heading of “ Answers by the Impera to r ,” where we find the following s ta tement:

W e make fur ther reference to The American Rosae Crucis, July issue, 1916, page 11, for fur ther information regard ing his s trange instructions and his explanation of why he did not organ ize his spurious order until 1915:

Rosaecrucian, not Rosicrucian.

19 15 , not 1909

“ Paragraph No. 5. W h at of all these terms— ‘student,’ ‘Probationer,’ ‘D isciple’ ? W here did they originate? T h ey do not occur anywhere in the ‘Se­cret Mandamuses’ of the A . M . O. R . C ., nor are they ever heard in the Rosaecrucian T emples of Egypt, France, Spain, Thibet or A ustralia. 1 hey could have no place in the w ork of Rosaecrucianism. As to the w ar— well, our ‘w ork ’ considers the war as the great crucible. It was in anticipation of this that I was given instructions in 1909 to proceed with the Order in the U . S. in 19 15 . . • •”

19 14 -15 , not 1909.Announcement not to be made until 19 14 -15 .

Charter prepared by h i m s e l f and signed by his own selected “ Councilors.” There­fore, self-constituted.

“ But my instructions in weird, symbolical lan­guage required careful translation— also stated that during the winter of 19 14 -15 , ‘between December 1 5 th of 19 14 and Easter of 19 15 ,’ I should make such preliminary announcement as would enable me to have my American Supreme Council selected by April 1st and my officers installed by not later than M ay of 19 15 . These instructions I had read many times during 1910 , 19 1 1 and 19 12 . During 19 13 I was devoted to the preparation of the necessary ‘first papers,’ by the large, illuminated charter to be signed by the select Councilors, and the first ‘Black Book,' which I had to design, letter and bind my­self, not being permitted to have any matter pass from my hands before the O rder was established."

T h e reader should note and keep in mind that “ during 1913 Mr. Lewis was devoted to the preparation of the necessary “ first pa­pers ,” by the “large illuminated charter to be signed by the (his) selected Councilors” and the first “ Black Book,” also that, in 1913, nothing was permitted to pass from his hands b e f o r e the order was established. We will later comment on the “ illuminated char­t e r ” and “ Black Book.” For the present let us proceed with his story of A. M. O. R. C . :

A self-made Grand M aster (? ) who could not understand his (own)instructions( ?)

Impossible to organize before 19 15 .

“ Thus it was that as December of 19 13 ap­proached, the figures 19 14 of the coming year seemed to stand forth boldly in my consciousness, and my instructions I misinterpreted as being: ‘be­tween December 15th and Easter of 19 13 -14 , in­stead of 19 14 -15 .

“ A preliminary meeting was held during the win­ter of 19 13 -14 , and I was surprised to find no en­thusiasm and little interest. Those whom I con­sidered interested displayed no interest, but rather antipathy. I recall well the very rainy night when I wended my way home from a lady’s home on Madison Avenue, near 34th Street, with my papers, charter and 'Black Book" under my arm, dejected and puzzled. O f the twelve who had assembled (out of twenty invited), not even one signed the preliminary organization papers.”— Pages 1 1 - 12 .

Although we are here primarily concerned with the date on

201

which M r . Lewis s tar ted the A. M. O. R. C., nevertheless, it is well to note the fact that here we do not see a Rosicrucian initiate with a charter of authority f rom an established, authentic order in France, Germany, Egypt, Belgium or elsewhere, but a self­appointed promoter with charter and the “ Black Book” of the black magicians, a la Crowley, prepared by himself, to be signed by those he hoped would join him in his spurious organizat ion. W e continue from the same article:

Note date.

In 19 14 not even the beginning of an organization.Italics ours.

Preliminary meeting February, 19 15 .Can be no mistake in date.Taken from record.

A self-created Council.

C on sti tu ted th em ­selves, an all-illumi­nating phrase.

“ On or about December 20th of 19 14 I made my preliminary announcement. T h is time I simply placed a small notice in the Personal Column of the N ew Y ork Sunday H e ra ld . It said that the writer would be pleased to hear from ladies and gentlemen interested in the work of the Order R . C.

“ M y next step was to plan a meeting of a few fo r organization purposes. As 1 was preparing the notices for the meeting, there came into my office a man whose art— not trade— was printing. He saw one of the notices, immediately explained his long search for the Order in this country and his many years of study and preparation for it.— Page 1 2 .

I lie prelim inary m eeting w as held on F e b ru a ry 8th in my office, a t 8.30 P .M . I find in m y r e c o r d s

the fo l low ing en t ry r e g a rd in g th a t m e e t in g : ‘M e e t ­ing w as called to o rd e r a t 8.32 at 80 F if th A venue .I here were 9 present. T h e moon was in Sagit­

tarius. Adjourned at 9.40.’A paper and some insignia and o th e r i n t e r e s t i n g

exhibits, i n c l u d i n g t h e c h a r te r an d 'Black Book, w7as s u b m i t t e d to those present, an d a f t e r a brief description of the aims and purposes of the O rd e r , the n ine m en and w o m en w ere m ade a C o m m i t t e e

to o rgan ize a Supreme Council fo r A m erica .

Further organization meetings were held at the Hotel Empire on M arch 23rd, presided over by a D r. Ju lia Seton, and at our temporary library :lt 68 W . 7 1st Street. Finally, on A pril 1st, a T h u r s ­day, at 8.30 P .M ., about thirty of the most active workers met at the proposed Lodge Rooms on Sev­enth Avenue, and there, with due form, c o n s t i t u t e d

themselves the Suprem e Council , signed an illumi­nated charter declaring the au thor ita tive , proper and

legal establishment of the A . M . O. R. C. in A m er­ica and appointing the national executive officers under sign and seal.”— Pages 12 -13 .

W e shall have more to say on this subject. For the present imil the reader kindly note and remember that A. M. • • wi _ 1 splagiarized name, was organized on April 1, , y a ou n r yof the most active workers, not yet initiated, constituting lem selves the Supreme Council (a rather large counci ), y signing an illuminated charter— illuminated by Mr. Lewis, y appointing o cers, under “ sign and seal,” and by declaring the authoritative proper and legal establishment of the A. M. O. R- C. No doubt you are impressed with this remarkable cc”jin^ > * e ! e e(j|ua of which is not to be found elsewhere in all Rosicrucian lore, fan­tastic, fictitious or real. The reader will also please keep in mind that the “Grand M aster General”-to-be, the Imperator, was not selected by a Supreme Grand Master and ordained by the Supieme Grand Lodge of Rosicrucians in France, Germany, Egypt, Eng­land, Belgium or elsewhere,* but:£ l ec . “ That the present Grand Master General and

con fe r r in g Im pera to r w as then elected and unanim ously ,p -of authority pointed was a na tu ra l sequence of the events which

led to that meeting. But it will always be a proud moment— a moment to remember with joy and s a c r e d n e s s — when the twenty-five Councilors, after weeks of deliberation, investigation and sincere ap­preciation of its import, arose as a body and re­joicingly signed the American charter which in­stalled fourteen national officers in their very

resiponsible positions. . . •” Page 14.

H e re we have no conferring of authority by the highest official of an authorized and legitimate body, as required by the tenets and landmarks of the august Fraternity, but a meeting of men_and women not yet even members of the Frattm i y who utethemselves as Councilors, and then proceed to elect a Giand M a s ­ter General and Imperator, something unheai d of in the annals of the Grand Fraternity. And that is how this spurious A. M. O.

c J a - in c the h ear ings on the Lewis protests held in H a r r i s b u rg .T h i s w a s confirmed d u n g ^ h imself ap p ea r , th a t he m igh t be questioned

a,t to r " e.yS 6 d em an , . fol.e jgn author i ty . Lewis n ev e r ap p ea red , nora n d th a t his a t to rneys produce his to ie igv\ere the docum ents fo r thcom ing these simp y o no

R. C. was boin. Other proof for the above s tatements follows:

R osaecrucian . “ On Thursday— the true R osaecruc ian dayI'M 5, not 1909. throughout tlie world— M ay 13, 1 9 1 5 , the first trueFirst convocation. Rosaecrucian convocation of the Order was held mItalics ours. the temple amid beautiful and inspiring conditions,Ju s1- initialed. and all the appointed national officers, the Coun-N e ither officers nor cilors and a few others were duly in i t ia ted into theCouncil had been O r d e r , crossed the threshold and were raised to 'll('initiated prior to elcc- dignity of Knights, Sororex, Brothers nnd Sisters oftion. T h ey elected the Order Rosae Crucis in accordance with the truethemselves f irs t and ancient rites and ceremonies."then initiated them­selves.

A R E P E T I T I O N O F D A T E

M ay 13, 1915, “ W hat a glorious occasion! Sublime, perfect,not 1909. sacred, mystic day— M ay 13, 1 9 1 5 ! Long w ill it

l»' lemembered and honored by those who even now remain enthralled by the splendor and s i g n i f i c a n c e

oi the convocation.” — Lew is’ History of Order- American Rosae Crucis, Ju ly issue, 191 6, page

*' Ici c. iii the foregoing quotations, we have an “ official” histori" cal account by M r , Lewis of the organizat ion of A. M . O. R- C - oi shall we sav his confession of the manner and method by whic he fabiicated his dubious and entirely spurious Rosaecrucian Oi- dei ? W e say cor p.ssion advisedly, for such it is to all who really know Rosicrucian history, practices, law, landmarks and the man­ner in which Rosicrucian authority is granted, G rand Lodges in­stalled, Gi and Masters appointed and Councils instituted. T o a Rosicrucian it is a silly farce, yet a diabolical t ragedy, because by methods as questionable as those he employed to organize this fake enteipiise he has deceived and misled thousands of earnest but uninformed men and wn„ ,en into believing tha t they could become

osiciucians by simply joining his organizat ion, falsely and artfully represented to be Rosicrucian.

I tn the benefit ol the uninformed yet earnest seeker for Rosi-c i u c i a n w s d o m we s h a l l t a k e t h e pains t o analyze the o r g a n i z a t i o n

of A. M O. R. C., as described by M r. Lewis, and show why it * a miseia e counterfeit and glaring lake by comparing it with the real Order and genuine Fraternity.

All his foolish gibber and prattle about the mysterious receipt through many sources and many persons of various ai tides, papei s, jewels, trinkets and what-nots, and instructions .n weird symboli­cal language with which to establish the Order in America is just so much ballyhoo and claptrap intended for the susceptible ai d gullible and, of course, to mislead the unin oime .

Aside from a warrant of authority•from the authentic order issued to a duly qualified and ordained Grand Mastei, no knick- knacks, jewels, physical properties or other ai tides ai e n.ece .. y to institute and establish a Rosicrucian Order or Temple^ If an authentic warrant of authority had been issued to Mi. Lew

i ■ i . ,„nnlrl not have been written in wend,which was not the case— it would not ™;csymbolical language, and he would not have made the ten _ -tike of starting in the winter of 1 9 1 3 -1 4 , instead of the spring of 1915. Furthermore, he would not have found it ne ce ssa ryR e ­read his instruction many times Ruling tie Yea^s 1912, nor to devote the year of 191 3 to the prepaiat on of the

r u » wnnld have possessed an authentic wai-necessary first papers. H e wouia iuivl v i,;cr , • i 1 ,rr/-.nlrl linvc been no necessity toi nisrant of authority, and there wouldpreparing fake documents and countei eit ciai ei . „ i „ nf

How ever . n a m i n g for i . l istatement— but not as a ma“ e‘ had issued to Mr. Lewis acrucian Grand Body or Grand Ma® ^ ^genuine warrant of authoi ty to ^ ^ ^ ^ exercisedin merica m 19 , ie cou ; authentic Supreme GrandL o lr „ ' r yHoS1 ™ a n B r l e X o d , Order and Fraternity, hav­ing Exclusive jurisdiction over all of Nor th «

i . i i «.• nlmnst sixtv years pnoi tneieto, usingcnee and had been active fo a l m o s t ^ y y ^ „ we shallall Rosicrucian names and title . s ^see later, that the prior use or suuiprecluded his legal use thereof.

t , , i a Drrlpr men and women are not madeIn the regular and authentic Uiaei men n u w _. uic ie^uidi c Order in a single day by ritesosiciucians and ini u threshold and are not raised

and ceremon.es; they do not c os tne ti to the dignity of Brothers and bisteis or me y i u c Its neoDhvtes become Rosicrucians through then; own efforts by faithfully following the instructions, living the life and doing the work, thus a h i d i n g certain p r o g r e s s , ve degrees of inner develop­ment. As the great work progresses and the inner and higher f a c

nr p!,y" s ^ « * « ™ d £,"P™ ™ . Hence S " “ " -“ P O " * to their stage of devel-WJII take the pains to m -.o aPPaIent to any thoughtful persons who of the matter , t i n t M r Tew ^ 2 -1® lnvest 'gat ion o f the t ruthself, the appointed l a tin 1,S t eSCnPt]0" °< the initiation of him-others into the O rde r on M av° l ' “ q . ' ' ’ ' Coun“ lore and a veals that his A. M O R C ' ' 1 ,s a conression which re­cation and foul m a ®lmon'Pu re fake, a crude fabri-think or care to investigate Y t,10se who dare to

In tlie retnjlar On l r r ii i •conferred by a dulv corKf-il* a ( ' rafld M a s t e r is alwaysof the Order who lias , ranc* M a s te r °nly upon an initiateearned the righf tn |,e .. / - ' ' 7 i\/r miKT development , who has great work, and who L • aStCr by having accomplished thephvtcs along the p-ith ,, i ° IQ®t lu c t i assist and guide the neo-ter appoints the Can , , tl,e thresh°W- T h e Grand Mas-Councils known m L 'c i i u i n p l / " UC’- Se.ven anci Nine— the only ganization of A. M O R r ,"sicruc(lan_ism- Therefore , the or- uninitiated members * ,u 1 <J 1 3" h>' twenty-five or thirtyp e l v e s the ^ U w is \ ^ < > simply constituted( M r . Lewis i l l u m i n a T e d i r T ! ’ T ° signet! an R u m in a te d charter does not appear hnw J,e a r m™n l 1<:. In 1913, a l though it trifle, so let it pass) . w!i0 j , j P*ished the i llumination— a mere fhontat ive, proper and leo-VlV^i r~IJUSt slmP ^ declared— the au- ■n America (the source of n i 5 -lment of the A - M - O. R. C. that is another mere trifle ■ 1 ^ ‘?u t Y.ls not a l together clear, butPomted or elected the nat ionalCUeeing lt S° made !t s o )> ancl ap‘(whatever that is), inch,din ^ CCUtive oncers under sign and seal and Imperator ( M r Lewis) S; I)rcscn5 Grand M a s t e r General lar procedure of the eenui C^ P 10 ceed 'ng so foreign to the regu- legular and ridiculous, tint- V . , m i ’ so utter ly un-Rosicrucian, ir- y°nd all doubt that A M f 1 ^. ' ' st;d i-’Iear and self-evident be-that its pseudo-master and . 'V • 1S sPu r 'ous and clandestine and Occult. 1,1 01 1S Baron Munchausen of the

The authentic Fraternifv is a sl ■ ■ . , .dei , it deals only with fhp i entity of the highest or­ 7 thC PUre whlte magic of the G rea t White

T h e in i t ia t ion o f the m e m h .

anld t h e a offi, ln t i l t,M/ ly 1915' ^ n o ” 0,',',,T"d officers- i n c lu d in g M r . Lewis, did not cers h ad been elected Se,. T e w / ' 3 the counciI h a d cons t i tu ted i tse l f

accoun t of the f irs t convoca t ion .

206

Brotherhood. T o the Grand Fraternity and its members and ad­herents the “ Black Book” is unknown and entirely useless. In t ruth and in fact, no true, real Rosicrucian ever signed the BlackBook” or ever will. , . c *. 1 ■

Did we not say that when M r . Lewis wrote his first history of A. M . O. R. C. that he also wrote his c o n f e s s i o n , placing on it the badge of shame— the mark of Cain that revea e its lea puipose and spurious nature? So, also, when he designed, lettered and bound the first “ Black Book” and adopted for its sign the mveited V triangle,* he placed upon himself the marks, the symboU. and the unmistakable signatures of the black ai t sym o s a" fully understood and utterly despised by all true Rosiciucians true followers of the occult. The black art is employe lI only'by pseudo, self-constituted masters of spurious bodies and fake occult enterprises and members of the Black Biotheihoo .

Take nothing for granted, prove all things, then you sha know the t ruth that l i l l » « you free and protect you from he a i u r mg bewitching, enchanting and mysteriously entreating adveit sements of the black m a g i c i a n s constantly presented to you with then piom- ises of health, wealth, happiness and powei.

Mr. Lewis Admits Our Case— Effectively Puts A . M . O. R. C. Out of Court

a • • • i i A;rprtec1 to the following statement ofAttention is particularly dnectea to in bM t • • • * and will become moie so wnenr. Lewis - it is very inteiesting anu wmread with other statements made by him, wh.ch we shall quo te :T , , ‘' T h i t the terms ‘Rosicrucian B ro the rhood ,’1 here are b u t tw o A d <T, B ro therhood of thet e r m s : T h e R o s ic r u - ‘Ros>cruc. n O d and ^ ^c i a n s o r T h e R osy Rosy C ioss a i e . a11 . “ ,n r .C ross . A l l o th e r terms describe the Rosiciucian r C ross’ is

• „• “T h e te rm ‘Brotherhood of the Kosy L-ioss isa re m erely v a na t .on s . T - ^ ^ ^ ^ ^

lish equivalent of the Latin term. (L e w s affi­

davit, E xhib i t B .)

Exactly s o ! In making that statement in his own behalf and for

know and understand the „ u e « - ™ r i b ­and inver ted tr iang les will make no n f a|[ c]aims by the r u ]e 0fcere seekers of t ru th — beware. Investigate. y- leason .— See B ook Five, present volume.

his own purpose, in the name of A. M . O. R. C., M r . Lewis uses a double-edged sword which in its backward lash cuts his feet f rom under him and completely concedes the position, long maintained by us, which is the fundamental basis and solid foundat ion of oui right to use all variations and synonyms of the original name of the Grand Fraternity.

W e now maintain and have long contended that the names, titles 01 terms Order , Brotherhood or Fraterni ty of the Rosicrucian, of the Rose Cross or of the Rosy Cross, or of the terms rear ranged 01 reversed, and the descriptive terms “ Rosicrucians,” “ Rose Cross,” “ Golden and Rosy Cross” and “ Rosy Cross” are var ia­tions, t ranslations and synonyms of or descriptive of the name r ralernilatis Rosae Crucis— the original name o f the authentic Rosicrucian Order, Temple, Brotherhood and Fraterni ty , so often re lei red to in Rosicrucian l iterature and by Rosicrucians as the August Fraternity or the Grand Fraterni ty . T h a t the use of any of such names, titles or terms or of any descriptive words by a clan­destine organizat ion that deceive or that may tend to mislead any person into the belief that such organization is an authentic 01 genuine Rosicrucian body is wrongful and unlawful. W e aie pleased to have M r . Lewis make this concession and a d m is s io n - Perhaps he will discontinue the use of all Rosicrucian names, titles and terminology. And then, perhaps he will not— certainly he should do so. Indeed, no other person would have the e f f r o n t e r y or the unmit igated gall to continue to use names, titles or teinis al t er having made such an admission, especially when viewed in the light of the proof of prior use by the authentic O rd e r submitted in the hearing before the Secretary, in which it was found that the right to the use of such names belongs exclusively to the authentic Urder and not to the clandestine A. M . O. R. C.

The Spurious A . M . O. R . C. N o w Lays Claims to Genuine Names of the Authentic Order . The

Claim Is Proven to Be Without MeritOn April 14, 1934, H . Spencer Lewis, being first duly swoi11*

deposes and says :

That the name ‘Temple of the Rosy C ross is ‘ name long connected with Rosicrucian history, dat ing back to ancient times; that the term has been

used by the Supreme Grand Lodge of A. M . O. R C the Rosicrucian Order and the organization that immediately preceded it in North America, the Ancient and Mystical Order Rosae Crucis, con­tinuously in North America and in the State of Pennsylvania since 1909.” (Lewis affidavit, E x ­hibit C .)

“ That since the year 1909, in America, the or­ganization, of which affiant is the head, has con­tinuously and repeatedly in all its voluminous lit­erature, writings and teachings used the names and terms of ‘Rosicrucian Brotherhood,’ ‘Rosicrucian Order’ and ‘The Brotherhood of the Rosy Cross’.” (Lewis affidavit, Exhibit B .)

Again we ask, are the f a d s true as stated by M r . Lewis in the foregoing quotations from his sworn statements? Again we will ask M r . Lewis and let him answer by h ' i - . s l y. i i * i i n n h l i s h c d DV H i m clt , 11C3,1 2.RCI f O lpublished statements, made and p Ry c (jn 1915)> fromsome time af ter he ° rgan1^ A' t h ‘ rs 1915-16 and 1917 and wi i c i it will cleai y aPP^ 1 0‘reanization did not use the names orfo r some time the rea f t e r his o igan izauu n _ ”*- 1- i c Cross “ Rosicrucian motlieiliood,terms ‘T e m p le of the Rosy L-iosb, * n“ Rosicrucian O rder" or “The B r o t h e r h o o d of the Rosy C.oss.

Fur thermore it will conclusively appear therefrom that h,s or- ru i t n e im o re , il w g and t£rmS) butj ajs0)gamzation not only did not use ^ the other hand>that he was extremely careful not t „ whichhe used what he claimed to be a res-tncted name oil te i chhe laboriously and painstakingly undertook to explain was not use by the authentic Rosicrucian organization in America.

T , . . r A M O. R. C. has not used said namesThe positive proof t h t A . I - ^ the followingor terms continuously since 19 statements. W e trustquotations from M r. Lewis ow p • ^^ n fthat the reader will keep this m mm an n mjkebecomes interested in other ma c n a l commen vvwith reference to other material and interesting features of the quo

tations fabrication and organization of hisI r ior to and at the time or ui ;nformed nf the ex-clandestine body M r . Lewis knew and was well infoimed oanaestine Doay, m r f he authentic Rosicrucian orgam-

istence and activities in Ameiica uilcherl ot-ntements nuotedzation. This is clearly shown by his own publ.shed statements quoted

below. I t is also interesting to note his labored a t tempt to reason himself into a secure position, to satisfy his conscience, or rather , perhaps, to justify himself in the eyes of his followers and those whom he hoped would join his organizat ion in selecting or plagi­arizing a name for it that would give it the appearance of authen­ticity and lead to the belief that it was and is a genuine Rosicrucian Order , and at the same time not involve him or make him legally accountable for his wrongdoing.

H e begins his hair-splitting argument and shows his t ranscenden­tal ability to employ technicalities to make distinctions where no difference exists in his introduction to the first volume of The American Rosae Crucis, which he published in N e w Y ork City in January, 1916, f rom which we quote the following:

“ T h e word ‘Rosaecrucian’ is grammatically wrong, being Anglicized Latin. It is used in theEnglish language as a common adjective, and wew ill use it as such, to avoid misunderstanding, with the exception that we retain the original Latin

Admits knowledge of diphthong ‘ae’ instead of the ‘i ’ (Rosicrucian), asother Rosicrucians. used by some of our contem poraries .” A m ericanItalics ours. Rosae Crucis, V o l . I, page 1, January number, 19 16 .

There is no doubt that his reference above to the use of the gen­erally descriptive term “ Rosicrucian,” “ as used by some of our con­temporar ies ,” was a reference to the Randolph Foundat ion, theauthentic Orde r in America. A t least it aptly applies because theauthentic order then, pr ior thereto and ever since has continuously used the descriptive term Rosicrucian in its many var ia tions and general descriptive application.. The business of fabricat ing and launching a spurious and clan­destine organizat ion is not without its difficulties, nor free f rom doubt, so we find the pseudo-master of A. M . O. R. C. quieting his fears and lulling his doubt to sleep as fol lows:

“ Aside from the M asonic Rosaecrucian Societies Other bodies known in America, there are a number of o ther bodiesto him. Here he which glory in the reflected light of Ros«ecrucian-condemns tem ples and ism. These neo-Rosaecrucian societies, under theBro therhoods , which names of tem ples , centers and B ro therh oo ds , havehe later claims. naught to do with the genuine doctrines, principles,

philosophies o r w o r k of the A . M . O . R . C ., and their members or students, as well as their Masters,

Dictators or teachers, are uninitiated into the truths of real Rosaecrucianism . . T h e American Rosae Crucis, Vol. I, page 4, January number, 19 16 .

And how does he do it? T o Mr. Lewis it is very simple— ex­tremely easy! H e simply brushes aside the authentic Order oper­ating “under the names of Temples, Centers and Brotherhoods” and declares— simply declares— his spurious Order to be genuine— and that is that.

Italics ours. Carefully “ The real name of the genuine body is the An- note this, then refer cient and Mystical Order of Rosae Crucis (or Roseto wording of sworn Cross, Rosy Cross). None but a genuine, legiti-protest and note mate Lodge of the Order can use the term Ros«e-recent claims. crucian Order, Rosrttcrucian Lodge or the complete

name as given above; and it is only fair to state that none of the unauthorized bodies referred to above

O nly used have ever publicly used these restricted terms or therestricted terms. genuine symbols.” Th e American Rosae Crucis,

Vol. I, page 5, January number, 19 16 .

Now to make sure— absolutely sure— that A. M. O. R. C. did not continuously use the names or terms “Temple of the Rosy Cross,” “ Rosicrucian Brotherhood,” “ Rosicrucian Orde r” or “The Brotherhood of the Rosy Cross” since 1909 or even in 1915, we turn to the April number, 1916, of The American Rosae Crucis, on page 14, where we find that :

. . the true Order— the original and perfect Lew is organization Rosaecrucian Order— is known by only one name—has one specific name. ‘The Ancient and Mystical Order Rosae Crucis.’ ”

T h a t statement is clear, unequivocal and positive. H e leaves no doubt that his organization, which he claims and alleges to be “ the true Order— the original and perfect Rosaecrucian O rde r”— is to be known by only one name. 'I hat should settle the matter . At least it does conclusively settle Mr. Lewis’ sworn statement as to the use of the several names above enumerated continuously since 1909 and relieves it of all probative force.

But the mat ter was not settled. Plagiarizing the name or names of an honorable, established and active Fraterni ty is so unethical and such a flagrant wrong that it is never settled until it is settled right and full retribution is made. Such is the civil law, such is the

moral law and such is the absolute law from which no guilty man may escape. It is like Banquo’s ghost— it will not down. So we tind the mat te r coming up again in October, 1917. Evident ly his r ight to use the name or term “ Rosae Crucis” had been seriously questioned, and we find him writing at length on the subject in his official magazine, American Rosae Crucis, explaining— still a t ­tempting to explain; a ttempting to justify— that which he can never explain or justify.

Let us follow his frantic efforts:

Founded,| not W hen our Order was fo u n d ed here in Americaestablished. by twenty-two men and women of N ew Y ork, as-Note date carefully. sembled on A p r i l 1, 1915 , the question of the nameN;im< nut even <;i the Order was seriously discussed.”— T h e A m er i -ceriain. can Rosae Crucis, October, 19 17 , page 195.

W hy such serious consideration of the name? If the O rd e r had been an authentic Rosicrucian organizat ion or foundat ion duly au­thorized and one that could have been rightfully and lawfully founded in America in 1915, it would not need twenty-two men and women to name it or to seriously consider its name. I t would have been named— because the name Rosae Crucis (Rose Cross) is in­herent to and inseparable f rom all genuine and authent ic Rosicru- ri^.n bodies— iust as the child bears the family name of its parents or the wife takes the name of her husband.

Hut, of course, like a bas tard of i rregular birth, M r . Lewis f a b - '■icn'-ed spurious organizat ion, born of his own craf ty s c h e m i n g and 1 i s designing mind, did need a name, and the p l a g i a r i z i n g or the deliberate wrongful taking of the honorable name of the august Fraterni ty was a mat ter for serious consideration.

Facts and the tell-tale circumstances surrounding and accom­panying them do not lie; they always reveal the t ru th to confound those who at tempt to use them to deceive and wrong others, ra l se - hood always reveals itself. So here in M r . Lewis’ a t t empted ex­planation we iind his confession— his patent , revealing, unmistak­able conl ession ol organizing a spurious Orde r and plagiarizing its name.

Le t us follow his confession:

“ T H E N A M E W E I N T E N D E D T O U S E ”

N o t its in he ren t nam e, “ N a tu r a l ly the name, o r phrase, R osae C rucis ,

but the name he formed the essential part of the name w e intendedintended to use. to use. The full title, Ancient and Mystical OrderItalics ours. Rosae Crucis, was practically imperative, though I

distinctly stated that, should we choose, it was per­missible to use any veiled name or term which might seem advisable. . . — The Ajnerican Rosae C ru­cis, October, 19 17 , page 195.

H e r e we have a bird’s-eye view of the fabrication of the name for the likewise fabricated spurious A. M. O. R. C. Since Mr. Lewis had founded and launched a spurious and clandestine Rosi­crucian Order , naturally the name he intended to use must contain the phrase “Rosae Crucis.” It was essential to give the question­able undertaking the deceptive appearance of being Rosicrucian.

M r . Lewis, who was well versed in the known and published history and fabulous and alluring tales, both true and doubtful, told of the Fraterni tat is Rosae Crucis— Order of the Rose Cross— he knew and fully realized how very essential it was for the success of his unholy undertaking to make the phrase “Rosae Crucis” or some other term descriptive of the authentic Fraternity of the Rosi­crucians the essential part of the name he intended to use, otherwise it would not be regarded as Rosicrucian. The name would not have the bewitching, enthralling, drawing, hypnotizing and desired effect, and the enterprise would be a commercial failure. Its com­mercial and monetary success being of utmost importance—-the very hear t of his scheme— the phrase “Rosae Crucis” “naturally formed the essential par t of the name we (he) intended to use.” T h a t M r . Lewis appreciated the great possibilities and high com­mercial value of a Rosicrucian label or name is clearly demon­strated by the next quotation we make from his article of 1917, in which he betrays the thought uppermost in his mind, as follows:

Admits the examina- . . an examination of the bibliography of oc-tion of bibliography of cult books published in America and England, and occult books and then [ 19 15 ] on sale in America under the name ofknowledge of terms Rosicrucian, plainly indicated that when an authorused in America. or firm desired to create a quick and sure sale for

a book it was labeled ‘Rosicrucian.’ . . — T h eAmerican Rosae Crucis, October, 19 17 , page 195.

And so M r . Lewis knew— “naturally” knew— that it was essen­tial to the success of the spurious order, which he fabricated purely

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

T h a t M r . Lewis was uninitiated into the sublime mysteries of the Rose Cross— that he knew nothing of the truly worthy and ennobling principle of the real Order and cared less, and that his sole purpose and only object in organizing A. M . O. R. C. was to make money, to make it a profitable enterprise for himself, to pil­fer f rom the many uninformed and credulous people curiously or sincerely att racted to the occult (small monthly payments aggre­gating into the thousands of do l la rs )— is clearly demons tra ted by everything he has wri tten and is conclusively proved by every act of his consistent course of commercialism.

By his wideflung, deceptive and alluring propaganda , in which he has appealed only to the material, selfish and baser instincts and impulses of man, he has pursued a course that offends, shames, mis­represents and sheds a false light on the wor thy principles and noble precepts of genuine Rosicrucianism. By his constant univer­sal advertising for members, by the use of all the alluring, crafti ly worded and cleverly constructed display advert ising known to the modern art of high-pressure salesmanship, he has run counter to the most basic precept and ancient l andmark of the Grand F r a t e r ­nity, and in so doing he has clearly demonstrated to all who are informed— even unto those who have made the slightest investiga­tion, that he is not a Rosicrucian; that he cares nothing about the noble principles, the sublime philosophy, the grea t work, the holy mission of the august Fra tern i ty and, furthermore, that his fabr i ­cated spurious A. M. O. R. C. is not a Rosicrucian body at all, but a simon-pure commercial enterprise, founded and opera ted by H . Spencer Lewis for gain— sordid, unholy gain.

And the sorrow and the shame of it is tha t he has succeeded to the extent of deceiving thousands and extracting from them tens of thousands of dollars, to say nothing of the other wrongs and injuries he has done unto them.

Such wrongs and deception cannot go on forever— the law of reaction does work, and those who sow to the wind must reap the whirlwind. And so M r . Lewis’ house of cards is falling. It is becoming increasingly more difficult to deceive. Interested students are investigating and becoming better informed. They are learn­ing that real and genuine occult or mystic societies or orders do not use the methods— the high-pressure salesmanship and adver­tising methods— employed by M r . Lewis.

Earnest and inquiring students interested in Rosicrucian philoso­phy are learning that, although the Door of the Temple is always open to sincere and worthy seekers, the authentic Order of the Rosy Cross does not solicit, urge, beg or entice anyone to enter; that those who seek to enter must come of their own free will and accord and prove themselves worthy. Yes, they are learning the distinguishing marks, the essential differences between the authen­tic and the clandestine Rosicrucianism. So, also, members ofA. M. O. R. C. are learning the truth and are deserting in large numbers. Others are asking embarrassing questions, and even the most loyal and trusting are becoming suspicious and doubtful of its authenticity.

Now let us return to and follow further Mr. Lewis’ reason for plagiarizing a Rosicrucian name for his spurious order. Others were commercializing the name-— why should not he do likewise? H e says :

“ W e were aware of the further fact that the word R o s i c r u ­

c i a n was used in America at that time for commercialism. An examination of the bibliography of occult books published in America and England and then on sale in America under the name of R o s i c r u c i a n plainly indicated that when an author or firm desired to create a quick and sure sale for a book it was labeled ‘Rosicrucian.’ This commercial feature of the work was also used in connection with semi-philosophical, co-operative movements without any pretense of being either a branch or a headquarters of a real Rosicrucian Brotherhood .”— The Amer i­

can Rosae Crucis, October, 1917, page 195.

In 1915, when M r . Lewis fabricated and launched his spurious order for which he used a Rosicrucian name, and in 1917, when he penned these lines, only the following books bearing Rosicrucian titles dealing with the authentic Fraterni ty had been published in

phlet) , wri tten by D r “ p " ' ^ 7 R T /’j 7 ? " ' Iu“ T '“ H J r ': 0 i™” - America, as a handbook '-it- '.n ° i? first Grand M a s te r incopyrighted in 1871- T h e T ^ ' ^pu ' ,s*R'd ir> his book, Ravalet te ,B. Dowd, second Grand M i t l he Ros y C r oss, by Freeman cians, Their Teachings , ] 903S C°Py i ‘^ l ted 1882; T he Rosicru-■ ± eucmnas , J901- n , p . . «•copyrighted 1906- The Rn<’’ - 1 7®ternily o f the Rosicrucians,magazine published momhb/v! 7 otherhood, the Initiates, acrucian, copyrighted 1911 19^ ’ anc*tioned were by the nrcd-m n 0l?r P l ic a t io n s last above men- article.* Y 1’rtStnt Grand Master and writer of this

commercial venture, nor^id ?ubllcat,ons was in the nature of a sense. As a matter of f ,Cf P10ye profitable in a pecuniarypossible except f o r the !:j> •• '.jPU Nation would not have been bers of the Fraternity ' ^ an< cas contributions of memsophical,” “co-operntivp”'r°S US£C m connec,:'on with “semi-philo- ing either a branch or i i„., , , ements without any pretense of be- hood. They were not 'issued^v T ° r ! Rosicrucian Brother-Cross is not commercial in on " ^raternity. The real Roseentirely by contributions an d ^ oT ^ ’ ^ nothing ’' lt is supported 'I* f'crucians. bv Gran ^ But * * were written byauthentic. Thev were nub,: Y men wh° knew— they werecerns organized, financed thh' "1 an S° ^ companies or con-teiested in the spiritual well K rflanaSed by members and those in- were sustained thev mad** t'l ,em^ ° ^ e Brotherhood. If lossesmoney was donated for fK cn*&OOd. If there were profits the

Others, not real Ros ^ the 0rder*Rosicrucian titles, but so fClanS’ may have published books under written incorrectly and f-.lo ^ WC ^now the only one who has much misleading, worthiest ' 'M>'nn ^ e Rose Cross and published Rosicrucian labels and mi j 3IU undePendable information under Mr. Lewis. '"‘e a commercial success of it has beendid do, he accused others nf' j TronS which he intended to do and ------------ otneis of doing. It is an old tr,VI, T hn ^ w h o

' VVV also refer to the

H e r m e t - ^ c s ^ n H ste 1 c°Pyriehferi a ' n f ^ ° '■ 25327’ sh° w i n g t h a t the p re sen t a c t iv e ' R o s i c r u c i a n s , J a n u a r y 1902 M ■ In" ei' t e a c h in S s of the old M y st ic s ,

' VC- y ’ 9° 2’ th , r te e " y e a r s befo re M r . L ew is became

crucified Jesus the Christ used the same old trick and attempted justification of themselves by similar methods.

The method betrayed Mr. Lewis, as it generally has all others who have used it, and the defense of himself and his attempted Justification show that he was familiar with Rosicrucian literature a t the time, which revealed and made known to him the existence Jn America of the real Rosicrucian Brotherhood, and that he had no right to found a clandestine and spurious Rosicrucian Order.

Now, back to M r . Lewis and his further explanation:

Italics ours.Would never use the word Rosicrucian. Reference should be made to A . M . O.R- C. present literature.

Present A . M . O. R. C. literature refutes this statement and shows a change of mind and a bolder heart, less fear­ful of legal conse­quences.

Mentions “ other” movements; therefore, had knowledge of them.

A doption of a name.

T h ere was. The

“ The result of our deliberation at that time was that w e w ou ld never use the word Rosicrucian in the title of our Order. The word itself is not good Latin, and its orthography is understood only when one realizes that it was used by ‘Rosenkreutz’ in Germany to give a mystical interpretation to the real name of the Order.

“ Finally, by unanimous vote, it was decided to use the words R o s a e C r u c i a n and R o s a e c r u -

c i a n i s m , based on the phrase Rosae Crucis, when an adjective or noun was desired. T o this decision we have adhered in all official reference to our Lodges of this Order except in such cases as we found it necessary to use tlie word Rosicrucian in a descriptive manner with those who were seeking that word. But in such cases we have made it plain, very plain, in fact, that the name of our O r­der was spelled R o s a e C r u c i s and that we had no connection with other movements using a different spelling.”

“ W e would have our members bear in mind that when the first Council meeting was held in Amer­ica (as stated on April 1, 19 15 ) , and thereafter, and full discussion of the adoption of the name was conducted, there was at that time no movement in America using the words Order Rosae Crucis, Rosae Crucis Order, Rosicrucian Order, Rosicru­cian Lodge or Ancient and Mystical Order Rosae Crucis, or even the initials, A. M . O. R. C. Nor was there any movement or group using the tri­angle, point down, with a cross within it, or any other symbols (except the cross) as a symbol of an

C row ley O . T . O n i TBlack Magic. ^ » M * 7 7 ,« A m m c „ R „m C r„ „ r

Such subterfuge, 0 „r! ^ ' 95"96-ful and expert as M r . Lewis a° *nSenious art ist so skill-mate oiganizat ions and plap-in ‘ ^ UIt ^abl’icating bogus, illegiti- explanation e x p l a i n J I T ” ™ * " ames them. H is wordy

T he re^ s who wdI analyze jt UleS no conviction to the

extremely careful 'not t l T ^ T Stfa”d °ut in boJd relief. H e was safe,y use legally use T h C-lm tbat knew he could not

H e was 0nIy ' ^ Question of the r ight to use did not distinctions of spelling anr1 "J. safety, so he sought safety inPhraseology not so ge ne m' l i ' " ' ' ‘""S' some Rosicrucian term or b° dJ - . 8 ' y or commonly used by the authentic

NotWlthstandinrr th-it-fiby the thendc K r a ^ r n i t v nr ” l*! ‘i ° r d e r ” an d “ L o d g e ” w el'e usedand Mystical” Were offpn nd r,1c descriptive terms “Ancient” crucian literature, and although V 0 descnbe if in authentic Rosi- 1 new 't, 1 ^ us giye ^ ^ gli the probabi lity is that M r . Lewis

■ ie did, know then as ho every doubt. Yet, neverthe-

0 fUJ a n D ° therhood-’ ‘R o s i e r . , ? ^ 7 ^ ’ “ t h a t the terms <Rosi'til ]?e Rosy. C r °ss’ are all 7 ^ rd e r ’ and ‘T he Brotherhood

e osiciucian Orde r .” i * ^ names and terms that describe

that m any R ° sicrucian name'^teT *le" ’ he knows now- that the Ieasonably be cnlci]!-,'*- j 17101 phrase tha t describes, or

and' fr V !egitimate Rosi,ruc,anV°r) ° thers to bei;eve that his audulent. °dy, was and is improper, wrong

In the beginning and for ■ •Ulg Proi]n,nent the left-P,^ ™'a be used a rest ricted name,

, '1° ° ” e mstituted legal m-, V 7- ' ' ( ’ but as time wore onfn rl decided to f o r g e f ’ r ’n g s 1to Question his action or to

c aim, even under oath <4,„ • ' f wr ' t ten on the subject and nl me^’ i eiims and phrases . ’ ^ J ° tbe use of all RosicrucianOrder j 1? ^ sufficienHy in , have done tha t in the begin-nature ^ What be didn’t kn™ '1° the fur,damentals of the steos i fundamental Inws whir i ° ^ ’ ’ because of its inherent

P n any conflict even f n r v not P ermit it to take initialever h e T ^ f n0t Wa£?e ,pRal L I . ? 7 ” P a c t i o n , the august F r a ­

’ b f s found to his sn rrn W lm or sue him. HoW-i and w,n fight with telling effect grin tha t when attacked it

H A S E X C L U S I V E R I G H T T O U S E O F N A M E S

M r . Lewis says:

Had knowledge of a Rosicrucian Fraternity in America.

“1 say this with confidence in my correctness, for a careful search of three years before helping to or­ganize our Order here revealed that there was a group of Freemasons, and a Rosicrucian Fraternity somewhere in America, with a few groups of stu­dents meeting to discuss books which they had pur­chased from one firm, without even pretending to hold convocations in titled Lodges in the form of an Order. . . — The American Rosae Crucis,October, 19 17 , page 196.

There we have it. H e admits it— clearly and positively admits that, after a careful search of three years before he fabricated his synthetic and self-born order, it was revealed to him and that he knew there was a “Rosicrucian Fraternity somewhere in America.” In fact, he knew that the S e e , the Grand Lodge of the Rosicrucian fra terni ty , was located in Pennsylvania, as we shall later see.

Name adopted. N o t received from an authority.

“ The fact is, however, that there was no litera­ture or advertisements, books or pamphlets obtain­able bearing our symbols or the name w e have adopted and, in fact, there was nothing to be found which indicated there was a regular Older of the R. C. in this country.”— T he American Rosae C ru ­cis, October, 19 17 , page 196.

H aving admitted, after three years' investigation, that there was a Rosicrucian Fraternity somewhere in America, in the same ar­ticle he asserts that nothing was found which indicated that there was a regular Order of the Rose Cross in this country.

Upon what meat does this “Imperator" feed that he has grownso fat, and of what drink does he imbibe that he reasons so poorlyand speaks in terms so contradictory?

Knew even of the “ Now when the claim is made that ‘for sixtyyears’ there has been a regular Rosicrucian Order in this country, we find ourselves being forced to recognize the sale of so-called Rosicrucian books as constituting an Order. This seems preposterous, but it leaves one other claim which may be legallycorrect and, therefore, worthy of our most seriousconsideration. It is this: that since the name or

:ites an aware- word Rosicrucian and Rosy Cross were used by a

claim that the true Order had existedfor sixty years.

I n d i c a

firm in Pennsylvania and elsewhere in Am erica for sixty years, they have a prior and exclusive right to the name Rosy Cross. T h e claim is made more difficult for us, if true and correct, by the further explanation that the right to the use of the name includes its translation into every language, includ­ing the French and the Latin .”

" If such a claim is true, then the -words Rosae Crucis cannot be used by us in any w a y , regardless of our right to them by any charter that w e w o u ld be granted by the highest authorit ies of E u rope or elsewhere, or through any patent we could secure from any power in any land, except a legal decision by a court of this country.

“ It must be remembered that the words Rosicru­cian and Rosae Crucis or any form of tlie term cannot be pa ten ted and have not been patented. There is no law of the land limiting the use of the term in any way, but prior use, if established, may be used as a reason for asking for exclusive right.” — T h e A m erican Rosae Crucis , October, 19 17 , pages 196-97.

I he claim which M r . Lewis mentioned and of which he was aware in 1915, pr ior thereto and since, that for sixty years there has been a regular Rosicrucian O rde r in this country, is t rue. I t can be established beyond the peradventure of a doubt and to the complete satisfaction of any fair-minded, unprejudiced student seeking the truth.

I he reference is made to the authentic Orde r , which has had a Supreme Grand Council since 1773 and a Grand Temple or Lodge in Pennsylvania since 1882, and where the Supreme G rand L odge or S e e has been maintained for a number of years, and to the Philosophical Publishing Company, which has published several books dealing with the Rosicrucian O rde r and its philosophy.

M r . Lewis was not forced to recognize the sale of real or so- called Rosicrucian books as constituting an Orde r . T h a t would be preposterous. I t was preposterous subterfuge on his p a r t to cloud the issue, an artifice to hide the t ru th and a clever s t r a tagem to create a doubt in justification of his wrongful and unholy acts. The sublime and August Fraterni ty is not so constituted and, as we have so often stated, has nothing to do with the sale of books, Rosi­

ness of our activities.

Ackn:-wledges the doctrine of prior use and that all such terms are synonymous.Italics ours.

Prior use establishes an exclusive right.

crucian or otherwise.The plain fact and whole truth is that he was forced to recog­

nize the existence of the regular and authentic Order of the Rosy Cross, which has been in continuous, active existence since it was instituted in America about the year 1856-58, with Dr. P. B. Ran­dolph as its first Supreme Grand Master, a high initiate and real Rosicrucian. T h a t was his first difficulty; was what all the argu­ment was about; that was the reason for all his foolish prattle and subterfuge about publication of Rosicrucian books. But in making his argument to get himself out of a bad hole and in attempting to justify an unjustifiable position he inadvertently betrays the hopeless weakness of his own position and recognizes and admits the strength and soundness of our position. As early as in 1917 he formed the habit of talking and explaining himself out of court. I t is the outworking of the law that murder will out; that the con­sciousness of wrong cannot be suppressed; that wrong will right itself and that every crime carries its own punishment. It is the law of compensation so profoundly interpreted by Ralph Waldo Emerson.

M r . Lewis points out and binds himself to the conclusion that the P R I O R U S E of a name gives and carries with it the right to its use, to the exclusion of all others, in all of its forms and variations, including translations into every language. Therefore, he agrees that where prior use of the words Rosae Crucis is established they cannot be used by him in any way, not even if his right to use them had been granted by the highest (Rosicrucian) authorities of E u ­rope or elsewhere.

T h e exclusive right to the use of all Rosicrucian names and terms in America has been established by the Randolph Foundation of the Rosy Cross by long, continuous prior use. This was proved conclusively at the hearing before the Secretary of the Common­wealth of Pennsylvania, even though only a small portion of the uncontrovertible evidence which establishes that fact was produced. As the result thereof the Secretary overruled the Lewis protests on behalf of the A. M. O. R. C. and granted the applications of the Randolph Foundation of the Grand Fraternity in America for the exclusive use and registration of Rosicrucian names and titles.

W e cannot reproduce and print herein all the voluminous evi­dence which so conclusively establishes our right to the exclusive use of all Rosicrucian titles and names by reason of prior use.

However , we can and will print sufficient of said evidence to satisfy the fair-minded and reasonable, beyond all reasonable doubt, tha t the exclusive right to the use of all Rosicrucian names and terms in America belongs to the Randolph Foundat ion by virtue of prior use.

T h e doctrine of pr ior use of names is not only the law of the land, as M r . Lewis recognizes and admits, but it is also a sacred principle and the highest ethical law of f ra ternal relation existing between all high-class and worthy fraternit ies and fra te rna l so­cieties. N o well-meaning, high-class f ra terna l order , society, lodge or organizat ion will use the name or descriptive terms of another organizat ion pre-empted by pr ior use. I t simply is not done by high-class f ra ternal organizat ions nor tolerated by right-thinking, ethical members of such organizat ions.

In view of M r . Lewis’ s ta tement acknowledging and conceding the exclusive right to the use of names and terms by virtue of the law of prior use and the evidence presented herein establishing our pr ior use of all Rosicrucian names and titles, is there a single right- thinking, honorable and ethical member of A. M . O. R. C. who can or will a ttempt to justify or tolerate the fur ther use of Rosi­crucian titles and names by or in connection with tha t o rgan iza ­tion or permit M r . Lewis to do it?

I t will be noted that M r . Lewis concedes the exclusive r ight to the use of Rosicrucian names and titles to establish prior use in America even though he possessed authori ty to use such names granted by charter issued by the highest Rosicrucian authori ty abroad, which authority he has never received and does not now possess by charter or otherwise from any authent ic Rosicrucian body.

It is not our purpose here to discuss at any length M r . Lewis’ Rosicrucian authority nor to quote his many varied and contradic­tory claims and statements relating to it. Sufficient to say that , in his article of October, 1917, f rom which we have made extensive quotations, he disclaims any foreign authority, as he has on o ther occasions. H e says:

“Our lodges throughout America are not branch lodges of any European society, order, organization or secret movement. Our order here in N o r th America is operat ing in an independent jurisdiction, with its own government, its own Supreme Council,

its own ratified constitution and with no allegiance to any indi­vidual or group whose laws are the traditional principles and ideals of this order. . . — The American Rosae Crucis, Octo­ber, 1917, page 198.

It is clear, even from this involved statement, that Mr. Lewis disclaimed any authority from and connection with any European Rosicrucian Order . However , he would have made a clearer state­ment of the facts, and none would have been confused or misled, had he s a id :

I created our Order out of the genius of my own mind. I plagi­arized an honorable name for it so as to give it the appearance of being Rosicrucian. I am not a Rosicrucian. I know nothing about the real secrets and esoteric teachings of that august Fraternity, but the name sounds good to m e ; there is something alluring about it. I believe it will have an unusual appeal to the curious and gul­lible and that I can make it pay. I adopted its constitution. I made its laws and established its ideas to suit myself. I elected myself Imperator , appointed its council and I govern it. It owes allegiance to no individual except myself and to no group except my family. A. M. O. R. C. is my own brain child, and I propose to raise it to a hefty, gigantic, well-paying commercial enterprise for the enrichment of myself and family. I propose to accomplish this by means never before used and that probably never will be used by any real f ra ternal organization. I propose to use modern, high-powered salesmanship, extensive, unusual, attractive, mystical and alluring advertising and all manner of propaganda. Every­body wants to be happy, most people want to be rich, some want to be mysterious and practice magic. I will promise all this and more. In fact, I will make all kinds of strange claims and unusual promises. I f driven from one position, I will take another and still another. Any old harbor in time of storm. W ha t mat ter if I am inconsistent and contradict myself? The public soon forgets. Besides, they want the unusual. I will produce it in the most un­usual manner. Barnum was right : the public wants to be fooled if it does not cost too much, so I ’ll make it cheap— $2.00 per month per member. I will rely on volume. You see, 50,000 members at $2.00 per month will produce $ 1 ,200,000.00 gross per year, and if advertising and propaganda do not cost too much and every­thing goes well, the business should net in the neighborhood of a

half a million per year. M any members will drop out as soon as they really know the t ruth about A. M . O. R. C. I believe I can fool most of them for some time and some of them all the time. However , for every member lost I shall expect to gain two or three by my endless-chain method. As I said before, I believe this Rose Cross idea is good— that it will produce real money and perhaps also inure to my personal glory. T h e idea of being the Impera- tor, the sole and exclusive boss of the concern, also appeals to my pride, but the use of a legally pre-empted name is dangerous and serious. T h e symbols present no problem. I can safely use the cross and fix up a set of symbols more mysterious than the Rose Cross ever used. I am fully aware that the Rosicrucian Fra terni ty , the Orde r of the Rosy Cross, is well established in this country. I will go easy at first. I will proceed with care and caution. I f no one stops me, if I am not legally enjoined, then I will gradual ly branch out and will finally claim the r ight to use all Rosicrucian names and assert all Rosicrucian authority. I f and when tha t time arrives, A. M. O. R. C., my brain child, will be a full-grown min i , and I, its Imperator , Supreme Grand M a s te r General and O v e r ­lord, will be a man of power and affluence. Universi ties and ex­clusive societies will confer degrees, honorary memberships and special honors upon me. I f they do not, then I will create them for myself or assume and claim them, just as I am doing and intend to do for A. M . O. R. C.— come join A. M . O. R. C. I will make you a Rosicrucian in a jiffy— something the regular O rd e r cannot do. I will give you a R. C. button, so all the other R. C . ’s (Rainbow Chasers) will recognize you. You can proclaim yourself to the world as a member of the Ancient and Myster ious O rd e r Rosae Crucis, a privilege not exercised by members of the regu lar Order . I f you are a good member and pay your $ 2.00 per month until you reach the twelfth degree, I will confer upon you special and unusual honors. You see, the regular Order has only three degrees. I give you nine more. Are you a chained god? I can relieve you of change as well as your chains.

( N o t e : Since the original publication of this book in monograph form, practically every s ta tement contained in the foregoing p a ra ­graph concerning M r . Lewis and his methods has been confirmed and corroborated by an Expose by A. Leon Batchelor, Ex-Grand Tr easu re r of A. M. O. R. C., of M r . Lewis and his methods. F o r a resumf of M r . Batchelor’s expose, see Book Five, this volume.)

ALL ROSICRUCIAN NAMES USED BY TH E RA N D O LPH FOUNDATION

Voluminous evidence can be published to establish the fact that the Randolph Foundat ion of the authentic Rose Cross Order and Fraterni ty in America in 1856-58, by long, continuous, constant pr ior use, is entitled to the sole and exclusive use of all Rosicrucian names, titles, terms and appellations in America. However , the limited space of this book will permit the reproduction of only a small portion of such evidence, but sufficient, we believe, to con­vince all fair-minded people that Mr. Lewis’ claim to and use of Rosicrucian appellations is unlawful, fraudulent and without the slightest right or justification.

P R I O R U S E O F A L L R O S IC R U C IA N N A M E S , T I T L E S , T E R M S A N D A P P E L L A T I O N S

BY T H ER A N D O L P H F O U N D A T I O N O F T H E A U T H E N T I C

O R D E R IN A M E R I C A

In the year of 1871 there was issued by the Randolph Publish­ing Company a book bearing the title Ravalette, the Rosicrucian Story, written by Dr. P. B. Randolph, then Supreme Grand M as­ter of the Order . In this book was given a short outline of the history of the Fraternity, followed by the rules and regulations gov­erning the exoteric activities of the Order. T o effectively prove that the various names were used at that early period (1871, although they have been used since 1857) , we here reproduce in its entirety Dr. Randolph’s article, calling special attention to the various Rosi­crucian names, terms and appellations used therein and at that time by the authentic Order.

T H E R O S IC R U C IA N SW h o and W h a t They Are—Honor, Manhood, Goodness

T r y

Rosicrucians. “ 1. T h e Rosicrucians a ie a body of good men and

Charter.

Temple.Order.

Lodge.

Grand L od ge and Te m pl e grant charters to subsidiary lodges and temples.

Rosicrucians.

Order.

Large society in 18 7 1.

Organized body.

Lodges.

R o s i c r u c i a n exoteric body.

true, working under a G rand Lodge charter, de­riving its power and authority from the Imperial Dome of the T h ird Supreme Tem ple of the Order, and the last (claiming justly to be tlie oldest asso­ciation of men on earth, dating from the sinking of the N ew Atlantis Isle, nearly ten thousand years anterior to the days of P lato ), and as a Grand Lodge, having jurisdiction over the entire continent of North America and the islands of tlie sea. The Grand Lodge and Tem ple grant charters and dispensations to found or organize subsidiary lodges and temples, anywhere within the limits of its juris­diction.

“ 2. A ll are practical men who believe in prog­ress, law and order and in self-development. They believe firmly that God helps those that help them­selves ; and they consequently adopt as the motto of the Order tlie word t r y , and they believe that this little word of three letters may become a magnificent bridge over which a man may travel from bad to better and from better to best— from ignorance to knowledge, from poverty to wealth and from weak­ness to power.

“ 3. W e constitute a large society in the world, and our ranks bid fair to largely swell in this land of practical men. There are hundreds of men of large culture, deep intuitions and liberal minds who actually languish because they do not know each other, there being no organized body, save our own, which invites such men to join its ranks and find the fellowship which such men of such minds need. In our lodges such men find all they seek, and m ore; in our weekly reunions the rarest and best intellects are brought into contact, the best thoughts are elicited and the truest human pleasures experienced, forasmuch as nothing impure, ignoble, mean or unmanly is for an instant tolerated, every induce­ment is held out to encourage all that is noble, good, true, beautiful, charitable and manly— and that, too, in a way totally unknown and unpracticed in any other order or association of men.

“ 4. Every Rosicrucian is known and is the sworn brother of every other Rosicrucian the wide world

Rosicrucian.

Rosicrucian.

Temple.

Temple.

Temple and Rosicrucia.

Lodge.

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

“ Thus the temple insures its acolytes against want, mitigates their sorrow, enhances their useful­ness to themselves and the world, braces and sharp­ens their intellect, fires their emulation, encourages all manly efforts, assuages their grief, cultivates their hope, strengthens their self-reliance, self-respect, self-effort; it frowns on all wrongdoing, seeks to elevate man in his own esteem, teaches due and loyal respect to woman, the laws, society and the w orld ; it promotes stability of character, makes its votaries strive for m a n h o o d in the full, true sense; adopts “ t r y ” and “ e x c e l s i o r ” as living, practical mottoes; and thus, both directly and indirectly, does the Temple of Rosicrucia seek to increase the sum total of human happiness in the world within and without its walls.

“ 5. Every man pays an initiation fee and a monthly tax of one dollar, in return for which the member has the advantage of all information the Lodge may be able to procure in the shape of lec­tures, debates, books, scientific papers, models, ex­periments in all physical science, essays on philoso­phy, etc., in addition to which he is allowed a sum, varying from four to fourteen dollars a week when

Temple.Rosicrucian.

Order.

Order.

Rosicrucians.Order.

Rosi.'Crucians.

All

as ashould he die, the

man and a RosicrucianIf he dies an officer (and every

Iren are prop-

'•> n u rsed , docto red and . .,hn„U , 1, .I'' Dunes him

silou!d h r bu ried .

,S ellS '' € . his w id o w an d ch ild• S c a r e d for by the Order.

hpcf u, | , ' dei ls a scbool of the highest and all oil " ^ Carth 3ffords- I t is unlike any and

? add:tlon to being a mutual pr°- nohip, ’ ' reac,1es out after far higher and

a llu d ^ to in°nJ - a , ’ V£ry few ’ wilich are printed t-n „ ’ !s *landbook,f which is merelycruriji.ns eXP,lanatory taIk the part of Rosi-in form'iff * n aiC Cln^ C0ntinually importuned for

main obiecK ; ! T eC|tlnSotile Sa‘d ° rder- ° ne of its more useful h , ° °* M e n ; to make menU'jfler . . r ' r?ndering them stronger, thereforeognize ' ° le la^PIer- -As Rosicrucians we rec-

ment, em u latT oT "^ ° f sympath'Uldt,on a " d Persistency—

encourage-

N i l moj talibtiSj ardutn est.:‘T ,

W I L I S I N0 d i f f i c u l t y t o h i m w h o t r u l y

dnnp m a V. ' | | l t | Ver °* g ° °d a g re a t m an has ever b ro th e r if 1 P , aC? . m PIished by you and me, my

gonrl e a r n e r 6 j Y tlllnk S0’ and set ab o u t in rIght t , ,r ONW lP o ; Ea! r r n 0 “ i s t a k T r y ! W e proclaimtically and I ° F W‘ LL and we declare praC_ the wi'll ° Ur 0wn achievements demonstrate,foms m‘ln t0 I’1' a supreme and all-conquering

jrp,. ;c n_.°nce fairly brought into play, but thisDower IS (

m e r e l y nij negatively strong when exerted f°ror personal ends; when or wherever

a n d tempin su ra n e e f ea tu re s Ka

witlistan^ . J " ? actlon f ° r good ends, nothing can fore, w e take Goodness is P o w e r ; where-will an.i j l le st care to cultivate the n o r m a l

►dne for p ' us.render it a mighty and powerful en- °sitive Good. You cannot deceive a true

t These n u i Ctl'°n 5 ‘ s fore null j6en ., j ' ,n'nalc,l even in the exoteric lodges1 these art„.,p. of null and vo.d at this time.

genera l d i s t r i b u t i o n ^ '3110" 8 Were also Published by D r. Randolph am ong those in terested.

ese a r f i r lp , in booklet fo rm for

Rosicrucian.Rosicrucian.Temple.

Become a true Rosicrucian.

Temple.

Rosicrucians. Symbolic temples 0r lodges.Order.Lodges.

Rosicrucians. Brotherhood of M en.

Rosicrucian, for he soon learns how to read you through and through, as if you were a man of glass, and he attains this power by becoming a Rosicru­cian only; nor can it be had through any other means whatever. The Temple teaches its acolytes how to rebuild this regal faculty of the human soul— the w ill; how to strengthen, purify, expand and intensify it; and one of the first results ob­servable after a man has become a true Rosicrucian is that his vanity grows smaller by degrees and beau­tifully less, for the first thing he fully realizes is that all he knows would probably make quite a large book, but that all he does not know would make a book considerably larger and, therefore, sets himself to learn. Where there’s a will there’s a w ay; and after getting rid of self-conceit the man finds himself increasing in mental stature by im­perceptible gradations and finds himself a learned man by a process which he cannot comprehend and one which is neither appreciated nor known outside the Temple.

“As a consequence of traveling on this royal road to knowledge, the Rosicrucian soon learns to de­spise the weakness of wickedness, not by reason of any long-faced cant being poured into his ear, but because he finds out practically that manhood and virtue are safe investments, while badness or mean­ness won’t pay. It is the universal testimony of all who have become true Rosicrucians, that within its symbolic walls there is a deeply mysterious influence for good pervading its atmosphere, under which every man of the Order becomes rapidly but nor­mally individualized and intensified in character, manhood and influence.

“ 7. The doors of our lodges are never closed against the honest, honorable or aspiring man, nor can any earthly potentate, no wielder of an empire’s sceptre, no wearer of a kingly crown, gain admis­sion by reason of his eminence, for though he be a king he may not be a m a n , a title far above all others on the earth— a title nobler than any other ever earned by mortals. W e Rosicrucians are proud of our eminence— and justly so— for we are a

Order.Non-sectarian,non-partisan.

Lodges Rosicrucia.

Rosicrucia.

Tem ple of Rosicrucia.

Bro therhood of M e n ! and recognize M A N H O O D as the true kingship; hence we honor that man highest who knows most and puts his knowledge to the high­est and noblest uses, not only toward his brothers, but in any field in the w orld ’s great garden, for are not we all brethren? Does not the one great God rule over and love us ? Even so, no man can enter our doors by reason of his wealth, for riches, unless put to manly uses, are detrimental— bad— positively injurious! No man can enter our doors by reason of his fame, politics or religion. T h e O rder has nothing to do with a man’s politics or religion, and it matters not what a man’s creed is, so long as he is a m a n . T h e Baptist is welcome, but not as a Baptist; and so with men of all other faiths. No religion, no faith, no politics can be discussed from our platform, nor w ill their introduction be tol­erated one moment. W e accept men of all creeds, except such as outrage decency, manhood, sound morals and public order, such as free lovers, M o r­mons and birds of that feather; nor can any such person enter our ranks, no matter who lie may be, or how high in fame or social plane. No man is barred out of our temple by reason of his poverty, for physical beggars are often kings in mind. A ll we ask or seek for in a man is h o n o r , h o n e s t y

and ambition to k n o w m o r e a n d b e b e t t e r .

“ Usually the Lodges of Rosicrucia meet once a week to hear lectures, exchange courtesies, thoughts, new s; to listen to invited guests, debate questions in art, science and philosophy; to mutually inform and strengthen each other; to investigate any and all subjects of a proper nature, and to cultivate that manly spirit and chivalric bearing which so well entitles their possessor to be called A MAN- These are a few of the good tilings of Rosicrucia. W e seek no man— men seek us. O ur facilities for ob­taining knowledge and information on all subjects are, as may well be conceived, unsurpassed, un­equaled. Financially we are satisfied. A Tem ple of Rosicrucia never yet felt the pressure of an ex" hausted exchequer, and probably never will- But this last is the least commendable about the institu­tion, yet it uses money for good purposes and, there-

Order.

V ast secret Brotherhood.

fore, lias its chest supplied. A ll other essential in­formation respecting the Order can be obtained by TRYING !

“ M any, but by no means all, of the alchemists and hermetic philosophers were acolytes of that vast secret Brotherhood which lias thrived from the ear­liest ages and, under different names in different lands, has performed— is still performing— its mis­sion. The members of this mystic union were the M agi of old, who flourished in Chaldea (Mesopo­tamia) ages before one of their number (Herber) left his native plains, and 011 foreign soil founded tiie Hebraic confederation. They were tlie origi­nal Sabi and Sabeans, who for ages preceded tlie Sages of Chaldea. They were the men who founded that Semitic civilization, the faint shade of which we find, having leaped long avenues of centuries, in tlie moldy records of early China, itself number­ing its years by tlie thousand. O f this great Brotherhood sprang Brahma, Buddha, La-otze, Zoroaster, Plato, tlie Gnostics, the Essenes and, therefore, Christ Jesus Himself— Who was an Es- sene and who preached the sacred doctrine of the Mountain of Light. They were the dreamers of the ages— of the epochs— eclipsed occasionally, but anon bursting forth in glory again. [Among them never a coward or a slave.] They were the men who first discovered the significance of fire, and that there was something deeper than life in man, pro­founder than intellect in the universe. Whatever of transcendant light now illumines the world comes from tlie torches which they lit at the foun­tain whence all light streameth upon that mystic mountain which they alone had courage and en­durance to climb and climbed, too, over a ladder whose rungs were centuries apart. Hermes Tris- megistus, Egypt’s mighty king, and that other Hermes (Asclepius I X ) , was an adept, a Brother and a Priest, as was Malki-Zadek before him, that famous pre-Adamite monarch, that Melchizedek, who was reputed to have been born of a thought, and to have lived for countless ages. And so with the Greek Mercurius. Theirs, too, was that won­drous learning wherein Moses was skilled, and at

originalTn^h ^ H ebrew’ J osePh> drank. Nothing chology, e n t o l o e l T f ^ ’ t!leoIoSy> philosophy, psy- the worlrl • i i ont°l°gy> but they gave it to gained n ' ^ w len Philosophers thought they had era ot T and trUths’ the Adamic

Property o f X ^ e p t s ^ ^ ^ ^ ^ C° mm° n

t i o n l ^ I ! b“ .n. ! ed lnt° these remarks and explana- tivel

Rosicrucians.Wh R,°sicrucians- tively ' s enr^" ^ PUrP°Se °f finally and authorita-

° t ley are. Rosicrucians^ " VCXec* question concerning the

This dissertation on the • activities, was first p u b l i s h f 0sic™c,ans, their teachings and their circu ated before the Dublinf ' '” ^ andbook or booklet and widely m 1 8 ? 1 . Publication of the same materia l in R a v a l e t t e

t*ven a cursory rc idm c l-a n y o n e s e e k i n g t h e t r u t h tiv 1 Ca r ly P r o s P e c t u s m u s t p r o v e to various t e r m s f o r t h e differed i tlie authentic F ra te rn i ty u s e d th e c i u c i a n s , ” w h i c h e m b r a c e I Pn P , clses o f l t s w o r k , such as t h e “ Ros i -

a ” d t h e p h i l o s o p h y t a u g h t t h o s e ! f U] y i n t e r e s t e d t h e O r d e r w e l l as m e m b e r s of"Vhe , • enio^ ed as a c o l y t e s o r n e o p h y t e s ,

s h o w s a l so t h a t t h e t e r ™ s a n ,°US b o d i e s a n d t h e i r ac t i v i t i e s . I t

Lodge,” “Subsidiary L ^ s T ' nr “TemPle>” “Order,” “Grand Rosicrucians were then in Temples,” of the Rosy Cross orLodge charter, of its Sunr e ™ ?°n U,Sage‘ Jt sPeaks of its Grandjects which were then, an j ^ l l Cmple ° f the 0rder and other sub-

iateinity. Moreover it- f arC’ ,art and Parcel of the authentic cim, which is all-inclusive ' l ecJuently uses the universal, genetic R o s i c r u c i a . Nor d o e s • eveiTthing that is Rosicrucian, i.e., and Lodges” pr;or to c o speaking of its “Symbolic T e m p l e s

,‘ist handbook or descriotive I With and since the issue of thism A m e r i c a , t h e i r a c t iv i t i e s n ? ° k I e d e a l i n g w i t h t h e R o s i c r u c i a n s

S t a t e P ai teir t t 0 i ts subnrdinat l ^ a^ ,nSs- The Fra te rn i ty has is­. . Grand Lodges and rer<-;£ °dies, as well as charters to the

o n g i n a l s b e i n g jn t h e n ,.r i l-"’Cates t o h s m e m b e r s , c o p i e s o f th es e

! n(;;lge- , *n the Grand J J J Z ° { the. Pr « e n t Sup reme Grand and including t h e year 1 R l l .a r t e r s issued by R a n d o l p h up toeveiythmg Rosicrucian'). T e m ’i terms R o s i c r u c i a (meaning

M r . Lewis has made th ^ e’ iJl o tberh °od and O r d e r a r e used, tion never made use of t he that the Randolph Founda-m ider ’ and claimed for that rea-

son he had a right to use it. Such claim is shown to be without Went by the foregoing quotation from Dr. Randolph, as well as the ^ p r in t in g of the Rosicrucian oath to follow. In the year 1872

l - P. B. Randolph issued the booklet, The Curious Li fe of P. B. ' atidolph, in which, for reasons of policy, he reproduced the obli­

gation which all who applied for admission into the Order were compelled to subscribe. I t will be noted that such applicants took their oath to an “Ancient Order.” We here reproduce it:

R O S IC R U C IA N ’S O A T H

“Appealing to God as witness of my integrity of _ purpose, I ask to be admitted to the preparatory or

^ncient Order trial degree of the honorable and ancient Order ofsicrucians. Rosicrucians. I solemnly swear to try to be a true

and honest man; that I will never purposely injure the fair fame of any human being; that I will for­ever keep inviolate all secrets that may be trusted to me; that I will never babble, lie, steal, bear false witness, expose faults, create scandal or cause any human heart to grieve or mourn; that I will dry all tears and cheer all hearts and never cease trying to be a good and worthy citizen of the w orld ; that I will never seduce any virgin, wife or widow or matron, but will protect all such, if need be, with my life ; that 1 will henceforth bear without abuse the grand old name of g e n t l e m a n , and if I fail in aught herein it will be proof that I am wholly un­worthy to be called A m a n . I solemnly swear to be prompt, just and true in all my dealings with man or woman, and that never will I sully my soul with a mean action of any sort or kind whatever, so help me, G o d ! I further solemnly swear, in the awful presence of Almighty and Eternal God, that I will ever and always champion the just cause of woman; that I will never encourage harlotry, prac­tice libertinage, defame another, wrong any man, and especially any true woman, and in all things will strenuously endeavor to be a m a n , so help me,G o d !”

Such was the Rosicrucian obligation known and published in the year 1872. The reader will recall in his article of 1917 herein­before quoted M r . Lewis claimed that no organization, previous

to his activity beginning in 1915, had used the term “ O r d e r ” nor the prefix “Ancient and Mystical .” By refe rr ing to this obligation it is obvious that his claim concerning the use of the word O rd e r Is untrue and unfounded, and that even pa r t of the prefix, the word “ Ancient,” was also used as early as 1872. Thus , with the excep­tion of the one word “ Mystical ,” M r . Lewis boldly took the name of the authentic Order established by Randolph, whose reading was the Honorable and Ancient Order of the Rosy Cross or Rosi­crucians.

Now, in the light of this evidence, when considered with M r . Lewis’ admission in his affidavit (hereinbefore quoted) to the ef­fect that all Rosicrucian names, terms and titles are synonymous and are but variations of the original or generic name, it is evident beyond all doubt that the right to use all Rosicrucian names and appellations belongs exclusively to the Randolph Foundat ion of the authentic Order in America. And that , by the same token and for the same reason, M r . Lewis and his clandestine O rd e r have no right whatever to use any Rosicrucian titles or appellations. T h e r e ­fore, the use of Rosicrucian appellations by M r . Lewis in connec­tion with this spurious organizat ion is outrageous and scandalous and without the slightest justification in the eyes and minds of just and upright men.

The re is not the slightest doubt that M r . Lewis was fully ac­quainted with all the activities of the Randolph Foundat ion of the authentic Order of the Rose Cross and its continuous use of all Rosicrucian appellations up to the time and since he organ ized the A. M. O. R. C. Moreover , he knew that Dr. Randolph was quali­fied to establish and by what authori ty he did establish the august Fraterni ty in America, because, in his “ Official Publ ication N um ber T w o ,” published in 1915, hereinbefore refe rred to, on page 1 0 , he said:

D r. Randolph . . that D r. Randolph was one of the fore­Grand M aster of most men of the Order who ever lived in this coun-R . ' . C . ‘ . in France. try and was at one time G rand M aster of the R . C .

Lodge in France, which was attended by one of theNapoleons.”

There is no higher Rosicrucian authori ty than the supreme office of Grand Master . Dr. Randolph then being the Supreme Grand M a s te r of the Order in France, which fact cannot be successfully

questioned, he had the unquestionable right to establish the Order in America in 1856-58, at which time it had not been previously established and was not active.

N o t alone has the proof of the establishment of the authentic O rd e r in America by Randolph, its activities and its prior use of Rosicrucian appellations, been preserved in current literature since its establishment down to this day, but Dr. Randolph’s Rosicrucian activities were known and publicly recognized in 1872, when all the cohorts of hades were banded together to take from P. B. Ran­dolph all that for which he had labored and sacrificed during many years, when he was persecuted as well as prosecuted because of his then advanced ideas, at which trial he was acquitted. The prosecut­ing attorney, speaking for the Government, in addressing the jury, said in p a r t :

Correspondence in Archives.

1852 . Italics ours. M ys t i c a l Brotherhood.

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

“ T o see this man, philosophers cross the seas from India’s hills, sages from France, mandarins from China, noblemen from England, thinkers from G er­man)', negroes from the South, and even the crowned kings invite him to their courts, where he passes in and out, the proudest king among them all! How does he do it? In 1858 lie broke from the ranks of the party he belonged to, and that whole creed united almost to a man to crush him out. How did it result? He stood firmer and rose higher than ever! Whence the power? A t this very moment he stands literally stripped of all he owned in the world. How long will he stay so ? W ait and see!

“ Now, gentlemen, let me call your attention to other points of his career.

“ Over twenty years ago M r. Randolph was ktioivn to be a Rosicrucian, and in that period he ascended the steps of that Mys t i ca l Brotherhood, outstripping thousands and rushing past hundreds of grayheards in the mental race, until he attained the chieftainship of the true Rosicrucians in Amer­ica and the isles of the seas, and finally to the Su­preme High Priesthood of the Order and Grand Mastership of the combined lodges of the earth like­wise, reaching the double office through his absolute defiance of poverty and wealth, and persistent pur-

suit of ideas alone!”*

Even then the authentic O rde r was refe rred to and known as that “ Mystical Brothe rhood.” Now, is it possible tha t M r . Lewis read this book and that he combined the terms “ Ancient” in the Rosicrucian’s oath with the “ Mystical” as employed by the H on . Adolphus Skinner, the above-mentioned prosecut ing at torney for the Government , and thus formed and plagiar ized the name of the “ Ancient” and “ Mystical” Orde r of Rosae Crucis, i.e., Rosy Cross, for his own unlawful use in connection with his wholly spurious enterprise ?

T i i e T e m p l e o f t h e R osy C ross

M r. Lewis claims and swears in his affidavit ( “ Exhibit C ” ) tha t A. M. O. R. C. has used the name or term “ Temple o f the Rosy Cross continuously in N o r th America and in the State of Pennsyl­vania since 1909,” and that the Royal F ra te rn i ty Association, meaning the Randolph Foundat ion, “has not used this name in America or in the State of Pennsylvania until the last five years .”

Search where we will, we cannot find the use of T e m p l e o f t h e R osy C ross in any of the A. M . O. R. C. l i terature, but we do find it stated time and again that the Lewis organizat ion is known only as T h e A n c i e n t a n d M y s t i c a l O rd e r R osae C r u c i s . I f it has been used, which is extremely doubtful, it is very recently. T h e sworn s ta tement that it has been used continuously since 1909 is al together false, and it is apparen t that M r . Lewis knew it to be false when he made his affidavit.

U se o f t h e N a m e by t h e A u t h e n t i c O r d e r

In 1871 Randolph selected Freeman B. Dowd, a high initiate, t ra ined and initiated into the Sublime T h i r d under his immediate supervision, to be his successor. On July 29, 1875, Dr . Rando lph passed to the Beyond, and Freeman B. D ow d became, by r ight of succession, the second Supreme Grand M a s te r of the O rd e r in America.

Several of the Council of Seven residing in Phi ladelphia, the first center of the activities of the Supreme Council in America, urged Dowd to establish a Grand Lodge in tha t city. Accordingly, in the

* Cu r io us L i f e o f P. B. R a n d o lp h , p a g e 73, ed i t ion 1872.

A% i1bXKXV$ o f to twit:

1Be ft remembereb,

T h a t o n tfi* day , 1 8 &-JL*,3 . , nf

th e ti tle or description o f w h ich is in th e fo llo w in g w o rd s , to w i t :^ jCa jv J ^ jEj u ^ V 4 . ■ t )

the righ t w h e re o f $JL- claim S as author and. proprietor in conform ity w i th the la w s o f th e U nited S ta te s respecting Copyrights.

Librarian o f Congrtu

I hereby certify th a t the foregoing is a true copy o f th e original record o f copyright.4n fcoilncss bibcrrof, th e s e a t o f th is O ffic e has been hereto a ffix ed ---

d a y o f - JxX . '|sJ l c a x v I,-> V t • . f 9 ' j l \ ■

Cop riobt ©fflcc of tbc THniteb States of Bmerfca, WHasbington, ©. C.

1882

Copyright of the first edition of T e m p l e OF THE R osy C ross. Supreme Grand M aster Freeman B. Dowd’s

activity in Philadelphia.

A18 «S. Nn.' l lo 3 h • 'V

o f to nrit:

Sk it remembereb.T h a i o n th e j_ V v ___________________ .d a y o f A c V , t S ' S S . ,

___________ ‘ __ o f

J j f O A . ------------- ha. s d ep o sited in th is O f f ic e the t i t leo/V'l&Mfe,______ ________________ ____________________th e ti tle or description o f <which is in th e fo llo w in g 'w o rds, to •w it:

CtA. -J Xlaa/ t« 0 . VL. 'l/VtfUk. > ,-. ILOTktJl

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____________ ! _ A f l y , 3 >«/>_» • »» <>-■ V j i _ J l i

the right 'w h ereo f 'Rl c la im s as au tho r a w L p ta p fi* ter in c o n fo rm ity •w ith th e la w s o f th e U nited S ta te s respecting C opyrigh ts.

I hereby certify th a t th e foregoing is a true copy o f th e orig ina l record o f cop yrig ht. J n foilliess lojjcrtaf, the sea l o f th is O ffic e ha s been hereto a ffix e d th is -£ V u js \ ---day o f _

flopBtfflbt ®ffice of tbe Vhtitcb States ot Smccica, TBHaeblnoton, ®. a.

-Ylruu^JRegisitr o f Copyrights

Copyright of the second edition of T e m p l e o f t h e R osy C ros s .1888

T h e R osy C ross P u b l i s h i n g C o m p a n y San Francisco, Calif.

Supreme Grand M aste r Freeman B. D o w d ’s activity in Cal i fornia .

year 1878, he began the formation of a Grand Lodge in Philadel­phia, with himself as Grand Master, under the name and title of “T h e Temple of the Rosy Cross,” and completed his task in 1882. While there he completed his first book, which he published under the title of The Temple of the Rosy Cross. T h a t his residence was in Phi ladelphia at the time is shown by the copyright certificate issued to him in 1882.

In 1888 Dowd established a Grand Lodge or a Temple of the Rosy Cross in San Francisco, California. While in California, he rewrote and greatly enlarged his book, The Temple of the Rosy Cross, and the Rosy Cross Publishing Company, of San Francisco, California, was established for the purpose of publishing it and other Rosicrucian literature. Dowd’s activities in San Francisco are attested by the copyright certificate for the revised second edi­tion issued to him in 1888.

Both of these editions of The Temple of the Rosy Cross contain the official symbol of this phase or degree of the Grand Fraternity — a symbol, by the way, which was the escutcheon of “House of Dow d.”

In Evolution of Immortali ty, written by Dowd in 1894 and pub­lished under the pen name of “ Rosicrucia.',” which he dedicated to the Queen of the Rosy Cross, in the Appendix, Chapter XVIII , he gives a comprehensive review of just what this association of men is, of the purposes and teachings of the Fraternity and the various appellations under which the Fraternity, Temple or Order has been known during the various stages and ages of its history.

Dur ing D ow d’s tenure of office as Supreme Grand Master of the Fraterni ty , the Rosicrucian title or appellation, The Temple of the Rosy Cross, was so generally used that it became prominent and was well and generally known. Of this there can be no mistake. It is an established fact beyond the pale of controversy. However, it is an appellation which has been used by the Randolph Founda­tion since 1856-58 to the present time.

T o show the continuity of the Randolph Foundation, we next consider Paul Tyner and his activity in its behalf. In 1897 Paul Ty ner was stationed in Denver, Colorado, and in connection with his work there he edited and published, through the Temple Pub­lishing Company, the monthly magazine, T h e T e m p l e , devoted to higher human culture, spiritual science and the philosophy of the

Rosy Cross.In this magazine, July issue, 1897, beginning with page 56, a

complete manifesto of the Temple, Order , Fra te rn i ty and B ro the r ­hood, giving an outline of its work, aims, phi losophy and culture, was published. Th is was authori ta tive because it was p repared by Freeman B. Dowd, under his initiate name: Rosicrucia. T h e article is too lengthy to be reproduced in its entirety.* Only a portion will be repr inted here. W e quote as follows:

“ Each age calls for restatements of truth, espe­cially adapted to its understanding and use, and the present age is no exception. T h at which was hid­den from the ignorant and vicious under symbols and figures in the past is emerging from its out­grown shell so that he who runs may read. T h e veil of Isis has become a misty cloud, destined to disappear in the broader light of the coming cen­tury, and while the Rosy Cross has its lodges, pass words and signs, these external forms are regarded with indifference by the genuine Rosicrucian, who is aware that he can become a comple t e epi t ome of the O rd er only through deve lopmen t of its pr inci ­ples wi thin himself.

“ W hile the Rosy Cross has no creeds or dogmas to which the initiate must subscribe, there are cer­tain principles which all true Rosicrucians accept. Among them is belief in impartial Fatherhood of God and the Universal Brotherhood of M an, thus recognizing the unity of spirit in all manifestations of life.

In the Rosicrucian Bro therhood , edited and published by S. C. Gould, Manchester , N. H . , we find the following s ta tement on page 172 of the July issue, 1907 :

Lodges, pass words and signs.

Order.

Rosicrucians.

Brotherhood of M an.

T em pl e of Rosy Cross.

“ Tem ple of the Rosy Cross. T h e ‘Door of the Tem ple’ was at Buckley, Iroquois County, Illinois. ‘Him of the Great Soul, L o fty M ind and Loving H eart’ is the ‘D oor.’ ‘T h e Soul; its Powers, M i­grations and Transm igrations,’ is the title of a book

T h i s m an ife s to is fo u n d complete in the book, " T h e F r a te r n i t y o f the R o s i c r u ­cians, c o pyr igh ted an d pub l ished in 1906. C o p y r ig h t cer t if ica te r e p ro d u c e d in the p re sen t m o n o g rap h .

written by F. B. Dowd, which is an exposition of Temple of the many of the tenets and aspirations of the TempleRosy Cross. of the Rosy Cross.’Brotherhood of “ Brotherhood of Rosicrucians. This FraternityRosicrucians. existed in New England during the 60s and down

into the ’70’s, and was presided over by PaschalBeverly Randolph.”

In 1908 the magazine The Rosicrucian Brotherhood was com­bined with the magazine The Init iates:

OPPOSITE PAGEReproduction of the cover of T h e I n i t i a t e s , giving date of

issue and the use o f the name or title T h e R osi cr uc ia n B r o t h e r ­h o o d . T h e insignia show that this magazine was the official organ of the various phases of the Rose Cross, the Hermetic Brother­hood, the Mil itia anc the Osirians.

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

Vol. II The Rosicrucian Brotherhood No. VI

rTHE INITIATES”A Rosicrucian Magazine

VOL. 1 _____________APRIL, 1908__________________NO, I

OFFICIAL ORGAN OF

The ' w r i t e r ’s connection with the Fra te rn i ty dates f rom the year 1896, at which date he was accepted as a neophyte. O ur public w o rk s t ar t ed wi th the publication of T h e S e c r e t S c i e n c e a n d t h e H i g h e r K n o w l e d g e M a d e P l a i n A c c o r d i n g t o t h e I n n e r T e a c h i n g s o f t h e O l d M y s t i c s , H e r m e t i c s a n d Rosi ­c r u c i a n s in 1902. Th is was followed by the publication of T h e R o s i c r u c i a n s , T h e i r T e a c h i n g s , first issued in 1903, then T h e P h i l o s o p h y o f F i r e in 1904 and T h e F r a t e r n i t y o f t h e R o ­s i c r u c i a n s in 1906. M a n y other works on mystic and occult phi­losophy followed. In the two works last above mentioned, con­ta in ing a republicat ion o f all the pr ior public manifestoes of the G ra n d M as te r s of the Randolph Foundat ion, is to be found evi­dence in abundance which overwhelmingly and completely estab­lishes the prior use by the Randolph Foundat ion in America of the authent ic O r d e r of all Rosicrucian terms, titles, names and appel­lat ions, and at the same time completely and overwhelmingly proves every claim under oath or otherwise made by M r . Lewis concerning the r ight to use any Rosicrucian names or appellations to be absolutely false and wi thout the slightest justification.

“ o n e F O R ALL, A N D AtaL F O R O N E . "

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Reproduction of the membership certificate held by R. S(win- burne) Clymer in the Hermet ic Brotherhood of Atlant is, Luxor and Elphante since the year 1900. In 1908 the H ermet ic B ro the r ­hood became a member of the Federat ion of Orders, Societies and Fraternit ies, later known as the C o n f e d e r a t i o n O F I n i t i a t e s .

A'C l a s s A . X X c . N o '2 s 'J - 3 * ' /

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That on the ^ day of__ _Lr i . 190Z,-» /^K:• ■ a a / ' t 1 ■ i • / / o f

' , < / "- r‘ ■ I n . hath deposited in this Office the title o f a

B ook, the title o f jphich is in the following words, to w it:

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® " , / ________________________

Me right whereof he claims as author and proprietor in conformity with the laws of the United States respecting Copyrights.

®t((cc of tbc IRcfllatcc of Copstlflbts, W a sh in g to n , 35. C.

Wtiut j

^ Enleted C :?'■ MjIImM/L »C- *

(1. Xli, 1901—6,000)

In 1902, two y e a rs a f t e r R. S w inburne C lym er became a full m em ber of the H e rm et ic bro th e rh o o d , he p r e p a re d and published a book on the in n e r teach ings of the old Mys- t ;cs, I le rm e t ic s an d Rosicrucians. T h e copies of book filed w ith the L ib r a r i a n of C ongress , C o p y r ig h t Office, v e r i fy this sta tement. T h is w a s th ir teen y ea r s before the A. M . O. R. C., an H. Spencer Lew is creation , came into existence.

C LOR WTn- y-j>r/ta_ f W tX.N a m e a n d a d d re s s of c la im a n t . ( j

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Date of p u b l ic a t io n ^ ^ ^ lJ J k , 1 9 ^ . Affidavit r e c e iv e d _ ^ ^ .J _ '^ J —,1 9 ^ ^ .

Copies received - jfc . . IQQ^ ^Class A, XXc.,No. 2 4 F, 6 1 0E n try :

[ s e a l ] <£ffvcyinraJ.cL o-V lnJtaRegister of Copyrights, / j

T h i s copy r ig h t certificate , d a ted A u g u s t 17, 1909, six y e a r s b e fo re II. S p en ce r L ew is and his A. M . O. R. C. becam e act ive , show s th a t the exo ter ic p a r t of the r i tu a l of the I l lum ina t i , an d of the d eg rees of the I l lu m in a t i Rose C ross , w a s filed w i th the L i b r a r i a n of C ongress , C o p y r ig h t Office. M r . L ew is d id not h es i ta te fo r a m om en t to p l a g i a r i z e these n am es o r ti t les w h e n he fo rm e d his o rg a n iz a t io n .

Book en titled /L>

O / 'r * * 4 *M Q ^ h t r y y i J l A . f W L - f & J? iA ^yv> A

Date ofpii'blica.tiQin 19/0 Affidavit rb w if

Copies received. JhvV U L E n try : C lass A.XXc., No. A i e S ^ & r

<0fuytnrcdlcL ^)o4JlrUtV

[SEA I.] ftrgnui uj L'opyriijhk /j• :’e th i rd edit ion of the textbook of the F ra te rn i ty , T h e R o s i c r u c i a n s , T h e i r

’1 e a c h i n c s , w a s pub l ished J u n e 10, 1910, a n d filed w i th the L ib r a r i a n o f C o n g ress , O op\ r igh t Office, Ju n e 15, 1910. T h is book co n ta in ed p ra c t ic a l ly a l ! of the m a n ife s to e s issued by the O r d e r d u r in g its ac t iv i t ies in A m e r i c a . T h e pub l ica t io n of th is book, whicli w a s p laced in m a n y l ib ra r ie s , ind ica te s the co n t inuous ac t iv i ty of the F r a t e rn i ty .

, , t _ _____________Mame an d ad d ress p f c laim ;

'y j'r L o i)> tL K -O ^ C T '/i^ jc u lg y y y - ? $ 'vudL A JL sij IdffltJh

Ci 4 J . a ^ - e L to e_ Q jia _ .

< Q r. ^ A ^ rv ^ o ^ . ■

Date of puMicatioii-=^4^<?^-^,.191 / . Affidavit r e c e i v e d 191 /.

Copies received C y<-l <.<<* IP ,1 9 1 /. Entry: Glass A, XXc., N o.JQ < 7 •

tSEAL] S & w e J l'L d o U v i*Register oj Copyrights. / j

T h e monograph W ho Is a R o s i c r u c i a n ?, issued for general circulation and widely distributed, was published May 8, 1911, and copy filed with the Librar ian of Congress, Copyright Office, M a y 13, 1911. A further proof that this Fraternity was active at the time H . Spencer Lewis was preparing to launch his spurious A. M. O. R. C.

A D D E N D A

T he Foundat ion was instituted several years ago as a special re­search and investigating body of the August Fra terni ty . Its func­tion is to make careful research into the history of the Brotherhood, to collect and make a compendium of all Rosicrucian authorit ies and to compile and index all Rose Cross l iterature, authent ic and unauthentic, for ready reference and instant use. A m ong its other functions and uses, it perfo rms the impor tan t work of making full investigation into the claims of all persons and organizat ions using Rosicrucian names and appellations and claiming or asser ting Rosi­crucian authority. T h e collection of the documentary evidence produced in this brochure and the research in connection therewi th was the work of T h e Rosicrucian Foundat ion.

U S E O F N A M E IS L E G A L L Y R E S E R V E D T O T H E A U T H E N T I C F R A T E R N I T Y

The name has been fully protected and its exclusive use reserved to the authentic Rosicrucian Fra te rn i ty by regist ra tion according to law in the office of the Secretary of the Commonweal th of Penn­sylvania, January 16, 1935; in the office of the Secretary of the State of New Jersey, October 29, 1934, and in the office of the Secretary of the State of Cal ifornia, M a rc h 20, 1935. Its insignia were registered in the Uni ted States Pa ten t Office on August 28, 1934.

T H E C O N F E D E R A T IO N OR F R A T E R N IT Y O F IN IT IA T E S

T h e exclusive use of the title, The Confederat ion or Fraterni ty o f Init iates, has been reserved and its exclusive use protec ted by U. S. copyrights issued in July, 1929. Copies of the certificates of

copyright are reproduced, evidencing the truth of this statement (our Reproductions Nos. 6 and 7) . This prevents and legally prohibits the use in the United States of translation into foreign languages.

T h e French title (The Confederation or Fraternity of Initiates, t ranslated into the French language), to wit: La Federation Uni- •verselle des Orderes, Societes et Fraternities des Initiates— the name of the international organization or body— has been and is fully protected by American and international copyrights. The French name of the international body and the English name of the American body or branch has also been protected by registration according to law in the States of Pennsylvania, New Jersey and California.

A N A T T E M P T T O U N L A W F U L L Y USE T H E N A M E O F SAID I N T E R N A T I O N A L BODY

In his official organ, the Rosicrucian Digest, November, 1934, beginning on page 375, Mr. Lewis gives an account of the organiza­tion of an international body of “ Initiates” on August 14, 1934, and describes its first conclave and the organization of a Confed­eration at that time.*

P U B L I C N O T I C E I S G I V E N

M r. Lewis and his foreign associates have wrongfully and il­legally a t tempted to use the name of our international body, La Federation Universelle des Orderes, Societes et Fraternities des Initiates, or a name deceptively similar, as the name of their newly formed (if formed) international body or federation. Public no­tice is hereby given to M r . Lewis, his Secret Chief, Crowley, and their associates and henchmen, that they have no right to use said name or title in connection with their Black Magic activities.

* T h e F udosi . All those t ru ly interested an d h a v in g a des ire to learn the facts about this o rg a n iz a t io n should w r i te to C. Chevil lon, 8 Rue B ugeaud , Lyon, F rance , request­in g copies of Official Bulletins Nos. 4 and 5.

FA C-STM IL E R E P R O D U C T I O N S Nos . 6 a n d 7

W si. / V - C l - < V. ^ 1 .____________

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D a te o f pub lication^ ~' ^' -*— /-!? , 192*?. A ffid av it rpreivpfl i • - -P. ^ o2-rf 1 9 2 ^ .

Copies r e c e i v e d 192 f . E n tr y : C la ss & A . 6 & f t '

tSEA j zffuyiATcdlcLRegister of Copyrights /J

O S. GOVERNMENT PRINTING OFFICE: 132 8

it e 0 N F e d e h a t i o N or F r a t e r n i t y o f I n i t i a t e s filed w ith the L ib r a r i a n of C on ­gress, o pyr .g t Office, Ju ly 20, 1929. T h i s is a lmost fiv e years p r io r to the fo rm a t io n o an o rgan iza t ion with an almost identical n am e by I I . Spencer L ew is a n d his E u r o ­pean henchmen.

Title of print:— i -l - . ‘ ^ —

Author, of the United States.

Date of puMicatioig^ ^ 1 3 , 192 . gopies reCe i v e d ^ t ^ J ^ 19$ \ .

Entry: Class E, 58 _&i H o.S

1 cffuytA T cdlcL <$d4JlnJta_Repistrr of Copyrights. a

I I . S . GOVERNM ENT rR IM T lM G O N F IC E : 1121

C n n v r l JhT'nff; r e g ‘ t ‘o n ° f the n a m e as a n in s ig n ia w i th the L i b r a r i a n of C o n g re s s , C o p y r ig h t Office, on Ju ly 23, 1929.

APPENDIX

E X H I B I T A

Law Offices Sn y d e r , M i l l e r , H u l l an d H u l l

Kline Building 208-210 Walnut Street

H arrisburg, Pa.April 19, 1934

W m . S. Snyder C. B. Mil ler Geo. Ross Hul l Arthur I I . Hu l l Scott S. Leiby George H . H a f e r

In re : Ancient and Myst ical Order Rosae Crucis.

Hon. Richard J. Beamish,Secretary of the Commonwealth,Harr i sburg , Pennsylvania.

Dea r Sir:W e wish to file formal protest to the registering of the follow­

ing names, to wit:

Temple of the Rosy Cross,Rosicrucian Brotherhood,Rosicrucian Order,Brotherhood of the Rosy Cross,

applications for which have been filed by the Royal Fraternity As­sociation, and in support of said protest file herewith the affidavit of H . Spencer Lewis, Imperator of the Supreme Grand Lodge of the Ancient and Mystical Order Rosae Crucis, for the reason that

said names are the same or deceptively similar to the names used and adopted for many years by the Ancient and Mystical O r d e r Rosae Crucis.

W e also wish to protest against the registering of certain em­blems or marks by the Royal Fra te rn i ty Association, which are the same or deceptively similar to certain emblems or marks used by the Ancient and Mystical O rde r Rosae Crucis; and in support of said protest file herewith an affidavit of H . Spencer Lewis, Impera- tor of the Supreme Grand Lodge of the Ancient and Mystical O r ­der Rosae Crucis, a ttached to which affidavit are photostatic cop­ies of emblems used by the Ancient and Mystical O rd e r Rosae C ru ­cis and have been used by said O rd e r for many years.

Yours very truly,

Sn y d e r , M i l l e r , H u l l a n d H u l l .By Scott S. Leiby.

Enc.

S T A T E O F C A L I F O R N I A , )>5.f.C O U N T Y O F S A N T A C L A R A j

EL S p e n c e r L e w i s , being first duly sworn, deposes and says:T h a t he is the Imperator of the Supreme Grand Lodge of the

Ancient and Mystical Order Rosae Crucis;T h a t the terms “ Rosicrucian Brotherhood,” “ Rosicrucian O r ­

der” and “T h e Brotherhood of the Rosy Cross” are all similar names and terms that describe the Rosicrucian Order;

T h e term “ Brotherhood of the Rosy Cross” is merely the ex­planation of the Latin and is the English equivalent of the Latin t e r m ;

The other two terms, “ Rosicrucian Brotherhood” and “ Rosicru­cian O rde r , ” are terms that have been continuously used to de­scribe the Rosicrucian organization in the United States of Amer­ica and throughout the w or ld ;

T h a t the Supreme Grand Lodge of A. M. O. R. C., the Rosi­crucian Order , was actually started in the United States of Amer­ica in the year 1909 and operated for a considerable time under the name of the Ancient and Mystical Order of Rosae Crucis of Nor th America, which organization was consolidated into The Supreme Grand Lodge of A. M. O. R. C., the Rosicrucian Order, when the same was incorporated in the year 1926;

T h a t the Supreme Grand Lodge of A. M. O. R. C., the Rosicru­cian Order , is a large organization having subordinate lodges throughout the United States, with two subordinate lodges in the State of Pennsylvania, the First Lodge of Pennsylvania of A. M. O. R. C. being at Pittsburgh, and the Delta Lodge of A. M. O. R. C. at Philadelphia, and has a Chapter at Reading, Pennsylvania, and these subordinate bodies have approximately sixteen hundred to two thousand members, and in addition thereto the Supreme Grand Lodge of A. M. O. R. C. has a large membership-at-large in the State of Pennsylvania, consisting of approximately 3000 m em bers ;

T h a t since the year of 190.9, in America, the organization of which affiant is the head has continuously and repeatedly, in all of

r r > LPH F° U N D ™ t h e a u t h e n t x c b o d yvoluminous li terature ■ •tCpms “ R°sicrucian Bro?hSShan^ MeaC^ Ings’ used ^ ie names e Brotherhood of the Rosv r ° ’ “Rosicrucian O r d e r ” and

1 hat the organi f- Y Lross !™ " ' y called, throughout the H ^ is head is com- n the Rosicrucian Brotherb ^ tes’ the Rosicrucian Order1 mate lodges of the Rosier ° ° ’ r ? ^ f^ e m em bers of the sub-

h o f r m °" “S Ros«™cia„Orde°10dr thC0BmOnly ^ R " l " ’'’ er 01 the Rosicrucian Brother-t c i* rn , , I .

J‘ltlon 0, the Latin term a n d U^ 6 ^ ° Sy ^ ross” ,s more of a trans- th l '']‘i ' UClan b ro therhood and R ^ - ^ Commonly used as the terms

- hterature of this organ,1T R ° S,cruc,an Order , but is used on Pu lP ° ses and history of t h ‘ IOn’ ^ the term is identical with

Tha(- the Roya | F raf » org an iza t ion ;C 01 Var,ous kinds f o / t h SSOCIatlon bas been put t ing out lit-

g" , , « i d o ,g a nizad > *he P « t fifteen years or thereabouts,Ros P “ R o s i c S n " o V ° f . USCd the terms “ Rosicrucianyears ° SS’’ " * liter” ™ « * £ * “The Brotherhood of the

T(i^ 1 the Past year and a ha lf or two

fusin f‘1C Use t h e s J al ^ la te rn i ty Association to reserveaffiant t,IC Use of these ? ames would only cause con-m e l " hcad “ "d wo” l d " amM by etle organisat ion of which

Gls ° this o rg an iza t io n con^us ' on ln the m inds of the

f,U.f)SiCr'lbed and sworn tn h t Spe n c e r Lewis .this 14th day 0f AprU^ 1934 ^

N o ta ry Public i n ^ ^Tr CottreI-L.

STATE OF CALIFORNIA,COUNTY OF SANTA CLARA SS'

H . S p e n c e r L e w i s , being first duly sworn, deposes and says: T h a t the name “Temple of the Rosy Cross” is a name long con­

nected with the Rosicrucian history, dating back to ancient times; ^hat the term has been used by the Supreme Grand Lodge of A. M.O. R. C., the Rosicrucian Order, and the organization that imme­diately preceded it in Nor th America, the Ancient and Mystical <~h'der Rosae Crucis of North America, continuously in North America and in the State of Pennsylvania since 1909, and has been used in the State of Pennsylvania since the organization of the Hiist Lodge of Pennsylvania of A. M. O. R. C. in Pittsburgh, in 1916, and of the Del ta Lodge of A. M. O. R. C. at Philadelphia m 1917; that the Supreme Grand Lodge of A. M. O. R. C. has said two subordinate lodges in Pennsylvania and one Chapter, lo­cated at Reading, Pennsylvania, with approximately two thousand members, as well as a large membership-at-large, all of which sub­ordinate bodies and members-at-large use the term “Temple of the Rosy Cross” ;

T h a t the term is used continuously in the literature of the or­ganization of which affiant herein is the head, and that it would be veiT confusing and misleading to permit the reservation of this name to the Royal Fraternity Association;

T h a t the Royal Fraterni ty Association has not used this name in America or in the State of Pennsylvania until the last five years, and to the knowledge of affiant has not used it in its l iterature in America except within the past two years; that this term has been used by the organization of which affiant is the head in all its lit­erature in America from the year 1909 on down to the present date and is now being used in the State of Pennsylvania and in lit­erature going to members-at-large in the State of Pennsylvania and to the subordinate bodies of this organization and has been con­tinuously so used in the subordinate bodies in Pennsylvania since about the year 1915.

T h a t said H . Spencer Lewis is the Imperator of the Supreme

Grand Lodge of the Ancient and Mystical O rde r Rosae Crucis.H . S p e n c e r L e w i s .

Subscribed and sworn to before me this 14th day of April, 1934.

C. C. C o t t r e l l .N o ta ry Public in and for the County of Santa Clara, State of California.

B e fo r e t h e Secretary of t h e Co m m o n w e a l t h of P e n ns yl va ni a

In re: Applications for registration of Name, Ti tle or Designation by association, or­der or fraternity, under the provisions of the Act of May 16, 1923, P. L. 246.

B roti-ier i-iood a n d T e m p l e of t h e R osy C ross T h e F r a t e r n i t a t i s R osae C rucis R o s i c r u c i a n B r o t he rh o od and O rder

* * * * *Brief of Applicants

* * * * *

C. W i ll ia m F r e e d ,Quakertown, P a . ;

C i h s . H . H o l l i n g e r ,H arrisburg, Pa.,

A ttorneys.

HISTORY OF T H E CASEThe Fraterni ty of the Rosicrucians (Order of the Rose Cross),

an unincorporated association, society or order, its activities being fraternal, philosophical, metaphysical and religious, non-sectarian, has presented for registration with the Secretary of the Common-

wealth the names, titles or designations of

B r o t h e r h o o d a n d T e m p l e o f t h e R osy C ross T h e F r a t e r n i t a t i s R osae C ru c is R o s i c r u c i a n B r o t h e r h o o d a n d O r d e r

under which business is being done or operations conducted.On Apri l 19, 1934, was filed with the Secretary of the Com m on­

wealth by Messrs. Snyder, Mil ler , Hul l and Hull , a ttorneys forH. Spencer Lewis, Impera to r of the Supreme Grand Lodge of the Ancient and Mystical Orde r Rosae Crucis, a protest against the registration of the following names, viz.:

Temple of the Rosy Cross Rosicrucian Brotherhood Rosicrucian Order Brotherhood of the Rosy Cross

alleging that they “ are the same or deceptively similar to the names used and adopted for many years by the Ancient and Myst ical O r ­der Rosae Crucis.”

The Secretary of the Commonwealth accordingly fixed a hearing upon the objections to the registration of the names applied for.

HISTORY OF T H E A P P L IC A N TThe Order of the Rose Cross or Rosicrucian O rd e r was s tar ted

in America in the year 1856-58 by Dr. P. B. Randolph, of Boston, Mass., who subsequently thereto, in 1871, copyrighted and pub­lished his book Ravalet te , dealing with “T h e Rosicrucians.”

In Pennsylvania the Fraterni ty , O rde r and Bro therhood of the Rose Cross, or Rosy Cross, or Rosicrucians, has existed under the present jurisdiction since about the year 1878.

The volume The Rosicrucians, Their Teachings was published by the present Grand M a s te r of the O rde r in the year 1903.

The Fraterni ty of the Rosicrucians was copyrighted and pub­lished in the year 1906.

In 1908 was published a monthly magazine entitled “ The Ros i ­crucian Brotherhood, The Initiates," and in 1911 a volume en­titled “W h o Is a Rosicrucian?”.

On M ay 12, 1927, the title “ F r a t e r n i t y o f t h e R o s i c r u c i a n s

( O r d e r o f t h e Rose C r o s s ) ” was pre-empted by the respondent association in Pennsylvania by registering such name with the Sec­retary of the Commonwealth, under the provisions of the Act of M ay 16, 1923 (Exhibit A ) .* From the above references it is patent that the applicant association since the year 1871 has con­tinuously and uniformly used in its work the terms Fraternity of the Rosicrucians, Order of the Rose Cross, Brotherhood and Temple of the Rosy Cross, the Fraternitatis Rosae Crucis, Rosicrucian Brotherhood and Order and similar variations in the designation of its order, association or fraternity, which it found convenient to use in its activities.

Applicant lately found it advisable to register its various names or appellations in Pennsylvania, owing to the fact that others were attempting to appropriate the same or similar names in their ac­tivities to the detriment of applicant. Accordingly, applications were presented to the Secretary of the Commonwealth for regis­trat ion of the three names above referred to.

TH E LAWRegistration of the three names or titles is sought under the

provisions of the Act of Assembly of May 16, 1923, P. L. 246, being Act No. 160, entitled

“An Act to provide for the registration and protection of names, titles or designations of associations, societies, orders, foundations, federations, organizations and corporations of the first class.”It is provided by Section 1 of the act “T ha t any association,

society, order, foundation, federation or any corporation of the first class heretofore chartered under the laws of this Common - wealth may register with the Secretary oT the Commonwealth the name, title or designation under which he, they or it are doing business or operat ing: . . .”

Section 2. Llereafter no charter shall be granted to any cor­porat ion of the first class, nor shall any registration under the pro­visions of this act he made for any association, society, order, foun­dation, federation or organization having a name , title or designa­

* Fo l lo w in g Exh ib i t D.

tion s i m i l a r to o r i m i t a t i n g o r so n e a r ly r e s e m b l i n g as to b e ca l ­culated, to d e c e i v e , o r us ing any n a m e , title or designation SO REG­ISTERED without the consent of the r eg i s t r a n t : . . .

Section 4. T h e Secretary of the Commonweal th shall keep a properly indexed record of the registrations and cancellations of registrations provided for in this act.

Section 5. N o charter shall be granted to any proposed corpo­ration of the first class unless at the time the peti tion the re fo r is filed, and before the advert isement thereof, there shall be at tached to the petition a certificate f rom the Secretary of the Com m on­wealth, showing that the name adopted by the peti tioners for the proposed corporation has been filed and recorded in his office, and a further certificate f rom that officer t h a t a s e a r c h o f his r e c o r d s fa i l s to d i s c lo se any confl ict between the name of the proposed cor­porat ion and any other name, title or designation REGISTERED PUR­SUANT HERETO. . . .

A R G U M E N TThe application for the three organizat ion names or titles is

made under Section 1 of the Act of M a y 16, 1923, above cited, the organizat ions not being incorporated.

The act was passed for the purpose of affording any associa­tion, society, order, foundation, federat ion or organizat ion or any Pennsylvania corporation of the first class there to fore chartered, a means of registering and protecting the name, title o r designation under which it was doing business or operat ing.

Section 1 of the act provided tha t the name s h o u l d f i rs t be r e g ­i s t e r e d , after which the same should be protected as provided in Section 2 by the following words: “ nor shall any regis t ra t ion under the provisions of this act be made for any association . . . having a name, title or designation similar to or imitat ing or so nearly re­sembling as to be calculated to deceive, or using any name, title or designation, SO REGISTERED, without the consent of the regis­t r a n t ; ” &c.

Section 4 of the act provides that the Secretary of the Com m on­weal th shall keep an indexed record of the regis trat ions and can­cellations.

Section 5 (which is now superseded by Section 202 and Section

204 of the Non-Profit Corporat ion Law) provided for the appro­priat ion of title by a proposed first-class corporation and required a certificate that the name adopted has been filed and recorded in his office and that a search of his records fails to disclose any conflict between the name of the proposed corporation and any other name, title or designation registered pursuant hereto, &c. . . .

From the wording of the act, therefore, it is contended by the applicants that there is no authority in the Secretary of the Com­monwealth to entertain protests generally to the registration of a title by any association, society or organization, but that he might possibly entertain protests only as to such as have already regis-> tered with him under the provisions of the act; that unless he finds that the name or title of the applicant is “similar to or imitating or so nearly resembling as to be calculated to deceive, or using a name, title or designation” already registered and appearing upon his record of registrations, under the provisions of the above act, he is without authority to entertain any objection from a non­registrant and he should accordingly register the title submitted.

It is respectfully submitted that there is no authority in the above or any other Act of Assembly for the Secretary of the Common­wealth, aside from his records, to pass generally upon the rights of contending parties to the use of a particular name or title, but that such questions must be left entirely to the determination of the courts.

Applicants respectfully call the attention of the Department to the fact that the protest filed does not object to the identical names sought to be registered, there being a decided variation between the names listed in the protest and those applied for.

From a search of the official records it is contended that—1. Protestant has not heretobefore registered its name, title or

designation under the above act.2. T h a t there has been no appropriation by registration of the

identical names, titles or designations applied for by applicants.3. T h a t a search of the records will not show registration of any

name, title or designation, imitative or so nearly resembling as to be calculated to deceive, or similar to the three titles for which registration is applied.

4. Tha t , consequently, the Secretary of the Commonwealth should, as provided by the above act, register the three names,

titles or designations as here presented by the applicants.Even though the Secretary of the Commonweal th may not agree

with the above argument that there is no discretion in the mat te r , it is respectfully submitted tha t under the practice existing fo r many years in the Department , governing the gran t ing of corpo­rate and other titles, the above names are not objectionable, and that under such practice there is no similarity between the titles applied for and those of the protestant which would cause confu­sion, and that such titles are not similar to those of the pro testant , or imitative, or so nearly resembling as to be calculated to deceive. In addition it is contended that the titles applied for are pr io r in use in the applicants as is above set fo r th in the H is to ry of the Applicant heretofore recited, . . . re fe rr ing specifically to the work “T he Rosicrucians, T he i r Teachings,” published by Dr . R. Swinburne Clymer, Grand M a s te r of the Order , in the year 1903; to the U. S. copyright of the title of pr int or pictorial i llustration of Knights of the Rose and Cross, Exhibi t C,” * issued in the year 1913; to his copyright of the work “T h e F ra te rn i ty of the Rosi­crucians,” issued in September, 1906, all of which appear and are referred to in the His tory of the Applicant of this br ief ( E x ­hibit B) .*

Applicants also call specially to the attention of the Secretary that portion of Section 1 of the above Act, which provides tha t any association, society, order , foundat ion, federat ion or any cor­poration of the first class heretofore chartered, under the laws o f the Commonwealth may register with the Secretary of the C om ­monwealth the name, style or designation under which he, they or it are doing business or operat ing. . . .”

I t is respectfully submitted tha t the protestant , the “ Supreme Grand Lodge of the Ancient and Mystical O rd e r Rosae Crucis, the Rosicrucian O rde r , ” appears to be a corporat ion of the State of California, power of a ttorney and s ta tement having been filed by it as a foreign corporation under the Act of June 8, 1911, P. L. 710, the same being filed in the office of the Secretary of the Com m on­weal th on the 24th day of September, 1934. U n d e r the terms of Section 1 of the Act of M a y 16, 1923, the pro testan t corporat ion could not register its title under the provisions of said Act, it notL ' (( • *■oeing any corporation of the first class heretofore char tered under

* F o l lo w in g E x h ib i t D.

the laws of this Commonwealth.” Not being eligible to register under this statute, it is submitted that it should have no standing to come in and object to the registration by a Pennsylvania associa­tion desiring to avail itself of the protection of the act as afforded by the first section thereof.

Respectfully submitted,C. W illiam Freed Chas. H. Hollinger

Attorneys for Applicants.

SECRETARY OF THE COMMONWEALTH OF PENNSYLVANIA.

P e nn syl va ni a , ss :

I DO HEREBY CERTIFY. T h a t t h e n a m e , . t i t l e o r d e s i g n a t i o n

________"FRATERNITY OF THE ROSICRUCIANS (OnDE R O F T HE ROSE CRQ SS)i l---

wa s t h i s d a y f i l e d a n d r e c o r d e d i n t h i s o f f i c e a s t h e t i t l e o f a

p r o p o s e d c o r p o r a t i o n o f t h e f i r s t c l a s s i n a c c o r d a n c e w i t h t h e p r o ­

v i s i o n s o f t h e A c t , e n t i t l e d ■ ' ' A n A c t t o p r o v i d e f o r t h e r e g i s t r a ­

t i o n a n d p r o t e c t i o n o f n a m e s , t i t l e s o r d e s i g n a t i o n s o f a s s o c i a - 1

t i o n s , s o c i e t i e s , o r d e r s , f o u n d a t i o n s , f e d e r a t i o n s , o r g a n i z a t i o n s

a n d c o r p o r a t i o n s , o f t h e f i r s t c l a s s , ' 1 a p p r o v e d May 1 6 t h , 1 9 2 3 , a n d

t h a t a s e a r c h o f t h e r e c o r d s o f t h i s o f f i c e f a i l s t o d i s c l o s e a n y

c o n f l i c t b e t w e e n t h e a f o r e s a i d t i t l e a n d a n y o t h e r n a m e , t i t l e o r

d e s i g n a t i o n h e r e t o f o r e r e g i s t e r e d u n d e r t h e p r o v i s i o n s o f t h e s a i d

E x h i b i t A

form 0 C. R. N.

O FF IC E OF THE

Harrisburg, Hay 12 , 1927

/Vet

E x h i b i t B

AG lA U A. XXc. N .. JL

^ i b r a r x j o f (S /O iig re s s , to wit:

16c it remembercb,

That on the t t.L — day of— .. ittk--------. /90 4. ‘ j — of

G t t , (?<&/._ ,h a ti deposited in this Office the (Me of a

Book, the title of which is in the following words, to wit:

-XmiifM.iuli iY ■/// ralwn- .

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______A ju ^ ~ c ____________ 6 i A . i .C a t -L 'A 1 . J__________________________________

/Af right whereof V;*. claims as author and proprietor in conformity

with the laws of the United Stales respecting Copyrights.

Otflcc ot tbc Kcfllfltcr of Gopsrlflbte, / / / (,^ 7 M u / ™ 4 * HI

y < •W'V** / /-Zliiif**•■»• 4 i _ ___________

E x h i b i t C

C op yrigh t © ffic e of th e xibr»r, or (to„orc58 Xllniteb S ta te s of H m erica ‘ wn»i>inoton, b: a. *

CERTIFICATE OF COPYRIGHT REGISTRATION

U b i s i s t o Certify, in conform ity w ith section 5 5 o f the A ct lo A m en d a n d C on solidate the

A cts, respecting C opyright, approved M arch 4 , 1909, a s am ended b y th e A c t approved M arch 2 , 1913 , that

T W O copies of the P R IN T O R PICTORIAL ILLU STR A TIO N nam ed herein h a v e been deposiied in th is O fficc

under the provisions of th e A ct of 1909 , and that reg istration of a c la im to copyright for th e first term o f tw e n ty -

eight years from the d a le of publication o f said print o r .pictorial illustration h a s been d u ly m ade in the n am e o l

• • --------------------------------------------------------------------------------------------------------, c la im an t o f copyr ight,

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a citizen o f . — , , the da te o f publicationW 1 V , t*t ! 2i s . o l A \ i i an -! • _ ^ lS l , 1 9 1 3 ; t w o cop ies w er e received -i-L *1 *4 W i u i * . U _ 1 9 13,"A _ _ *4nd reg istration h as been m ade as C lass K , X X c , , N o . . . 2, C ‘j .

1 '\-i_ if '' f \R t f i i t t r o l Copyrighlt

C O M M O N W E A L T H O F P E N N S Y L V A N I A D E P A R T M E N T O F S T A T E

HARRI SBURG

J a n u a ry 2 , 1935*

C h a s . H o l l i n g o r , E s q . , P ay n e -S h o em ak e r B u i l d in g , H a r r i s b u r g , P a .

D ear S i r x -

You a r e a d v i s e d t h a t th e S e c r e t a r y o f th e Com m onw ealth h a s o v e r r u l e d t h e o b j e c t i o n s f i l e d a g a i n s t r e g i s t e r i n g th e f o l l o w i n g n a n e s a s t i t l e s t o u n in c o r p o r a t e d a s s o c i a t i o n s 2

" R o s i c r u c i a n B ro th e rh o o d an d O rd e r""T he B ro th e rh o o d and T em ple o f th e R osy C r o s s ”"T h e F r a t e r n i t a s R o sae C r u c i s ” .

A c c o r d in g ly t h e a p p l i c a t i o n s c o v e r in g th e s e nam es h a v e b e e n t h i s d a y f i l e d an d r e c o r d e d ; o f f i c i a l r e c e i p t s f o r th e f i l i n g f e e s a r e e n c l o s e d .

You w i l l r e c o l l e c t t h a t no c e r t i f i c a t e i s s u e s upon a r e g i s t r a t i o n o f 1 h is c h a r a c t e r ; a l l t h a t i s i s s u e d i s a r e c e i p t f o r th e f i l i n g f e e .

A p p l i c a t i o n s c o v e r in g th e em blem s a r e s t i l l u n d e r c o n s i d e r a t i o n b y t h e D e p a rtm en t*

f o u r s / t r u l y .

A s s t ,R. E. Griswold,

D ir e c t o r o f C o r p o r a t io n s *

W $ e Me§W D n o i ^ FTVF Qj « o ^ ^ i v r i v l L

f e GsN

e W a e W ae & W

A N EXPOSEOF

T H E IM PERA TO R OF A.M.O.R.C.

His Pilfering Charlatanism andHis Connections

with

A LEISTER CROW LEYNotorious Black Magician

A N D

O .T.O .O R D O TEMPLI O RIENTIS

Despised Black Cult

Ya a T\1JTW

Not Under the Rosy Cross

P r e s e n t i n g d o c u m e n t a r y p r o o f th a t

" W k . Spencer L ew is — Im pera to r o f

' m

A. M . O . R . C . , a spurious R . C.

O r d e r — f a b r i c a t e d a n d

copied secret lessons

f ro m publi shed

books

L ew is admits tha t C ro w le y —Baphomet A n t i - C h r i s t —is his Secret Chief ,

if |J k and the Black Cul t o f O . T . O . , as source o f his au thori ty ,

shows his connections w i th Black M ag ic

a n d i n v e r t e d t r i a n g l e

•..'i

W ith fa c s im ile reproductions o f D ocum entary P roof

Published by

T H E ROSICRUCIAN FOUND ATIONQ U A K E R T O W N , P E N N S Y L V A N I A

PREFACE

This book presents and makes available to all students of the occult sciences and mysticism; members of secret schools, so­cieties and fraternities; churchmen and the churches; serious seek­ers of the Rosy Cross, and especially to all members of A. M. O. R. C., a picture in miniature of the astounding career of a most successful deceiver, a vile impostor, a clever charlatan and a crafty sorcerer, who, having formed in 1915 an organization under the stolen name of a holy order, under the false pretense that it was an authentic Rose Cross Order-—-an order of White Magic and of the White Brotherhood— while he was at the time of such organi­zation, at all times since, and is now a member and affiliated with the O. T . O. ( Ordo Templi Orientis), a notorious Black Cult of the Black Brotherhood; who, since 1921, has been acting under the authority o f a charter issued by the 0 . T. 0 . , by or under the direc­tion of Aleister Crowley , its founder and Secret Chief , a notorious and despised Black Magician, and who has, evidently, long in­tended and now, as it is clearly indicated, is attempting by a process slow but sure to convert his organization— the A. M. O. R. C.— into a Cult of Black Magic, under the dominion of Crowley— Baphomel— THE A n t i - C h r i s t — whom he acknowledges to be his Secret Chief.

I t deals with H . Spencer Lewis, the Imperator of A. M. O. R. C., and contains facsimile reproductions of the documentary proof of his pilfering charlatanism— the use of published books to make the secret lessons of A. M. O. R. C . ; of Aleister Crowley, the notorious Black Magician— Baphomet— the Anti-Christ, the establishment by Crowley of the O. T. O. as a part of his A . . •. A . . •. and its objects, nature and activities; of Lewis’ 0 . T. O. charter, the written con­fession of his connections with the 0 . T. ()., his acknowledgment of its Secret Chief as his superior, and of his indicated intentions and bold at tempt to eventually convert the A. M. O. R. C. into a Black Cult of the notorious O. T . O.

As the Supreme Grand Master of the authentic Rosicrucian F r a ­ternity and Brotherhood in America, we have known that Mr.

Lewis possessed no Rosicrucian au thor i ty; tha t he had no r ight to use a Rosicrucian name for his organizat ion; tha t he is not a Rosi ­crucian; that he came not by way of the Rosy Cross; tha t he has none of the inner teachings and p ro found secret work of the au­thentic Order , and that he did not and could not impart such teach­ings and secret work to his members. As the pro tec to r of Rosicrucian t radi tions and its sacred honor , we have p rotes ted against the use of its holy name by an impostor ; we have chal­lenged M r . Lewis’ right to use Rosicrucian names, titles and appel ­lations in connection with his spurious and questionable activities, and in a recent contest with him in the Commonweal th of P e n n ­sylvania it was legally determined that the authent ic O r d e r of the Rose Cross, which we have privilege and honor to represent , is entitled to the exclusive legal r ight to use all Rosicrucian names, titles and appellations.* As the spokesman at the D o o r of the Temple of the Rosy Cross, doing what we believed to be our sacred duty, acting for and on behalf of the Rosy Cross and all other schools of W hite Magic and orders of the W hi te Bro therhood , speaking solely in the interest of and for the protection of all sin­cere and earnest seekers of the P a th — of the W a y to the higher Spiritual Kingdom and especially those seeking the W a y to and of the Rosy Cross, we have, f rom time to time, in magaz ine articles, pamphlets and brochures, advised all those interested as to the spurious nature of A. M . O. R. C., advised its members tha t their Imperator was not giving them the t rue teachings of the authent ic Orde r and have warned all seekers of the Rosy Cross and those who desired to associate themselves with an order , society or brotherhood of White Magic against the deceptive wiles, the in­sidious trickery and the dangerous practices of M r . Lewis.

However , it was not until recently tha t we were in a posit ion to prove to others by documentary evidence and otherwise, absolutely and to a certainty, that which we knew to be t rue concerning M r . Lewis and his activities.

W e knew M r . Lewis and understood his ways; we expected him to afford us an opportuni ty to put him to a test. T h e oppor tun i ty came as anticipated. On December 12, 1933, he challenged us to public debate. W e accepted our opportunity and invited him to

* See m o n o g ra p h , R a n d o lp h F o u n d a t io n the A u th e n t i c B o d y , H a s E x c lu s i v e R ig h t s to U se o f N a m e s — B ook F our , th is vo lum e.

W I T H B L A C K M A G I C C O N N E C T I O N S

join us in a complete and sweeping investigation before a compe­tent and impartial tribunal composed of high Masons. H e de­clined.* Since he refused to join us in a secret and dignified inves­tigation, we are forced to publish this brochure as our only alterna­tive in advising interested parties of the true nature of Mr. Lewis’ activities and to warn and to put all on notice of his dangerous practices.

W e regret the necessity of making this public expose and the publication of even a small part of the evidence that reveals the true character of the activities of the Imperator of A. M. O. R. C. and his Black Magic connections. Those who read this book will quickly see and fully understand the reason why Mr. Lewis would not— could, not— submit to a complete and searching in­vestigation.

In spite of any and all appearances to the contrary, we have no malicious feeling against Mr. Lewis; we hold no grudge and en­tertain no personal animosity against him. W e sincerely regret that the necessities of the case have required the means pursued and the remedies used. W e have experienced no personal delight in the use of the harsh terms and odious adjectives necessary to accurately describe his activities, to properly advise all interested parties and to adequately warn all innocent seekers of the W ay to the Rosy Cross or of the Path to the Highe r Spiritual Kingdom against his deceptive double-dealing trickery and dangerous practices.

As the result of our past acquisitions, information given and actions taken to expose and make known his insidious methods and practices for the benefit of his innocent victims and the protection of the uninformed against his bewitching sophistry and fraud, he charged in a suit in California, to which we were N O T a party, in­stituted by him in the name of A. M. O. R. C. against two of his former members that they had maliciously conspired with us and others, to wrongfully injure A. M. O. R. C. and its Imperator.

W e deny and denounce the imputation of conspiracy on our part. T h e charge of conspiracy carries with it the willful and malicious intent to wrongfully injure another. W e have entertained no such intent. W e have entered into no such conspiracy. The informa-

* See A Challe7ige a n d the A n s w e r — Book T hre e , this volume.

277

tion we have supplied to others about M r . Lewis’ activities is true , and all co-operation and joint action with others to expose his illegal and fraudulent activities and wicked practices have been fully jus­tified, entirely proper and legitimate in every way. H i s recent booklet issued under the title of “ G u i l t y ” making certain false charges and imputations against us will have befitting attent ion in due and p roper time.

Let us make our position clear, tha t none may misunderstand. We have in the past, we will continue in the future, to co-operate with and to assist any person or persons, any organizat ion or o r ­ganizations or any member or members thereof to expose and to put to an end the pernicious activities and alarming practices of M r . Lewis by any proper methods and by any and all legi timate means.

If anything that we have said or done appears to be a reflection upon or in condemnation of the members of A. M . O. R. C., we desire to disclaim any such intention or purpose and to make due apology. W e do not impute the iniquities and misdeeds of the Im- perator to the members of A. M. O. R. C. T hey are victims of his iniquities. They have not knowingly or purposely par t ic ipated in his wrongdoing. T h a t which we have said and done has been in­tended for the benefit and protection of said members— and not in condemnation of them.

This book is of special interest to and should be of grea t value and lasting benefit to all paying members of A. M . O. R. C. W e trust they will avail themselves of the use of this in formation for the benefit of themselves and all mankind.

I t is and should be of intense interest to all students of the occult, mysticism, to all Masons, f ra ternal societies and W hi te M ag ic o r ­ganizations. It is our hope that the information contained in this brochure will be f ra ternally used as it is

Frate rnal ly given.R. Sw i n b u r n e C l y m e r .

T H E TEACHINGS AND TRAINING OF A. M. O. R. C. ARE NOT ROSICRUCIAN

W e have maintained at all times since Mr. Lewis launched and organized A. M. O. R. C. in 1915 and gave it a Rosicrucian appel­lation, that it is spurious and does not possess, and cannot give to its members, the genuine Rosicrucian teachings and training.

We have not been alone in our position. Many others, not members of or in any way connected with the authentic Rose Cross Order in America, have also and likewise charged and maintained that A. M. O. R. C. is not a genuine Rosicrucian institution and that it does not teach Rosicrucian philosophy or give to its mem­bers the real Rosicrucian training.

When we charged, insisted and often reiterated that Mr. Lewis is not a Rosicrucian; that he never had at any time any right or authori ty to organize or conduct any kind of a Rosicrucian Order or institution; that he fabricated A. M. O. R. C.; that he took or stole a Rosicrucian name for it; that it is a spurious and not a genu­ine Rose Cross Order; that his methods are deceptive, his claims false, his practices destructive and in no sense Rosicrucian, but con­tra ry to and in conflict with every true precept of genuine and noble Rosicrucianism, and that he has deceived, defrauded and misled thousands of true, sincere, though uninformed, seekers of the Rosy Cross by leading them into A. M. 0 . R. C. under the belief that they were joining the authentic Rose Cross Order and that he could and would make them Rosicrucians— of course, M r . Lewis knew that all these charges were true. H ow did he meet those charges? H e is the most cunning charlatan, most brazen pretender and great­est bluffer of this age. H e immediately assumed the attitude of injured innocence, severely scolded us and boldly issued a challenge for a public debate. W e knew he was bluffing. W e offered to join him in a complete and searching investigation into the truth of our charges, the authenticity of the Randolph Foundation of the Rose Cross Order in America, and the genuineness o f our secret teach­ings and inner Rosicrucian training. Did he accept? H e did not— he could not face a real test— a genuine investigation— so he

ducked as art fully as he could and ran at the first ment ion of a real investigation. W e have dealt with M r . Lewis’ a r t ful and insincere challenge to a public debate, and our offer of a full investigat ion in a recent book, which may be read with interest in connection herewith.*

When some of his own members found, upon investigation, tha t they had been completely misled, grossly deceived and defrauded , they charged that M r . Lewis had invented, fo rmula ted o r simply manufactured all of the teachings of A. M . O. R. C. ; tha t he had copied them, or a large portion of them, from published books, and that none of his lessons and teachings were the genuine secret les­sons or teachings of the Rosicrucians. M r . Lewis also knew those charges to be true. W h a t did he do? H e employed his favori te trick— his first line of defense. H e issued a challenge to those ob­streperous members and shamed or bluffed them out of mak ing a real and thorough investigation.

T h e challenge above refe rred to was pr inted in the Cromaat , a monthly monograph pr ivately published for members of A. M .

O. R. C. ,” about the year 1918, wri tten by Profundis X I I ° I m ­perator , being the “ I m pe ra to r ’s personal message and annual a d ­dress to all members ,” in which M r . Lewis explains the pa ra m oun t problems of the order , which evidently were many, since the m a jo r pa i t of his personal message was devoted to answering charges made against himself and criticism leveled by the members against the order. T h e rest of his message is devoted to self-laudat ion and bolstering and building himself up, as a shrewd lawyer bolsters and builds up a weak and poor witness whose character is questionable and whose testimony is unworthy of belief. W e here reproduce page 11 and par t of page 12 of said Crom aat , setting fo r th the members charges and M r . Lewis’ answering challenge ( being fac ­simile Reproductions Nos . 1 and 1 A ) , as follows:

T H E S O U R C E O F O U R T E A C H I N G S

Perhaps the most important, because interesting, though most absurd, of all charges made against the Order, or rather the Im perator, was that he had, personally, alone or w ith the help of others, in­vented, formulated or simply m anufactured all the teachings in our O rder from pages and paragraphs

See A C h a l le n g e a n d the A n s w e r — B o o k T h r e e , th is v o lum e.

280

W I T H B L A C K M A G I C C O N N E C T I O N S

Pilferingcharlatanism.Crowley’sEquinox.

taken from books to be found in libraries in tlie United States. Those who made the charge went so far as to mention the names of such books as were used by the Imperator in his pilfering charlatanism. The titles of the six or seven books mentioned are not recalled just now, though a few of them were D e d ’s Electric Philosophy of Life, Crowley’s Equi­nox, Library of Mesmer i sm, by Dr. D ods; Cellular Cosmogony, by Koresh; N e w Light from the Great East, by Parsons, etc.

T w o years ago the charge was made by an Eng­lishman posing in this country as a man of high and enviable Masonic repute that all our teachings were taken from one ( !) book called The Rivers of Life. Absurd as this proves to be to any one who reads that book, still the difficulty in getting a copy of it for examination should have induced our genial cen­sors and critics to add that book to the above list.

T H E I M P E R A T O R ’S C H A L L E N G E

Has used One w ill note that the books mentioned are eitherrecent books. old or rare books, such as are not to be found in

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

Ju st a bluff. tlie Imperator and any body of men and women as

W ill quit if charges can be proved.

an investigating committee, or with an}’ individual as an investigator, w ill be made, setting forth this same promise and challenge, if such is sincerely de­sired prior to any complete and exhaustive investi­gation; and every facility and assistance w ill be freely rendered by the Supreme G rand Lodge, its Council, Officers and Imperator.

I f I have failed to mention any book in the fore­going list which should be included because it has been used by those making the charge, I w ill gladly announce the titles of such books in the next issue of the Cromaat.

A N E X C E P T I O N T O T H E C H A L L E N G E

One exception I must make in regard to the chal­lenge: It is th is: no publication is to be included which contains a veiled but very complete outline of our teachings written and published undera pen-name of my own, thoroughly authenticated, but little known, and duly and properly copyrighted in its entirety by me many years ago. T h is was done in order to protect our teachings and secure a copy­right on them before the O rder started without re­vealing them to those who should not have them. Therefore, such a publication written by me, copy­righted by me, cannot be used as evidence. T h is w ill probably surprise one or two who have been planning to bring this old and rare publication to light, not knowing that the author’s name is my own and the copyright also my own. But, again— fore­knowledge has singular advantages not realized by the unthinking, prejudiced minds.

As to who, in regard to person and personality, prepared, wrote or formulated the original draft of the laws, the principles, the symbols, rituals, phrases, words, signs, etc., I cannot tell, for I do not know, and, in true Rosaecrucian spirit, do not care. I feel quite sure, however, that not one or a hundred minds prepared these things, but many scores of great minds in various ages.

There is always an exception.

As to who— he does not care— any book w ill do.

F A C - S IM I L E R E P R O D U C T I O N No. 1 Cromaat , Page 11

a z e a lo u s A m e r i c a n p a t r i o t , a n d S i s t e r A.,— b o rn in D e n m a r k , a t r a i n e d n u r s e a n d on e w h o h a s f o r m a n y y e a r s d e v o te d h e r t im e a n d u n u s u a l se rv ices to p a t r i o t i c A m e r i c a n h u m a n i t a r i a n i s m . T h e fa l s i ty o f such a c h a r g e is a p p a r e n t th e m o m e n t on e m e e ts th is b o d y o f tw e n ty - f iv e e d u c a t e d , r e f ined , c u l t u r e d m e n a n d w o m en .

T h a t t h e C o u n c i lo r s p a i d no a t t e n t i o n to th e c h a r g e s m a d e a g a in s t t h e O r d e r , t h e I m p e r a t o r a n d th e m s e lv e s is d u e to t h e f a c t t h a t t h e i r i n t i m a t e k n o w le d g e o f t h e f a c t s a n d th e t r u th s , m a d e th e m u n a f ­fe c te d b y t h e p e t t y , m e a n , u n t r u t h f u l s t a t e m e n t s m a d e b y t h o s e w h o s o u g h t f i rs t , t o d i s r u p t o u r O r g a n iz a t i o n , a n d se c o n d ly , in t h e r e s u l t ­in g c h a o t i c c o n d i t i o n t o p o se a s s a v io r s o f t h e O r d e r , r e f o r m e r s o f n g r e a t evil a n d s l ip in to p o w e r a n d office, a n d c o n t r o l t h e o r g a n i z a ­t io n . T h e m i s e r a b le f a i l u r e o f su c h a p l a n wil l e x p la in t h e c o n d i ­t io n s a n d a c t io n s on t h e p a r t o f t h r e e o r f o u r m e m b e r s o r e x - m e m ­b e r s w h o s e p l a n s a n d m o v es w e a n t i c i p a t e a n d a w a i t d u r i n g th e n e x t s ix m o n t h s w i th a b s o lu te ly no f e a r ; a g a in , b e in g f o r e w a r n e d will n o t p r e v e n t , b u t will n e u t r a l i z e .

T H E S O U R C E O F O U R T E A C H I N G S

P e r h a p s t h e m o s t i m p o r t a n t , b e c a u s e in t e r e s t i n g , th o u g h m o s t a b s u r d o f all c h a r g e s m a d e a g a in s t t h e O r d e r , o r r a t h e r th e I m p e r a t o r , w a s t h a t he h a d , p e r s o n a l ly , a lo n e o r w i th t h e he lp o f o th e r s , in v e n te d , f o r m u l a t e d o r s im p ly m a n u f a c t u r e d all t h e t e a c h in g s in o u r O r d e r f r o m p a g e s a n d p a r a g r a p h s t a k e n f ro m b o o k s to be fo u n d in l i b r a r i e s in t h e U n i t e d S ta te s . T h o se w h o m a d e th e c h a r g e w e n t so f a r as t o m e n t i o n t h e n a m e s o f su c h b o o k s as w e re u se d b y th e I m p e r a t o r in h is p i l f e r i n g c h a r l a t a n i s m . T h e t i t l e s o f t h e s ix o r se v en b o o k s m e n t io n e d a r e n o t r e c a l le d j u s t now , t h o u g h a f ew o f t h e m w e re " D e d ’s E le c t r i c P h i lo s o p h y o f L i f e ” , C r o w l e y ’s “ E q u i n o x ” , “ L i b r a r y o f M e s m e r i s m ” , b y D r . D o d s , “ C e l lu la r C o s m o g o n y ’’ b y K o re s h , “ N e w L ig h t f r o m th e G r e a t E a s t " by P a r s o n s , e tc .

T w o y e a r s a g o th e c h a r g e w a s m a d e by a n E n g l i s h m a n p o s in g in th is c o u n t r y as a m a n o f h igh a n d e n v ia b le M a so n ic r e p u te , t h a t all o u r t e a c h in g s w e re t a k e n f r o m o n e ( ! ) b ook , c a l l e d “ T h e R iv e r s o f L i f e ” . A b s u r d a s th is p r o v e s to be to a n y o n e w h o r e a d s t h a t b o o k , st i l l , t h e d i f f i c u l ty in g e t t i n g a c o p y o f i t f o r e x a m i n a t i o n sh o u ld h a v e i n d u c e d o u r g e n ia l c e n s o rs a n d c r i t ic s to a d d t h a t b o o k t o t h e a b o v e list .

T H E I M P E R A T O R ’S C H A L L E N G E

O n e will n o t e t h a t t h e b o o k s m e n t io n e d a r e e i t h e r o ld o r r a r e books , su c h as a r e n o t to b e fo u n d in e v e r y l i b r a ry , if , i n d e e d , t h e y can be fo u n d in a n y l i b r a r y in sm a l l c i t i c s ; th is m a k e s i t m o s t d i f ­f icu lt f o r t h o s e w h o h e a r the s t a t e m e n t t o e x a m in e th e b o o k s a n dm a k e c o m p a r i s o n s w i th o u r T e m p le l e c tu r e s o r te a c h in g s . T h e I m p e r a t o r h a s n o t e x a m in e d all t h e b o o k s l i s ted , b u t he h a s m a d e th is r e p ly t o t h e c h a r g e , a n d n o w p u t s it u p o n r e c o r d in b la c k a n d w h i t e : i f a n y o n e c a n p r o v e t h a t o n e o r m o re o f o u r l e c t u r e s c o n t a i n i n go u r f u n d a m e n t a l t e a c h in g s , o r t h a t a ll o r p a r t o f o u r p r in c ip le s ,t e r m in o l o g y ,1 law s , r i t u a l s a n d d e m o n s t r a t i o n s w e re t a k e n f r o m o n e o r m o r e p r i n t e d , t y p e w r i t t e n , e n g r a v e d o r h a n d w r i t t e n b o o k s o r m a n u s c r i p t s ' p r i n t e d a n d p u b l i s h e d o r m a d e p u b l ic b e f o re o u r O r d e r p r i n t e d i t s f i rs t m a g a z in e a n d l i t e r a t u r e , t h e I m p e r a t o r will i m m e d ia t e ly c o n c e d e th e c h a r g e a s t r u e , i n c r i m i n a t i n g h im s e l f as a p l a g i a r i s t a n d fa lse p r e t e n d e r a n d p e r m i t , w i t h o u t o p p o s i t i o n o r f u r t h e r a c t io n , h is im p e a c h m e n t a n d r e m o v a l a s I m p e r a t o r , o f f ice r

Cromaat , Page 12

F A C - S I M I L E R E P R O D U C T I O N No . 1A

or. m em ber o f the O rder. A legal ag reem en t betw een the Im p e ra to r and any body of men and women as an investiga ting com m ittee , o r with any individual as an investiga to r, w ill be m ade, se ttin g fo r th this same prom ise and challenge, if such is sincerely desired p r io r to any com plete and exhaustive investiga tion ; and every fac ility an d assistance will be freely rendered by the Suprem e G rand L odge, its Council, Officers and Im pera to r.

If I have failed to m ention any book in the fo rego ing lis t w hich should be included because it has been used by those m ak ing th e charge, I will gladly announce th e title s o f such books in the nex t issue of the C rom aat.

A N E X C E P T I O N T O T H E C H A L L E N G E

One exception I m ust m ake in reg a rd to the challenge; I t is th is : no publication is to be included w hich con ta in s a veiled, b u t very com plete, outline of o u r U-j-C teach ings w ritten and published u n d er a pen-nam e of m y own, tho rough ly au th en tica ted , b u t li tt le know n, and duly and p roperly copyrigh ted in its e n t i r e ty by me m any y ea rs ago. T his was done in o rder to p ro te c t o u r teach ings and secure a copyright on them befo re the O rd er s ta r te d w ithout revealing them to those who should no t have them . T h ere fo re , such a publication , w ritten by me, coyrigh ted by me, can n o t be used as evidence. T h is will p robably su rprise one or tw o who have been p lan ing to b rin g this old and ra re publication to ligh t, n o t know ing th a t th e a u th o r ’s name is my own and th e copy righ t also my own. B u t, again , foreknow ledge has singular ad v an tages no t realized by th e u n th in k ­ing* prejud iced minds.

As to who, in regard to person and personality , p rep a red , w ro te or form ulated the o rig inal d ra f t o f the law s, the princip les, the sym ­bols, ritua ls, phrases, w ords, signs, e tc ., I can n o t te ll, fo r I do n o t know, and, in tru e R osaecrucian sp irit, do not care . I feel q u ite sure, however, th a t no t one o r a hundred m inds p rep a red these th ings, bu t m any scores of g rea t m inds in various ages.

A C R A F T Y C H A L L E N G E Just a Big Bluff

A careful reading of the foregoing will reveal tha t this, like all of M r . Lewis’ challenges, is carefully, skillfully, deft ly and dex­terously worded, so as to leave him a sure avenue of escape in event of its acceptance. However , as above indicated, it was not made to be accepted; that was not the idea or intention of M r . Lewis. H a d it been accepted he would have wiggled out of it in some way, some­how— that you can accept as a fact. I t was not, in fact, a chal­lenge at all; that was a misnomer. I t was really a ba r r a ge of words to scare and disarm critics— a boast and plea to silence

W I T H B L A C K M A G I C C O N N E C T I O N S

clamorous tongues and to pacify and satisfy disgruntled or doubt­ing members. It was a bold and successful bluff— a crafty trick that worked, since, apparently, no member accepted his challenge. Hence, he went merrily on his way deceiving others, gaining and losing members, making other false claims and expanding and varying his misrepresentations and his artful methods of deception.

W H O M A Y A C C E P T C H A L L E N G E

Perhaps we cannot accept this challenge. I f we did, he would reply that the challenge was not made to us, or to the public, but that it was a “pr ivate” communication made solely and only to members of A. M. O. R. C., but we can and we do herein produce the proof— the positive and irrefutable proof that the charges un­der consideration are true— absolutely true, which will enable the sincere members of A. M. O. R. C. to accept the foregoing chal­lenge of the Imperator to test his sincerity and to prove beyond all doubt that the lectures and lessons of A. M. O. R. C. are not the inner secret teachings of the Rose Cross Order; that they are not f rom Rosicrucian sources, but that they were invented, formulated and simply manufactured by Mr. Lewis and that he, in his pilfering, plagiarizing charlatanism C O P IE D all or a major portion of them f rom published books, some old and rare, but most of them modern and available.

M E M B E R S O F A. M. O. R. C. CA N A C C E P TW e Wil l Furnish the Proof

W e c a n a n d w e DO, with the material and proof presented herein, establish the truth of the charges under consideration be­yond all controversy and place the sincere members of A. M. O. R. C., who realize that there is something rotten in their organiza­tion, who feel that there should be a housecleaning from within, in a position to accept the Imperator ’s— M r. Lewis’— challenge and to demand of him that he “immediately concede the charges as true, incriminate himself as a PLAGIARIST AND FALSE PRETENDER and permit without opposition or further action his impeachment and removal as Imperator” according to his own offer hereinbefore reproduced.

W e c a n a n d W E DO warn the interested public and put all sin­cere seekers of the Rosy Cross on notice of the true nature of

A. M. O. R. C. and the t rue character of H . Spencer Lewis, who formed, fabricated and launched it in 1915 under a false and de­ceptive Rosicrucian appellation, by demonstrat ing and proving herein, beyond the peradventure of all doubt, tha t M r . Lewis is not a Rosicrucian', that he has no Rosicrucian authori ty; tha t his au­thority, if any, comes from the O. T. O.— Or do Templi Orientis (Order of the Temple of the Orient, or Oriental Templars) founded by A l e i s t e r C r o w l e y , “the M o s t Illustrious, M o s t Illu­minated and M o s t P u i s s a n t B a p i i o m e t X° Rex Summits Sanc- tissimus 33°, 90°, 96°, or, in other words, f rom O. T . O., founded by Crowley— the M os t Illustrious M as te r of Black Magic and a M o s t Adept Black Magician, and that his teachings, lessons and lectures are not Rosicrucian at all, or f rom authentic Rosicrucian sources, but that they were invented, manufactured, fabricated or pi lfered, plagiarized and copied from published books.

M ay we dispose of the lat ter question first and then deal with the source of M r . Lewis’ authori ty?

A M O N G T H E R O S I C R U C I A N S By D r . F r a n z H a r t m a n n

A S t u d e n t o f O c c u l t i s m

In the year 1887, Dr. F ra nz H a r tm a nn , the theosophist, pub­lished a book of fiction, entitled A n Adven ture A m o n g the Rosicrtt- cians. This book, a most interesting and intriguing piece of fiction, passed through several printings and at least three editions, and is available today at all book stores carrying occult books at a small price.

The entire contents of this book, with one notable and a minor exception, to be pointed out, was copied by M r . Lewis, word fo r word, in Lessons Nos. 44 to 60, both inclusive, of the eleventh grade of his A . M . O. R . C. Teachings.

Since A. M . O. R. C. is represented to be and most of its mem­bers believe it to be a Rose Cross Order , it is reasonable to sup­pose that af ter a member or student has been enrol led fo r many years, paid dues through the first ten degrees and has been tena­cious enough to attain the eleventh degree, next to the highest and last degree or grade, that such student is entitled to be taugh t the higher t ruths and instructed in the final inner and most secret work of Rosicrucian philosophy, principles and t raining— BUT IT i s NOT

SO— far from i t ! On the other hand, these students and members in the eleventh grade or degree of A. M. O. R. C. teachings are being fed in rapid succession a mixture of the teachings of Theoso­phy, Myst ic ism and Cosmic Consciousness— however good these may be— copied from published books, under the guise and label of Rosicrucianism.

A R O S I C R U C I A N U N I V E R S I T Y I N S W I T Z E R L A N D Dr. Franz Har tmann and the Great Paracelsus

We are greatly intrigued— no doubt you will be also— by a s tate­ment of M r . Lewis which serves as an introduction to his Lessons 44 to 60, both inclusive, of the eleventh grade of A. M. O. R. C. teachings, copied almost in toto from Dr. H a r tm a n n ’s Am ong the Rosicrucians, which we reproduce from his said Lesson No. 44 (being facs imile Reproduction No . 2 ), as follows:

F A C - S I M I L E R E P R O D U C T I O N No. 2

As s t a t e d i n my l a s t l e c t u r e o r t a l k , we a r e now a t a p o i n t w h ere I w a n t t o i n t r o d u c e t o you t h e w ords o f a n o t h e r p e r s o n a n d t h i s t i m e 4,4 w i l l be t h e w o rd s o f a v e r y e m i n e n t R o s i c r u c i a n who w as r e a l l y a g r e a t m y s t i c . I r e f e r t o H r . F r a n z H a r tm a n n . ' L i t t l e i s known a b o u t h i s p r i v a t e l i f e e x c e p t t h a t he was a p h y s i c i a n a n d v e r y e a i l y i n l i f e becam e i l l u m i n a t e d a n d n o t o n l y f o l l o w e d v e r y c l o s e l y t h e R o s i c r u c i a n s t u d i e s u n t i l he m a s t e r e d much o f them, b u t he d e l v e d d e e p l y i n t o a l l o f t h e O r i e n t a l p h i l o s o p h i e s a n d s c i e n c e s , a n d was a t r u l y l e a r n e d man. I t was he who w ent t o E a s l e , S w i t z e r l a n d , t o s t u d y a t t h e o l d R o s i c r u c i a n u n i v e r s i t y . I t was t h e r e P a r a c e l s u s h a d b e e n a s t u d e n t a n d l a t e r a p r o f e s s o r , a n d l a t e r a g r e a t m a s t e r , a n d w h i l e i n B a s l e ,Dr. H a r tm a n n h a d t h e o p p o r t u n i t y o f b e i n g t h e p e r s o n a l p h y s i c a n t o lime. B l a v a t s k y , who was h i d d e n away i n t h i s w o n d e r f u l , a l l u r i n g , b e a u t i ­f u l c i t y h i g h u p i n t h e A lp s a n a a l o n g t h e b a n k s o f t h e R h in e R i v e r .The many t i m e s t h a t I h a v e b e e n i n t h i s c i t y a n d h a v e b e e n i n t h e same h o t e l a n d same o l d h o u s e i n w h ich Mme. B l a v a t s k y s t a y e d f o r a t i m e , a n d w here s h e a n d Dr. H a r tm a n n h a d so many c o n s u l t a t i o n s o v e r t h e m a n u s c r i p t s sh e was p r e p a r i n g t o g i v e t o t h e w o r l d , I h ave f e l t t h e v i b r a t i o n s o f t h i s m y s t i c c i t y a n d e v e n a l l o f t h o s e who w ere w i t h u s on a t r i p one t i m e t o t h i s c i t y a g r e e d t h a t t h e r e was no m ore f a s c i n a t ­i n g p l a ^ e we e v e r v i s i t e d t h a n t h i s o l d - f a s h i o n e d tow n, w h ic h i s now b e c o m in g a v e r y a c t i v e c e n t e r o f many i n t e r n a t i o n a l a f f a i r s .

Many e m i n e n t R o s i c r u c i a n s i n t h e p a s t h a d made t h i s town t h e i r h i d e away p l a c e w h i l e p r e p a r i n g m a n u s c r i p t s a n d c o n s u l t i n g t h e m a r v e l o u s l i b r a r y a t t h e u n i v e r s i t y . I t was h e r e , t o o , t h a t t h e g r e a t m a s t e r s f i r s t came t o Kme. B l a v a t s k y a n d h e l p e d h e r i n e s t a b l i s h i n g h e r p l a n s f o r t h e f o u n d a t i o n o f t h e T h e o s o p h l c a l S o c i e t y a n d Dr. H ar tm an n n o d o u b t h e l p e d i n t h i s a l s o , b e c a u s e he a l w a y s h e l d a v e r y warm p l a c e f o r Mme. B l a v a t s k y ' s w o rk .

Introductory statements made by II. Spencer Lewis in Lesson 44, of the Eleventh Grade, A. M. O. R. C. Compare the above with Reproductions Nos. 3 and 4. Note carefully that Dr. Hartmann himself states that in 1887, when the first edition of his book Among the Rosicrucians was issued, not even an attempt had been made to establish such an institution as Mr. Lewis would have us believe had long existed.

C L E V E R P R E V A R I C A T I O N

Let the reader please note M r . Lewis’ s ta tement and claim th a t Dr. F ranz H a r tm a n n was a Rosicrucian; tha t there was and still is a Rosicrucian Universi ty at Basle, Switzer land; tha t Paracelsus had been a student and later a professor in that university and tha t there is a marvelous library at that university, which many eminent Rosicrucians have consulted in preparing manuscripts— not a single one of which is t rue— all of them are false. Pe rhaps M r . Lewis knew them to be false, if not, he could have known tha t they are not true, and should have known before he undertook to instruct advanced students in Rosicrucian teachings.

W h a t are the facts so easily ascer tained?

DR. H A R T M A N N N O T A R O S I C R U C I A N

Dr. F ranz H a r tm a n n was not a Rosicrucian. H e never made such a claim. H e was a Theosophist , hear t and soul, and never made any other claim. N o scholar or knowing person would rep ­resent Dr. H a r tm a nn to be a Rosicrucian. I t is true tha t he wrote the book A m ong the Rosicrucians herein refe rred to, and t rans lated and made a reprint in English of old and valuable German m anu­scripts under the title of The Secret Symbols of the Rosicrucians. These titles and the use of the word “ Rosicrucian” therein may lead the careless, the presumptuous and the gullible to the e rrone­ous conclusion that he was a Rosicrucian, but they will not mislead the student who looks deeper than the surface.

T h e book A n Adventure A m o n g the Rosicrucians is a fiction, pure and simple, so admit ted to be by its author , and is so under ­stood and classified by all scholars and by all real students of occult l iterature. I t was written, not by a Rosicrucian Ini t iate , but by a well-known and prominent Theosophist and is only a picture of his imagination— an admitted dream of his soul.

T o show that Dr. H a r tm a nn did not claim to be the au thor o f The Secret Symbols of the Rosicrucians , and that it was only a translation and reprint in English of German manuscripts, we re­produce the advert isement of said book that appears in the 1890, second edition, of A m ong the Rosicrucians (being facs imi le R e ­production N o . 3 ) , as follows:

F A C - S IM I L E R E P R O D U C T I O N No. 3

THE SECRET SYMBOLS OF THE ROSICRUCIANS

OF THE SIXTEENTH AND SEVENTEENTH CENTURIES,

WITH A TREATISE ON THE

P H IL O S O P H E R ’S STO N E.COPIED AND TRANSLATED FROM TH E GERMAN BY

F R A N Z H A R T M A N N , M.D.

The plates of the Secret Symbols, 27 in number, have been colored by hand, exactly duplicating the originals which D r.H a r t m a n n secured during his researches among ancient Mss. and occult works in Germany.

“ T he publication is tim ely, and cannot foil to attract and entertain many persons who seek the symbols of eternal verities in these mysterious paths.W hether or not the Rosicrucians ever existed as an actual secret confrater­n ity is an open question with the p u b lic ;J nnd those who are beet entitled to speak with authority are significantly silent in this particular. B u t no com­petent occultist or mystic has any doubts, or will ever fully divulge the eso­teric facts in Hie case. T he volume is handsomely gotten up, showing both taste and enterprise on the part of the publishers J^ancl D r . H a r t m a n n has already won enviable spurs in the literature of occultism which he is, from his connection with the Indian Branch o f the Theosophjcdl Society, well fitted to adorn ." — P r o f . E l l i o t C o u e s , F .T .S .

DR. H A R T M A N N A T H E O S O P H I S T

Attent ion is directed to the statement of Prof. Elliot Cowes, Fellow of the Theosophical Society, quoted in the above reproduced advertisement, wherein it is authoritatively stated that Dr. H a r t ­mann was a member of the Indian Branch of the Theosophical Society.

It must, therefore, be concluded that Dr. Hartm ann , as we have s tated and here repeat, was a Theosophis t. I t should not and cannot be concluded that, because he was an occult investigator who wrote fiction under a Rosicrucian title and translated and reprinted manuscripts dealing with Rosicrucian symbols, such action on his par t made him a Rosicrucian. W e repeat, without fear of suc­cessful contradiction, that Dr. Har tm ann was not a Rosicrucian and that he did not attempt to give— did not claim to give— any of the inner or secret teachings of the Rosicrucians in his book which

M r. Lewis copied in his lessons and gives to his eleventh grade members as the higher secret work and profound inner teachings of the Rosicrucians. Thus have members of A. M . O. R. C. been deceived, beguiled and betrayed by the cleverest, yet the most damnable, chicanery.

A R O S I C R U C I A N U N I V E R S I T YA t Basle, Switzerland

M r. Lewis has created, in his imagination, several ancient Rose Cross Colleges and Universities, none of which ever existed in fact . H e had one of them— we believe it was a Rose Cross Universi ty or College in France— confer upon him the academic degree of Doctor of Philosophy.

So, even so he glibly talks about the old Rosicrucian Universi ty at Basle, Switzerland, with its marvelous library, where the grea t Paracelsus and Dr. H a r tm a n n were t ra ined and where many emi­nent Rosicrucians hid away while prepar ing manuscripts. The same place where the great masters first came to M me. Blavatsky and helped her in making the plans and establishing the Theosophical Society. All of this is absolutely false— an intriguing decept ion— an unadulterated sophistication. Yet this is a fair sample of the “stuff” which he has regularly and constantly dished out and fed to his members since he first organized his order (A. M . O. R. C.) and plagiarized a Rosicrucian name for it in the year 1915.

Every real Rosicrucian knows that a Rosicrucian Universi ty never existed at Basle, in the beautiful Alps, or elsewhere in Switzer­land at any time. However , to prove to those not informed on the subject, who for some reason or other erroneously believe tha t Dr. H a r tm a n n was actually describing such a university in his book A m ong the Rosicrucians, instead of a fictitious monastery— a dream, not a reality— we reproduce Dr. H a r t m a n n ’s own state­ment, published as an appendix to his book, appearing in the sec­ond edition, 1890, and all subsequent editions (being fa cs im i le Reproduction N o . 4 ).

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

A P P E N D IX .

A ROSICRUCIAN IN S T IT U T IO N IN SW ITZER LA N D .

C^OME time after the first edition of the fore­going pages appeared, an attempt was made in

republican Switzerland to carry into effect these ideas. In the midst of the mountains, among the most sublime and picturesque scenery, upon a secluded hill near the shore of the most beau­tiful Italian lake, extensive grounds were pur­chased, and it was proposed to build a house whose object it was to serve as a refuge for those who wanted to cultivate spirituality pure and simple, without any admixture of priestcraft and superstition. I t has not yet been finally decided whether this undertaking will be a suc­cess or a failure ; bub the latter is more than probable, as the method of thinking in old dilapi­dated and dying Europe is too narrowminded to permit of grasping such an exalted idea ; which

This Appendix appeared in the second and third, the 1890 and 1893, editions of Hartmann’s book Among the Rosicrucians. Compare these frank statements with the utterly misleading introductory remarks (Reproduction No. 2), which form part of Lesson 44, Eleventh Grade, of the A. M. 0 . R. C. lessons. In 1893, when the third edition was published, not even an attempt had been made to establish such an institution.

This statement, made by the author of A m o n g the Rosicrucians in the second and subsequent editions, is clear enough for all to understand. Dr. H a r tm a n n — the Theosophis t , extensive t rave le r in the old world, occult scholar, author and interpretat ive investi­ga tor— was very frank in telling his readers that such a university did not exist. H e made it very clear tha t the M onas te ry or the institution about which he had wri tten in his book A n Adven tu re A m ong the Rosicrucians was only an idea— one of his hopes— one of his dreams. H e tells his readers of an a t tempt that was made to carry out his ideas af ter the first edition was published and ex­pressed the serious doubt of its success in Europe and declared tha t youthful, free and clear-seeing America alone held for th such a hope.

It will be noted and observed that even at the date of the last edition (1893 ) , in which the foregoing s ta tement of the autho r appears, not even a house had been constructed. As a m a t te r of fact, Dr . H a r tm a n n ’s idea— his dream— was never carr ied out. There never has been and there is not now such a Rosicrucian U n i ­versity in Switzerland. T h a t is simply one of M r . Lewis’ clever and crafty misrepresentations built around Dr. H a r t m a n n ’s fiction.

“T H E T H E O S O P H I C A L M O N A S T E R Y ”

As a matte r of fact, Dr . H a r tm a n n did not describe a university — not even one of fiction— wherein he or anyone else a t t ended as students. In the second chapter the fictitious institution is r efe rred to as “The Theosophical M onas tery ,” and the headline of tha t chapter on all odd numbered pages from 25 to 7 7 , both inclusive, is: T h e T h e o s o p h i c a l M o n a s t e r y . W hen M r . Lewis copied Chapter I I into his lesson, he deleted and omit ted the word “ T h e o ­s o p h i c a l ” and simply headlined his lesson T h e M o n a s t e r y so as to leave the false impression that Dr . H a r tm a n n was describing a Rosicrucian Monastery. Such simple trickery to which some charlatans resort! (See facs imile Reproductions Nos. 7 and 8 .)

P A R A C E L S U S A N D M A R V E L O U S L I B R A R Y

Paracelsus, a great occultist, master, adept and perhaps the in­spiration for the Rosicrucian Bro therhood— so far as M r . Lewis knows— was born in 1490 and departed this life in 1541, some 73 years before the August Fraterni ty became known as the Bro ther ­

hood of the Rosy Cross or by any other Rosicrucian appellation.This being true, just how could Paracelsus attend a Rosicrucian

University before the Fraterni ty of the Rosicrucians existed— a university which did not exist when Dr. Har tmann wrote his A d ­venture A m ong the Rosicrucians in 1887 or thereaf ter? And just how could “many eminent Rosicrucians in the past” consult the marvelous l ibrary at the University that never existed? N o ­body knows but M r . Lewis— and HE DOES NOT KNOW— he just said so! A mis-statement of important facts is not important-— at least does not mat te r very much to this arch-pretender and pilfering charlatan who built his spurious Rosae Crucis Order on a founda­tion of falsehood with a superstructure of ingenious, crafty decep­tion and cunning misrepresentation.

T H E A D E P T P L A G I A R I Z E R ALSO A N E X P E R T E X P U N G E R A N D D E L E T E R

Do you feel that the foregoing language is too severe and that the serious charges are not justified in fact? I f so, then may we show you a clever bit of expunging and deleting by Mr. Lewis and explain— make exceedingly clear to you— his reason for deleting and omitting the use of one paragraph, while otherwise using, ex­cept as noted, the entire contents of Dr. H a r tm a n n ’s Adventure A m o n g the Rosicrucians?

As before stated, Mr. Lewis copied the entire contents of the above-mentioned book into his Lessons Nos. 44 to 60, both inclu­sive, of the eleventh degree, with noted exceptions, the notable ex­ception being the omission in his lessons of Dr. H a r tm a n n ’s men­tion of Johann Valentin A n d r e a , to whom he gave credit for found­ing the Order .

T he pa r t omitted— the only major par t of the entire book so omitted from his lessons— appears on pages 39 and 40 of A m ong the Rosicrucians (second edition, 1890) , and is as follows:

T H E O M I T T E D P A R A G R A P H

“ The Imperator again, reading my thought, cor­rected my mistake. The name ‘Rosicrucian Order,’ or the ‘Order of the Golden and Rosy Cross,’ he said, is a comparatively modern invention and was first used by

Andreas author of Johann Valentin A n d r e a , who invented the story

F a m a F r a te r n i ta t i s , founder of the Order.

M eaning of name. Then pre-empted by Order of the Rosy Cross.

of the knight, Christian Rosencreuz, for the same purpose as Cervantes invented his D o n Q u ic h o t e d e la M a n c h a ; namely, for the purpose of ridiculing the would-be adepts, reformers and gold makers of his age, when he wrote his celebrated F a m a F r a ­tern i ta t i s . Before his pamphlet appeared, the name Rosicrucian did not mean a person belonging to some certain organized society by that name, but it was a generic name, applied to all occultists, adepts, a l­chemists, or, in fact, to anybody who was or pre­tended to be in possession of some occult knowledge and who was, therefore, supposed to be acquainted with the secret signification of the R o s e and the C ro ss symbols which have been adopted by the Christian church, which were, however, not invented by her, but which were used by all occultists thou­sands of years before Christianity was known. These symbols do not belong exclusively to the Christian church, nor can they be monopolized by her. Th ey are as free as the air for anyone who can grasp their meaning, and unfortunately very few of your Christians know that meaning; they only worship the external forms and know nothing about the living principle which those forms rep­resent.”

T H E R E A S O N F O R T H E O M I S S I O N

W hy did M r . Lewis omit f rom his lessons the m at te r above quoted when he copied and used (except as noted) all of the rest and remainder of Dr. H a r t m a n n ’s book? Because, in the omit ted matter , Dr . H a r tm a n n att r ibuted the authorship of the celebrated Fama Fraterni tat is , which announced the formation and existence o f the Rosicrucian Brotherhood or Order , to Johann Valentin A n d r e a and thereby accredited him with being the founder of the Fi aternitatis Rosae Crucis, or the O rde r of the Rosy Cross, which is a fact known to be true by all real Rosicrucians and accepted as t iue by all correctly informed investigators and wri ters on the subject. '

I t was o m i t t e d b e c a u s e i t c o n t r a d i c t e d a n d d i s p r o v e d M r . L e w i s ’ c l a i m t h a t Sir F r a n c i s B a c o n was t h e f o u n d e r o f t h e R o s i c r u c i a n O r d e r . ( See facs imi le Reproductions N os . 5,

5 A and 6 . Compare carefully.)

DR. H A R T M A N N A C C E P T E D AS A R O S I C R U C I A N A U T H O R I T Y BY M R. L E W I S

M r . Lewis apparently accepted Dr. Har tm ann as an authority on all Rosicrucian matters and affairs, except on the important question as to who founded the Rosicrucian Order, and inasmuch as Dr. H a r tm a n n ’s correct ideas and accurate information on the subject did not agree with Mr. Lewis’s false claims and the great amount of false propaganda which he has released upon the same subject, he simply deleted it— CONVENIENTLY OMITTED IT— and proceeded, except as noted, to copy all the rest of the book, and having done so— without a twinge of conscience— he informs his members that :

In its entirety. “ W e have now finished the w on derfu l manu-Italics ours. script that I wanted you to have in its entirety."

(Lesson No. 60, page 2, Eleventh Grade.)

“ I N ITS E N T I R E T Y ”

Having deleted and omitted a notable portion of Dr. H a r t ­mann’s text and, in doing so, having concealed an all-important fact, he led his members to believe that he had given to them in its en­tirety a wonderful manuscript. Why did he not tell his members the t ruth— just the simple truth? Why did he not tell his eleventh grade members— whose confidence he surely had and abused— otherwise they would not have stayed with him through all these years and paid him $ 2.00 per month while passing from the first grade through the tenth grade— we a s k : why did he not tell his eleventh grade members that Dr. Pranz Har tmann, an eminent and learned occult writer, an honored member of the Theosophical So­ciety of India, had written a beautiful and interesting f i c t i o n about the Rosicrucians, but containing principally Theosophical teachings, under the title of A n Adventure A m ong the Rosicrucians, which they could buy in almost any book store for about $2.00 per copy, instead of copying all of Dr. H a r tm a n n ’s book, with the one nota­ble exception, and another minor change, into his lessons and charg­ing his members $2.00 (dues) per month for sixteen (16) mimeo­graphed lessons containing the same mat ter?

Let us see. A t the rate of four lessons per month at $2.00 per month, Dr. H a r t m a n n ’s book made into sixteen lessons will br ing $8.0 0 ; at the rate of two lessons per month, will br ing $16.00, and at the rate of one lesson per month, will bring $32.00. T h u s we see— now we know— why M r . Lewis did not tell his members the truth. I t did not— and it will not— pay.

Authors of occult and popular fiction can learn a lesson in sales­manship from M r . Lewis, and members of A. M . O. R. C. will learn to their astonishment, chagrin and misfortune.

T H I S M A N U S C R I P TSeveral Versions

And then, af ter having pi lfered and misused Dr. H a r t m a n n ’s text, except as noted, and in a manner recognized Dr. H a r t m a n n as the author , he showed his deep appreciation, his p ro found gra t i ­tude and expressed his thanks-— -acknowledged his debt to Dr . H ar tm ann— by questioning and throwing doubt upon his a u tho r ­ship in these words:

“ I have learned lately tha t there are several versions of this manuscript, probably t ranslat ions by several different mys­tics, and that these versions vary only slightly in an occasional word .” (Lesson No. 60, page 2, Eleventh Grade. )

T h a t s tatement and every implication, insinuation and innuendo that it carries with it is as false as Satan. Dr. H a r tm a n n was the author— the originator of the fictitious work which M r . Lewis pilfered, misused, misrepresented and sold and is selling to his mem­bers at so much per lesson. T h a t was Dr. H a r t m a n n ’s own “dream child”— the product of his own mind— an expression in words and wri tten language of the fondest hopes of his soul. I t was not a t ranslation “by several different mystics” of an old or pr ior existing manuscript.

When a person steals the work of a man, sells it to others under rank misrepresentations for a price and then undertakes to dis­credit the author whose work he stole and sold— what shall we say of such practices— of such a person?

There are not words or combinations of words sufficient in in­tensity of meaning to fully express the ut ter contempt of honest, upright men for such a person and the use of such tactics and m eth ­

o d s ! W e do not know what to liken it to. We have never seen the like. In the face of such contemptible actions and despicable meth­ods, the wanton acts of all other pilfering, plagiarizing charlatans pale into insignificance.

M r . Lewis presented the text of Dr. H a r tm a nn’s book Among the Rosicrucians as being descriptive of the actual Rosicrucian O r ­der, Brotherhood and Fraternity and as being inner and secret teachings of the Order. T o be sure, this is erroneous, a complete misrepresentation which carries with it false implications, leading to confusion and misunderstanding.

The imaginary institution around which the author built his fic­tion, into which he interwove the story that constitutes the theme of the book, was described by the author as “This Rosicrucian Society.”

T o make this mat ter clear and understandable, we turn to pages 29 and 30 of Dr. H a r tm a n n ’s book and also refer members of A. M. O. R. C. to Lesson 46, page 2, Eleventh Grade, where the exact words of Dr. H a r tm a n n ’s book are copied into said lesson, viz:

“ R O S I C R U C I A N S O C I E T Y ”

This refers to a mythical temple, notto the Order of the Rosy Cross.

“ Yes,” answered the stranger, as if lie had been reading my thoughts, “ you have fallen into the hands of the Adepts, of whom you have thought so much and whose acquaintance you often desired to make, and I will introduce you into our temple and make you acquainted with som e o f our B ro th ers of the G o ld e n a n d R o sy C ross "

R o s ic ru c ia n S oc ie ty , not Order, Brother­hood or Fraternity.

Im p e ra to r .

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

The author of A n Adventure A m o n g the Rosicrucians was not undertaking to describe the Rosicrucian Order proper as we under ­s tand it today, or in the sense to which it is commonly re fe rr ed at this time, or at the time when the book in question was written. Reference is made to the pa ragraph of the au tho r ’s text beginning on page 39, ending on page 40, shown in facs imile Reproduct ions Nos. 5 and 5 A , which we have also heretofore quoted in full, being the same pa rag raph eliminated by M r . Lewis when he compiled eleventh grade lessons and cunningly omit ted said p a rag raph there­from. In the omit ted pa ragraph refe rred to, Dr. H a r tm a n n made it clear that he was not writing about or undertaking to describe the R o s i c r u c i a n O r d e r , or the Order of the Golden and Rosy Cross, which he declared to be a comparat ively modern invention of Andreas and took the pains to explain that pr ior to the founding of what is today known as the Rosicrucian Order , the name “ Rosi­crucian” did not mean a person belonging to a certain organizat ion by that name, but it was a generic name, applied to all occultists, adepts, alchemists or others possessing occult knowledge, or who understood the secret signification of the Rose and the Cross. T h u s it becomes doubly clear that Dr. H a r tm a n n was dealing with the term “ Rosicrucian” in its generic sense and not to its part icular ap­plication to the Order of the Rosy Cross.

Perhaps it was also because of this very clear exposition by the author of the difference in the meaning of the term generally and its special application as the name of a part icular order , which also clearly shows the au thor ’s purpose, that caused M r . Lewis to omit f rom his lessons the part icular pa ragraph referred to.

I M P E R A T O R

It will be noted from the foregoing quotat ion tha t the word “ Im pera to r” appears. As a mat te r of fact, this term is used by the author as one of his chief characters, through whose mouth he causes to be spoken the principal p a r t of his story, thereby giving to the reader the lesson he essays to teach and the doctrine which he expounds in his book. T he title “Im pera tor” occurs with f re ­quency throughout the entire book, which raises the question: W a s it f rom this source that M r . Lewis learned of the title “ Im p e r a to r ” and was this his inspiration for conferring that title upon himself when he fabricated A. M . O. R. C. and launched it in 1915 under

a Rosicrucian appellation, or did he actually learn about “ Impera- tors” f rom Crowley, master Black Magician? La ter we shall see.

We do not desire that anything we say herein shall be construed as an adverse criticism of the Theosophical Society or the Theo­sophical teachings so ably presented by Dr. Har tmann in his A d ­ventures A m ong the Rosicrucians. The point is that Mr. Lewis has deceptively presented such teachings to his members, not as Theosophical teachings, which they are, but as being higher Rosi­crucian teachings.

R E P R O D U C T I O N S

T o aid the reader and invest igator to follow us and to make his own investigation and comparisons, we reproduce pages 39 ( fac­simile Reproduction N o . 5) and 40 ( facs imi le Reproduction N o . 5 A ) of Dr. H a r tm a n n ’s book, to be compared with M r . Lewis’ Les ­son No. 47, page 2, Eleventh Grade ( facs imi le Reproduction N o . 6 ). These reproductions show the omitted or deleted pa ra g ra ph heretofore quoted and discussed; page 25 of the book ( fa cs im i le Reproduction N o . 7) , to be compared with Lewis’ Lesson No. 46, page 1, Eleventh Grade ( facs imile Reproduction N o . 8 ), in which M r . Lewis eliminates the word “ Theosophical ,” and page 107 of the book ( facs imile Reproduction N o . 9 ), to be compared with Lewis ’ Lesson No. 54, page 1 , Eleventh Grade ( facs imi le Reproduction N o. 10) , in which all of the contents of page 107 of the book is lifted and copied verbatim. These reproductions which follow will be of real interest to members of A. M . O. R. C. and to all inter­ested readers and investigators.

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

THE THEOSOPHICAL MONASTERY.

ground and pyramids at a distance; it was of a more gloomy character than the former, probably 011 account of the desert places by which it seemed to be surrounded. The next picture represented a similar building, situated in a tropical and moun­tainous country, and the Adept told me it was one located somewhere in the Cordilleras of South America. Another one showed a Mohammedan temple, with minarets and the half-moon upon their tops. I expressed my surprise to see all the various religious systems in the world represented in these Rosicrucian orders; for I had always believed that the Rosicrucians were an eminently Christian order.

The Imperator, again reading my thought, cor­rected my mistake. “ The name ‘Rosicrucian Or­der,’ or the ‘ Order of the Golden and Rosy Cross,’” he said, “ is a comparatively modern invention, and was first used by Johann Valentin Andrew, who invented the story of the knight Christian Rosen- creuz, for the same purpose as Cervantes invented his Don Quichote de la Mancha; namely, for the purpose of ridiculing the would-be Adepts, reform­ers and gold-makers of his age, when he wrotehis celebrated ‘ Fama Fraternitatis.’ Before his

Here we reproduce page 39 of Dr. Hartmann’s Among the Rosicrucians. Beginning with the first line of the second paragraph of this page and ending at the first para­graph of page 40 (Reproduction 5A), all the material of an entire paragraph waseliminated from the lessons by Mr. Lewis. All else was included almost verbatim. (See Reproduction No. 6.)

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

AMONG THE ROSICRUCIANS.

pamphlet appeared, the name Rosicrucian did not mean a person belonging to some certain organized society by that name, but it was a generic name, applied to all Occultists, Adepts, Alchemists, or in fact to anybody who was or pretended to be in possession of some occult knowledge, and who was therefore supposed to be acquainted \Vith the secret signification of the Hose and the Cross; symbols which have been adopted by the Christian church, which were, however, not invented by her, but which were used by all Occultists thousands of years before Christianity was known. These symbols do not belong exclusively to the Chris­tian church, nor can they be monopolized by her.They are as free as the air for any one who can grasp their meaning, and unfortunately very few of your Christians know that meaning; they only worship the external forms, and know nothing about the living principle which those forms rep­resent.”

“ Then,” I said, “ a spiritually enlightened man may become a member of your order, even if he did not believe in any of the so-called Christian dogmas ?”

To this the Imperator answered: “ No man can

Reproduction of page 40 of the Dr. Hartmann book Among the Rosicrucians, which H. Spencer Lewis used almost in its entirety for his lessons, with the one notable excep­tion. He conveniently omitted practically all of the above page. (See ReproductionNo. 6.)

W I T H B L A C K M A G I C C O N N E C T I O N S

F A C - S IM I L E R E P R O D U C T I O N No. 6

AM0H.C - R o s i c r u c i a n O rd e r ELSVEiv'TH GRADS TStiPLi LEOTIHS PASS TWO

SuHEtR- FORTY- SSViSH

fo rm o f a n I n d i a n , d r e s s e d i n s h i n i n g w h i t e r o b e s , w i t h a t u r b a n o f p a l e y e l l o w s i l k u p o n h i s h e a d , s t e p p e d o u t o f t h a t d o o r . I immedi­a t e l y r e c o g n i z e d him t o be one o f t h e T i b e t a n Adeptfe whom I ■ h a d seer , i n my w ak ing dreams-. He, t o o , seemed t o r e c o g n i z e me, a n d s m i l i n g l y n o d d e d h i s h e a d , w h i l e I bov;ed r e v e r e n t i a l l y b e f o r e h im . A f i n e - l o o k ­i n g h o r s e was b r o u g h t f o r w a r d by some a t t e n d a n t , which he m o u n ted a n d r o d e away.-

I was s p e e c h l e s s f ro m a s t o n i s h m e n t , b u t t h e I m p e r a t o r s m i l e d an d drew ir.e aw ay , q u o t i n g a p a s s a g e o f S h a k e s p e a r e , w i t h a l i t t l e m o d i f i c a t i o n ; f o r he s a i d , !lT h e re a r e many t h i n g s i n Heaven a n d S a r t h w hich a r e n o t u n d e r s t o o d by y o u r p h i l o s o p h e r s . 11

We p a s s e d on t o a n o t h e r p i c t u r e , r e p r e s e n t i n g E g y p t i a n s c e n e r y , w i th a c o n v e n t i n t h e f o r e g r o u n d a n d p y r a m id s a t a d i s t a n c e ; i t was o f a more £loo.',iy- c h a r a c t e r t h a n t h e f o r m e r , p r o b a b l y on a c c o u n t o f t h e d e s e r t p l a c e s by w h ich i t seemed t o be s u r r o u n d e d . The n e x t p i c t u r e r e p r e s e n t e d a s i m i l a r b u i l d i n g , ■s i t u a t e d i n a t r o p i c a l a n d m o u n ta in o u s c o u n t r y , anc’ t h e A d ep t t o l d me i t v:as one l o c a t e d somewhere i n t h e C o r d i l l e r a s o f S o u th A m er ica . A n o th e r one’ showed, a Mohammedan t e m p l e , w i t h m i n a r e t s a n d t h e h a l f -m o o n upon , t h e i r t o p s . I e x p r e s s e d , my s u r ­p r i s e t o s e e a l l t h e v a r i o u s r e l i g i o u s s y s t e m s i n t h e w o r l d r e ­p r e s e n t e d i n t h e s e R o s i c r u c i a n o r d e r s ; f o r I had a lw a y s b e l i e v e d t h a t t h e R o s i c r u c i a n s v/ere a n e m i n e n t l y C h r i s t i a n o r d e r .

" T h e n , " I s a i d , " a s p i r i t u a l l y e n l i g h t e n e d ~ a n ns&y;. become a member o f y o u r o r d e r , e v e n i f he d i d n o t b e l i e v e i n . a n y o f t h e s o - c a l l e d C h r i s t i a n dogmas?"

Compare the above with Reproductions Nos. 5 and 5A, pages 39 and 40, of Hart­mann’s Among the Rosicrucians. It will be noted that between the paragraph ending with "Christian order,” page 39, and the paragraph at bottom of page 40, beginning with “Then,” Mr. Lewis eliminated a long paragraph dealing with the real founder of the Rosicrucian Fraternity. T y p i c a l L e w i s t o n i a n t r i c k e r y . His motto is: '7 cut out the truth when it contradicts your Imperator. Your Imperator can do no wrong; he is the A. M. 0. R. C.; his word is law. Long live the Imperator, Most Perfect Master Profundis!“

A B O A S T F U L , P I L F E R I N G I M P E R A T O R

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TH E THEOSOPHICAL MONASTERY. 25

II.

THE -THEOSOPHICAL MON ASTER Y.

X FO LLOWED my weird companion, and soon we regained the path running along the bed of

the creek, which flowed tranquilly over a bottom covered with white pebbles, and the shallowness of the water seemed to indicate that we were not fur from its source. As we approached the mys­terious mountain the stone walls appeared to rise perpendicularly before us, and there was no placevisible where any other being but a bird couldhave ascended; but as we came still nearer, I noticed a rent or break in the side of the wall, opening like a cave or a tunnel. This tunnel we entered, and I saw that it penetrated the giant wall .and led into another valley beyond. A few steps brought us to the other end of the tunnel, and an exclamation of joy and. surprise escaped my lips as I beheld the beautiful sight which was presented before my eyes.

Before me was a valley surrounded by mountains

Reproduction of page 25 from Among the Rosicrucians, by Dr. Franz Hartmann. Compare this with Reproduction No. 8, which is page 1, Lesson No. 46, Eleventh Grade, A. M . O. R. C. lessons. In comparing, note that Dr. Hartmann heads hisChapter II T h e T h e o s o p h i c a l M o n a s t e r y and that Mr. Lewis heads his Chapter III h e M o n a s t e r y . Why did he omit the descriptive word T h e o s o p h i c a l ? Oh, the word “Theosophical” might mislead the members of A. M . O. R. C. It might lead them to believe that Dr. Hartmann was describing a Theosophical institution instead of a “Rosicrucian University.”

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AMORC - R o s i c r u c i a n O rder ELEVENTH C-RADE TEKrLE LECTURE PAGE OSE

BUKBER FORTY-SIX

B e lo v e d Members , G r e e t i n g s !

We now c o n t i n u e t h e s t o r y o f "An A d v e n tu re Among t h e R o s i c r u c i a n s " by Dr. F r a n z H ar tm ann , b e g i n n i n g a t a p o i n t where we d i s c o n t i n u e d l a s t w e e k :

ft*************************

C h a p te r I I

The M o n a s te ry

I f o l l o w e d ray w e i r d com pan ion , an d soon we r e g a i n e d t h e p a t h r u n n i n g a l o n g t h e b e d o f t h e c r e e k , which f lo w e d t r a n q u i l l y o v e r a b o t to m c o v e r e d w i t h w h i t e p e b b l e s , a n d t h e s h a l lo w n e s s o f t h e w a te r seemed t o i n d i c a t e t h a t we were n o t f a r f rom i t s s o u r c e . As we a p p r o a c h e d t h e m y s t e r i o u s m o u n ta in t h e s t o n e w a l l s a p p e a r e d t o r i s e p e r p e n d i c u l a r ­l y b e f o r e u s , an d t h e r e was no p l a c e v i s i b l e where an y o t h e r b e i n g b u t a b i r d c o u l d h ave a s c e n d e d ; b u t a s we came s t i l l n e a r e r , I n o t i c e d a r e n t o r b r e a k i n t h e s i d e o f t h e w a l l , o p e n in g l i k e a c a v e o r a t u n ­n e l . T h is t u n n e l we e n t e r e d , an d I saw t h a t i t p e n e t r a t e d t h e g i a n tw a l l a n d l e d i n t o a n o t h e r v a l l e y b ey o n d . A few s t e p s b r o u g h t u s t ot h e o t h e r e n d o f t h e t u n n e l , an d a n . e x c l a m a t i o n o f j o y and s u r p r i s e e s c a p e d my l i p s a s I b e h e l d t h e b e a u t i f u l s i g h t w hich was p r e s e n t e d b e f o r e my e y e s .

B e f o r e me was a v a l l e y s u r r o u n d e d by m o u n ta in s o f e v i d e n t l y i n a c c e s ­s i b l e h e i g h t , a n d i n t h i s v a l l e y n a t u r e an d a r t seemed t o have com­b i n e d t o endow i t w i t h a n a l m o s t s u p e r t e r r e s t r i a l b e a u t y . L ik e a v a s to c e a n b ay i t o p e n e d b e f o r e my s i g h t , c l o s i n g d t t h e d i s t a n c e w i t h a k i n d o f n a t u r a l a m p h i t h e a t r e . I t was c o v e r e d w i t h s h o r t g r a s s ap d p l a n t e d w i t h m a p l e - t r e e s , an d on a l l s i d e s t h e r e were f o r e s t s a n d g r o v e s , s m a l l l a k e s a n d l o v e l y c r e e k s . , I m m e d ia te ly i n f r o n t o f me, b u t s t i l l a t a c o n s i d e r a b l e d i s t a n c e , r o s e t h e v a u l t o f a su b l im e m o u n ta in p e a k h i g h i n t o t h e b l u e e t h e r o f s p a c e , p r e s e n t i n g a c a v i t y w i t h o v e r h a n g i n g r o c k s , l o o k i n g l i k e t h e h o l l o w s p a c e u n d e r a g i g a n t i c wave, h a v i n g b e e n p e t r i f i e d by some magic s p e l l . The s i d e s o f t h e m o u n ta in sa n k i n e n e r g e t i c a l l y drawn l i n e s t o w a r d s a lo w e r d e c l i v i t y , a n d t h e n a g a i n r o s e a b r u p t l y t o a n im p o s in g h e i g h t .

I n t h e p r e s e n c e o f so much s u b l i m i t y I became d u m fo u n d ered . Ky com­p a n i o n seem ed t o com prehend my f e e l i n g ; f o r h e , t o o , s t o o d s t i l l and l a u g h e d , a s i f he were p l e a s e d t o s e e how f u l l o f a d m i r a t i o n I was .The s t i l l n e s s w hich s u r r o u n d e d u s would h ave b e e n c o m p le t e i f i t had n o t b e e n f o r t h e n o i s e o f a c a t a r a c t a t a d i s t a n c e t o t h e l e f t , f a l l ­i n g o v e r a s t e e p p r e c i p i c e a n d a p p e a r i n g l i k e a s t r i n g o f f l u i d s i l v e r b a c k e d by t h e d a r k g r a y r o c k . The m onotonous r u s h o f t h a t f a l l i n c o n t r a d i s t i n c t i o n t o t h e s u r r o u n d i n g s t i l l n e s s seemed t o me l i k e t h e r u s h o f t h e r i v e r o f t im e i n t h e r e a l m o f e t e r n i t y ; a n o t h e r w o r ld t h a n t h e one t o which I had b e e n a c c u s to m e d seemed t o h ave d e s c e n d e d upon me; t h e a i r seem ed more p u r e , t h e l i g h t more e t h e r e a l , t h e g r a s s more g reen t h a n on t h e o t h e r s i d e o f t h e t u n n e l ; h e r e seemed t o be t h e v a l ­l e y o f p e a c e , t h e p a r a d i s e o f h a p p i n e s s an d c o n t e n t .

JUST T H E MONASTERY It will be seen that Mr. Lewis has copied Dr. Hartmann’s text verbatim into his

lesson. However, he eliminated T h e o s o p h i c a l from his title. Theosophism is not Rosicrucianism. The Imperator does not permit others to deceive his members; he does it himself. T ha t is his sole prerogative. So sometimes the Imperator, who can do no wrong, doeth just a little wrong to deceive many—just to exercise his sole prerogative and to keep in practice.

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THE REFECTORY. 107

loved poetry ; I loved to look at the clouds sail­ing in the sky, and to see in them objects of beauty; I communicated in spirit with the heroes of the past. But the development of my physi­cal form could not keep step with the nnfold- ment of the mind. Cold, starvation, and want hastened its dissolution. After having reached my eighteenth year, I left my wasted, consump­tive form, and was kindly received by the Brothers.”

Her plain and modest tale filled my heart with pity. “ And was there no one,” I said, “ among your country people intelligent enough to per­ceive your genius and to give you suppor t?”

“ They erected a costly monument to my mem­ory,” she answered, “ after my body had suc­cumbed. A part of the money expended for it would have procured me the necessities to prolong my life. Those who knew me while living admired my poetry and my talents, but they were poor like myself. But let that pass. The conditions under which men live are the effects of previously acquired Karma. My poverty and suffering were my gain. I have cause to be well satisfied with my lot.”

Reproduction of page 17 of Dr. Hartm ann’s book. Compare with Reproduction No. 10, page 1, Lesson 54, Eleventh Grade, A. M. O. R. C. lessons. It will be seen that Mr. Lewis has copied this page verbatim into this lesson.

W I T H B L A C K M A G I C C O N N E C T I O N S FAC-SIMILE REPRODUCTION No. 10

AM03C - R o s i c r u c i a n O rder ELEVENTH GRADE TEMPLE LECTURE PAGE OHS

NUMBER FIFTY-FOUR

B e lo v e d Members, G r e e t i n g s !

We now c o n t i n u e t h e s t o r y o f "An A d v e n tu re Among th e R o s i c r u c i a n s 1’ by Dr. F ra n z Hartmann, b e g i n n i n g a t a p o i n t where we d i s c o n t i n u e d l a s t week:

Chapter III The Refectory.

I h ad f o r a l o n g t im e o b s e r v e d th e f e a t u r e s o f t h i s o t h e r L a dy-A de p t; an d i t seemed t o me a s i f I had s e e n h e r somewhere , p e r h a p s i n my d ream s . Yes, I remember t h a t when I was a mere c h i l d I once had a v i s i o n , w h i le i n a s t a t e b e tw een s l e e p i n g an d w aking , when i t seemed t o me a s i f an a n g e l o r a s u p e r t e r r e s t r i a l b e i n g , c l a d i n w h i t e a n d h o l d i n g a f l h i t e L i l y i n h e r hand, were f l o a t i n g i n t h e a i r o v e r my h e a d , e x t e n d i n g t h e l i l y to w a rd s me. How o f t e n had I p r a y e d i n my h e a r t t o s e e t h a t b e a u t i f u l fo rm a g a i n ; a n d now, i f I d i d n o t m i s t a k e , t h i s l a d y was t h e fo rm I h ad s e e n i n my dream.

She was o f e x c e e d in g g r e a t b e a u t y ; h e r l o n g , b l a c k , waving h a i r fo rm e d a s t r o n g c o n t r a s t t o h e r p l a i n , w h i t e , an d f l o w i n g r o b e , c o v e r i n g h e r fo rm w i t h g r a c e f u l f o l d s . Her t e i n t was p a l e an d d e l i c a t e , h e r p r o ­f i l e was p u re G reek ; h e r d a rk e y e s seemed t o p e n e t r a t e t o t h e i n n e r ­m ost c e n t r e o f my s o u l , an d t o k i n d l e t h e r e a f i r e o f p u r e l o v e an d a d m i r a t i o n w i t h o u t a n y a d m i x t u r e o f t h e a n im a l e l e m e n t .

"My l i f e , " s a i d H e le n , " was one o f l i t t l e im p o r t a n c e . I was b o r n a t S t . P e t e r s b u r g , a n d my f a t h e r was an o f f i c e r i n t h e i m p e r i a l army.He d i e d w h i le I was v e ry young, and l e f t h i s f a m i l y i n g r e a t p o v e r t y . B e s i d e s t h e company of my m o th e r , my r e l a t i v e s , a n d a t e a c h e r , t h e r e was n o t h i n g t o a t t r a c t me t o e a r t h . My mind u n f o l d e d a n d r e v e l l e d i n s u p e r t e r r e . s ± r i a l io y g : <T l o v e d t o l o o k a t t h e c l o u d s s a i l i n g i n t h e slcy7 a n d l!b see i n them o b j e c t s o f b e a u t y ; I co m m u n ica ted i n s p i r i t w i t h t h e h e r o e s o f t h e p a s t . But t h e d e v e lo p m e n t o f m y . jp h y s ic a l fo rm c o u l d n o t k e e p s t e p w i th t h e u n fo ld m e n t o f t h e mind. C o ld , s t a r v a t i o n , a n d -want h a s t e n e d i t s d i s s o l u t i o n . A f t e r h a v i n g r e a c h e d my e i g h t e e n t h y e a r , I l e f t my w a s te d , c o n s u m p tiv e fo rm , a n d was k i n d l y r e c e i v e d by t h e B r o t h e r s . "

H er p l a i n an d m odes t t a l e f i l l e d my h e a r t w i th p i t y . "And was t h e r e no o n e , " I s a i d , "among y o u r c o u n t r y p e o p le i n t e l l i g e n t enough t o p e r ­c e i v e y o u r g e n i u s a n d t o g i v e you s u p p o r t ? "

"T hey e r e c t e d a c o s t l y monument t o my memory , 11 she a n s w e re d , " a f t e r my body had succumbed. A p a r t o f t h e money e x p e n d e d f o r i t would have p r o c u r e d me t h e n e c e s s i t i e s t o p r o l o n g my l i f e . Those who knew me w h i l e l i v i n g a d m i r e d my p o e t r y an d my t a l e n t s , b u t t h e y were p o o r l i k e m y s e l f . But l e t t h a t p a s s . The c o n d i t i o n s u n d e r w hich men l i v e a r e t h e e f f e c t s o f p r e v i o u s l y a c q u i r e d Karma. My p o v e r t y a n d s u f f e r ­i n g w ere my g a i n . I have c a u s e t o b e w e l l s a t i s f i e d w i th my l o t . "

First page of Lesson 54, Eleventh Grade, A. M. O. R. C. Compare with Repro­duction No. 9, taken •verbatim from pages 105, 106 and 107, Among the Rosicrucians, by Franz Hartmann. The above reproduction covers practically two and one-half pages of the Hartmann book. The foregoing reproductions illustrate the manner in which Lewis made the secret teachings of A. M. O. R. C. out of well-known pub­lished books. We call the reader’s special attention to the title of the book by Dr. Hartmann as given by Mr. Lewis himself.

T H E C L O U D U P O N T H E S A N C T U A R Y L e t t e r s by V o n E c k a r t s h a u s e n

A G rea t M y s t i c

Another extensive use of published material made by M r . Lewis was the copying into his Eleventh Grade Lessons, compiled for A. M. O. R. C., of six letters, wri tten by Karl von Eckartshausen, a great mystic. T he letters were t ranslated by Isabelle de Steiger and published in a book under the title of The Cloud Upon the Sanctuary , with an extensive and well-considered introduction by Ar thur Edw ard Waite . Th is book enjoyed an extensive sale and is available to all who care to purchase it. As usual, M r . Lewis not only used, but he also misused and distorted, the contents of this book. H e falsely declared the author of these letters to be a “ Ro- sicrucian M a s t e r ” and wrongfully claimed his mystic doctrines to be Rosicrucian teachings.

M Y S T I C I S M IS N O T R O S I C R U C I A N I S M

We would not deny that von Eckartshausen was a true mystic. Indeed, he was a great one. However , he was not a Rosicrucian. His basic idea was a purely mystical one. H e had in mind tlie B E ­COMING o r o n e n e s s w i t i i G o d as differentiated from tha t of the Rosicrucian basic idea , which is for man to become individual ized and thus to personify God in his own person and individuality as indicated by the saying of the Grea t M a s t e r : “ Y e a r e t h e t e m ­p l e s o f t h e l i v i n g G o d . ” Therefore , instead of seeking oneness with God, the Rosicrucian’s endeavor is to become like God— a god— an individualized being like unto his M aker . T h e difference is a vast one and, irrespective of the sublimity of von Eckartshau- sen’s teachings, it is a f raud upon any student to lead him to believe that by following the said mystical teachings he may or will become a Rosicrucian.

A N U N U S U A L D I S T O R T I O N O F F A C T S

Before copying von Eckartshausen’s letters f rom the published book, The Cloud Upon the Sanctuary, using and misusing all of them in his lessons and as an introduction to their use, in the 89th Lesson, page 3, of the Eleventh Grade, M r . Lewis tells his mem­bers that :

N ot a Rosicrucian Master.

A great mystic, not a M aster.

Name not to be found in Rosicrucian literature.M ystical? Yes.

Italics ours.U tte r ly false. Publicly sold to all. Easy to obtain.

W as not known as a Rosicrucian.

“N ow we are at a point where some of the rarest of the writings and thoughts of the most highly recognized Rosicrucian Masters of the past are go­ing to aid us in our ascent up the mountain and in our highest stages of development and purpose. Among these great men or great Masters was one whom I want to introduce to you now. His name was von Eckartshausen. I f you will delve very deeply into genuine mystical Rosicrucian literature, you are sure to find his name among the great M a s ­ters, not of the earliest period, but of the middle period. M any eminent writers of the mystical lit­erature have referred to him or quoted him, and yet his complete writings are extremely difficult to find anywhere, although many years ago M r . A r ­thur W aite issued a small edition of a translation of this m an’s writings made by Isabel de Steiger. T h is translation is probably one of the best of any that was ever privately made, and I am going to quote from i t ; ‘von Eckartshausen wrote a very great deal. M uch of his writings were simple ex­planations of the laws and principles contained in the Rosicrucian studies. Some few of his m anu­scripts were intended for reading by those who had not yet started on the path, but who were highly evolved intellectually as students of comparative re­ligions and philosophy . . ”

M I S E R A B L E M I S R E P R E S E N T A T I O NBook N o t Private

T h e book The Cloud Upon the Sanctuary was not “privately made.” I t was never considered secret or private. I t was first published in a magazine and af terward republished and sold in book form. Members of A. M. O. R. C. familiar with the lessons will know that M r . Lewis has had much to say about “mysterious, ancient manuscripts,” written in weird language, strange hiero­glyphics and baffling signs, which he had to translate and decode to secure the lessons and secret work of A. M. O. R. C. When M r . Lewis intends to steal the works and misuse the writings of others, he always anticipates his acts by letting loose a barrage of misrep­resentations and camouflaged falsehoods to form a protective smoke screen to hide his unholy practices. I t is a favorite trick of his with

vvh;ch— as well as other similar methods equally as disreputable and despicable— he has misled and deceived thousands.

T o prove that M r . Lewis’ s ta tement tha t the de Steiger t rans la ­tion was “privately made” is absolutely false, we need only to quote f rom the Introduction to said book written by Waite , viz:

Religious doctrines, “T o all who look with in the body of religiousnot Rosicrucian doctrine for the true principle of life which ener-teachings. gizes the whole organism, this li ttle book carries

with it a message of great meaning. T h e present translation has offered it for the first time to E n g ­lish readers, and it enters now upon a fu r the r phase of existence. I t a p p e a r e d o r i g i n a l l y i n t h e

Italics ours. p a g e s o f “ T h e U nknow n W o r ld , ” a magazine d e -

Christian mystical voted to the fuller understanding of Christian mys-religion, not t'ical religion, and it was a fte rw ards republished inRosicrucianism. separate form, of which there were two issues.” ( In ­

troduction, page viii.)

V O N E C K A R T S H A U S E N W A S N O T A R O S I C R U C I A N — H E W A S A M Y S T I C

M r. Waite looked after the publication and wrote the Introduc­tion to this book, f rom which M r . Lewis obtained all of his infor­mation. M r . Lewis knew the facts as given to him by Waite , so carefully detailed and so fully set forth in the introduction. Did M r . Lewis give these plain facts to his members? No, indeed. H e willfully and woefully garbled and misrepresented the facts to his members and also misrepresented and betrayed von Eckartshausen as he did Dr. Har tm ann .

M r . Waite was a great research worker into mysticism, as well as Rosicrucian literature, being himself somewhat of a mystic. I f von Eckartshausen had been a Rosicrucian, it is certain that W ai te should know, and he does not classify him as a Rosicrucian, but as a mystic. W e have made a careful search, and we cannot find any writer, recognized as an authori ty or otherwise, who lists or classi­fies von Eckartshausen as a Rosicrucian. On the other hand, we find that all authorities list him as a mystic. We quote M r . W ait e f u r t h e r :

“ Perhaps the most interesting th ing th a t I can Mystic, not a say at the beginning concerning Eckartshausen isRosicrucian. that he was related to tha t group of mystics of which

Lavater was so important a figure, the Baron Kirch- berger an accomplished and engaging recorder, and Louis Claude de Saint-Martin a correspondent in France and an acknowledged source of learning.” (Introduction, page ix.)

T he mystical teachings of Eckartshausen can be given in a single paragraph, according to Waite, as follows:

“W e must take the key which Eckartshausen him­self offers, namely, that there is within all of us a dormant faculty, the awakening of which gives en­trance, as it develops, into a new world of conscious­ness, and this is one of the initial stages of that state which he, in common with all other mystics, terms union ivith the D ivine. In that union, outside all formal sects, all orthodox bonds of fellowship and veils and webs of symbolism, we shall form, or do form actually, a great congregation— the first fruits of immortality; and in virtue of the solidarity of humanity, and in virtue of the great doctrine of the communication of all things holy with all that seeks for holiness, the above and the below, this congrega­tion is, in very tru th— for I think that so much we can realize even in the normal understanding— the spirit of the visible Church of faith, aspiration and struggle, the Church T rium phan t overdwelling the Church Militant, and the channel through which the graces and benedictions of the Holy and G lori­ous Zion are administered to the Zion which is on earth .”— (In troduction , page x v .)

D I D T H I S G R E A T M Y S T IC B E L O N G T O A N Y S E C R E T O R G A N I Z A T I O N ?

I t is not even certain that Eckartshausen actually belonged to any secret organization. After all his investigation, M r . Waite was uncertain. Note what he says :

“ I think that the testimony borne by Eckarts­hausen may be regarded under one of three aspects, but that two of them must be set aside in the end.

Italics ours. T here is the possibility— but here I have indicatedalready my personal doubt of this vieiu— that he had been united with one of those secret fraternities of

Mystics. Italics ours.

which there were so many at his p e r io d ; and as some among such institutions w ere of a certain antiquity, there is no insuperable difficulty in supposing (a ) tha t the particular association could have been an old one af ter its own kind, or (b ) th a t it put for­w ard a claim corresponding to th a t which w ould be made by a Secret C h urch .” — [ In tro d u c t io n , page xv ii . )

V O N E C K A R T S H A U S E N W A S N O T A R O S I C R U C I A NC O U N C I L L O R

Another W i l l fu l Misrepresentat ion . .

It appears in W a i t e ’s introduction to the letters of von Ecka r t s ­hausen that he had the title “Aulic Councillor” (aulic, perta ining to a court or meaning courtly). M r . Lewis seized upon this fact as an excuse to misrepresent to his members tha t this grea t mystic, who never belonged to the Rosicrucian Fraternity , was a member of a Rosicrucian Council, Council of Edi tors . I t was a wanton and deliberate deception without excuse or justification. On page 4 of Lesson 89, Eleventh Grade A. M . O. R. C. Lessons, we find M r . Lewis, in his fu r ther discourse of misrepresentation concerning von Eckartshausen, telling his members tha t :

“ H e lived during the la tte r par t of the eighteenth century and passed through transition on M a y 13, 1813. H e was fortunate ly one of the group of higher students which became w h a t we might call

Italics ours. a foundation board of Rosicrucian editors, w h ichw as officially called a C ouncil of the Rosicrucians or a B o ard of Councillors . A n d it is strange to note tha t the t i t le Council lor w as g iven to von E c k ­artshausen fo r this reason and fo r other reasons.

T o demonstrate beyond all question tha t the s ta tement by M r . Lewis, to which we added our italics, is false— absolutely and will­fully false, we again quote f rom M r . W a i t e ’s said Introduction and reproduce the page of the Introduct ion (being facs imi le R e ­production N o . 11) , f rom which we quote. M r . W ait e accounts for the way in which he received the title of Aulic Councillor— and remember that he was not a Rosicrucian Councillor or a member of the Fraterni ty . M r . W ait e says:

“His (Eckartshausen’s) first education was re-

ceived at the college of Munich, and he proceeded afterwards to Ingolstadt for the study of philosophy and law, which he pursued with marked success.

Italics ours. T h e university course at an end, his father procuredhim the title of Aulic Councillor; and in 1780 he was appointed censor of the library at M unich .”— (Introduction, page xii.) See facs im ile Reproduc­tion N o . 11.

Is there no end to Mr. Lewis’ misrepresentations and false­hoods? Indeed, there seems to be none and no limit to his endless variety of deception. Perhaps the members of A. M. O. R. C. who have been so willfully deceived and defrauded will put a stop to it.

T H E T E A C H I N G S O F A M Y S T IC

M a d e into A . M . O. R. C. Lessons and Cunningly Given as Rosicrucian Teachings

Thus, with a cunning introduction of falsehood and deceit, Mr. Lewis absorbed all of the letters of von Eckartshausen, the Chris­tian mystic, and made them into alleged and dubious Rosicrucian lessons with the utterly false representation that they were “the rarest o f zvritiugs . . . o f the most highly recognized Rosicrucian Masters o f the past,” to aid members of A. M. O. R. C. in their ascent up the mountain in the highest stages of development.

Lesson 90, Eleventh Grade, page 1, starts with page 1 of The Cloud Upon the Sanctuary , and ends on page 10 of the same, but in some places the transcription is wholly misleading, distorted and changed, clearly with a premeditated and designing purpose. Thus we quote first f rom page 7 of the b o o k :

“W e must, therefore, have a sensorium fitted for such com­munication, an organized and spiritual sensorium, a spiritual and interior faculty able to receive this light; but it is closed— as I have said— to most men by the incrustation of the senses.

“ Such an interior organ is the intuitive sense of the t ran­scendental world, and until this intuitive sense is effective in us, we can have no certainty of more lofty truths. This or­ganism has been naturally inactive since the Fall, which rele­gated man to the world of physical sense. The gross mat ter which envelops the interior sensorium is a film which veils the internal eye and prevents the exterior eye from seeing into

spiritual realms. This same mat te r muffles our internal hea r ­ing, so that we are deaf to the sounds of the metaphysical worlds; it so paralyzes our spiritual speech tha t we can scarcely s tammer words of sacred import, words which we pronounced form erly t and by virtue of which we held au­thori ty over the elements and external na ture .”

This is made to read in Lesson No. 90, page 4, Eleventh G r a d e :“Thus one ought to have a sensorium fitted for this com­

munication, an organized spiritual sensorium, a spiritual and interior faculty able to receive this l ight; but it is closed to most men by their senses. Th is interior organ is the intuitive sense of the transcendental world, and until this intuitive sense is effective in us, we can have no certainty of more lofty t ruths.

“This organism is naturally inactive since the Fall, which degraded man to the world of physical sense alone. T h e gross mat ter which envelops this interior sensorium is a film which veils the internal eye and, therefore , prevents the exter ior eye from seeing into spiritual realms. Th is same m at te r muffles our internal hearing, so that we are deaf to the sounds of the metaphysical world; it so paralyzes our spiritual speech that we can scarcely s tammer words of sacred import, words we fully' pronounced once, and by virtue of which we held au­thori ty over the elements and the external wor ld .”

V O N E C K A R T S H A U S E N ’S D O C T R I N E S N O T R O S I C R U C I A N P H I L O S O P H Y

W e repeat, for emphasis, that von Eckart shausen’s doctrines, eautiful and profound as they may be, are not in any sense Rosi­

crucian philosophy. H e was a grea t mystic— one of the greatest of that century which gave birth to so many spiritually minded r*len' but he was not a member, an Initiate of the Rosy Cross Or- ( e i , and did not teach Rosicrucian philosophy or doctrines.

! o the end that there may be no remaining doubt on this sub­ject, we quote f rom pages 70, 71 and 74 of The Cloud Upon the <■ anctuary, where we find the p roof tha t von Eckartshausen had in mind a Spiritual Church as differentiated from the formal or thodox c urch or any and all secret orders or fraternities, because he tells us, af te r speaking of the Saviour Jesus Christ , t h a t :

“ And here begin the Sacerdotal Mysteries of the

Elect and of the Inner Church.“ The Royal and Priestly Science is that of R e­

generation, or the science of the reunion of fallen man with God. It is called R oyal Science, because it leads man to power and the dominion over na­ture. It is called Sacerdotal, because it sanctifies and brings all to perfection, spreading grace and benefits everywhere.

“ This science owes its immediate origin to the verbal revelation of G od; it was always the Science of the Inner Church of Prophets and of Saints; and it recognized no other High Priest but Jesus Christ, the Lord.

“ But tlie rebuilding of tlie world’s edifice in gen­eral was not the only aim of redemption. M an was the principal object in the shedding of Christ’s blood; to procure for him, even in this material sphere, the highest possible perfection by the ameli­oration of his being, Jesus Christ submitted to in­finite suffering.

“ He is the Saviour of the world and of man.The object or cause of His incarnation was to res­cue us from sin, misery and death.

"Jesus Christ has delivered us from all evil byH is flesh, which H e sacrificed, and by H is blood,which H e shed for us.”

T h a t we may not be misunderstood, we say again that we findno fault with the doctrines and teachings of the Mystic Church.Our point is that they are not Rosicrucian doctrines and teachings, and that for M r. Lewis to give them to his members as such is af raud--AN OUTRAGEOUS IMPOSITION and AN OUTRIGHT SWINDLEin every sense and meaning of those ugly terms.

R E P R O D U C T I O N S M A D E H E R E I N

For those who do not have a copy of The Cloud Upon the Sanc­tuary and A. M. O. R. C. Eleventh Grade Lessons, we have repro­duced herein two pages of the book and corresponding pages of said lessons for comparison, being facsimile Reproductions Nos. 12, 13, 14 and 15, to which we invite and direct the attention of the reader and all investigators.

Italics ours.Not Rosicrucian philosophy.

Inner church not the Rosicrucian Fraternity.

Italics ours.

Those who have both the book and the lessons will find it inter­esting to compare them carefully and to note that M r . Lewis cop­ied all of the Eckartshausen letters into the A. M . O. R. C. “ higher teachings,” except when it suited his purpose and served his end to change and mutilate them.

If you care to make the comparisons, you will find that—Lesson 91, A. M . O. R. C., Eleventh Grade, s tarts with pa.ge 10

and ends on page 20 of the book. In this section materia l changes have been made, apparently to suit a special purpose.

Lesson 92, A. M. O. R. C., Eleventh Grade, s tar ts with page 20 and ends on page 29 of the book.

Lesson 93, A. M. O. R. C., Eleventh Grade, s tarts with page 30 and ends on page 40 of the book. T h e changes made are so many and varied that we suggest the true seeker and invest igator obtain a copy of the book and compare notes.

Lesson 94, A. M . O. R. C., Eleventh Grade, s tar ts with page 41 and ends on page 50 of the book.

Lesson 95, A. M . O. R. C., Eleventh Grade, s tarts with page 50 and ends on page 60 of the book.

Lesson 96, A. M. O. R. C., Eleventh Grade, s tarts with page 61 and ends on page 68 of the book.

Lesson 97, A. M. O. R. C., Eleventh Grade, s tarts with page 68 and ends on page 76 of the book.

Lesson 98, A. M. O. R. C., Eleventh Grade, s tarts with page 77 of The Cloud Upon the Sanctuary and ends the series of lessons taken directly f rom von Eckartshausen’s letters or teachings.

FAC-SIMILE REPRODUCTION No. 11

xii The Cloud upon the Sanctuarycollege of Munich, and he proceeded afterwards to Ingolstadt for the study of philosophy and law,' which he pursued with marked success. The univer­sity course at an end, his father procured him the title of Aulic Councillor : and in 1780 he was appointed censor of the library at Munich. This, in spite of the rectitude and goodness which characterised him, made him many enemies, but the favour of the Elector Karl Theodore sustained him against all combinations. In 1784 he was nominated Keeper of the Archives of the Electoral House, an appointment conferred, it is said, through a desire of the Elector to retain him near his person.

Eckartshausen published in all some sixty-nine works, embracing many classes of literature—the drama, politics, religion, history, art-criticism, general science, and, in particular, several contributions of varied merit to mystic and occult science. As indi­cated already, the majority of these are now forgotten, though some of his plays seem to have been success­ful in their day. The Prejudice of Birth in particular —his first printed drama—is described as abounding in felicitous situations and human interest. He attempted even a comedy, and this also received considerable approbation. One only of his books, under the title of God is Purest Love, commanded great and enduring popularity. Sixty editions are said to have been issued in Germany, and it’ was translated into most languages of Europe, as well as into Church Latin. It is a small collection of Catholicprayers and meditations on the love of God, the fearof God, the elevation of man’s sentiments towards his Creator, the knowledge of the eternal, &c. There

AN AULIC COUNCILLOR

Mr. Waite tells us in his introduction to The Cloud Upon the Sanctuary that vonEckartshausen was an Aulic Councillor and how his appointment was obtained. Itbears no relation to Rosicrucian Councils. Compare the marked statements with Mr. Lewis’ statement on page 4, Lesson 89, Eleventh Grade, which we have quoted. Mr. Lewis makes a Rosicrucian Councillor out of an Aulic Councillor. Miserable mis­representation !

F A C - S I M I L E R E P R O D U C T I O N No . 12

T H E C L O U D

U P O N T H E S A N C T U A R Y

L E T T E R I

T h e r e is no age more remarkable to the quiet observer than our own. Everywhere there is a fermentation in the mind, as in the heart of man ; everywhere there is a battle between light and darkness, between exploded thought and living ideas, between powerless wills and living active force ; in fine, everywhere there is war between animal man and growing spiritual man.

I t is said that we live in the age of light, but it would be truer to say that we are living in that of twilight; here and there a luminous ray pierces the mist of darkness, but does not light to full clearness either our reason or our heart. Men are not of onemind, scientists dispute, and where there is discord,truth is not yet apprehended.

The most important objects for humanity are still undetermined. No one is agreed either on

2 1

Reproduction of a part of Letter I and page 2, The Cloud Upon the Sanctuary, a translation of von Eckartshausen’s book, which Mr. Lewis used in its entirety for Eleventh Grade lessons. Compare this page with Reproduction No. 13 and see wherehe uses this material in Lesson 90 of the Eleventh Grade of the A. M. O. R. C.S e c r e t T e a c h i n g s .

F A C - S I M I L E R E P R O D U C T I O N No. 13

AMORC - R o s i c r u c i a n Order ELEVENTH GRADE TEMPLE LECTURE PAGE ONE

NUMBER-NINETY

B e lo v e d Members , G r e e t i n g s !

T oday I w i l l s t a r t r e a d i n g t o you an d commenting upon th e i n t e r e s t i n g " l e t t e r s " w r i t t e n by Von E c k a r t s h a u s e n a s m e n t io n e d i n my p r e v i o u s t a l k w i th yo u . R ead t h e s e l e t t e r s c a r e f u l l y , t h e n s i t and m e d i t a t e u p o n them b u t keep up t h e l a s t e x p e r i m e n t s we h a d ; keep up t h e e x e r ­c i s e s g i v e n i n t h e l a s t two o r t h r e e l e c t u r e s i f i t i s p o s s i b l e an d c o n v e n i e n t f o r you t o do so .

L e t t e r 1

T h e re i s no ag e more r e m a r k a b le t o t h e q u i e t o b s e r v e r t h a n our own. E v e ry w h e re t h e r e i s a f e r m e n t a t i o n i n t h e m inds o f men; e v e ry w h ere t h e r e i s a b a t t l e b e tw e e n l i g h t an d d a r k n e s s , b e tw e e n e x p lo d e d th o u g h t a n d l i v i n g i d e a s , b e tw e e n p o w e r l e s s w i l l s and l i v i n g a c t i v e f o r c e ; i n s h o r t e v e r y w h e r e i s t h e r e war b e tw e e n a n im a l man and g ro w in g s p i r i t u a l man.

I t i s s a i d t h a t we l i v e i n an age o f l i g h t , b u t i t would be t r u e r t o s a y t h a t we a r e l i v i n g i n a n age o f t w i l i g h t ; h e r e an d t h e r e a lum in o u s r a y p i e r c e s t h r o u g h t h e m i s t s o f d a r k n e s s , b u t d o e s n o t l i g h t t o f u l l c l e a r n e s s e i t h e r ou r r e a s o n o r our h e a r t s . Men a r e n o t o f one mind; s c i e n t i s t s d i s p u t e , a n d where t h e r e i s d i s c o r d , t r u t h i s n o t y e t ap­p r e h e n d e d .

The m os t i m p o r t a n t o b j e c t s f o r h u m a n i ty a r e s t i l l u n d e t e r m in e d . No one i s a g r e e d e i t h e r on t h e p r i n c i p l e or r a t i o n a l i t y o r on t h e p r i n ­c i p l e o f m o r a l i t y , o r on t h e c a u s e o f t h e w i l l . T h i s p r o v e s t h a t t h o u g h we a r e s w e l l i n g i n a n ag e o f l i g h t , we do n o t w e l l u n d e r s t a n d w hat e m a n a te s f rom o u r h e a r t s — an d what f rom o u r h e a d s . P r o b a b l y we s h o u l d have t h i s i n f o r m a t i o n much s o o n e r i f we d i d n o t im a g in e t h a t we h a v e t h e l i g h t o f k now ledge a l r e a d y i n our h a n d s , o r i f we would c a s t a lo o k on o u r w e a k n e ss , a n d r e c o g n i s e t h a t we r e q u i r e a more b r i l l i a n t i l l u m i n a t i o n . We l i v e i n th e t im e o f i d o l a t r y o f t h e i n t e l ­l e c t , we p l a c e a common t o r c h l i g h t upon t h e a l t a r a n d we l o u d l y p r o ­c l a i m t h e a u r o r a , t h a t now d a y l i g h t i 3 r e a l l y a b o u t t o a p p e a r , an d t h a t t h e w o r ld i s e m e rg in g more a n d more o u t o f o b s c u r i t y i n t o t h e f u l l d a y o f p e r f e c t i o n , t h r o u g h th e a r t s , s c i e n c e s , c u l t u r e d t a s t e , a n d e v e n f ro m a p u r e r u n d e r s t a n d i n g o f r e l i g i o n .

P o o r m a n k in d ! To what s t a n d p o i n t have you r a i s e d t h e h a p p i n e s s o f man? Has t h e r e e v e r b e e n a n age which h a s c o u n t e d so many v i c t i m s o f h u m a n i t y a s t h e p r e s e n t ? Has t h e r e e v e r b e e n a n age i n w hich im­m o r a l i t y a n d ego t iB m have b e e n g r e a t e r o r more d o m in an t t h a n i n t h i so ne? The t r e e i s known by i t s f r u i t s . Mad m e n .1 With y o u r im a g in a r y n a t u r a l r e a s o n , f ro m whence h ave you th e l i g h t by which you a r e go w i l l i n g t o e n l i g h t e n o t h e r s ? Are n o t a l l y o u r i d e a s b o r ro w e d from y o u r s e n s e s w hich do n o t g i v e you t h e r e a l i t y b u t m e r e ly i t s p heno­mena? I s i t n o t t r u e t h a t i n t im e an d s p a c e a l l know ledge i s b u t r e ­l a t i v e ? I s i t n o t t r u e t h a t a l l w hich we c a l l r e a l i t y i s b u t r e l a t i v e , f o r a b s o l u t e t r u t h i s n o t t o be f o u n d i n t h e ph'eftomen a l w o r ld . Thusy o u r n a t u r a l r e a s o n d o e s n o t p o s s e s s i t s t r u e e s s e n c e , b u t o n ly t h ea p p e a r a n c e o f t r u t h a n d l i g h t ; an d t h e more t h i s a p p e a r a n c e i n c r e a s e s a n d .s p r e a d s , t h e more t h e e s s e n c e o f l i g h t I n w a r d l y f a d e s , a n d t h e man

A. M. O. R. C. SECRET TEACHINGSCompare with Reproduction No. 12. The above reproduction comprised about three

pages of the letters of von Eckartshausen, taken •verbatim from the published book The Cloud Upon the Sanctuary.

F A C - S I M I L E R E P R O D U C T I O N No . 14

L E T T E R IV

As infinity in numbers loses itself in the unit which is their basis, and as the innumerable rays of a circle are united in a single centre, so it is also with the Mysteries; their hieroglyphics and infinitude of emblems have the object of exemplifying but one single truth. He who knows this has found the key to understand everything, and all at once.

There is but one God, but one truth, and one way which leads to this grand Truth. There is but one means of finding it.

He who has discovered this way possesses every­thing therein; all wisdom in one book alone, all strength in one force, every beauty in a single object, all riches in one treasure only, every happiness in one perfect felicity. And the sum of all these perfections is Jesus Christ, Who was crucified and.Who rose again.Now, this great fact, expressed thus, is, it is true, only an object of faith, but it can become also one of experimental knowledge, as soon as we are instructed how Jesus Christ can be or become all this.

This great mystery was always an object of instruc­tion in the Secret School o f the invisible and interior

41

Reproduction of part of Letter IV of von Eckartshausen, being page 41 of The Cloud Upon the Sanctuary, copied ’verbatim in A. M. O. R. C. Lesson 94, Eleventh Grade, by the Imperator. (See Reproduction No. 15.)

W I T H B L A C K M A G I C C O N N E C T I O N S

F A C - S IM I L E R E P R O D U C T I O N No. 15

A!-; 03.0 - R o s i c r u c i a n O rd e r C-RADS TEMPLE LECTURE PAG£ OiJE

NUL’.B iR HIlvZTY-FOUR

B e lo v e d l i e ^ ’o e r s , G r e e t i n g s 1

Vie w i l l now c o n t i n u e th e l e t t e r s o f Von E c k a r t s h a u s e n , b e g i n n i n g a t a p o i n t where v.e d i s c o n t i n u e d , l a s t week.

* * * * * * * * * * * * *

LETTER IV

As i n f i n i t y i n nu m o ers l o s e s i t s e l f i n t h e u n i t , and a s t h e innum er­a b l e r a y s o f a c i r c l c a r e u n i t e d i n one s i n g l e c e n t r e o n ly , i t i s l i k e w i s e w i th t h e M y s t o r i e s ; t h e i r h i e r o g l y p h i c s and i n f i n i t e number o f emblems have th e o b j e c t o f e x e m p l i f y in g b u t one s i n g l e t r u t h . Ke who knows t h i s h a s fo u n d th e key t o u n d e r s t a n d e v e r y t h i n g a l l a t o nce .

T h e re i s b u t one God, b u t one t r u t h , an d one may w h ich l e a d s t o t h i s g r a n d T r u t h . T h e re i s b u t one means o f f i n d i n g i t .

He who h a s fo u n d t h i s way p o s s e s s e s e v e r y t h i n g i n i t s p o s s e s s i o n : a l l wisdom i n one book a l o n e , a l l s t r e n g t h i n one f o r c e , e v e r y b e a u t y i n one s i n g l e o b j e c t , a l l r i c h e s i n one t r e a s u r e o n ly , e v e r y h a p p i n e s s i n one p e r f e c t f e l i c i t y . And th e Bum o f a l l t h e s e p e r f e c t i o n s i s J e s u s C h r i s t , who was c r u c i f i e d an d who l i v e d a g a i n . Kow, t h i s g r e a t t r u t h , e x p r e s s e d t h u s , i s , i t i s t r u e , o n l y a n o b j e c t o f f a i t h , b u t i t c a n become a l s o one of- e x p e r i m e n t a l k n o w le d g e , a s soon a s we a r e i n s t r u c t e d how J e s u s C h r i s t c a n be o r become a l l t h i s .

T h i s g r c i a t 'w y s t e r y was a lw a y s an o b j e c t o f i n s t r u c t i o n i n t h e S e c r e t S c h o o l o f t h e i n v i s i b l e anu inter .- ' o r J h u r c h ; t h i s g r e a t know ledge was u n d e r s t o o d i n t h e e a r l i e s t d ay s o f C h r i s t i a n i t y u n d e r t h e name o f D i s c i p l i n a A rc a n a From t h i s s e c r e t s c h o o l a r e d e r i v e d a l l t h e r i t e s a n d oorem oni .es e x t a n t i n t h e C u te r C hurch . Eut t h e s p i r i t o f t h e s e g r a n d a n d s im p le v e r i t i e s was w i th d ra w n i n t o t h e I n t e r i o r , a n d i n ou r day i t i s e n t i r e l y l o s t a s t o t h e e x t e r i o r .

I t h a s b e e n p r o p h e s i e d long- ago , d e a r b r o t h e r s , t h a t a l l w hich i s h i d d e n s h a l l b e ' r e v e a l e d i n t h e s e l a t t e r d a y s ; b u t i t h a s a l s o b e e n p r e d i c t e d t h a t many f a l s e p r o p h e t s w i l l a r i s e , an d t h e f a i t h f u l a r e w a rn e d n o t - t o b e l i e v e e v e r y s p i r i t , b u t t o p r o v e them i f t h e y r e a l l y come f ro m Goa, I J o h n i v . 5. The a p o s t l e h i m s e l f e x p l a i n s how t h i s t r u t h i s , a s c e r t a i n e d . He s a y s , "H ereby know ye th e S p i r i t o f God, e v e r y s p i r i t w hich c o n f e s s e t h t h a t J e s u s C h r i s t i s come i n t h e f l e s h i s o f God, a n d e v e r y s p i r i t which c o n f e s s e t h n o t i s n o t o f G od." T ha t i s t o s a y , t h e s p i r i t who s e p a r a t e s i n Kim t h e D iv in e a n d human i s n o t f ro m God.

We c o n f e s s t h a t Je . su s C h r i s t i s come i n t h e f l e s h an d hence t h e s p i r i t o f t r u t h s p e a k s by u s . But t h e m y s te r y t h a t J e s u s C h r i s t i s come i n t h e f l e s h i s o f w ide e x t e n t a n d g r e a t d e p th , a n d i n i t i s c o n t a i n e d t h e kn o w led g e o f t h e d i .v ine -hum a n , an d i t i s t h i s know ledge t h a t we a r e c h o o s i n g t o - d a y a s o b j e c t f o r ou r i n s t r u c t i o n .

As we a r e n o t speaking- t o n e o p h y t e s i n m a t t e r s o f f a i t h , i t w i l l be much e a s i e r f o r you, d e a r b r o t h e r s , t o r e c e i v e t h e su b l im e t r u t h s we

The above reproduction comprises about three pages of the published book contain­ing the letters of von Eckartshausen.

C O SM IC C O N S C IO U S N E S S By Dr . Richard Maurice Bucke

We present for the fur ther consideration of interested students, investigators and members of A. M . O. R. C. another instance where M r . Lewis with his usual method (hereinbefore deal t with) has made liberal use of the materia l of a comparat ively recently published book to compile his secret higher Rosicrucian lessons and teachings.

W e do not appear as a critic of Dr. Bucke or of his views or the ideas that he has presented to the world in Cosmic Consciousness. Let us assume that Dr. Bucke’s Cosmic Consciousness is a book tha t is of interest to all students of the occult; it is a book easily p r o ­curable at a moderate price. Such being the case, if M r . Lewis desired that his higher grade— his Eleven th Grade— students should study the material presented by Dr. Bucke on the subject of cosmic consciousness, why did he not advise them to purchase a copy of Dr. Bucke’s book, instead of lifting the mater ia l f rom the published book and presenting it to them under the false represen­tation, expressed or implied, or with the craf ty implication tha t the “ extracts” f rom the writings of R. M . Bucke “ were high, secret R o ­sicrucian teachings” ? T h e answer is, as usual, tha t it is more profitable to M r . Lewis to copy the materia l into his lessons and to sell it to his members.

P A U L T Y N E R A N D H I S A T T A I N M E N T O F C O S M IC C O N S C I O U S N E S S

Dr. Bucke’s description of the experience of Paul Tyne r in a t ta in­ing cosmic consciousness in Chapter X X X I V , beginning at page 291 of Cosmic Consciousness , is of real interest to all students. It will be of unusual interest, and perhaps it will be star tl ing information to members of A. M. O. R. C. who are seeking the W a y to the Rosy Cross to be advised— to know that Paul Tyne r was one of the Councillors and co-workers with Freeman B. Dow d in 1 i i e T e m p l e o f t h e Rosy Cross , Dowd being the second Grand M a s ­ter of the Randolph Foundat ion of the Authentic Rosicrucian Brotherhood and Rose Cross O rde r in America.

J E S U S T H E C H R I S T

Inasmuch as Jesus, who attained Christhood, was the Greatest M a s te r o f W h i l e Magic, it is strange, indeed, that Mr. Lewis should use Bucke’s commentaries on Jesus in his lessons, in view of his ( M r . Lewis’) association and connection with the most notori ­ous Black Magician of this age, whom he recognizes and refers to as his Se c r e t C h i e f . (See Lewis’ letter of February 16, 1934— facs imile Reproduction N o . 32.)

L E T A. M . O. R. C. M E M B E R S C O M P A R E

W e regret that we do not have more space to devote to this book and to t reat it and the lessons taken from it by M r . Lewis as we have the books A m ong the Rosicrucians and The Cloud Upon the Sanctuary. All A. M. O. R. C. members should, for their own sat­isfaction, procure a copy of Cosmic Consciousness by Bucke and compare it, beginning at page 81, with their Eleventh Grade les­sons, Lesson No. 102. For the convenience of those who do not have the book or the lessons, we reproduce herein, page 81, of Bucke’s Cosmic Consciousness, and page 1 of Lesson 102 of the Eleventh Grade,, as fabricated by Mr. Lewis, for comparison, see facsimile Reproductions Nos. 16 and 17.

F A C - S I M I L E R E P R O D U C T I O N No. 16

C h a p t e r 2 .

J e su s the Christ .

Balzac says [5 : 143] that Jesus was a Specialist— that is, that he had Cosmic Consciousness. As Balzac was himself undoubtedly illumined, he would be high, if not absolute, authority upon the point. Paul, as soon as his own eyes were opened, recognized Jesus as belonging to a superior spir­itual order— that is, as having the Cosmic Sense. But let us not take any one’s word, but try and see for ourselves what reasons there are for including this man in the list of those having Cosmic Consciousness.

I .

Jesus was born B. C. 4 [80] , and would be, according to this authority, thirty-four or thirty-five years old when he began to teach, so would have been at least thirty-three at the time of illumination— supposing him a case.

O ther writers make him older. Sutherland [ 143a : 140] says: “ Thedeath of Jesus occurred in the year 35 .” This would make him thirty-nine at his death, thirty-six or thirty-eight when he began to teach (the former, if he taught three years, as John s a y s ; the latter, if he taught only one year, as the synoptics tell us), and, say, thirty-five or thirty-six at illumination.*

All goes to show that at about the age specified a marked change took

* T h e Review o f Reviews for Jan uary , 1897, sums up the evidence bearing on the point as follows :

"O n e of the most eminent o f living authorities on the life o f Christ, D r. Cunningham Geikie, writes in the Homiletic Review on the various attempts to fix the exact date o f the birth o f the M es­siah.

" It is clear that the received chronology of the Abbot Dyonisius the Dwarf, which dates from the first h a lf of the sixth century, must h ave begun several years too late in fixing the birth o f Christ as having taken place in the 754th year o f Rom e, since it is known that Herod died in 750, and Jesus must have been born while Herod was still reigning. Dr. Geikie points out other fundam ental errors in the calculations o f the Abbot Dyonisius.

"D y o n isiu s had based his calculations on the mention b y St. Luke that Joh n the Baptist, who was a little older than Jesus, began his public work in the fifteenth year o f T iberius, and that Jesus w as ' about thirty years old ’ when he began to teach (Luke iii : 1 —23)- T h is fifteenth year o f Tiberius would be perhaps 782 or 783, and thirty deducted from this would g ive 752 or 753, to the latter o f which Dionysius added a year, on the supposition that L uke’ s expression, ‘ about thirty years,’ re­quired him to add a year. But the vague 1 abou t’ was a weak ground on which to go, and, besides, the reign of Tiberius m ay be reckoned from his association in the governm ent with Augustus, and thus from 765 instead o f from 767. T he texts I h ave quoted from St. Luke cannot, therefore, be used to

Reproduction of page 81 of Bucke’s Cosmic Consciousness. In using this material for his lessons, Mr. Lewis eliminated all the important notes, as will be seen by com­paring the above with Reproduction No. 17, with A. M. O. R. C. Secret Lesson 102 of the Eleventh Grade. Wonderfully, deceptively secret!

F A C - S IM I L E R E P R O D U C T I O N No. 17

AMORC - R o s i c r u c i a n Order ELEVENTH GRADS TEiPLE LECTURE PAGE ONE

NUl'BER ONE HUNDRED AMD TWO

B e lo v e d Members, G r e e t i n g s !

We w i l l now p r o c e e d w i th th e e x t r a c t s f rom t h e w r i t i n g s o f Kr. R.K. Bucke.

J e s u s th e C h r i s t

B a lz a c s a y s t h a t J e s u s was a S p e c i a l i s t — t h a t i s , t h a t he had Cosmic C o n s c i o u s n e s s . As B a lz a c was h im s e l f u n d o u b te d ly i l l u m in e d , he would b e h ig h , i f n o t a b s o l u t e , a u t h o r i t y upon th e p o i n t . P a u l , a s soon a s h i s own e y e s were opened ,- , r e c o g n i z e d J e s u s a s b e lo n g in g t o a s u p e r i o r s p i r i t u a l o rd e r— t h a t i s , a s h a v in g th e Cosmic S ense . But l e t u s n o t t a k e any o n e ' s word, b u t t r y and see f o r o u r s e l v e s what r e a s o n s th e r e , a r e f o r i n c l u d i n g t h i s man i n th e l i s t o f t h o s e h a v in g Cosmic C o n sc io u s­n e s s .

J e s u 3 was bo rn B.C. 4, and would b e , a c c o r d in g t o t h i s a u t h o r i t y , t h i r t y - f o u r o r t h i r t y - f i v e y e a r s o l d when he began t o t e a c h , so would have b e e n a t l e a s t t h i r t y - t h r e e a t th e t ime o f i l l u m i n a t i o n — su p p o s in g him a c a s e .

O ther , w r i t e r s make him o l d e r . S u t h e r l a n d s a y s : "The d e a th o f J e s u so c c u r r e d i n th e y e a r 3 5 ." This would make him t h i r t y - n i n e a t h i s d e a t h s t h i r t y - s i x o r t h i r t y - e i g h t when he began t o teach ( t h e fo rm e r , i f- h e t a u g h t t h r e e y e a r s , a s John sa y s ; th e l a t t e r , i f he t a u g h t on ly one y e a r , a s t h e s y n o p t i c s t e l l u s , ) and, say , t h i r t y - f i v e o r t h i r t y - s i x a t i l l u m i n a t i o n .

A l l g o e s t o show t h a t a t a b o u t th e age s p e c i f i e d a marked Change took p l a c e i n him; t h a t w hereas up to a c e r t a i n age he was ve ry much a s o t h e r s , he a l l a t once a s c e n d e d t o a! s p i r i t u a l l e v e l quite-, o v e r th e h e a d s o f o r d i n a r y s e n . Those who knew him a t home,- a s .a body and a yo ung man, c o u l d n o t u n d e r s t a n d h i s s u p e r i o r i t y , " i s n o t t h i s t h e c a r p e n t e r ' s son"? t h e y a s k . Or a s e l s e w h e re r e p o r t e d : " I s h o t t h i st h e c a r p e n t e r t h e son o f KaryT. . . . . an d t h e y were o f f e n d e d a t him". T h i s ' m arked s p i r i t u a l a s c e n t o c c u r r i n g su d d e n ly a t t h i s age i s i n i t ­s e l f a l m o s t d i a g n o s t i c of t h e oncoming o f th e cosmic se n s e .

The e a r l i e s t w r i t t e n an d p r o b a b ly most a u t h e n t i c a c c o u n t o f th e i l l u ­m i n a t i o n q f J e s u s r u n s a s f o l lo w s : "And s t r a i g h t w a y coming up o u t o ft h e w a te r , ne saw t h e h ea v e n s r e n t a s u n d e r , an d th e S p i r i t a s a dove d e s c e n d i n g upon him: and a v o ic e c a t e out o f t h e h ea v e n s s a y in g THOUART MY BELOVED SON, IN THEE I AM WELL PLEASED. And s t r a i g h t w a y the S p i r i t d r l v e t h him f o r t h i n t o th e w i l d e r n e s s " . T here i s a t r a d i t i o n t h a t t h e i l l u m i n a t i o n o f J e s u s took p l a c e t h e 6 t h o r 10 th o f January .-

The f a c t t h a t J e s u s went t o J >hn t o be b a p t i z e d shows t h a t h i s mind was d i r e c t e d to r e l i g i o n and makes i t p r o b a b le t h a t he had ( b e fo r e i l l u m i n a t i o n ) t h e e a r n e s t tem peram ent o u t o f which, when a t ' a l l , th e Cosmic S ense s p r i n g s . I t i s n o t n e c e s s a r y t o su p p o se t h a t i l l u m in a ­t i o n t o o k p l a c e im m e d ia te ly upon th e b a p t i sm o r t h a t t h e r e was any s p e c i a l c o n n e c t i o n betw een t h e s e two t h i n g s . The im pu lse t h a t d rove J e s u s t o s o l i t u d e a f t e r h i s i l l u m i n a t i o n i s u s u a l , i f n o t u n i v e r s a l .P a u l f e l t i t and obeyed i t ; so d id Whitman.

The above reproduction comprises two pages of material, pages 81 and 82, of Cosmic Consciousness. The reader will note that all notes have been eliminated.

S T IL L A N O T H E R I N S T A N C EO f M o r e P u b l i s h e d M a t e r i a l U s e d by M r . L e w i s in C o m p i l ­

ing A . M . O. R . C. S e c r e t T e a c h in g s

Thus far we have given consideration to three notable instances wherein M r . Lewis has used mater ia l f rom p u b l i s h e d a n d ea s i l y p r o c u r a b l e books for ONE OR MORE OF IIIS LECTURES, using such material v e r b a t i m or with misleading interpolation. W e now call attention to another instance'— a f l a g r a n t in s t a n ce w h e r e i n he m a d e use o f a b o o k and its teachings which he h i m s e l f s t r o n g l y c o n ­d e m n e d .

We refer to his Firs t Grade Lectures, being Lecture No. 6, page 7, and ending on page 8 of A. M . O. R. C. official lectures, where we find M r . Lewis telling his members:

“ I t is necessary for us to sound these few w ords of w arn ing right now. In other words, af te r hav­ing said all tha t we have said about books and how the teachings of the O rd e r have been preserved from the curious and insincere, it is necessary for us to advise you tha t the purchase of books claiming to give you Rosicrucian teachings is sim ply a w a s te of t im e and an endorsem ent an d encouragem ent of a fra u d being prac t iced upon sincere seekers. F or instance, there is one book tha t has been offered on the m arket for the last tw o or three years tha t pre­tends to contain Rosicrucian teachings and writings. T h e au tho r’s name is given in L a t in form as though it was a veiled name. T h e book sells for approxi­mately $2.00 and in some stores for $3.00 or $4.00. T h e author of the book is a well-known w ri te r of N ew T h o u g h t stories and, so fa r as any records we can find are concerned, he has never been initiated into any Rosicrucian lodge or branch of the work, and if he had been he would never have dared to commercialize the secret teach ings! O n e reading of this book will convince any Rosicrucian s tudent tha t he knows nothing more of Rosicrucianism than he could learn from some of the popular references to the O rder . T h e book does not contain the Rosi­crucian teachings, o r the rituals, o r even correct sym -

Italics ours. N ote carefully and remember.

N ote later use made of one of this w r i te r ’s N ew T h o u g h t books: T h e H in d u -Y o g i Science of Breath

Italics ours.

At least the book does not contain an inverted triangle Italics ours.Note later use M r. Lewis made of these Yogi teachings. Italics ours. Condemns the teach­ings and then uses them.Italics ours.

Italics ours.Note this statement carefully. See later use made of these teachings and directly from the condemned author and book.

M r. Lewis failed to heed his own advice.

Italics ours.See advertisement on last cover of all Lewis magazines offering numerous books for sale. He is now in the book­selling business, regardless of the imposition and bad faith.

bols, yet thousands are buying it in the hope of finding it a quicker method of mastering the teach­ings than through taking the proper course of in­structions. This same author has published a book on the Y o g i Philosophy and gives his name there, as the author, in the form of a Hindu or Indian name. Thousands of persons have referred to that Indian name as though it is the real name of a real Yogi of India. The book does not contain the real Y o g i teachings, only talks around the subject, and is not as complete as are some of the articles you will find in encyclopedias pertaining to Yogi phi­losophy. T h e real Y o g i philosophy is not adaptable to our Occidental ways of living and our customs and habits, and for that reason has never been of as much benefit to the western world as to the eastern world. T o adopt the Y og i system of living and its principles means taking a step backward in civiliza­tion fo r Occidental persons. Yet thousands are being deceived into buying this book through the belief that they are getting an official Y o g i publication. The same thing can be said regarding books that tell you how to awaken your psychic consciousness, how to develop your solar plexus, how to concen­trate and secure everything you want from the great cosmic abundant supply. Beware of all these books. Read them if you insist, but read in a library, so you will not be wasting your money buying them and then casting them aside as worthless. Remem­ber that w e have no other reason in advising you against these books than your own interest. W e are not in the bookselling business and do not have special books of our own that w e w a n t to sell you in preference to any others. IVe could undoubtedly establish a very profitable branch if w e w ere to recommend and sell to our students the hundreds of books that have been written on occult and mystical subjects, which we could buy at wholesale and eas­ily sell at regular prices. B ut ive w o u ld consider this an imposition on intelligence of our members and violation of the faith and good w i l l that we wish to establish and maintain between our mem­bers and ourselves as essential parts of this great Brotherhood.”

C H I C A N E R Y I N T H E B E G I N N I N G AS I N T H E E N D

Cunning Deception Permeates A . M . O. R . C. Lessons f r o m the First to the Highest Grades

W hy did M r . Lewis warn his members in the first grade, in the very beginning, against buying and reading The H indu-Yog i Sci­ence of Breath, by Yogi Ramacharaka (Wil l iam W a lk e r Atkinson, the well-known wri ter of “ New Though t Stories” ) ? T h e reason is apparent. H e had plagiar ized and used the teachings and text of this book, or at least a pa r t of it, as we shall show by his ad­mission under oath, and he did not want his members to know about it. Do you remember what we said about M r . Lewis ’ usual and favorite practice of throwing a “ smoke screen” about himself to protect his thef ts of material f rom published books fo r his (A. M. O. R. C.) S e c r e t T e a c h i n g s ?

Will you also kindly note the I m p e ra to r ’s (Lewis’) warning against purchasing and reading books claiming to give Rosicrucian knowledge? N o t e particularly his s ta tement that it is simply a waste of time, that it is an endorsement and the encouragement of a “fraud being practiced upon sincere seekers.”

Well! Well! Now, what do you think of t ha t? W h e n this man was advising and warning A. M. O. R. C. members SOLELY and ONLY for their own interest, do you not think that it would have been a fine thing— a most timely and appropriate thing— for him, in his great , magnanimous spirit, in the deep and sincere interest he felt for his members, to warn them against their own I m p e r a t o r and his pilfering, plagiarizing charlatanism and against the FR A U D he has practiced and is practicing upon sincere seekers, including all his members ?

And now let us compare— set M r . Lewis’ advice and warning to his members along beside his own practices or acts in using the complete contents of at least two books for his higher grade les­sons, namely: A m o n g the Rosicrucians and The Cloud Upon the Sanctuary , the part ial contents of a third, viz, Cosmic Conscious­ness, and a pa r t of a fourth book, to wit: The H i n d u - Y ogi Science of Breath, as we shall presently see.

H aving made the comparison, what do you think of the IM P E R A ­TOR of A. M . O. R. C. and his pilfering, plagiarizing charlatanism and HIS “ FRAUD B EIN G PRACTICED U P O N S IN C ER E SE E K E R S ” ?

r .

USES T H E BOOK H E SO S T R O N G L Y C O N D E M N E D The Hindu-Y ogi Science of Breath Admits I t Under Oath

In the case of the Ancient and Mystical Order Rosae Crucis vs. E. E. Thomas brought by Mr. Lewis in the Superior Court, Los Angeles County, California, Mr. Lewis testified on the fifth day of January, 1931. On his cross-examination by Mr. Kempley, counsel for the defendant Thomas, he (Lewis) was forced to admit, among other things, that he (Lewis) had used a portion of the book, The Hindu-Yogi Science of Breath, in one of his A. M. O. R. C. lectures on “Arcane Philosophy.”

In support of this statement, we quote the relevant portion of M r . Lewis’ testimony on cross-examination from the reporter’s official transcript, as follows:

M R . L E W r S T E S T I F I E S

Question (M r. Kem pley): I show you this in­strument, which is headed “ A . M . O. R . C .,” un­der that “ trademark” and “ official lecture,” and ask

Italics ours. you if that instrument is one of the lectures onArcane Philosophy?

Answer (M r. Lewis) : I t seems to be, although it is bound together differently than we usually bind our lectures.

Question: How do you mean; this staple that is in it?

Answer: Yes, we usually have two.Question: That is true. That was stapled in our

Italics ours. office. Aside from that, you w o u ld say that w a s oneof your lectures on Arcane Philosophy?

Answ er: Yes.

M r. Kempley: I offer this in evidence and ask it to be marked as Defendant’s Exhibit A.

The Court: It will be received and marked as Defendant’s Exhibit A .

(Lecture on Arcane Philosophy No. 3 received in evidence and marked Defendant’s Exhibit A .)

Question (M r. Kem pley): I show you a book, Doctor Lewis, entitled T h e H in d u -Y ogi Science of

Italics ours.M r. Lewis admits using material of

Yogi book.

An admission of plagiarism.

M r. Haycock was the counsel for A. M . O. R . C. and M r. Lewis. He strenuously objected to this damaging evidence.

B rea th , and ask you if you are fam iliar with that work.

A nsw er: Oh, I am sure we have a copy of it in our editorial library.

Question: Do you know whether or not it is a fact that a large part of that L ec tu re N o . 3 on A r ­cane Philosophy w a s l i j t e d verb a t im fro m this p a r ­ticular b o o k ?

A nsw er: N o t a large pa r t of it , bu t a portion .

Question: A re any quotation marks used or any credit given to the author of this H i n d u - Y o g i Sci­ence of B rea th ?

M r. Haycock: Objected to.The C ourt: Objection overruled.A nsw er: N o , there are no quotations used, but

in the introduction to the work it was stated vari­ous works would be consulted and referred to.

Question: In the introduction to that particular letter?

A nsw er: No, but in the letters that go to the students, telling them they are going to receive some supplementary lectures in the form of Arcane Phi­losophy, and so on.

Question: There is nothing in these letters or lectures to designate what particular part of the lit­erature is the composition of some other writer and what is your composition ?

M r. H aycock: Objected to.The C ourt: Objection overruled.Question (M r. Kem pley) : Neither you nor any­

one directly connected with your organization is the author or publisher of that book, Doctor Lew is?

M r. H aycock: Objected to.The C o u rt: Answ er the question. Objection

overruled.

Answ er (M r. Lew is) : No, nobody in our or­ganization was connected with the publishing of that book.

M r. Kem pley: B y “ that book,” in the preceding question, I refer to the book T h e H i n d u - Y o g i Sci-

ence of Breath, which was referred to in a previous question. I will ask that that book be received in evidence, solely for the purpose of showing that a large part of that lecture was taken from this book.

M r. Haycock: Objected to.

The Court: The objection to the offer is over­ruled, and it is received in evidence as Defendant’s Exhibit B.

Italics ours. (The book entitled 1'he H in d u -Y ogi Science ofBreath received in evidence and marked Defend­ant’s Exhibit B .)

This is the identical book which Mr. Lewis, in his First Grade Lecture, No. 6, so strongly condemned and one of the books against which he advised and warned his members from buying and read­ing. Moreover , it deals with the Yogi system, which is not suited, according to M r. Lewis, for Occidental students. In spite of his condemnation of the author, the book and the system, he delib­erately and without credit makes use of at least a portion of the contents in instructing his members.

W ha t do you think of such practices? W ha t must be thought and what should be said of such insidious chicanery? Surely, no language is sufficiently strong or quite expressive enough to con­demn it as it should, be condemned. The adjectives scandalous, shocking, outrageous, shameful, disgraceful, degrading, dishonor­able, disreputable, despicable and all other derogatory and oppro­brious descriptive terms fall short of the mark. Nevertheless, such practices and doings cannot be too severely condemned.

M R . L E W I S F O R C E D T O DISM ISS S U IT

In the lawsuit above mentioned in which Mr. Lewis made the damaging admission, also above mentioned, he was pressed on cross-examination to make other and still more damaging admis­sions— so much so that he did not complete his testimony. And, to avoid the necessity of making such admissions, he dismissed the suit of A. M. O. R. C. against Thomas; that is, he took a non-suit, which is another bit of evidence and another indication that Mr. Lewis cannot stand a real test.

C H A R G E S A G A I N S T I M P E R A T O R P R O V E NH is Pilfering, Plagiarizing Charlatanism D em ons tra ted

W e have shown— demonstra ted beyond all doubt, even to a cer­tainty— that M r . Lewis pilfered, plagiarized, used and misused the entire contents of two books and the par tial contents of two other books in his lessons in the first and eleventh grades; tha t all of the books so used were printed and published before he fabricated his spurious Rosicrucian O rde r in 1915 and before he “printed its first magazine and literature”; that the teachings so pi lfered, plagi­arized, used and misused were not Rosicrucian phi losophy or teach­ings, and that the deception, trickery and duplicity employed in so pilfering, plagiarizing, using and misusing the contents and teach­ings of said four pr inted and published books is quite unwor thy of a man— certainly unworthy of an “ I m p e ra to r” of a Rose Cross Order , even i f it were a Rosicrucian Organization. However , A. M . O. R . C. is n o t a R ose C ross O r d e r , a n d M r . L e w i s is n o t a R o s i c r u c i a n M a s t e r or I m p e r a t o r .” The truth o f this statement will also he demonstrated to your entire satisfaction, be­yond all doubt, as we proceed.

W e have used only a small portion of the evidence in our pos­session. The limit of this publication prohibits the use and exhibi­tion of any more evidence and proof on this issue. However , we have the evidence and can prove that M r . Lewis invented, fo rm u­lated and manufactured a n d /o r copied all the teachings of A. M . O. R. C. f rom pages and pa ragraphs taken from books to be found in libraries in the Uni ted States.

“T H E I M P E R A T O R ’S C H A L L E N G E

It will be remembered that M r . Lewis issued a challenge (set forth in full in facsimi le Reproduction N o . 1) in these words tha t :

Italics ours. “ I f anyone can prove th a t one or m o re o f ourlectures containing our fundamental teachings, or that all or part of our principles, terminology, laws, rituals and demonstrations w e r e taken f r o m one or more printed, typewritten, engraved or handwritten

Italics ours. books or m anuscr ip ts p r in ted a n d p ub lished or m adeFirst literature public before our Order printed its f i r s t m ag az in eprinted 19 15 . a nd l i tera ture , t h e I m p e r a t o r w i l l i m m e d i a t e l y

C O N C E D E T H E C H A R G E AS T R U E , I N C R I M I N A T I N G

Emphasis ours. h i m s e l f a s a p l a g i a r i s t a n d f a l s e p r e t e n d e r

A N D P E R M IT , W I T H O U T OPPOSITION OR F U R T H E R

A CTIO N , H IS I M P E A C H M E N T A N D REM OVAL AS

I m p e r a t o r . ”

M E M B E R S O F A. M. O. R. C. M A Y A C C E P T C H A L L E N G E

M r. Lewis refused our invitation to join us in a complete in­vestigation of our charges against him by and before a competent and impartial tribunal or committee, to be composed of high M a ­sons.* Therefore , it is useless and would avail nothing for us to accept M r . Lewis’ challenge herein set forth. However, we have shown to members of A. M. O. R. C. the exact and true nature of the dubious teachings that are being given to them as Rosicrucian philosophy and teachings. W e have placed before them a par t— only a small portion— of the proof that they have been deceived and are being defrauded. W e have placed them in a position to accept the I m p e r a t o r ’s c h a l l e n g e and to demand that he con­cede the charges as true and permit, without opposition or further action, his impeachment and removal as Imperator.

M A K E Y O U R O W N I N V E S T I G A T I O N

We have given you the cue; we have showed you how to investi­gate for yourself and to your own satisfaction. If members of A. M . O. R. C. will compare their lessons with various published books and carefully investigate Rosicrucian history and philosophy, they will find and convince themselves that the charges made against M r . Lewis are true; that their lessons contain no secret mat ter and no inner secret Rosicrucian teachings or training. However , your investigation should not end here. It should be pursued further and along with us as we deal with the second phase of this book, namely, the source of M r . Lewis’ alleged authority and his unques­tionable connection with B l a c k M a g i c a n d t h e m o s t n o t o r i o u s

o f B l a c k M a g i c i a n s .

* See A Challenge and the Answer.— Hook Five, this volume.

l

A B 0 a s t f u l , p i l f e r i n g i m p e r a t o r

M A G I C - W l f l T E A N D B L A C K

T k e D i$ erence M a d e Clear

to have a clear unde rs J tiHS P a i t °! ° Ur subi ect> it will be wellBlack Magic. All s difference between White andlaw and use the ^ l,(Tu*!,' sts operate under the same

bcime rorrpQ iaspects of the law Tl I owever, there are two oppositeused for Evil. T he re fo r a.W m a ^ ^e l ,si | l for Good, or it may be law that we have the t ’ Ij ln *^e and intended use of the Magic and Black ^ distinction between Whiteteach the higher spiritual ^ I'*'e ^ a£ iC,ans operate under and never use it for selfish > aS^ CCt:s t le aw , always use it for good, operate under and teach m! °*eS ° r ^°V CV er,d s- Black Magicians selfish purposes, f or evj| C ' ° Wei asPects of the law and use it for black arts that lead to ^ ^ S. an< Practice the foul, degrading briefly, the White M jo-' 1 n ?ct:*0n ' T o s tate the distinction very bad. M os t Black M a-i ' ° ^ ^ ° ° ^ ’ while the Black Magician is tend to be fVhi te and C ^ 1/ 08 PraCt*Ce ^ le deceptive arts and pre- ° f evil and destruction Secret^ practice the black artsAleister Crowley thp ™ * ‘°wever , this was not the case with

* t he mos t notor ious o f ,11 Black Magic ians .

A LEISTER CROWLEY—MOST NOTORIOUS OF BLACK MAGICIANS

In 1926 Mrs . Marian Dockerill, of New York City, who had been a member of Crowley’s cult, the O. T. O., wrote a series of ai t ides making a complete expose o f Crowley and his O. T. O. M is . Dockeril l’s sister, Lea Hirsig, a teacher of a children’s school in the Bronx, New York City, became Crowley’s “High Priestess, his goddess, his scarlet woman.” We quote Mrs. DockeriH’s own description of the branding of her sister:

“ When Crowley told her that she was to be his High Priest­ess, his goddess, she did not demur. Kneeling in a chalked circle on the floor, she let him brand the symbol of the cult on her [chest] with the point of a red-hot dagger. H e the ‘Beast of the Apocalypse’ and she, his bride, the ‘Scarlet Woman of Babylon’.” (N e w York Journal, March 13, 1926.)

Mrs. Dockerill’s expose was copyrighted by the International f e a t u re Service, Inc., and was published in the Hears t papers in M arch and April, 1926. T ha t you may have a better idea of Crow­ley and his O. T. O., we give you the words of Mrs. Dockerill:

“ Aleister Crowley is the strange Englishman who began his career as a poet, mountain climber and explorer, but who later had a mystic ‘revelation,’

Italics ours. proclaimed himself the 'Anti-Christ' the ‘Beast ofthe Apocalypse" and the head of the O. T . O. cult, which has secret branches in every part of the world.. . . Crowley is a disciple of paganism, of the Great G od Pan, of Satan, the D evil , a practicer of Black M agic ."— ( N e w York Journal, March 13, 1926.)

Crowley was also exposed along the same lines in England by another woman. H e sued in the English courts for libel less thans,x months ago, but lost the case, and the judge censured himseverely.

A B O A S T F U L , P I L F E R I N G I M P E R A T O R

A T I M E L Y R E V E L A T I O N

f , Cr07vley the Sponsor fo r M r . Lewis?

lt wiIi be aPshocking 'revelati ^ f Udents of the occult, and no doubt to learn of the close a s s o r t ™°st members of A. M . O. R. C. torious Aleister Crowlev-L ° ile,r “I'mperator” with tlie no- ^ apocalypse, se l f -s tvlL i f *'ProcIaimed Anti-Chris t, Bea t o f founder 0{ A . ■ 4 Baphomet , confessed Black Magician ,° / Oriental Templa rs ' f 'o T j4 ™ 9 tn*tor o f O. T. O., the Order tlon (O. T . O.) he ( M r j emP 1 Orient is) , in which organiza- a}1 f ro m which he a U c 1 .CWIS' c^airms and admits membership Authori ty . J„ r t is co„ ° ' ^ a d m i t s holding a Charter o f D o c u m e n t N o . 4 ” r 0 n see. “ I m p o r t a n i K o s i c R t r c i \ n

’ 3 fa cs im ile Reproduction No. 2 0 .

tent to M r . Lewis. A t a n v ^ ^ as been very impor-an publ ished much about his ^ ^ SCems so’ because he has wri tten

T H E R E A L S P O N S O R R E V E A L E D

he Perhaps he did n n f V ^ Wh° h ' S SPonsor has been or who s°n he has made so manv m r I<: ^ nown> which may be the rea- oun and to lead to confus" la ‘^ o r y s ta tements intended to con­

f e r confusion. W e shall H o w e ver, there need be no fur-c a i n M r . Lewis to Crowlev I o/ herein the links o f P roof t , iat

n s real sponsor-— a n f i , , - n US M a s t e r — his SECRET C HIEF1S autbority. ■ reveal the exact, the true, source of

V I T I A T I O N I N 1909 ■*-n the beginning1 of h ‘

and for some time t h e r e i f r ? ^ ? 8 Rosic™cian activities in 1915 pu ) ished his claim that in 1 Qno i*' ^ ew,s Maimed and frequently n o oi initiated in some r e J vent abroad and was receiveda leceived authority to ref u r ' l Rosicrucian O rde r and that Ik*<s c aims concerning- the <sr>i a <• ^!S W01'k in America in 1915.

of his sponsor, have been vn ^ ° his authority, as in the mat te r as made claims of autho^ 'f6’ ^on t ra dictory and confusing. He

Switzerland and other S0T c es 7 ^ E g y p t ’ F r a " ce’ Germany.

H I S 1909 I N I T I A T I O N WAS I N L O N D O NN o t in Toulouse, France, as l i e Claimed

I t now appears that prior to and during 1909 Mr. Lewis and M r . Albert H . Postel were employed by a publishing concern or associated in the publication of a Mystery Magazine in New York. City. M r . Lewis was the artist and Mr. Postel the astrologer. An investigation by the United States postal authorities made it advisable, if not necessary, for them to leave the country in the year 1909. M r . Postel tells us that he left for Paris, while Harvey S. Lewis, as he was then known, paid a visit to London, where he received his initiation in 1909, about which he has written so much and so confusingly.

R E M E M B E R T H E 1909 I N I T I A T I O N

The initiation of M r . Lewis in London in 1909 is to be remem­bered and kept in mind. I t is the first link in the chain of evidence that chains him to his real sponsor, the Secr l/ i C i j i ef ol 1 ). 1 . ()., referred to and acknowledged by him in his lettei ol Pebiuary 16,1934, a pa r t of which we herein reproduce, which the reader will please carefully note, being facsimile Reproduction No. 32. I-or it was only a short time prior to the year 1909 that Aleistei Ciow- ley, who had been admitted as a member of the English Rosicrucian Organization, broke his sacred obligations, turned Black and oi- ganized the A. . •. A. . ■. and subsequently other associated, affili­ated and subordinate orders, such as O. T. O. Oido Templi Oii- entis— in which M r . Lewis holds membership (no question about it; he admits i t ) — which order— O. T. O.— also issued to him a Char­ter of Authority in July, 1921, said charter being his “ I m p o r t a n t R o s i c r u c i a n D o c u m e n t N o . 4 , ” which we reproduce heiein, be­ing facsimi le Reproduction No. 20.

C R O W L E Y T H E N A T U R E O F H I S O R G A N I Z A T IO N SA N D H I S A C T I V I T I E S

W hate ve r his sins and however sinister his practices Crowley did not include among them the despicable practice of crafty decep­tion. H e boldly and openly declared himself to be Anti-Christ , operated under the title of B a p i i o m e t (the evil one) and attempted to deceive no one as to his own character, the nature of lus orgam-

zations and their activities.In London, in the year 1909, he began the publication of T h e

E q u i n o x , the official organ of his A. . - . A. . - . , his subsequently organized O. T . O. and his other numerous subordinate and affili­a ted organizat ions. In T h e E q u i n o x he boldly— brazenly— in­formed the world and advised all capable of understanding of the exact nature of O. T . O. and its activities.

T H E B L A C K A R T O F D E C E P T I O N

When Crowley accepted M r . Lewis into his organizat ions, he may have taught him the misuse of Divine Powers for selfish ends; he may have instructed him in the misuse or— most likely— the pretended use of occult forces to make money, at which M r . Lewis has become proficient. However , Crowley did not teach or en­courage him in the use of the Black Art s of unlimited, cunning de­ception, general plagiarizing of lessons and names or the operation of his A. M. O. R. C. under false colors. No, indeed, Crowley, the Secret Ch ie f , sailed under the Black Flag openly and above­board.

C R O W L E Y A N D H I S A C T I V I T I E SBriefly Narra ted

Crowley was soon run out of England. H e then came to the United States, staying in New York City until the police served a notice to “ move on.” H e next pursued his activities in Detroi t , Michigan, until he was forced to leave the country. F rom the United States he went to Italy. On account of his Black Arts, bis scandalous and debasing practices and the shameful, vile and injurious doctrines that he is teaching, he has been forced to fly f rom one country to another, a hated and loathed outcast— “ a man without a country”— until he has become, and of necessity must remain, the Secret Chief of O. T . O., to which M r . Lewis refe rred in his let ter of February 16, 1934. (Facsimile ReproductionN o . 32.)

C R O W L E Y A N N O U N C E S T H E O R G A N I Z A T I O N O F O . T . O . — O R D E R O F O R I E N T A L T E M P L A R S

In the September number, 1 9 1 1 , o f T h e E q u i n o x , h i s official

organ, Crowley makes the announcement of the organization of the O. T. O.— Order of Oriental Templars. The announcement, beginning at page vii of said magazine, is as follows:

O R D E R O F O R I E N T A L T E M P L A R S

M y s t e r i a M y s t i c a M a x i m a

“ During the last twenty-five years, constantly in­creasing numbers of earnest people and seekers after truth have been turning their attention to the study of tiie hidden laws of Nature.

“ The growth of interest in these matters has been simply marvelous. Numberless societies, associa­tions, orders, groups, etc., have been founded in all parts of the civilized world, all and each following some line of occult study.

“ While all these newly organized associations do some good in preparing the minds of thoughtful peo­ple for their eventually becoming genuine disciples of the One Truth, yet there is but o n e ancient organi­zation of mystics which shows to the student a royal road to discover the one truth. This organization has permitted the formation of the body known as the ‘A n c i e n t O r d e r o f O r i e n t a l T e m p l a r s . ’

It is a modern school of magi. Like the ancient schools of magi, it derived its knowledge from Egypt and Chaldea. This knowledge is never revealed to the profane, for it gives immense power for either good or evil to its possessors. . . .” (See fa cs im ile Reproduction N o . 18.)

O. T . O. E S T A B L I S H E D B Y C R O W L E Y I N 1911

It will be remembered that Aleister Crowley became active shortly before 1909 and established the A . . - . A . . - , in London; that in the year 1911 he established the O . T. O . — O r d e r o f O r i ­e n t a l T e m p l a r s (Ordo Templi Orientis) as a part of theA. A. and its Black Magic activities. T o give a better pic­ture and understanding of O. T. O., we quote from Crowley’s s ta tement concerning it, published in T h e E q u i n o x , the present official organ of the A. A. .-. and O. T . O., page 200, of the

Note Crow ley’s efforts to draw from all other groups.

Lewis has made like attempts.

O. T . O.( O rd o T em pli O rien t is )

Note claim as to Egypt. Lewis makes similar claims.

September issue, 1911, as follows:

Secret chief.

Lew is has attempted to do so also.

O rd o T e m p l i Orientis. Note carefully the name.

Note claims tc internationalism.Lew is makes the same claim.Hermeticae Lucis. N o te these words. Lewis teaches Yoga also.

vulged.“ It is not law ful here to disclose tlie name of any

living chief.“ It was K a rl Kellner who revived the exoteric

organization of the O. T . O. and initiated the plan now happily complete of bringing all occult bodies again under one government.

“ T lie letters O. T . O. represent the words O rd o T e m p l i O rien tis (O rder of the Tem ple of the O ri­ent, or Oriental T em plars), but they also have a secret meaning for initiates.

“ 3. T h e Order is international and has existing brandies in every civilized country of tlie world. 1 he aims of th e O .T .O .c a n only be understood fu lly by its highest initiates; but it may be said openly that it teaches hermetic science or occult knowledge, the pure and holy magic of light, the secrets of mystic attainment, Yoga of all forms, Gnana Yoga, R a ja Yoga, Bhakta Yoga and Hatha Yoga, and all other branches of the secret wisdom of the ancients.

“ In its bosom repose the great mysteries; its brain has resolved all the problems of philosophy and life.

“ It possesses the secret of the Stone of the W ise, of the E lix ir of Immortality and of the Universal Medicine.

“ Moreover, it possesses a secret capable of realiz­ing the world-old dream of the Brotherhood of M an.

“ It also possesses in every important center of population a hidden retreat ( C olleg ium ad Sp ir i tu m S a n c tu m ) , where members may conceal themselves in order to pursue the great work without hin­drance.” ( See fa c s im i le R eprodu ction N o . 19 .)

W e are not at all concerned with the claims made. However , we do desire to direct attention to the names and titles used and tothe thought expressed, that the O. T . O.— O rder of O riental

emplars ( Ordo Templi Orientis) — teaches Hermetic science . . . and the magic of L i g h t ; that is, it is a F ra te rni ty of Hermetic

lght Fraternitatis Lucis I Iermeticae— so that the reader may

Lewis also makes use of the terms Collegium ad Spir itum Sanctum. See R eproduction N o . 21.

keep in mind that it was O r d o T e m p l i Omwris-Fraterni tal is Lucis Hermeticae that granted to M r. Lewis a charter in 1921, which he wrongfully and deceitfully calls a Rosicrucian document when he refers to it as his “ I m p o r t a n t R o s i c r u c i a n D o c u m e n t N o . 4 . ” ( See facsimile Reproduction No . 20.)

B A P H O M E T * — 'T H E E V I L O N E B l a c k M a g ic ian

W e continue our quotation from page 201 of the same magazine, as fol lows:

C ollegium ad Spir itum Sanctum.

“ These houses are secret fortresses of Truth. Light, Power and Love, and their position is only disclosed under an oath of secrecy to those entitled to make use of them.

“ They are also temples of true worship, specially consecrated by Nature to bring out of a man all that is best in him.

“ 5. The authority of the O. T . O. is concen­trated in the O. H. O. (Outer Head of the O rder), or Frater Superior. The name of the person occu­pying this office is never disclosed except to his im­mediate representatives.

“ 6. The authority of the O. H. O. in all English­speaking ‘ countries is delegated by charter to the Most Holy, Most Illustrious, Most Illuminated and Most Puissant B a p h o m e t X ° Rex Summus Sanctissimus 3 3 °, 90 , 96°, Past Grand Master of the United States of America, Grand Master of Ireland, Iona and A ll the Britains, Grand Master of the Knights of the Holy Ghost, Sovereign Grand Commander of the Order of the Temple, Most Wise Sovereign of the Order of the Rosy Cross, Grand Zerubbabel of the Order of the Holy Royal Arch of Enoch, etc., National Grand Master Gen­eral ad vitam of the O. T . O .” (See fa cs im ile R e­production N o . 19 A .)

These are the claims— this is the proclamation of the man

The same secret chief.

The O. H . O. asauthorized b y ----------Italics ours.Note degrees and title of a Black M agician— Baphomet.

Order of the Temple.

A d v itam

* We wish to call the special attention of all readers to Facsimile Reproduction B, Book Two, this volume. Mere we have the true—Crowley’s own—symbol of Baphomet—the black cock with a human face for its breast. Study this well.

who frankly admits and openly proclaims himself to be a Black Magician, who calls himself The Beast— T h e S e c r e t C h i e f o f O. T . O.— who publishes his pictures and signs them with his title of “ B a p h o m e t X ° , O . T . O . ” ( See facs im i le ReproductionNo. 31.)

T H E N U M E R O U S T I T L E S The Striking Likeness

Attention is directed to the unusual number of titles assumed and carried by Aleister Crowley— white and black alike and indiscrimi­nately. Members of A. M . O. R. C. and those famil iar with M r . Lewis’ boasting claims will recall that he also has assumed and used many unusual titles, claimed many special honors and has by far surpassed his Secret Chie f in claiming limitless authority, in using glamorous and noteworthy titles and assuming unusual and “special” honors. Yet the similarity of methods and practices of the Secret Chief and his devout follower ( M r . Lewis) are “ as alike as two peas”— strikingly so:— a perfect demonstrat ion of the adage : “As the teacher, so the pupi l.”

T H E C O N N E C T I O N A B S O L U T E L Y E S T A B L I S H E DB e t w e e n C r o w l e y , the B a p h o m e t , a n d L e w i s , the I m p e r a t o r

As we proceed with the presentat ion of the evidence, the i r re fu ta ­ble proof, the conviction will grow more and more irresistible that IT. Spencer Lewis and Aleister Crowley are inseparably connected; that Lewis is a follower and an intimate associate of Crowley and that he (Lewis) intends and hopes to ultimately put in full opera ­tion and carry out, with A. M . O. R. C. as his vehicle, the grue­some plans, the vicious, deadly designs of Crowley, his Black M a s ­ter and Secret Chief.

M R . L E W I S H A S F U R N I S H E D T H E P R O O F

It will be recalled that M r . Lewis falsely claimed initiation in 1909 in a French Rosicrucian O rde r when he fabricated A. M . O. R. C. in 1915 and wrongfully took a Rosicrucian name for it; that M r . Postel, his then intimate associate, is the authori ty for the s ta tement that the much-discussed initiation actually took place in

L o n d o n . I n the l igh t o f all the facts and circumstances, it a pp ea r s c e r ta in t h a t the i n f o r m a t i o n furn ished by M r . Pos te l is cor rec t and t h a t M r . L e w i s was initiated by C r o w l e y in A. . ■. A. . ■. in L o n d o n in 1909 , a n d not in a Rosicrucian Order in France . L e t us now c ons ide r t h e p r o o f which M r . Lewis has fu rn ished— proof which he cannot question. W e t ru s t the r e a d e r — especially A. M . O. R. C. m e m b e r s — will ca re fu l ly s tudy this p r o o f and fol low th ro u g h , c losely o b s e r v i n g a n d n o t in g the l inks of the chain o f evidence t h a t p r o v e s , beyond a doubt, t h a t M r . Lewis is a fo l lower and disciple o f A l e i s t e r C ro w le y , the n o to r io us “ Beas t o f the A p o c a ly p s e ”— the A n t i - C h r i s t .

I M P O R T A N T D O C U M E N T No. 4Misnamed Rosicrucian

S om e t ime d u r i n g the s u m m e r — 'in July, we believe, o f 192 1— t h e r e w a s i ssued to H . Spencer Lewis, so he claims, a c h a r t e r o r d o c u m e n t by the O . T. O .— O r d o T e m p l i O r i e n t i s -Fraternitatis Lucis H ermeticae ( see facsimile Reproduction No. 2 0 ) — to which we inv ite the closest examina t io n and inves t igat ion. I t bears th e t i t le O r d o T e m p l i O r i e n t i s , with the sub-ti t le Fraternitatis Lucis Hermeticae. In the body o f the docume nt it certifies t h a t H . Sp enc e r L e w is is a 33°, 90°, 95° of the Ancien t and Pr im i t i ve R i t e s o f M e m p h i s an d M i z r a i m * and the 7° o f O . T . O .— t h e IDENTICAL ORDER FOUNDED BY ALEISTER CROWLEY in 1911. W e ask t h a t this c h a r t e r o r d o cum en t be carefu lly c o m p a r e d wi th C r o w ­le y ’s a n n o u n c e m e n t o f the f o r m a t i o n o f O. T. O .— Order of Ori­ental Templars, fac-simile R e prod uc t i on s N o s . 18, 19 and 19A. I f thi s is done , th e n th e r e can be no quest ion— no do ub t w h a t e v e r — t h a t M r . L e w i s ’ Important Document N o . 4 was issued by O . T . O . by its Secret Chief or done a t his d irect ion. I t is equally c lear a n d c e r ta in t h a t this c h a r t e r o r d o cum ent d id no t come f ro m a n y a u t h e n t i c Rosicrucian o r Masonic source. I f it d id no t come f r o m O . T . O . and was n o t issued by a u th o r i t y o f Crowley , then it is s p u r i o u s — ju s t a n o t h e r wel l-executed counter fe i t .

* With seat in Austria. The French and usually accepted legitimate body of the Ancient and Primitive Rite of Memphis and Mizraim disclaims all knowledge of such a document being issued to Mr. Lewis. Aleister Crowley admits his allegiance to this Austrian Rite of Memphis and Mizraim.

A B O A S T F U L , P I L F E R I N G I M P E R A T O R

I M P O R T A N T D O C U M E N T No . 4Issued, 19Z1; N o t Publ ished Unti l 1933

It appears f rom the face of the document, also from the s ta te­ment of M r . Lewis which we shall quote, that the “ Im por tan t R o ­sicrucian Document No. 4 ” was issued in July, 1921. How ever , a facs imile of it was not published until November, 1933. W h y did M r . Lewis withhold such publication for twelve years? W a s it because the document contradicts his glowing description of it pub­lished in 1921? Perhaps.

T H E I M P O R T A N T D O C U M E N TDescribed by M r . Lewis

In T h e T r i a n g l e , N o . 6, o n p a g e 1, his then official organ, dated September 29, 1921, under the t it le: R e g a r d i n g O u r A f f i l i a t i o n s , M r. Lewis misdescribes said “ important document ,” as fol lows:

Not Masonic.

Denied by the Supreme Grand M aster of the rite in France.

Note the titles.

Not Masonic honors.

“ One other item may interest our members. A large and interesting document was received during the month of August [ 19 2 1 ] from a Sovereign Sanc­tum of Freemasonry abroad conferring upon our Imperator [H . Spencer Lew is] the highest M asonic degrees, such as honorary 3 3 ° and the 90° and 9 5 ° of the Ancient and Prim itive Rites of Memphis and M izraim (under a charter of authority issued by John Yarker 3 3 ° , the eminent M asonic authority and historian and sovereign G rand M aster General of England), whereby our Imperator is given the Masonic title of Prince of Memphis (E g y p t), mem­ber of the Sovereign Tribunal and Defender of the O rder; and Sovereign Patriarchal Conservator of the rites, Sublime Prince of the M agi. T h e honor­ary 3 3 ° carries with it the title of Knight G ra n d Inspector G eneral. T h e document further makes the Imperator an honorary member of the Sovereign Sanctuary of Switzerland, Austria and Germany. These M asonic honors are conferred under a char­ter of authority of G rand Orient of Ancient G aul and the Supreme Sanctuary of G reat Britain. Also

O. T . O. the O rdo TempU Orientis (Oriental Order of theCrowley organization. Temple, Fraternity of the Hermetic Light) has con­Fraternity Hermetic fcrred its high degrees upon our Imperator with theLight. title of M o s t Illustrious Sir Knight and PraterCrow ley’s R . C., appointing our Supreme Lodge in this coun-O rd o T e m p l i Orientis . try as Gage of A m ity for Ordo Tetnpli Orientis of

Europe.”

A N A D M I S S I O N B Y M R . L E W I S A D a m a g i n g Adm is s ion

W e are not here and now concerned so much about the misrepre­sentations and deceptions in the above description of said charter or document, executed in typical Lewistonian style, as we are con­cerned with M r . Lewis’ a d m i s s i o n that the Ordo Templi Orientis, Fraterni ty of the Hermetic Light (Hermeticae Lucis or Fraterni­tatis Lucis Hermeticae) has conferred its high degrees upon him. I t is a n a d m i s s i o n t h a t h e ( L e w i s ) is a m e m b e r o f O. T. O.,FO UN DED BY CROW LEY, IIIS PRESENT SECRET Cl-IIEF.

A N O T H E R I N T E R E S T I N G D E S C R I P T I O N

O f the “Important Document N o . 4”By M r . Lewis

M r. Lewis has given us another of his typical descriptions of the “Im por tan t Rosicrucian Document No. 4,” printed underneath the fac-simile publication of said document in T i i e ROSICRUCIAN D i g e s t , November, 1933, his now official organ. See fac-simile Reproduction N o . 20 of the Important Rosicrucian Document N o . 4. T h e interesting description is as follows:

“ The above photograph of a large document en­graved at Lucerne, Switzerland, on heavy parch­ment paper by the Supreme Magus and Frater Su-

Not Rosicrucian. perior of the ancient Rosicrucian Order for Swit­zerland and Germany and dated in the ancient Rosi-

Italics ours. crucian Sovereign Sanctuary at Basle, Switzerland ,N ote: Basle, in the name of the ancient order of mystery tem-Switzerland. Recall pies of the Orient and in the name of the Ancientthe university there ? and Primitive Oriental and Mystery Rites of M em­

phis and Mizraim, Egypt. The Sovereign Sanctu-

Masonic body cannot grant a Rosicrucian authority.

C row ley’s Order of Oriental Templars.

Italics ours. Powers and privi­leges not yet exercised.

ary of Switzerland and Germany, a continually op­erating Rosicrucian center of Europe, confers upon H . Spencer Lewis, Imperator of the Rosicrucian Order of America, the 3 3 ° , 90° and 9 5° of the Egyptian M ystery Rites of Memphis and M izraim and the 7th or last degree of the Chivalric Order of Oriental Tem plars, and appoints him as an honor­ary member of the Sovereign Sanctuaries of Switzerland, Germ any and Austria and the Su­preme Council of A . M . O. R . C . in C alifornia as a ‘Gage of A m ity.’ It is dated Basle, J u ly , 1 921 , and contains many Rosicrucian seals and emblems, some of which are not clear or distinct in the above photograph. T h is charter is the only one of its k ind ever issued fo r N o r th A jnerica an d includes certain powers, authorities and priv ileges w hich have not ye t been exercised by the Im p e ra to r o f A . M . O . R . C . in N o r th A m erica ." ( See fa c s im i le repro­duction of the above, N o . 2 0 A . )

S T I L L A N O T H E R D A M A G I N G A D M I S S I O NB y M r . L e w is

H ere we have another and the fur ther certain and positive ad­mission by M r . Lewis that he is a member of O. T . O., contained in his s tatement that the “Chivalric” Order o f Oriental Templars conferred upon him its 7th or last degree and appointed him an honorary member of the Sovereign Sanctuaries of Switzerland, Germany and Austria, f rom which it also appears— or at least it is strongly and plainly hinted— that M r . Lewis is a r a the r impor­tant person in the High Councils and Sovereign Sanctuaries of the Crowley organizat ions of Black Magic. Th is is also indicated by the fact that Crowley, the Secret Ch ie f , claims to have the 33rd, 90th and 96th degrees (see facs imi le Reproduction N o . 19 A , Paragraph 6 ), whereas the 33rd, the 90th and the 95th degrees, all except the 96th degree, have been granted to M r . Lewis.

T H E O N L Y C H A R T E R O F I T S K I N D E V E R I S S U E D F O R N O R T H A M E R I C A

Aside from the absolutely false s ta tement and implication that the document is a Rosicrucian charter and issued from authent ic

Rosicrucian sources, the usual Lewistonian camouflaging, and his admission of membership in 0 . T. 0 . , Mr. Lewis makes other in­teresting statements to which we direct particular attention. He tells us that “This charter is the only one of ils kind ever issued for N o r t h America.” This is probably true. It will be remembered that Crowley exercised personal jurisdiction in Nor th America until he was run out of the country. I t is also likely— indeed, most prob­able— that he continued to supervise matters in Nor th America until he had a competent member to succeed him and take charge ( f o r him) of O. T . O .’s affairs in the “Valley” of North America. This, no doubt, is the reason Crowley, the Secret Chief, withheld the issuance of this charter to Mr. Lewis until July, 1921. Now, since M r . Lewis was not successful in securing his warrant of au­thority, which he says was promised to him at the time of his initia­tion in 1909, until 1921— about six years after 1915, when he fab­ricated and launched A. M. O. R. C., a spurious Rosicrucian organi­zation. Such being the case, was it not the plan—-the scheme of M r . Lewis and his Secret Chief— that he (Lewis) should build up an organizat ion under the holy name of The Rosy Cross and then convert it into an O. T. O. organization, sailing under the Black Flag, when and as an O. T . O. charter could be granted to Lewis, and when and as the conversion could or can be made? We may, and often do, ascertain the secret designs of men from their acts. Le t us follow this thought further to find the answer to this question.

P O W E R S , A U T H O R I T I E S A N D P R IV IL E G E S N O T Y E T E X E R C I S E D BY T H E I M P E R A T O R

M r. Lewis also states that this charter “includes certain powers, authority and privileges which have not yet been exercised by the Imperator o f A . M . 0 . R. C. in America.”

W h a t p r i v i l e g e s ? The privilege to deceive his members— to take their money under false pretenses— to lead them to believe that they had joined and were members of the Rosicrucian Brother­hood— an order of W hite M a g ic ? This he has done. The “privi­lege” he refers to is the privilege of leading them into the O. T. O. — Ordo Templi Orientis, an order of Black Magic.

W i i a t a u t h o r i t y ? H e has c laimed to have and to exercise au ­thentic Rosicrucian and M as o n ic au thor i ty , but the claims ar e false and spurious. T h e only Rosicrucian au th o r i ty which he now exer­cises o r can exercise u n d e r this ch a r t e r is the spurious Rosicrucian au tho r i ty o f Ale is t er Crowley, a f o r m e r m em b er o f the Rose Cross O rd e r , wh o denounced his vows, v io la ted his ob l igat ions and turned Black. T h e M aso n ic au tho r i ty he is now exercising o r can exercise under this c ha r t e r is the au tho r i ty of the un re co gn ized (in A m e r ­ica) ri tes o f M e m p h i s and M i z r a im , hav ing its sea t in Aust r ia , while the only legi t imate and authent ic au th o r i t y he is no w exer­cising or may exercise u n d e r this ch a r t e r g r a n te d by O. T . O. is the autho r i t y o f A l e i s t e r C r o w l e y , the notorious Black Magician.

W h a t p o w e r s ? This raises another question— a serious ques­tion— namely: Does FI. Spencer Lewis really possess occult pow­ers? I f he does, then let all members of A. M . O. R. C. take notice and beware, because it is a fact, which admits of no gainsaying, that he is operating under a w ar ran t of authori ty f rom O. T . O.— the most notorious of all Black organizat ions— and intends, when and as he can, to make A. M. O. R. C. an integral pa r t of this disreputa­ble organizat ion. T hen the Impera to r will be in a position to ex­ercise— will be free to exercise— those " certain powers, authori ty and privileges.”

T H E A U T H E N T I C R O S E C R O S S I S A R E L I G I O U S O R D E R

The authentic Rosicrucian Brothe rhood— Temple of the Rosy Cross— is a religious order , not sectarian, yet t ruly religious in fullest and deepest meaning of the word. Its chief purpose, the Great W o r k , is to develop and improve the Soul. I t teaches the highest spiritual aspect of the law. I t deals only with pure W h i t e Magic.

A. M. O. R. C. W A S F O R M E R L Y R E P R E S E N T E D T O BE A R E L I G I O U S O R G A N I Z A T I O N

Until and pr ior to 1933, when M r . Lewis decided to make the formal announcement of and to publish a facs im i le o f his char ter and war ran t of authority f rom O. T . O.— O rd e r of Oriental Tem-

plars— the world’s most notorious Anti-Christ organization, he represented A. M. O. R. C. to be a religious order. Not only didhe represent A. M. O. R. C. to be a religious institution, he wentmuch far ther. H e represented himself to be the B ishop of the Pristine Church of the Rose Cross, and as late as October, 1928, ordained a priest of said Church in these words:

“Greetings:“Know all men that I, H. Spencer Lewis, Im­

perator of the Ancient Mystical Order Rosae Cru­cis of North America, and Bishop of the Pristine Church of the Rose Cross incorporated in the State of California, do hereby make, appoint, constitute and ordain E. E. Thomas a Priest of the Pristine Church of tlie Rose Cross, with power and full au­thority to perform such ecclesiastical ceremonies and other offices pertaining to a duly qualified Priest ofthe Pristine Church of the Rose Cross.” ( See f ac ­

simi le Re p ro d u c t i o n N o . 2 1 . )

A . M . O. R. C. N O T N O W A R E L I G I O U S

O R G A N I Z A T I O N

Since M r . Lewis decided in 1933 to make known fully his con­nection with and warrant of authority from O. T . O., he has beengradually changing his propaganda, representations and advertis­ing mat te r as to the religious status and character of A. M. O. R. C. H e now boldly declares, without any camouflage or deceit, that A. M. O. R. C. is n o t a religious organization.

In a late issue (May, 1935) of the Sc i e n t i f i c A m e r i c a n we find the following cold-blooded “scientific” advertisement, which we quote verbat im , as follows:

“ T h e M y s t e r i o u s W o r l d W i t h i n Y o u

“Those strange feelings of intuition and premo­nition are the urge of your inner self. Within you

Mind force, not there is a world of unlimited power. This dynamic,

The Imperator.

The Bishop. Pristine Church.

The Priest.

The Church.

strange, mental force is secreted in the recesses of your mind. Its astonishing helpfulness you sense by an occasional hunch or inspiration. Learn to properly direct and control it and you can do the r i g h t t h i n g at the r i g h t t i m e and master your life.

“ T h i s f r e e s e a l e d b o o k , T h e Ro s i c ruc i ans , an age-old Brotherhood ( no t a r e l i g i o n ) have shown thousands of men and women how to bring happi­ness and achievement into their lives by the use of these little-understood powers of self. They invite you to write today for the sealed gift book that tells how you may obtain these startling teachings for study and use in your daily affairs.

“Address: Scribe D. A. Z .,“ R o s i c r u c i a n B r o t h e r h o o d —A. M . O . R . C.,

San Jose, California.“ R e m e m b e r — T h e R o s i c r u c i a n O r d e r i s

N O T a r e l i g i o u s o r g a n i z a t i o n . ” ( See f a c ­s i mi l e R e p r o d u c t i o n N o . 2 2 . )

H A S T H E E A R M A R K S O F B L A C K M A.GIC

"I his advertisement does not set fo r th Rosicrucian doctrines. T he Rosicrucians teach the development of soul powers, which are far above powers of the mind. T h e g r e a t w o r k of the Rose Cross is to accomplish soul consciousness, soul i llumination, which leads to immortality. This advert isement promulgates the cold scien­tific doctrines of mental forces— the development of the mind. It is an appeal to the selfish instincts; it advocates the development of those lower powers of self which lead to destruction. I t has all the earmarks of Black Magic.

IS T H E I M P E R A T O R C O N V E R T I N G T H E A. M. O. R. C. I N T O T H E O. T . O .?

Is M r . Lewis, like his Black Maste r , his Secret Ch ie f , also A n t i ­C h r i s t ? Is he by his recent persistent propaganda, that A. M . O. R. C. is n o t A r e l i g i o u s o r g a n i z a t i o n , preparing its members and the public for the conversion of A. M . O. R. C. into an anti ­religious, an A n t i - C i i r i s t , organizat ion? Is it his intention and

soul powers.

Italics ours.

Happiness and achievement. An appeal to selfishness.

his purpose to slowly, yet surely, convert his organization into an O. T . O. organizat ion and make it an integral part of Crowley’s vicious domain of Black Magic? Is the conversion now in process — is it taking place now? The evidence— all the facts and circum­stances of the case'— lead to the conclusion that Lewis is now at­tempting to convert A. M. O. R. C. into a non-religious— A n t i ­C h r i s t— Black Magic organization. Finally, does Mr. Lewis aspire to become the Secret Chief of the O. T . O. organization of the world, succeeding his illustrious master of Black Magic, Aleister Crowley ?

" C O L L E G I U M A D S P I R I T U M S A N C T U M ”

In Crowley’s announcement of the formation of O. T . O., Order o f Oriental Templars, in the last paragraph, on page 200, of the September issue, 1911, of T h e E q u i n o x ( see facsimile Reproduc­tion N o . 19) , in speaking of the O. T . O., he says: “ I t also pos­sesses in every important center of population a HIDDEN RETREAT ( Collegium ad Spiritum Sanctum), where members may conceal themselves in order to pursue the great work without hindrance.” An idea of the great work that is pursued in the hidden retreats of O. T . O. may be gathered from what is stated herein. Those who would have more of the gruesome, heart-sickening and hideous de­tails may get them from Crowley, as published in his official organ, T h e E q u i n o x , and the Crowley O. T . O. exposes by Mrs. M ir iam Dockerill and others.

M r . Lewis makes the “hidden retreat” of O. T . O., Crowley’s “Collegium ad Spiritum Sanctum,” a part of the G rand Col le ge o r R i tes o f A. M. O. R. C. See the letterhead and seal of the G r a n d C o l l e g e of R ites of A. M. O. R. C. shown in facsimile Reproduction N o . 21. The seal contains the word “ I n t e r n a - t i o n i s .” Does this not indicate that it is a part of Crowley’s inter­national organizat ion? In the center of the seal is an eagle with outspread wings, with 33 above its head— a well-known symbol of Scottish Rite Masonry. On the breast of the eagle is an inverted triangle, just as the inverted or descending triangle is made upon the unveiled bosom of the priestess in the black, unholy rites of O. T . O.

T H E I N V E R T E D T R I A N G L EW h e re D id L e w is G e t I t ?

Since the beginning of his operations in 1915 under a plagiarized Rosicrucian name, M r . Lewis has used the inverted or descending triangle as a sign and symbol of A. M . O. R. C. and his work. H e has made the inverted triangle conspicuous by its constant use on his letterheads, on all A. M . O. R. C. l iterature and in all his pub­lications.

T H E I N V E R T E D T R I A N G L EA Symbol o f Black M a g i c *

We have heretofore repeatedly charged that M r . Lewis was using a symbol of Black Magic. H e has vigorously defended his use of the inverted triangle. W e have not heretofore made a full explanation of the mystery of the inverted triangle or indicated the source from which he secured the right to use it or why he uses it. We will now unveil the mystery and indicate the source from whence he gets it. T h e reader may determine why he uses it. In Volume III , No. 1, page 225, of T h e E q u i n o x , Aleister Crowley prints a par t of the Ritual of O. T . O .— Order of Oriental T e m pla r s— from which we reproduce the pert inent pa r t of T H E C E R E M O N Y O F T H E O P E N I N G O F T H E V E I L , relating to the inverted or descending triangle, as follows:

ECCLESIAE GNOSTICAE CATHOLICAEspot; I upraise thee; I lead thee to the E ast; I set thee upon the sum m it of the Earth.

He thrones the P r i e s t e s s upon the altar. The D e a c o n and the children follow, they in rank, be­hind him.

The P r i e s t e s s takes the Book of the Law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers.

T h e in v e r te d t r ia n g le is a symbol or e v i l— d o w n w a r d tendenc ie s— only w h e n used

352

T o produce the inverted or descending triangle, the reader may make the sign as above directed.

Aleister Crowley established a Temple of the O. T. O. in De­troit, Michigan. Af ter operating there for some time, there was an expose, which created such an open scandal that he was forced to flee f rom this country— let us hope, never to return. It was shown that the rites of O. T . O. were those of Black Magic; that during the ceremony of the O P E N I N G O F T H E V E IL the priestess was nude, and that not only was the sign of Black Magic— the inverted triangle— made upon her maidenly bosom by her hands, the unholy sacraments of Black Magic were also given from her naked body.

These were the actual ceremonies, a part of the ritual of O. T . O., O rde r of Oriental Templars , established by Aleister Crowley, printed under Liber X V , O. T . O., and issued by order of B a p i i o m e t , under the seal of Crowley in Volume III , No. 1, T iie E q u i n o x .

IS T H E R E A N Y R E M A I N I N G D O U B T ?

There is an abundance of additional evidence that can be pro­duced upon this subject if space permitted, or if we cared to pursue the subject further. However , is there any remaining doubt that Lewis has made, or intends to make, the “ H idden R e t r e a t of O. T . O. ,” Crowley’s “Collegium ad Spiritum Sanctum" a part of the G r a n d C o l l e g e of R ites of A. M. O. R. C . ; that the inverted triangle is a sign or symbol of Black Magic, or that Mr. Lewis re­ceived the authori ty to use the inverted triangle, the symbol of Black Magic, f rom Crowley, his Secret Chief?

T H E C R O W L E Y CROSS

In this connection, we recall that Aleister Crowley had been a member of an authentic English Rosicrucian organization, in which he was probably instructed in the Mystery of the Cross; that he denounced his vows, broke his solemn obligations and turned Black, and that thereaf ter , a short time prior to 1909, he fabricated and

in conjunct ion with mystic or occult practices. W e have no reference to this symbol when used in business enterprises, educational ventures or f ra ternal activities, of which nei ther the mystic nor occult is a part .

launched the A. . •. A. . ■. in London. As and for the g rand symbol of his A. A. its ramifications, subordinate orders and their Black Magic activities, he adopted a specially designed cross— not the Rosy Cross that is and long has been the symbol of the Rosicru­cian Brotherhood, but the Crowley Cross. Crowley made publica­tion of his specially designed cross in M arch , 1910, facing page 210, Volume I, No. 3, of T i i e E q u i n o x , which we reproduce herein, being facs imile Reproduction N o . 23. Wil l the reader kindly make special note of C r o w l e y ’s C ross— the grand symbol of his various Black Magic activities? I t is of special interest. We shall presently show that M r . Lewis uses this same Crowley Cross in his work and recently made an unsuccessful a t t empt to register it as an emblem of A. M . O. R. C. in the Commonweal th of Pennsylvania.

T H E M Y S T E R Y O F T H E CROSS

T he cross, a very ancient symbol, involves within its mysteries, among others, the right use of divine forces for the generat ion and regeneration of bodies; for the t ransmutat ion of gross m at te r into the fine, and for the illumination of the soul, tha t leadeth to im­mortali ty— which is W hit e Magic. I t also involves within its mys­teries the wrongful use or misuse of the same divine forces for the degeneration and destruction of bodies; for the t ransmutat ion of gross mat ter into still grosser mat ter , and for the development of certain vicious powers that leadeth to the destruction of the soul— which is Black Magic. Therefore , the cross in its ascending aspect may be and is used as a sign and symbol of W hi te Magic and in its descending aspect may be and is used as a sign and symbol of Black Magic.

The special design of the Crowley Cross, the sign and symbol of his black arts, is most interesting. I t is noted that among the nu­merous symbols that Crowley has placed upon his specially designed cross are several inverted or descending triangles , clearly indicat­ing its descending aspect, making it the sign of his black arts and a symbol of the Black Magic activities of his A. . ■. A. . •. and O. T . O. and other associated and affiliated orders.

M R. L E W I S A N D C R O W L E Y ’S CROSS

On the 14th day of April, 1934, H . Spencer Lewis, as president, and R. M. Lewis, as secretary, executed an application on behalf of the Supreme Grand Lodge of the Ancient and Mystical Order Rosae Crucis, under the oath of R. M. Lewis, for the registration in the Commonweal th of Pennsylvania of the Crowley C ross as an emblem of A. M. O. R. C., which application was filed a few days subsequent hereto in the office of the Secretary of the Com­monwealth at Harr isburg, Pennsylvania.

Attached to said application was a copy— -a facsimile— of the Crowley Cross. (Compare the Crowley Cross in Reproduction No. 23 with the one attached to the A. M. O. R. C. application, Reproduction No. 24.)

Af ter reciting the Act authorizing the registration of emblems and other insignia of lodges, orders, f raternal societies, etc., the application continues as follows:

Not repugnant to laws of U. S. and Pennsylvania?

The application was rejected.

An attempt to register the Crowley Cross— a sign of Black Magic as an emblem ofA. M. O. R. C.

“. . . the undersigned lodge, the principles and activities of which are not repugnant to the Consti­tution and laws of the United States or this Com­monwealth, desiring to register an emblem in the office of tlie Secretary of the Commonwealth, for the purpose provided for in said Act, does hereby certify:

“ 1. The name of the Lodge so registering is the Supreme Grand Lodge of the Ancient and Mysti­cal Order Rosae Crucis.

“2. Its address, location or place of business is 223 Dan Drive, Mt. Lebanon Station, Pittsburgh, Pennsylvania.

“3. The emblem to be registered, two fac-similes or duplicates of which accompany this application, consist of a rose and a cross design and consists of a large cross containing designs with a small rosy cross in the center of the larger cross with various designs encircled about it. In each arm of the cross is a triangle design with various other designs and lettering of ancient historical origin.” ( See fac-

In th ffid • s,'nde Reproduction No. 2 4 .)

appl ica tion f o r the reo-' t - '" ' mac e in connection wi th the above

in Pen nsy lvan i i f,-i«r J t l 'Jn ^ Crozv/ey Cross o f Blackl « ™ . - K t „ y: s t ; : : : » » * " ■ a . m . 0 . « . c „ R. M .

Haim , forA M -O . R. C. the>•'' lusive nght to use

™ ;C» ” ,ey Cross and1,s emblem of

A. M O R r'"l 0C e. t^ uPrenie Grand Lodge of W C m « i i ’ i so ^ 'n g such emblem [the Crow- use the ,las t'ie right to wear, exhibit, display orMiunVl f niC L, Same Crowley symbol of Black

■ K ' for its benefit and on behalf of all associa-auxilnr. ^1C S’ "incbes, subordinate lodges and auxiiiaj iPn 0{ s a / r i r _ ; J

lodge am] tiiafter to l>cc<Colod

Black Magic

lodffp -in i i -S<lI(? ,Jodges an^ auxiliaries of said after r., I 'ncilvidua members and those here-CommomvealtT- me“ be” t,lereof throughout this u v e a tth , and that

Jge, order, S( tion, fedci at/on, d

no other association, society, organization, union, founda-

0r auxili deSreei branch, subordinate lodgethereof h t ll;leo^ nor the individual membersthe s i m / S "i* n ^ 1,: t0 wear> exhibit, display or use JC same m ill,. .Vi i x ■ ,^semblance th " " r m ° r ln any Such neaI" ceive i 9 f eieo1 as m:l' be calculated to de-

V‘ ee f a c s i m i l e R e p r o d u c t i o n N o . 2 4 A . )

M R . L E W I S N o w i -

A N D S Y M B O L S" - G C R 0 W L E Y ’s C R O S SO F B L A C K M A G I C

. .of to fhe exclusive use of- was mailed from f* • S been using it. Re-

G r u n d M ! T r e a s u r e C h e s t l f ° ’ J ; p P f > to h is f o u r t h d e g r e e that t ! , ^ ! ,r ,0f the Rose-Croi* G r J Purport ing to be from theu “ ,ad been selerfpW / y,'d e r o I h evn f. advising them

......

N o t only does M r . rowley symbol

n t there was members,G r a n r ) TV/r .

)f

dm enho tep special !tion h ’ °inS COntaininp-/a , were e,lt ' t ied to receive certain

e,ng th a t the m em b er s ’ ' ‘ ’ 1' study o f the Kabala , the condi-• r i n ! C l . . 1 ,, 1 U C 1 ! > S I k j i j ].-! I , . ’ -------- . ,

y contained i„ th(

W andE g y p t , advis ing them

ho n o ra r y mem ber s of the

f o r Special Studtr inutic

snoukl detach and sign a “ W a r r a n t

A M A n A ' M - R C . b ° 0 k l e t ' “ S r c e t o m a k e a con- C., San J 0se m a i ‘ if t0 •>* s e c r e t a r y ge ne ra l ,

' ' ’ V CSSOns W ou!d be n 0 t t0 E y y p t— w h e r e u p o nChes t Message purn -t m San J ° Se' A ,fhough the

tn e s n <• 1 ;n i > J 1-’*„ 1 LC|al lessons wouldI rea ure UJd

Put pot ts to be f r o m Egyp t , the presump-356

tion persists that it was prepared in its entirety by Mr. Lewis in San Jose, California. Mr. Lewis is a talented artist and handwrit ­ing expert. It is said that he can execute a signature to the degree of perfection. However , be that as it may be, A. M. O. R. C. received the benefit of the propaganda of the “Treasure Chest Mes­sage” and the contributions for the lessons; hence Mr. Lewis be­comes directly and closely connected with the “Treasure Chest Message ,” either as author of it or sponsor for it. Contained Within and occupying an entire page of the “ Treasure Chest Mes­sage” is the Crowley Cross— his specially designed symbol of Black Magic. W e reproduce the Crowley Cross from the "Treasure Chest Message,” being facsimile Reproduction No. 25.

C O M P A R E T H E SYMBOLS

We invite you to compare the Crowley Cross— the grand sign ° f bis black arts and the symbol of the Black Magic activities of his organizat ions as published by him in 1 tie E q u i n o x in 1910 (Reproduction N o . 2 3 ) — with the symbol which Mr. Lewis at­tempted to register and claims the right to the exclusive use hereof ( Reproduction N o . 24) and the same symbol used in the “Treas ­ure Chest Message” (Reproduction No. 25) . Thus we produce another link of the many links in the chain of evidence that proves the inseparable connection between Mr. Lewis and Crowley, his Black M as te r and SECRET C h i e f .

C E R T I F I C A T E O F A F F I L I A T E D M E M B E R S H I P W I T H A M E N H O T E P L O D G E , L U X O R

From the back cover of M r . Lewis’ “Treasure Chest Message" we reproduce the certificate of affiliated membership granted to his fourth degree members, being facsimile Reproduction No . 26. This certificate is of interest and important for several reasons. First, it will be observed that Mr. Lewis plagiarizes and uses the name Rose-Cro ix* the title of the eighteenth degree of Scottish

* Much publicity has lately been given to a so-called Rose Croix University at San J° se, California, supposedly under the jurisdiction of the A M. O. R. C. We aie c,'editably informed that neither the northern nor the southern jurisdiction of the authentic Scottish Rite of F r e e m a s o n r y has conferred authority upon Mr. Lewis to l ss this honored appellation.

Rite Masonry, which is fur ther accumulative evidence of his ex­tensive and unlimited pi lfering charlatanism.

T H E S E A L O F B A P H O M E T

Next we will notice the first seal that precedes the first signature.It is the seal of Baphomet . T o get a clear idea of the seal of Baphomet, turn to our reproduction of the picture of Aleister Crow- loy ( facsimile Reproduction N o . 3 1 ) . On the upper lef t-hand side of the picture you will find Crowley’s signature of Baphomet preceded by his seal of Black Magic or the seal of Baphomet.

G R A N D M A S T E R G E N E R A L A D V I T A M

O F O. T . O.

In p a r a g r a p h 6 of Crowley’s Manifesto of the O. T . O. R e p r o ­duction N o . 19A ) you will notice t h a t a m o n g the tit les which C r o w ­ley claims for himself and the O. H . O. ( O u t e r H e a d of the O r ­d e r ) a r e : M ost H o l y , M ost I l l u s t r i o u s , M ost I l l u m i n a t e d a nd M ost P u i s s a n t B a p h o m e t X ° R ex Su m m u s Sa n c t i s s i m u s 33°, 9 0 L, 96° and N a t i o n a l G r a n d M a s t e r G e n e r a l A d Vi tam of the O. T. O. Now , if you tu rn to the certificate of affiliated m e m ­bership (Reproduct ion N o . 2 6 ) , you will see chat the first s ign atu re following the seal of Bap h o m e t is the s ignatu re of a G r a n d M a s t e r , ad vitam of 33°, 90°, Re x Summus Sanctissimus, or the s igna tu re o f an important dignitary of Crowley’s Black Cult of the O. T . O., which will t end to s t reng then your grow ing conviction, if you are not a l ready fully convinced, t h a t Lewis is closely and m os t inti­mate ly connected wi th Crowley, his Secret Chief.

T H E O F F I C I A L S E A L O F T H E O. T . O.

A title page of T h e E q u i n o x , official organ of the A. A. and the O. T . O., is herein reproduced ( facs imile Reproduct ion N o . 2 7 ) . T h e first seal shown near the top of the page is the seal o r insignia of the A. . - . A . . - . T h e second seal shown near the center of the page is the seal or insignia of the O. T . O. I t is to this seal that we would direct your par ticular attention and ask you to keep it in mind as we proceed.

BOOK OR L IB E R 111

In connection with the immediate subject to be discussed, we re­produce from T h e E q u i n o x as advertisement of B o o k 777, by Crowley, A. A. publication in Class B ., being facsimile R e ­production No. 28. Book or Liber 111 has a special secret and oc­cult significance in Crowley’s Black Cults. Will you please keep this in mind as we proceed?

In practically all issues of The Rosicrucian Digest , Mr. Lewis prints an announcement covering his Cathedral of the Soul, as fol lows:

M E M B E R S O F T H E R O S I C R U C I A N F R A T E R N I T Y A N D T H E L E W I S C A T H E D R A L O F T H E SO UL

M r. Lewis does a grave injustice to members of the Rosicrucian F ra te rni ty when he declares that his Cathedral of the Soul is a cosmic meeting place for all minds of the most advanced and highly developed spiritual members of the Rosicrucian Fraternity. M em ­bers of the August Rosicrucian Fraternity will have nothing to do with— have never had anything to do with— the Lewis Cathedral

T H E L E W I S C A T H E D R A L O F T H E SO UL

Book 777 issued in 1909 by Crowley, the Black Magician.

Woe unto those who place themselves in these vibrations.

Not members ofRosicrucianFraternity.

“The ‘Cathedral of the Soul’ is a Cosmic meet­ing place for all minds of the most advanced and highly developed spiritual members and workers of the Rosicrucian Fraternity, [t is a focal point of cosmic radiations and thought waves from which radiate vibrations of health, peace, happiness and inner awakening. Various periods of the day are set aside when many thousands of minds are attuned with the Cathedral of the Soul, and others attuning with the Cathedral at this time will receive the benefit of the vibrations. Those who are not mem­bers of the organization may share in the unusual benefit as well as those who are members. The book called L i b e r 777 describes the periods for vari­ous contacts with the Cathedral. Copies will be sent to persons who are not members by addressing their request for this book to the Friar S. P. C., care of A. M. O. R. C. Temple . . .”

of the Soul. T h e reason, so apparent , will presently appear .

T H E L E W I S C A T H E D R A L O F T H E S O U L Under the Vibrations 777 and the Seal o f the Black Cult

of O. T. O.

Next we reproduce the cover of the Lewis booklet dealing with his often-announced and much-advertised Cathedral of the Soul, being facs imile Reproduction N o . 29, f rom which it appears tha t this Cathedral of the Soul is under and in accordance with the doc­trines of Crowley’s Book 777, and conducted with the approval and under the sign, seal and insignia of the B l a c k C u l t of the O. T . O. Thus does it become most apparent that real Rosicrucians can have — will have— nothing to do with the Lewis Cathedral of the Soul bearing the earmarks of Crowley and the seal and insignia of the black arts of the O. T . O.

T H E L E W I S C H A R T E R B E A R S T H E B L A C K S E A L O F T H E O. T . O.

If you will turn to the charter, “ Impor tan t Document No. 4 ,”( Reproduction N o . 2 0 ) , tlie w ar ran t of authori ty under which M r . Lewis is carrying on and conducting the affairs of A. M . O. R. C., you will see that the third seal f rom the left is the same identical seal shown on the title page of T i i e E q u i n o x ( Reproduct ion N o. 27) as the official seal and insignia of the O. T . O. ( Ordo Templi Orientis), whose whole doctrines, dangerous teachings and vicious practices have been summarized by Crowley in these words : “ Do w h a t t h o u w i l t s i i a l l he t i i e WHOLE l a w .” (See R e p r o ­duction No . 2 7 ) . Thus it does become crystal clear that M r . Lewis has or is a ttempting to put A. M . O. R. C. and the Cathedral of the Soul under the Black Domain of Aleister Crowley, whom he ac­knowledges to be his Secret Chief, as we shall presently show.

A C O U P L E O F P I C T U R E SThe Imperator and H is Secret Chief

M ost charlatans and Black Magicians are vain, because they deal with the lower aspects of the law, which is V a n i t y ; they delight in advert ising their powers or pretended powers, also their wares and

merchandise; they love the limelight and, most of all, they simply gloat upon their published pictures with malignant satisfaction.

So the Imperator, Lewis, had his picture taken in the full regalia of his office and published it in his official organ, T h e A m e r i c a n R o s a e C r u c i s , February issue, 1916, opposite page 16, which we have reproduced herein, facsimile Reproduction No . 30. So, also, his Secret Chief, Aleister Crowley, of the O. T . O., had his picture made in full regalia of his “high and ennobling” office— the M o s t Puissant Baphomet— that is, the Most Powerful, the Most Mighty Baphomet— and published it in his official organ, T i i e E q u i n o x , Volume III , No. 1, opposite page 197, which we have also repro­duced herein, facsimile Reproduction No. 31. Will you take a look at these pictures witli us?.

T I I E S T O R Y T H E S E P I C T U R E S T E L L

In the upper left quarter of Crowley’s picture (Reproduction N o . 31) you will see his special title, the one by which he desires foremost to be known, v i z : B a p h o m e t X°, O. T. O., endorsed upon his picture by himself in his handwriting. Immediately preceding his favorite title is his seal. It is the seal of Baphomet, the evil one— the Black Magician.

ft will also be seen and noted that the collar of his regalia makes or forms upon his chest an inverted or descending triangle, as is made upon the bosom of the priestess in the ceremonies of the opening of the veil heretofore referred to.

Now, let us look at the picture of Mr. Lewis, the Imperator, the Grand M as te r General of A. M. O. R. C. (Reproduction No . 30) . On his apron or regalia, lower left-hand corner, you see the sign, the seal o f Baphomet , not exactly like the seal used by his Chief, yet so similar, so strikingly similar, that there is no mistaking, no gain­saying, the fact that it is intended to be, indeed, that it is, the seal of Baphomet . T o be sure, the seal used by the Imperator could not be the same, exactly the same as the seal used by his Chief, even in the realms of Black Magic. I he inferior may not use the title or exercise all the rights and prerogatives of his superior, his Chief. However , it may he said for M r . Lewis that if there is anyone in this wide world who has the brazen, unmitigated gall and bold, presumptuous effrontery to assume to have all the titles, privileges or rights and to exercise all of the prerogatives of his

Reproduced from A m e r ic a n Rosae Crucis, February, 1916, opposite page 16- ^we have the I m p e r a t o r of A. M. O. R. C., " M o s t P e r f e c t M a s t e r P r o f u n d i s , f a A n T I , f a c e with his Secre t C h ie f of O. T . O., Crowley, M o s t P u is s a n t Baphomet7"the com_ C h r i s t . Note the seal of Baphomet and the inverted triangle on his regalia and pare with Crowley’s picture (opposite R e p ro d u c t io n N o . 3 1 ) .

197

No. 1. 0PT.1 Ol v* . SC'*11 . _ _ A.trtlOtt

Blackhis sig-

R e p r o d u c e d

E Q U iN °^r the secret Clue sign

S atan ic M ajesty i n ^ phomet, ^ afld se

(opPoSlte^production

and compare wNo. 30).

T-r R l \ C ^ W I T H

f a c -s i m i l e

M A G l c

r E P K O dU C T I O ^

Chief, it is the Imperator of A. M . O. R. C. Indeed, as we have shown herein, he will and he has pi lfered and plagiarized the works of many;* stolen and used the names and title of the Authent ic Rosicrucian Brotherhood, and without the slightest justification or r ight has laid claim to all Rosicrucian wisdom and authority. Truly, there is nothing so high or divine upon which he will not a t t empt to lay his profane hands and nothing so low, so despicable, to which lie will not stoop.

T H E SEA L O F B A P H O M E TT h e I n s i g n i a o f C r o w le y , the C h i e f ,

a n d ofL e w i s , the F i r s t D e p u t y C h i e f

The Crowley seal or sign of Baphomet is made or composed of multiple crosses and double crosses. I t is an exact and an ex- piessive symbol of the evil one, the Anti-Chris t of the occult. D a r k aie the ways and many the byways of Baphomet and his Black Magic followers in their use and misuse of Divine power in its de­scending and inverted aspect, as is so aptly told in the early Jewish and Chiist ian scriptures in the symbolical and mystical account of the Fall of Lucifer.

T H E C H I E F A N D H I S F I R S T D E P U T Y C H I E F

The sign or insignia used by C r o w l e y , the Chief, is composed 01 made up of eleven (11) crosses. T h e similar sign or insignia use y L e w i s is composed or made up of nine ( 9 ) crosses, which raises t e important and the pertinent quest ion : Is Lewis the Firs t

eputy to Crowley? Is he first in the order of succession to his ecret Ch ie f , and do the respective seals or insignia of Crowley

an l , CW1S so ' ndicate? Verily f they do. T h a t is the s tory told an t e t iu th revealed by their respective seals or insignia. T o i ust iate the point and to make the revelation clear, we have made en aige diagiams of the respective seals or insignia of Crowley

,e,W1S’ aS sbown on their respective pictures (Reproduct ions Nos. 31 and 3 0 ) , as follows : F V '

. ’ See Foundation, the Authentic Body, Has Exclusive Right to Use ofnames.—Book Four, this volume.

C r o w l e y S e a l L e w i s S e a l

T h e large diagram on the left is a correct representation of the Crowley seal, his sign or symbol of Baphomet , the insignia of the Chie f of the Black Cult of the O. T. O. The large diagram on the r ight is a correct representation of the Lewis seal, the indicating sign of his close connection with Baphomet, the insignia of the f i r s t Deputy Chief of the Black Cult of the O. T . O. The First Deputy may lawfully use and does properly use an insignia very similar, strikingly similar, to the insignia of his Chief, to indicate and show that he is of the same order as his Chief, and also to indicate and show that he is first in line of succession. Yet he may not lawfully use the insignia of his Chief. When Lewis succeeds Crowley, his Chief, all that remains necessary for him to do with reference to his present insignia to make it the insignia of the Chief is to con­nect the two crosses above the long central horizontal line by a short horizontal line and also and likewise to connect the two crosses below said long central horizontal line and— lo and behold — the Lewis insignia of the First Deputy Chief becomes the in­signia of the Chief! T r y i t . Draw the two short horizontal lines as indicated and described above and note the result. The Lewis insignia becomes the Crowley insignia— the sign and symbol of Baphom et , the A n t i - C h r i s t .

Can you read the meaning of the seal and insignia as told in the s tory of the pictures? Is the truth revealed to you?

H I S J O U R N E Y T O T H E E A S T In the Year A . D . 1909

In his then official organ, The American Rosae Cuicis , I ‘ ^ issue, 1916 (the same issue in which he published his a ■ ' p i c ture) , on page 16, M r . Lewis tells us t h a t :

in 1 9 0 9 our Master [meaning himself]| '

j o u r n e y e d t o France A N D E n g l a n d t o o n l * . ^

Italics o u r s . p r e p a r a t i o n f o r tlie R o s - a e - c r u c i a n w o i *

ways seemed to be his goal and he was i Q rdereral honors and t i t l es by the ]* rench • „and one [Imperator?] by the E n g h s [Which Order— O. T . O. or A A • J

It will be remembered that Aleister Crowley had fabi icat )() launched his A. . •. A. . ■. shortly pr ior to 1909, and tha t inhe was quite active in London. M r . Postel s a y s that ^'eW1 j^gwisto London in 1909, where he received an initiation. • 1 ■ ~ jt,f admits that he was in England in 1909 and that the E ng is 1 gave him one title. A meager, yet significant, admission.

T H E T I T L E O F I M P E R A T O R

Where did M r . Lewis get the title of I m p e r a t o r ? ' ^ y assume it or was it conferred upon him— and, if so, by whom ■ it conferred upon him by Crowley? W a s that the one M ‘ .gferred by the English Order ? Perhaps. T h e title of a title used in A. . ■. A. . • of which the O. T . O. is a pai t. are Imperators in Crowley’s realm of Black Magic. In t ie - issue, 1909, of T h e E q u i n o x , Vol. I, No. 1, facing Page ’ gdeclared and published that A. . •. A. . ■. publications in ‘^ eiri:are issued by order of several dignitaries or officers, among ^“ O. V. S. 6° = 5° I m p e r a t o r .” W e reproduce the declaration announcement above refe rred to, a facsimile , as f o l l o w s :

A . • . A . • . Publication in Class B .

Issued by o rd er:

D.D.S. 70 = 40 Premonstrator

O .S.V. 6° = 50 Imperator

N ,S.F . 50 = 6° Cancellarius

T H E B L A C K B O O K

T h e S e l f - M a d e Charter

In his first Authentic (?) History of A. M . 0 . R. C. (he wrote and published three authentic (?) histories of the R. C. Order; none of them alike, all equally unauthent ic) . Mr. Lewis tells us, in the American Rosae Crucis, July issue, 1916, page 11, that :

“. . . During 1913, I was devoted to the prepara­tion of the necessary 'first p ap er s! by the large, il­luminated charter to be signed by the select Coun­cillors, and the first ‘B l a c k B o o k , ’ which I had to design, letter and bind myself, not being permitted to have any matter pass from my hands before the Order was established.”

M A D E H I S O W N C H A R T E R

W h a t— no charter? Yes, that is correct. Having none, he made one. I t was under and by virtue of the pretended and spuri­ous authori ty of his manufactured, self-executed charter that he fabricated A. M. O. R. C. in 1915 and launched it under a stolen Rosicrucian title with plagiarized lessons and teachings. I t now appears— conclusively, we believe— that Mr. Lewis had and pos­sessed no authority f rom any organization or from any source whatever, to organize or operate A. M. O. R. C. until he received his O. T . O. charter (his “Important Document No. 4" ) in 1921, Jssued by Aleister Crowley— his Black Secret Chief— or by and under his direction and authority. Therefore, it also appears that

M. O. R. C. was a clandestine O. T. O. organization from 1915 to 1921, until its Imperator received bis O. T. O. charter as afore­Said. All of this may be a shocking revelation to the present and more recent members of A. M. O. R. C. These facts were well known to the first and earlier members, many of whom denounced fhe whole A. M. O. R. C. scheme as being spurious and vicious; all of whom promptly severed their connections. This is substan­tiated, as you will recall, by the charges of certain early members that their lessons were plagiarized, copied Irom certain books, among them Crowley’s T h e E q u i n o x , as appears from “The I m ­perator’s Challenge,” reproduced herein (Reproduction No. 1) .

367

Italics ours. Made his own Charter and ■Slack Book.

M A D E H IS O W N B L A C K BOOK

M r. Lewis had to make his own “Black B o o k ”— had to “ design, letter and bind” his own symbol of Black Magic. I t was, indeed, very inconsiderate of Crowley, his Secret Chief, not to furnish him with a Black B o o k , properly designed and lettered. But Black Magicians are that way. Still, af te r all, there may have been a valid reason, a sufficient justification for Crowley not giving him a Black Book. You see, Crowley did not give him a charter until 1921. Perhaps he was not entitled to have a Crowley Black Book in 1913. Well, anyway, he made one for himself, just as he made his charter, his lessons and the Rosicrucian name for his organ iza ­tion, and just as he made A. M . O. R. C. a Rosicrucian O rd e r with­out right, justification or authority.

W heth er he had any authority f rom Crowley pr ior to 1921 to organize and operate A. M . O. R. C. may be more or less doubtful. It all depends on the view you take of the evidence. H ow ever , it is certain that M r . Lewis contacted Crowley in London in 1909; that he was admitted into his (Crowley’s) Black Cult, and tha t he learned all about Imperators and Black Books f rom him, all of which corroborates the story of the pictures of the intimate connec­tions between the Imperator and B aphom et , his Secret Chief.

R E M A I N I N G D O U B T

If there still remains a lingering doubt of M r . Lewis close con­nection and intimate relations with Aleister Crowley and the O. r . O., prepare to have it completely and finally expelled as we introduce, by leave of M r . Lewis’ confession, his Secret Ch ie f of the O. T . O.

H IS SE C R E T C H IE F O F T H E O. T . O. G R A T E F U L L Y A N D D U L Y A C K N O W L E D G E D

B y M r . L e w i s

In the early par t of 1934, M r . M . Carl renewed his accusation of M r . Lewis’ wrongful use of the seal, or a close imitation of the seal of the Collegium Pansophicum. T h e re was consulci able io i- respondence on this subject. On February 11, M r M - Car lwrote M r . Lewis as follows:

Agreed to abstain.

Violated promise.

Treasure Chest Message.

Demands explanation.

“ I have before me your letter of June 15, 1933, in which you write partly as follows:

“ ‘However, your letter to me gives me the proper answers to the questions, and I assure you that un­less some new or different campaign is started against A. M. O. R. C., we shall say nothing fur­ther in our magazines about Pansophia, for all of our members have been advised sufficiently, and it is not our desire to keep up an attitude of criticism one way or the other regarding any of the other organizations.’

“ I have before me also ‘A Treasure Chest Mes­sage,’ consisting of eight printed pages, which has to do with A. M. O. R. C. and which on the second page exhibits an imitation of the seal of the Col­legium Pansophicum.

“W ill you explain by which authority you are using a fac-simile of the seal of the Collegium Pan­sophicum, so close as to mislead, and if you have noauthority, how do you reconcile your present act with the statement made in the above abstract from your letter ?

“I await your answer in the course of the mail.”

T h e seal in question and under discussion in this correspondence is the first seal f rom the right, shown upon M r. Lewis’ O. T. O.charter— his “ Impor tan t Document No. 4” ( ReproductionNo. 2 0 ) .

On February 16, 1934, M r . Lewis replied to the above-quoted letter. From M r . Lewis’ long letter of explanation, we quote two essential pa ragraphs relevant to the subject we are here discussing. Note closely that on page 2 of his letter M r. Lewis says:

“. . . However, I do want to call your attention to- the fact that in 1921, when the Supreme Hierophant of the Hermetic Fraternity and Rosicrucian Order, as well as T H E S E C R E T C H I E F O F T H E O . T . 0 . and the Oriental Pansophius G R A N T E D A C H A R T E R T O M E A N D T O A . M . O. R . C. j and which charter has been photographed and reproduced, acknowledged and endorsed in a num­ber of international conventions of Rosicrucians and

Capital italics ours,

The Secret Chief of the O. T . O. granted charter to M r. Lewis

and A. M. O. R. C. other esoteric orders in Europe, that documentsigned and sealed in Basle, Switzerland, contained in its border among the many other official seals the very seal which you now claim is strictly the exclu­sive property of your organization. And in the con­stitutional rules and regulations sent to me and in the correspondence sent to me along with that char­ter, and in a printed magazine issued by the Su­preme Hierophant in Germany, Austria, and other countries in the year 1921, the term Pansophia is referred to as a division of the Rosicrucian studies and work and not as a separate school or a separate organization.” (S ee f a c s i m i l e R e p r o d u c t i o n N o . 3 2 . )

H I S C H A R T E R A N D S O U R C E O F A U T H O R I T YF R O M O. T . O.

There is no longer any question or doubt about it. M r . Lewis tells us, in no uncertain terms, that t h e S e c r e t C h i e f o f t h e O. r . O. granted to him (Lewis) and to A. M. O. R. C . the char te r of 1921, being his Impor tan t Document No. 4 (our Reproduct ion N o. 2 0 ) . I t also appears that he relies upon this charier as the source of his alleged Hermet ic and Rosicrucian authori ty , as well as for his O. T . O. autho rity. W e follow M r . Lewis with intenseand profound interest to page 3 of the same letter, where he tells us :

“. . . I shall send a copy of your letter and a copy of this reply to the present S e c r e t C h i e f o r H i e r o ­

p h a n t o f t h e O . T . O . and the H e r m e t i c B r o t h e r ­h oo d and R o s i c ru c ia n F r a t e r n i t y in Europe and ask that I be given some information regarding the his­tory of the seal in question, and perhaps some day I may be able to enlighten you upon its origin and its genuine authority.” ( See f a c s i m i l e R e p r o d u c t i o n N o . 3 2 ) .

T H E S E C R E T C H I E F O R H I E R O P H A N T O F T H E O. T . O. A N D T H E H E R M E T I C B R O T H E R H O O D

A N D R O S I C R U C I A N F R A T E R N I T Y

Astounding, presumptuous and ar rogan t as it is for Aleis ter

Lewis duly acknowledges and consults the“Secret Chief of O. T . O .”

Crowley, the notorious Black Magician, to claim authority from or to assert authori ty over organizations of White Magic , such as the Hermetic Brotherhood and /o r the Rosicrucian Fraternity , it is nevertheless very interesting and most important to us— for Mr. Lewis to make known— t o a d m i t , that Aleister Crowley is the Secret Chief or Hie rophan t of the particular alleged and spurious Hermetic body, and is the Secret Chief or Hierophant of the par ­ticular, alleged and spurious Rosicrucian body from which he (Lewis) and his organization (A. M. O. R. C.) received their al­leged and spurious Hermetic and /o r Rosicrucian authority.

T H E E N I G M A O F “ I M P E R A T O R ” L E W I S ’ A L L E G E D R O S I C R U C I A N A U T H O R I T Y IS SOLVED . T H E T R U E S O U R C E A N D N A T U R E O F H I S A C T U A L A U T H O R I T Y

IS K N O W N

Since the year 1915, when Mr. Lewis first became active with his fabricated and spurious Rosicrucian organization, for which organization he then and there fabricated and plagiarized a Rosi­crucian name, viz: The Ancient and Myst ical Order Rosae Crucis — A. M . O. R. C.— with the willful intent to deceive and to mislead the public and sincere seekers of the Rosy Cross into the false be­lief that A. M. O. R. C. was a genuine and authentic Rosicrucian organizat ion; he has, in fact, actually and literally deceived, misled and defrauded thousands of well-meaning and sincere seekers of the Upw ard Pa th and the Rosy Cross.

H A S M A D E M A N Y C O N F L I C T I N G CLAIM S AS T O H I S A U T H O R I T Y

Since that time and during the intervening years, Mr. Lewis has f rom time to time made many different and widely varying incon­sistent and conflicting claims as to the nature and the source of his alleged, pretended and spurious Rosicrucian authority and, like­wise, as to the nature and the source of his teachings of the A. M. O. R. C. lessons.

W E H A V E T H E P R O O F O F T H E AB OVE S T A T E M E N T

W e have collected and could set forth in deadly parallels and

juxtaposition the numerous different and conflicting published s ta te­ments of M r . Lewis, as above mentioned, to the astonishment and for the amusement of those who do not fully and truly know the real Imperator of A. M. O. R. C, if space would permit. However , it would be useless, as well as a waste of space, time and effort to do so, in view of the proof herein presented, fully and completely corroborated and affirmed by M r . Lewis’ declaration and confes­sion as to the actual origin, the true nature and the real source of authority.

N O W T H E W H O L E T R U T H B E C O M E S K N O W N

N one N e e d Be Deceived

By the documentary evidence herein presented, fully corrobo­rated and positively affirmed by the written declaration, confession and admission of M r . Lewis contained and set fo r th in his let ter to M. Carl ( facsimile Reproduction N o . 3 2 ) , it is absolutely proven — established to a certainty and demonstrated beyond the shadow of a doubt— that M r . Lewis, the Impera to r of A . M . O . R. C . , never had and does not now possess any authentic Rosicrucian au­thori ty; that the only alleged, pretended, false, i llegitimate and so- called Rosicrucian authority which he has or ever has had was granted to and conferred upon him by Aleister Crowley, the no­toriously Black Secret Chief, fabricator and founder of the equally notorious Black Cult of the O . T . O . , who, himself in his own right, had and could confer no real or genuine Rosicrucian authori ty, and that the only authority which M r . Lewis has or ever has had, au­thorizing his A . M. O . R. C . activities, is the authori ty of the cor­rupt, immoral, pernicious and vicious O . T . O . — O r d o T e m p l i O r i e n t i s — conferred upon him by his Secret Ch ie f , A l e i s t e r C r o w l e y , the most notorious and the most despised Black M a ­gician of this age. Therefo re , it follows, as the night follows the day, that A . M. O . R. C. is not a Rose Cross Order. Indeed, it is not Rosicrucian in any sense or in any of the varied degrees of the t rue significance of that sublime and august Nam e .

L I M I T E D S P A C E P R E V E N T S P R E S E N T A T I O N O F A L L T H E P R O O F

We regret that the limited space of this brochure does not per-

mit us here and now to make full and complete proof of all the facts, to demonstrate to an absolute certainty that Mr. Lewis has pilfered, plagiarized, filched, taken, lifted and copied much of the so-called secret teachings of A. M. O. R. C.— many of his lessons and lectures f rom published books; they are not secret at all; that he has made, manufactured and fabricated other teachings, lessons, lectures and rituals of A. M. O. R. C.— they are a synthetic com­pound of many tilings from many sources, containing a few wise things, most of them otherwise— and that none of the lessons, lec­tures, rituals or teachings of A. M. O. R. C. are, in any sense or in any way, Rosicrucian secret teachings. In t ruth and in fact they are not f rom Rosicrucian sources. However , sufficient has been shown of the pilfering charlatanism of the Imperator of A. M. O. R. C. to put all prudent persons on notice; to advise all sincere seekers of the Rosy Cross or Secret Schools of White Magic to bezvare, and to cause all members of A. M. O. R. C. to investigate— fully in­vestigate— that they may not be further deceived or longer misled by the cunning duplicity, the subtle guile, the insidious sophistry, the craf ty artifice, the quibbling mockery, the double-dealing treachery and the fraudulent imposition of their Imperator.

I T M U S T BE C O N C L U D E D T H A T A. M. O. R. C. T E A C H I N G S A R E N O T R O S IC R U C IA N

T E A C H I N G S

If perchance you are an overzealous follower of Mr. Lewis and idolize your Imperator ; if you are under the magic spell of the black ar t of his deception and cannot throw it off; if you are so blinded by prejudice that you cannot and will not see the truth when presented ; if you still believe, in spite of the proof herein presented, showing that your Imperator copied many of your lessons and much of your secret teachings from published books not Rosicrucian at all; if you still believe that your teachings are the authentic Rosi­crucian teachings and that your Imperator has made you a Rosicru­cian, then you are beyond the pale of salvation, and there is no help for you.

However , even though you are a member of A. M. O. R. C., if you are reasonable, notwithstanding any doubt you may have as to the sufficiency of the proof we have presented to show that the A. M . O. R. C. lessons were copied and pilfered from books, you

must conclude as a mat te r of reason, as a m a t te r of s i m p l e g common sense, that the teachings and lessons given by • r - ^ are not— cannot be— genuine teachings of the Rosicrucian-, ^teachings of holy W hite Magic. Because M r . Lewis is a o of Crowley, the Black Magician, a member o f the O. 1 ■ 7 ^holds a charter issued out of 0 . T. O., under and by aut 011 B a p h o m e t , his Secret Chief. Now, since Black Magicians ^ and will not teach W hite Magic, it must be concluded that t ie 'ings of the Imperator of A. M . O. R. C. are not and canno- White Magic teachings— the holy doctrines of the Rosy toss.

W E S U B M I T T H E R E C O R D S

In the sacred names of all esoteric Societies, Orders and F ra ^ nities of the W hi te Brotherhood tha t teach the higher aspect o law; on behalf of the exoteric Church and all allied institutions ^ point to the Cross on Calvary and fight with might and main_^ perfidious doctrines of the Anti-Chris t; on behalf of all w £orin moral rectitude, common decency and Christ ian ethics, an ^ the protection of society and the general welfare of man in > submit the record, that all may be advised and act according Y-

M E M B E R S O F A. M . O. R. C., Y O U R R E S P O N S I B I L I T Y IS G R E A T . W I L L Y O U R I S E T O T H E N E C E S S IT I E S

O F T H E O C C A S I O N ?

Members of A . M . O. R. C., even though you have bccn^ ^ posed upon, deceived and defrauded ; a l though you have 1 on ^ innocently and unwittingly, yet nevertheless you have supp encouraged and aided your Impera to r in his pilfering, plagiari charlatanism, you have silently acquiesced in his conducting affairs of your order since 1921 under the authori ty of a c ’ eTi f rom the O. T . O., issued by or under the direction of B a PH ’ the A n t i - C h r i s t . You are now informed by your I m Per* t0£ tter his bold declaration and written confession , contained in his to M. Carl herein made public and available to you, a< vlS! ^ ; ster that the Secret Chief of your Impera tor is none other than A- nl u Crowley, founder of the ill-famed O. T . O., the notorious ^ Magician— B a p h o m e t — t h e A n t i - C h r i s t . Y ou have '^ caSt vised by your Imperator in thousands of advertisements, bioa

throughout the land, that yours is no longer z " S religiout__religious organizat ion; that A. 1 • ’ the objectivetherefore, A n t , - C „ K, t . T h e intent™,, -the purpof your Impera to r to eonveit you r )|ie Bkck Flag ofg a m z a t i o n , t o o p e n ly , b o d ly p la c th ANTI-CHRIST,O. T . O. u n d e r t h e j u r i s d ic t io n o f .B a p ™ E1.’ B h c k M a g i c , m u s t a n d w i t h i n t h e u n h o ly a n d d e t e s t a b l e r e a lm o f B l a c k y fc

be apparent to you beyond the twilig o permita J n R C w i l l y o u stand idly by and pei micM e m b e r s o f A . M. O. k . w y . t ion r ise m your

this to be done? O r will you, in you temple and, for themight, drive the money-changers w ^ ( m the sa|v;l.good of society, for the benefit 0 ^ Qn decency, will you not tion of your souls— in the name hj lcious sclieme and plandeal the death blow to this insidious, this sible for Blackof your Impera to r? Will you not make nnposs make ^Magic to exist in this Christian l a n d . W HI Y°ica safe for W h i t e M a g i c ? ^ als0, the

T h e record is befoie you u responsibility.

F A C - S I M I L E R E P R O D U C T I O N N o . 18

O R D E R OF O R IE N T A L T E M P L A R S

M Y ST E R IA M Y STIC A M A X IM A

P R E A M B L E

D u r i n g the last twenty-five years, constantly increasing numbers of earnest people and seekers after truth have been turning their attention to the study of the hidden laws of Nature.

The growth of interest in these matters has been simply marvellous. Numberless societies, associations, orders, groups, etc., etc., have been founded in all parts of the civilized world, all and each following some line of occult study.

W hile all these newly organized associations do some good in preparing the minds of thoughtful people for their eventually becoming genuine disciples of the One Truth, yet there is but O N E ancient organization of M ystics which shows to the student a Royal Road to discover the One Truth. This organization has permitted the formation of the body known as the “ A N C IE N T O R D E R O F O R IE N T A L T EM PLA R S.” It is a modern School of Magi. Like the ancient Schools of Magi it derived its knowledge from Egypt and Chaldea. This knowledge is never revealed to

vii

R e p ro d u c t io n of a full p a g e f ro m T h e E q u i n o x , issued in 1911. T h e E q u i n o x w a s s t a r t e d in 1909 by A le is te r C ro w le y as the official o r g a n of h is v a r i o u s ac t iv i t ies . T h e A n c i e n t O r d e r o f O r i e n t a l T e m p l a r s w a s o r g a n iz e d by C r o w le y a t t h a t t ime, 1911. T h i s o r d e r is also k now n as the Ordo T e m p l i O r ien t is , o r by the a b b r e v i a t i o n O . T . O . C o m p a r e w i t h the L e w is " Im p o r ta n t D o c u m e n t N o . 4-." (R e p r o d u c t io n N o . 20. S e ealso 2 0 A .)

F A C - S I M I L E R E P R O D U C T I O N No. 19

T H E E Q U IN O X

T he nam es of wom en members are never divulged.It is not law ful here to disclose the name of any living

chief.It w as Karl Kellner who revived the exoteric organiza­

tion of the O.T.O. and initiated the plan now happily com­plete o f bringing all occult bodies again under one gov­ernance.

The letters O.T.O. represent the words Ordo Templi Orientis (Order of the Temple of the Orient, or Oriental T em plars), but they have also a secret m eaning for initiates.

3 . T he Order is international, and has existing branches in every civilized country of the world.

4. The aim s of the O.T.O. can only be understood fully by its h ighest initiates; but it m ay be said openly that it teaches H erm etic Science or Occult Knowledge, the Pure and H oly M agick of Light, the Secrets of M ystic attain­m ent, Y oga of all forms, Gnana Yoga, Raja Yoga, Bhakta Y oga and H atha Y oga, and all other branches of the secret W isdom of the Ancients.

In its bosom repose the Great M ysteries; its brain has re­solved all the problems of philosophy and of life;

I t possesses the secret of the Stone of the W ise, of the E lix ir of Im m ortality, and of the U niversal Medicine.

M oreover, it possesses a Secret capable of realizing the world-old dream of the Brotherhood of Man.

It also possesses in every important centre of population a hidden R etreat (Collegium ad Spiritum Sanctum) where members m ay conceal them selves in order to pursue the G reat W ork without hindrance.

P a g e 200 of T he E quinox . N ote tha t in this Constitution of the A n cien t O rder O r i­en ta l T e m p la r s the v a r io u s dif ferent nam es a re given, such as 0 . T . O. and Ordo T e m p l i O r ientis . C o m p a re this with Lewis’ “ Im p o r ta n t D ocum ent No. 4.” (R ep r o ­d uc t io n N o . 20.) N ote also re fe rence to the r e t r e a t : Collegium a d Sp ir i tum Sanctum, a n d c o m p a re with L e w is ’ le t te rhead (R eproduc t ion No. 21) .

F A C - S I M I L E R E P R O D U C T I O N No . 19A

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

These houses are secret fortresses of Truth, L ight, Pow er and Love, and their position is only disclosed under an oath of secrecy to those entitled to m ake use of them .

T hey are also tem ples of true worship, specially conse­crated by N ature to bring out of a m an all that is best in him.

5. The authority of the O .T.O. is concentrated in the O.H.O. (O uter H ead of the O rder), or Frater Superior. The name of the person occupying this office is never dis­closed except to his im m ediate representatives.

6. The A uthority of the O .H .O . in all E nglish-speak ing countries is delegated by charter to the M ost H oly , M ost Illustrious, M ost Illum inated, and M ost P u issant Baphom et X ° R ex Sum m us Sanctissim us 330, 90°, 96°, P a st Grand M aster of the U nited States of A m erica, Grand M aster of Ireland, Iona, and A ll the Britains, Grand M aster of the K nights of the H oly Ghost, Sovereign Grand Commander of the Order of the Tem ple, M ost W ise Sovereign of the Order of the R osy Cross, Grand Zerubbabel of the Order of the H oly Royal Arch of Enoch, etc. etc. etc., N ational Grand M aster General ad vitam of the O .T.O.

P a g e 201 of T h e E q u i n o x . C o m p a r e A r t ic le V I of this C o n s t i tu t io n o f th e O . T . O . with L ew is’ s ta te m e n ts in R e p ro d u c t io n No. 20A, w hich a p p e a r e d in T h e ROSICRUCIAN D i g e s t , N ovem ber , 1933, a c c o m p a n y in g i l lu s t r a t io n of “I m p o r t a n t D o c u m e n t N o . 4> g r a n te d to H. Spencer Lew is (R ep ro d u c t io n N o . 2 0 ) . N ote the m a n y a n d v a r io u s ti t les and deg rees of C row ley . C o m p a re w i th L e w is ’ t i t les a n d deg rees . O b s e rv e t h a t he c laims to be a S o v e r e ig n o f the O r d e r o f th e R o sy Cross . I s t h i s the so u rce o f L ew is ’ much se lf-d iscussed R o s ic ru c ian a u th o r i ty ? F ro m C r o w l e y , t h e B l a c k M a ­g i c i a n , t h e A n t i - C h r i s t .

F A C - S I M I L E R E P R O D U C T I O N No. 22

S C I E N T I F I C A M E R I C A N 269

T H E M Y S T E R I O U S W O R L Dw i t h i n y o u

Those strange feelings of intuition and premonition are the urges of your inner self. Within you there is a world of unlimited power. This dynamic, strange, mental force is secreted in the recesses of your mind. Its astonishing helpfulness you sense by an oc­casional hunch or inspiration. Learn to properly direct and control it and you can do the R IG H T TH IN G at the RIGH T TIME, and master your life.

THIS FREE SEALED BOOKThe Rosicrucians, an age-old brotherhood (not a religion], have shown thou­sands of men and women how to bring happiness and achievem ent into their lives by the use of these little-understood powers of self. They Invite you ^ to write today for the sealed gift book that tells how you m ay obtain these ♦tartling Teachings for study and use in your daily affairs.

A d d re ss : S c r ib e D .A .2 .

ROfKRUCIAN BROTHERHOODS A N U O S E ........................C A L IFO R N IA ,

TJie RoiJcnjcian Order is NOT « Religious Organization

T h is a d v e r t i s e m e n t is r ep roduc ed from the S c i e n t i f i c A m e r i c a n {May, 1935). T h is s a m e a d v e r t i s e m e n t is b e in g an d recently has been published in hundreds of p ap e rs a n d m a g a z in e s . In this m a n n e r he has b r o a d c a s t his p ro p a g a n d a th roughout the w id th a n d b r e a d th o f the land th a t his A. M. O. R. C.— his spur ious Rosicrucian O rd e r (n o t the real R os ic ru c ia n O r d e r ) —-is not a rel igious o rgan iza t ion not a C hrist ian o r d e r — th a t it is A n t i -C h r is t . T h i s is p r e p a ra to ry p r o p a g a n d a for the conversion of A . M . O. R. C. into a Black C u l t of the O. T . O.

t n i i i u n S e p t r a H a « A m o r D o m in i ,

jrdo f lle n ip li jggrientis■"raternilas Lucis Hermeticdte

Sancfuarium Supremum et 5ui JurisAntiqui et Primitivi Liberorum Siruclorum Riius de M emphis e l Mizraim

( D e m ts lu m e x M o '[no O rie n fe C al/iae . Chartm 21. J a lii I M 2, N . 2«9 //. e t ex Sanltiario S u p re m o Britanniar e t H iberniae. C harlu 24. S e p tc ^ d ir is 1902, A. D .)

M agnus O riens Antiqui e l Accepli, 3^' Ritus Lnlomorum M oris Scolorum

- - — ■•*-**- -------

Salufem Nostram!S ciant nnines quibus a d v e n e rin l:

Nos Alberlus C arolus Teodorus PEREGRINUS S uprejm is

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/ / t u t M l r r y ' K ,■ r t r i f l t :b ‘# c r - t c * y n ' i V v . t 'C & . u / * * ' Y e /

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Hiik pcrmissio cl praruas diplntna si ConJitifiHiouM Ordinis Templnr/iruni Orimlia 22, Januarii 1006,1017. A. D..

lardunlur vel negligunliir f|uccumque tcmport- irvocnri potcnmf.

Cuius rti document u>n hoc diploma acriplum, sijjillolutr el Nnslra maou sybscfipturn cal.

fJatuHi in AJu tlro S o o c / i s a r i r t 7?. . . • . / ' . D ie t r* • /? 1 ./.<■*>£.

<Mcna« i ' i t / i t t Amro *rrne l u c i s e. c C.CflC qui corresponds!

A n n o O rd in is J > C fO ( * / / / A. D.

‘ y ~ ’ . ./ S . • i/-//**< ’• Jj? f t * X* / (| '

I M P O R T A N T RO SICRU CIAN D O C U M E N T S , No. 4This is the charter which Mr. Lewis says the Secret Chief of O. T. O. granted to

him and to A. M. O. R. C. (See his letter, R e p r o d u c t io n N o . 32.) Compare with Crowley’s O. T. O. announcements (R e p ro d u c t io n s N os . 19 a n d 19A ) . Note and re­member the seals, especially the third seal from left, the O. T. O. seal. See also Lewis’ description of this document (R ep r o d u c t io n N o . 2 0 A ) .

F O O T N O T E T O F A C - S IM I L E R E P R O D U C T I O N No. 20( Continued)

T h e firs t seal on I m p o r ta n t Rosicrucian Docum ent No. + is the one which M. Carl accuses M r . L ew is of u s ing w ithou t authori ty . T h e th ird seal on the document is the one used by A le is te r C ro w ley on m any of his Books or M anifes toes which a re official O. T . O. T h is sam e seal is used by M r . Lewis on his booklet T h e C a thedra l o f the So u l . T h e sixth seal is tha t of the G e rm a n or W eis h au p t I l luminati .

F A C - S IM I L E R E P R O D U C T I O N No. 20A

IM P O R T A N T ROSICRUCIAN DOC UM ENTS, No. 4T h e a b o v e is a p h o to g ra p h o f a la rg e docum ent en g rav ed a t L ucerne , S w itzerland , on h ea v y parchm ent

p a p e r a n d issued b y th e S u p rem e M a g u s an d P ra te r S u p erio r o f th e an c ien t R osicrucian O rd e r fo r S w itz er­lan d a n d G e rm a n y a n d d a te d in th e an c ien t R osicrucian S overe ign S a n c tu a ry a t Basle, S w itzerland , in the n a m e o f th e a n c ie n t o rd e r o f m y s te ry tem ples of th e O rien t and in th e nam e o f the A nc ien t an d P rim itive O r ie n ta l an d M y s te ry R ite s o f M em phis a n d M izraim , E g y p t. T h e S o v ere ig n S an c tu a ry of Sw itzerland a n d G e rm a n y , a co n tin u a lly o p e ra tin g R osic rucian c e n te r of E u ro p e , confers upo n H . S p en ce r Lew is, Im ­p e r a to r o f th e R o s ic ru c ia n O r d e r of A m erica, th e 3 J , 90, an d 95 degrees of the E g y p tia n M y s te ry Rite.s of M em p h is a n d M izra im an d th e 7th or la s t d e g re e of th e C h iv a lric O rd e r o f O rie n ta l T em plars, and a p p o in ts him a s a n h o n o ra ry m em ber o f th e S o v ere ig n S anctua ries of S w itzerland , G erm any , a n d A u stria a n d the S u p rem e C o u n cil o f A M O R C in C a lifo rn ia a s a "gage of a m ity . '1 I t is da ted Basle, Ju ly , 1921. a n d c o n ta in s m a n y R o s ic ru c ia n sea ls a n d em blem s, son .e o f w h ich a re n o t c le a r o r d istinc t in th e above p h o to g ra p h . T h is c h a r te r is th e o n ly o n e o f its kind ev e r issued fo r N o rth A m erica and includes ce rtain p o w e rs , au th o ritie s , a n d p riv ileg es w h ich h a v e n o t y e t been exercised by th e Im p era to r o f A M O R C in N o r th A m eric a

R e p r o d u c e d f r o m T h e R o s i c r u c i a n D i g e s t , N o v e m b e r , 1933

B e in g M r . L e w is ’ descrip t ion of his C row ley c h a r te r f rom O. T . 0 . a p p e a r in g be­n e a th the f a c s i m i l e o f the c h a r te r o r document which he published in N ovem ber D i g e s t , 193 3 ( R ep ro d u c t io n N o . 20) . T h is is his second description of this document. T h e first, w h ich w e h a v e quoted, ap p e a re d in T h e T r i a n g l e , N o . 6, page 1, Septem­ber 29, 1921. A f t e r g iv in g d if ferent descrip tions an d some m is lead ing descriptions of this document, he n o w tel ls us th a t it is a c h a r t e r th a t the Secret Chief of the O. T . 0 . g r a n t e d to him a n d A. M. O. R. C. in 1921 (see his letter, Reproduction No. 32). T h u s , by his a d m iss io n an d confession , does he connect himself and A. M. O. R. C. w i th C row ley , no tor ious Black M a g ic ian , and his 0 . T . O., a despised Black Cult of the Black B ro th e rh o o d (see also R eproduct ions Nos. 19 a n d 19A ) .

A B O A S T F U L , P I L F E R I N G I M P E R A T O R

F A C - S I M I L E R E P R O D U C T I O N No. 21

r Collegium ad Spiritum Sanctum, F.R-C-

Grand College of RitesSupreme Council

ANTIQVAEARCANAE a v r e a ! CRVCIS

Valley of North America

iNTCflNA-noNAt Cab i f Address: *‘‘AMORCO" iNTiRNAHONAl RaDIO STATION: 6K 2

A M O R C T E M P L E . Rosicrucian Park, San lose. Calilom ia

G r e e t in g s :

Knov,^all men th a t I ; H> Spencer Lewis, n f ' k A n c ie n t M y s t ic a l O rd e r R osae C ru c iso f f-h d Amej;i c a » a n d B ish o p o f th e P r i s t i n e C hurch fnr.rJio ° s e , C ro sa i n c o r p o r a te d i n th e S t a t e o f C a l i -

^ e b y m ake,- a p p o in t , c o n s t i t u t e and o r - t t l „ B '• E ‘ ‘ -‘Onas a p r i e s t o f th e P r i s t i n e C h u rch o f f “ ® R° “ 6, - r o s s , w i th pow er and f u l l a u t h o r i t y t o p e r ­

t , ? 1 e o c l e s i a s t i c a l c e re m o n ie s and o t h e r o f f i c e sChnr^v; ^ S 4.£ ° £ d u ly q u a l i f i e d p r i e s t o f th e P r i s t i n e u n u rc h o f th e R ose C ro s s .

, T h \ ?*“ much . U n d e r C o w l e y ’s h id d e n r e U .O R r V)U * d S p i r i tu m S a n c t u m , the I m p e ra to r o f A. M-

» K. . « , , r U , K u n d e r an O. T . O. c h a r t e r a n ,I as a Bishop w ho r e c o g n i z e s C r o t t l e *P r i V n r T “ ', , " 0 m e t ' the A n t i - C h r i s t ag his S r . r e t C h ie f , o r d a in s a P r i e s t of f P . ‘Stine C hurch o, the C r o w le y B la c k C ro s s - m isca lled Rose C ro ss fsee R e p r o d u c t i o n

W 1 T H B L A C K M A G I C C O N N E C T I O N S

F A C - S I M I L E R E P R O D U C T I O N No. 23

t i o n or a s s o e l a t i n

E COMMONWEALTH OP PENNSYLVANIA,

« w ith th e r eq u ire m en ts o f ^ Aot 0 { fche

Commonwealth o f P e n n sy lv a n ia e n t i t l e d , "An

r e g i s t r a t i o n and p r o t e c t io n o f th e nam es,

n a , d e c o r a t io n s , ch arm s, em blem s, r o s e t t e s

a s s o c i a t i o n s , l o d g e s , o r d e r s , f r a t e r n a l

08 o r M a t e r n a l and b e n e f l c i c l s o c i e t i e s

r i o a l , m i l i t a r y or v e te r a n s o r g a n iz a t io n s ,

» f e d e r a t io n or any o th e r s o c i e t y , organiza-

t h e r e o f t o Prohi b l t th 8 r S 8 ' br<mCh’ 3ub° r d ln a t e lo d g e or a u x i l ia r y

aa* e by any p0r * W ea^inS, 0 x h it> i t lo n , d i s p l a y or u se o f the

• « e and « * ! n 0t S n t i t l 9 d t 0 W0ar' e * i b l t , d i s p l a y or u se the

- 5th day 0r : ; ar ty for - — - - - —j - , A, d . 1 9 0 7 ,

« * a c t i v i t i e s o f , h l c * ’ " U n d er8 l8r-9:i lo d « ° ' th9 p r in c ip le *

law* n f t u ' r e n 0 t repuS na« t t o th e C o n s t i t u t io n andJ-aws o f th e Unlt«H S t~ * a. - *•» «»blem i a th e ^ ° Coamoi» « a l t h , d e s ir in g to r e g i s t e r

t,n® O f f ic e o f t Vi* th a nurnno o r e t a r y o f th e Commonwealth, fo r

9 purP ° s ®3 P rov id ed f o r i n . *n A o t, d o es h e r e b y c e r t i f y :

The name o f th aGrand Lode-, . v "° r e 8 l s t a r l n « i s The Supreme

_ Anol« » t and H y s t io a l o rd er Roaae C r u e l* .

Da_ - , a d d r e s s , l o c a t io n or p la c e o f b u s in e s s i i 223* » t o lT o , Mt. Labanoa s t a t lo n <

3 * The emblem to

d u p l ic a t e s o f which. mPany t h i s a p p l ic a t io n , c o n s i s t s o f a r o se* or=«« d e s ig n and e x i s t s o r ,

w ith a c a a H roa * g ® Cr° 88 c o n t a in ln S d e s ig n sr o s y 02*088 I n fcy.— a i _

v a r io u s d e s ig n s 9 n c lr c l# d ^ ^ ” ° f th e l a r « ~ " l t h

t r ia n g le d e s ig n w lth

h i s t o r i c a l o r l g j .

P i t t s b u f g , P e n n s y lv a n ia ,

be r e g i s t e r e d , two f a c s i m i l e s or

In ea o h arm o f th e c r o s s i s a

▼ariou* o th e r d e s ig n s and l e t t e r i n g o f a n c ie n t

A n attem pt to legally ri'L'fvi,.,' r ,• C. (A p p l ica t io n conc lu d rd ;n ' j B lack C ross as the em blem of A. M. O.

,n ^ p r o d u c t i o n N o . 24-A.)

THK SUPREME GRAND LODGE OP AJCXEHT AMD MYSTICAL OHDBR^ROSAE

CROCIS* '

STATE OP CALIFORNIA, )) SS .

COUNTY OF SANTA CLARA.) , , „ t lI. 14 t h day o f A p ril*

P e r s o n a lly .appeared b e fo r e U ^

1 9 3 4 . RALPH M, » » . - h o , b e in g du y « ^ ^ ^ Supreme 0 ra a d

t o la w , d e p o s e s and sa y s th a t he s se ^ ^ ^ ^

lo d g e o f th e A n c ien t and Mystical Order Robinstrum ent are tr u e ,

s ta te m e n ts c o n ta in e d in th e fo r e g o in g dlBDia yto w ear, e a fc ib lt ' a ispx**

lo d g e s o f i l i n g Buch emblem has a r ig * a s s o c ia t io n s ,*.*-1 + And on to h f t l i i

or u se th e same f o r I t s b e n e f l l i a r i e s o f sa id lo d g e

d e g r e e s , b r a n c h e s , su b o r d in a te lo d g e s and a w Bember .

a +ViOHOand th p I n d iv id u a l members and tn o a s s o c ia t io n .i t h and th a t no o th er a*

th e r e o f th ro u g h o u t t h i s Commonwea > fo u n d a tio n , fe d e r a t io n ,

d e g r e e , b r a n c h , su b o r d in a te l ° a g , i b l t , d isp l® 7 0,17*laht to w ea r, e x i

in d iv id u a l members th e r e o f has a gUch n#»r

u se th e same e i t h e r in th e I d e n t ic a l form or ^

r esem b la n ce t h e r e t o as may be c a lo u

&e d Sf0r*'S u b s c r ib e d and * * o rn to b e fo re « y ^ - y ,

• a i d . * *

. , M- Lewis, secre tary ,

H . S pencer Lewis, p res iden t , signs the M. 0 . R- C - and *hat “sw e a rs th a t the C ro w le y Black Cross is tl,e r ig h t to use it.

F A C - S I M I L E R E P R O D U C T I O N No. 25

R e produc t ion o f the in s ign ia f rom the ins ide c o v e r of the ‘T r e a s u r e C h e s t M e s s a g e used by M r . L ew is in his c a m p a ig n fo r special s tu d e n ts a n d special c o n t r ib u t io n s a m o n g the fo u r th d e g re e m em b ers of A . M . O. R. C. I t is the C row ley Black C ross , a g r a n d in s ign ia of the Black C u l t of the O. T . O. a n d all of C r o w l e y s H’.acV M a cic activ i t ies .

W I T H B L A C K M A G I C C O N N E C T I O N S

F A C - S I M I L E R E P R O D U C T I O N No. 26

R O SE -C R O IXS O U V E R A I N S A N C T U A I R E

----- / V V

D ' E G Y P T Ee t G R A N D O R I E N T

GARANT d’AMITY des ADEPTS R+CBE IT KNOWN TO ALL:

That the Beloved A d ep t whose signature is in icribed below has been inducted into the Fourth G ra d e o f tha universal rites of the Rosicrucian Brotherhood. Therefore, the said A dept it recorded

in our A rch ive* a i an A ffilia ted M ember of the A M EN H O TEP LO D G E originally instituted in the Tem ple of Luxor in the Valley of the Nile , and is entitled to all of the benefits and considerations guaranteed to such affiliated members by virtue of their registration in this Sanctuary.

PourL nuverain Sancfature:'rifo'p&uvet

iMrC/lll/tSf u.wcr..

G o*tp/s{* S i fn a tu m e f /A t j t j t f j

R e p ro d u c t io n of the cert ificate f ro m the back cover of T h e T r e a s u r e C h e s t M e s s a c e . N ote p a r t i c u l a r ly t h a t i t is signed u n d e r the S e a l o f B a p h o m e t (see R e p ro ­d u c t io n N o . 31, C r o w le y ’s s ig n a tu r e on his p ic tu re ) by a G r a n d M a s t e r ad V itam , 33c-95°, sh o w in g d i rec t connection w ith C ro w ley ’s Black M a g ic activities.

N o te the use of the te rm s R ose Cro ix , G ag e o f A m i t y , G r a n d M a s te r a d V itam , t h e r e b y l e a d in g anyone to believe th a t this e m a n a te d f rom an authentic M asonic body h a v i n g the r ig h t to such use a n d capab le of g r a n t in g such privileges, an d th a t by a c c e p t in g the offer the r ec ip ien t w ou ld rece ive all the r ights and benefits of an au th en ­tic body of the R o se Cro ix . T h e Rose Cross an d the Rose Croix a re two distinct bodies , one re l ig ious , ph i losophica l an d f ra te rn a l , the o ther r i tua lis t ic an d f ra te rn a l . N e i th e r can law fu l ly in f r in g e upon the other.

THE EQUINOXT H E O F F IC IA L O R GAN OF T H E A.‘.A.*.

Do what thou wilt shall be the whole o f the Law.

Love is the law, love under wil l.

T h e word o f the law is

©eXij f j i a

T H E O F F IC IA L ORGAN OF T H E O.T.O.

est

TH E REVIEW OF SCIENTIFIC ILLUMINISM

T h e m ethod o f Science; the aim o f Rel ig ion.

An XV V o l. III. No. I. O in v

MARCH MCMXIX E.V.

t h e U N I V E R S A L P U B L I S H I N G C O M P A N Y D E T R O I T , M I C H I G A N

Title page oi T h e L u u i n o x . Note the insignia or seal of O. T. O. in center of page, the third seal on Important Document (R e p ro d u c t io n N o . 20) and the same insignia used b y Lewis for A . M. O. R . C . - C a t h e d r a l o f t h e S o u l (R e p r o d u c t io n N o . 2 9 ) .

Page 2 J U Feb ruary 16 , 3r934

c o u n tr y and o t h e r c o u n t r i e s .

I do n o t know, how c lo s e ly th e s e a l to which you r e f e r resem bles t h e one you c la im b e lo n g s , t o th e C ollegium Pansophlcum , f o r I have n o t ,ta k e n th e p a in s t o h u n t up any o f y o u r r e c o rd s , co rresp o n d en ce , o r docum ents t o m ate any com parison betw een t h i s s e a l and th e one you c la im b e lo n g s t o y o u r o r g a n iz a t io n and w hich may a p p ea r on some o f y o u r l i t e r a t u r e .

However, I do want t o c a l l y o u r a t t e n t i o n to th e f a c t t h a t In 1921 when th e Supreme H ie ro p h an t o f th e H erm etic F r a te r n i ty and B o s lc ru c 'ia n O rd e r a s w e ll a s ohe s e c r e t c h ie f o f th e O.T.O. and th e O r i e n ta l P n n so p h lu e g ra n te d a c h a r t e r to me and to AliORC, and w hich c h a r t e r h a s b een p h o to g rap h ed and rep ro d u ced , acknowledged, an d I n d o r s e d I n a num ber o f I n t e r n a t io n a l co n v en tio n s o f R o sic ru ­c ia n s and o th e r e s o t e r i c o rd e rs in E urope, t h a t document, s ig n ed an d s e a le d In B a s le , - S w i tz e r la n d , c o n ta in e d In I t s b o rd e r among th e many o th e r o f f i c i a l s e a l s , th e v e ry s e a l which you now cla im I s s t r i c t l y th e e x c lu s iv e p ro p e r ty o f y o u r o rg a n iz a t io n . And in t h e c o n s t i t u t i o n a l r u l e s and r e g u la t io n s s e n t to me and In th e c o r­re sp o n d e n c e s e n t to me a lo n g w ith t h a t c h a r te r , and In a p r in te d m agazine I s s u e d by th e Supreme H ie ro p h an t In Germany, A u s tr ia , and o t h e r c o u n t r i e s In th e y e a r 1921, th e term P ansophla i s r e f e r r e d to a s a d i v i s io n o f th e R o s ic ru c ia n s tu d ie s and work and n o t a s a s e p a r a t e s c h o o l o r a s e p a ra te o r g a n iz a t io n .

I s h a l l sen d a copy o f y o u r l e t t e r and a copy o f t h i s re p ly to th e p r e s e n t S e c r e t C h ie f o r H ie rophan t o f th e O.T.O. and H erm etic B ro th e rh o o d and R o s ic ru c ia n F r a t e r n i ty In Europe and ask t h a t I be g iv e n some In fo rm a tio n re g a rd in g th e h i s to r y o f th e s e a l In q u e s t io n and p e rh a p s some day I may be a b le to e n lig h te n you upon I t s o r ig in and i t s g e n u in e a u th o r i t y . ' ‘

I t r u s t you r e a l i z e t h a t y o u r In t im a tio n t h a t th e R o s ic ru c ia n B ro th e rh o o d h a s “c o p ied " th e s e a l o f y o u r o rg a n iz a t io n l a an e r r o r o f Judgm ent on y o u r p a r t and t h a t ou r o rg a n iz a t io n I s n o t a tte m p tin g to m is le a d anyone In any way In re g a rd to th e s e m a t te r s , e s p e c ia l ly s in c e no r e f e r e n c e I s made to P an soph la a s a sch o o l o r system of s tu d y In any l i t e r a t u r e Is s u e d by us o r any p a r t o f th e R o sic ru c ian o r g a n iz a t io n th ro u g h o u t th e w orld In r e c e n t y e a r s .

I f we hav e made any e r r o r In c o n n ec tio n w ith P ansophla a t a l l th e e r r o r was made In p la c in g o u r f a i t h In th e c la im s made by Ur ’ T ra n k e r f o r h i s newly form ed P an soph la Society , and In o u r e n th u s ia s t i c e x p re s s io n o f g o o d -w il l In o f f e r in g to a s s i s t him In g e t t in g h i s o r ­g a n iz a t io n s t a r t e d In Germany. I t was u n fo r tu n a te Indeed .th a t we p u b l is h e d a n y s ta te m e n t re g a rd in g h i s o r g a n iz a t io n and p u t o u rse lv ea on r e c o r d a s h a v in g In d o rse d h i s o r ig in a l p la n s , which, by th e way have n o t been c a r r i e d o u t b u t have been tu rn e d and m o d ified to our d is a d v a n ta g e .

H SL :D D

The Confession o f the Imperator o f A . M . 0 . R. C.R e p ro d u c t io n o f p a r t s of pag es 2 a n d 3 of L ew is’ le t ter to M . C arl . H ere is Lew is’

c on fess ion t h a t he is o p e r a t i n g A. M . O. R. C . u n d e r a C h a r t e r f r o m t h e O. T . O. a n d t h a t C r o w l e y is his S e c r e t C h i e f — the las t link in the chain of the absolute and pos i t ive p ro o f of o u r charges .

B O A S T F U L , p i l f e r i n g i m p e r a t o r

f a c s i m i l e R E P R O D U C T I O N N o . 2 8

THE EQUINOV 15 Tavistock Street, W.C.^ a / / ‘Booksellers

TLj * ^ L ^ £ j_ S c a r le t Buckram, pp. 64

ltlon stncfIy limited to 500 iP R I C E 1 0 s .

500 Copies

■” t^""‘ssues"(',j '•j' ,dI Mli««>e.....v,l>ra t i o n s on h L T f *E E q u i Kox .

A a .*. publication in 'class b.

b o o k

777t C

•“ 'idtions on his h , , i i . Mr t . • ' wnlcn “P"*“ ■ ™>ta. „ 5 t v * r “ ■ « .™h »■ d‘

rowley s Book 777, which appeared inangerous

,th ^ P r o d u c t i o n No. 29 t o ^ l W , ^ ' ^ °^ Vhe also

/sco C r o w le y ac t iv i t ies on this e S o u l C o m p a re these rep roduc tions

L rw if a c -s i m i l e r e p r o d u c t i o n

insignia of f t " ^ *■ C.-C 4

N o. 29

L ib e r 777. Mn, ^ ’'*f ° f the O. T ^.4THEpRAL OF t h e S o u l u n d e r the seal and28- C o m p a re c a r p f V ’’ ^ " insig n ia a n d "'i' ^ in s id ious C r o w le y v ib ra t io n s of

' « c a r e f u l l y . Convince y 01"rs" If ) SC (S e e p r o d u c t i o n s Nos. 20-27 and

...................... ........................................................ .

LIBER1 1 1

m tC a t j j e f c t a l o f tfje

S > o u l

ITS O R I G I N , P U R P O SE S, and PROGRAM of SERVICE

ByCHARLES D A N A D E A N , F.R.C.

'

i•• 11• • I

.

A D D E N D A

R O S I C R U C I A N T E M P L E S IN A M E R I C A

Since the early activities and the establishment of the First Grand Lodge of the August Fra terni ty in the new world by Dr. Paschal Beverly Randolph, there have been several authentic Kosi- crucian Temples in America. M a ny of these Tem p 'es hav j been secret and concealed, wholly unknown except to the highest initiates of the Fraterni ty; others, not so secret or entirely concealed, have been known to the neophytes of the O rde r of the Rosy C l o s s , ami still other Temples, not secret or concealed, have been known to the interested public. T h e Temples of the Rosicrucians— -like the August Fraternity, some time concealed and somewhat shrouded in mystery— have been a source of splendid material lor high- powered propaganda for advert ising charlatans and promoting pseudo-occultists* and, therefore, have been the subject ol much clever deception, willful misrepresentation and ingenious p ropa ­ganda.

T H E T H R E E “ F I R S T ” R O S I C R U C I A N T E M P L E S I N T H E U. S. A.— T H E G R E A T E N I G M A

Three “ first” Temples! Ridiculous? O f course, it is. Yet it is true that on three different occasions, to wit, M arch , 1 (M 6; N o ­vember, 1932, and April, 1933, M r . Lewis, the Impera to r of A M O R C , published th ree different descriptions with illustrations of three different buildings, each of which he boldly yet lalsely as- seited to be the “ Firs t Rosicrucian Temple in the U. S . A.” or “ in the New W o r ld . ” H e re we h a v e a remarkable phenomenal illusion, such as can be produced only by a past master of the black art of fabrication. Indeed, who only, save a careless and reckless cha r­latan, would have or could have the unmit igated gall and brazen effrontery to make such ridiculous and contradictory claims: Fobe sure, it is apparent and conclusive tha t if either were the first, neither of the other two could be the “ Firs t Rosicrucian I emple of U. S. A .” or “ the New W o r l d . ”

See In t ro d u c t io n to B ook T h r e e here in .

N o doubt you will wonder, as we have often wondered, what kind of a distor ted imagination and calloused conscience this pseudo-occultist possesses that permits and enables him to make, publish and illustrate such self-evident impossibilities. We con­fess that we have no solution for this enigma— or it may be a rid­dle or perhaps only a conundrum. According to Webster: “ enigma suggests something inexplicable; riddle, something which mystifies by its contradictions; conundrum, often a puzzle scarcely worth the guessing.” Therefore , the three “ first” Rosicrucian Temples of the Imperator of A M O R C may be only an absurd puzzle scarcely worth the guessing, yet the three “ first" Temples are additional and cumulative evidence furnished and produced by himself that also reveal the preposterous, paralogical, flimsy methods and the plausible deception constantly employed by the aforesaid Im­perator .

T H E F I R S T “ F I R S T T E M P L E ”

W e deal with the three “ First Temples” in the order of their appearance; herewith we reproduce a full page from the Lewis publication, the American Rosae Crucis, March issue, 1916,* con­taining a description and an illustration of a building alleged to be the “ Firs t Rosicrucian Temple in L . S. A .” The description is typically Lewistonian, containing a grain of truth and now and then a half-truth. The building is somewhat symbolical of true Rosicrucianism, having an upright triangle at the top, but it was and is not symbolical of M r . Lewis’ fabricated and clandestine organizat ion, because its symbol was then and is now the inverted t riangle. H e did lease a part of this building at 70 West 87th Street, N ew York City, where he had his headquarters for a short time. H a v in g failed to pay the rent, the career of the first “ First T e m p le ” ended abruptly. Since he could not pay the rent, it is apparen t that the elaborate description of the luxurious furnish­ings was just so much “window dressing” for a high-pressured, pecuniary and fraudulent scheme that was intended to be and has been conducted under the sacred names of the August Fraternity, cont ra ry to every vital precept, basic principle and ancient landmark of the authent ic Fraternity, Order and Brotherhood of the Rosy Cross.

* See fac -s im ile R e produc t ion A.

_I2L5__A M E R I c A N R O S A« O S A E C R U C I S

First R,osaecrucian Temple in U. S. A. Tt' H’ "" « *• u j„ „ w„ T„rl Citj

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^ m t7 ra theCa0nSf rabl!pridsthatDie describe th is Tem -

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01 the Im pera to r ,i - ■;G eneral, a * P n t . , Se” etary th - a Ic ,a ,c and E d ito r ofhe A m erican R0M c C ru c i, A J

Black W oodw ork and Panels, and beautifully illum inated w ith electric ligh ts a t the sides of

je r ° ° m and in the centre of the ceiling,jwre is a small alcove adjoining the Templemc i provides room for the experimental elec-

nca! equipment and the W ireless Telegraph Station belonging to the GrandLodge. In the rear of the Templeis the chemical, physical and electri­cal laboratory for the conduct of Rosaecrucian researches and the testing of certain l^ws and prin­ciples.

On the Second Floor—to the front—is the Grand JLodge Library and Rest Room. This will be the largest Rosaecrucian Library in Am erica as soon as all the books are installed and all are received from those who have been with­holding their contributions of books until such a L ib rary w as estab­lished.

and 70 West St.. New v

r « talk and hou r o r eV' ry for »wiU >» *#OHfcd t0 ' * ° ° ' :m ,!,c and read ,

t i e rear of the floor is the T ^ ' T hen ’ in convenient, w ith ite trian ^ f ' Iarge and

A>tar and the o th e r artic les of all ? ‘J 0™ and

On the Third Floor, in the rear, there is an open-air summer gar­den for recreation and study. On the fourth floor there is one room being planned as a photographic experimental laboratory for work along special lines which are oc­cupying the attention of Rosaecru- cians in many lands.

In addition to these rooms there are a number of guest chambers occupied by those in charge of theTemple and by a few who are insympathy with our work.

All in all this is a Temple of which every Rosaecrucian will be proud. W e shall be glad to have m em bers-of our Orderfrom any city visit us at any time and enjoyour rooms and the facilities for study and pleas­ure afforded in every possible w ay. Likewise we shall be pleased to receive donations fro**!OUr friends of pictures and antiquities.

Page W *"'

I H i b l i c a t i o n ' V / / / * R"saecruc >„ Tempi.

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the A d d e n d u m to this book, e n t i t l e d

W I T H B L A C K M A G I C C O N N E C T I O N S

M R . L E W I S K N E W O F T H E A U T H E N T I C T E M P L E S

T o be su r e , M r . L e w i s k n e w o f the sc^ j ^ p Z n d a t i o n and! C r o s s e s t a b l i s h e d in A m e r i c a u n d e i ■ • T e m p l e atof course, he had full knowledge of the ex.st.nce ol the r.mptethe present S „ of the F t , . en t i ty * ^Temple” claim. However, ,t was | untd ^ ^era!ly known to his members and ^ ^ the Ros[_csted parties began to question t,s ^ that he realizedcrucian authenticity ot his talnica b »i,'jrst Temple atthat he must abandon his claim con ce rn ing ^ j some-70 West 87th Street, New York Ctty, an^ thewhere a Rosicrucian Temple that ante 1 som e OW, in

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i m a g i n a t i o n a n d b r o u g h t f o r t h his .sec on crni-,e JliShed p ic tu r e o f

l i s h ed a s p u r i o u s o r v e r y mu ch i l o i i m c W i s s a h i c k o n , *

th e M o n a s t e r y o f t h e Z io n i s t i c I Jm t i t ' 1 Ko6 ;c r u cian T e m p l e in

w h i c h he a l s o r e p r e s e n t e d to be t i e p a g a n d a book le t , Thet h e N e w W o r l d ” as t h e f r o n t i s p i e c e o t • P ^ „ N o v e m b e r ,

W i s d o m o f the Sages, “ official Pu b l u ’|'n X e m p le in th e N e w 193 2 . d e s c r i b e d as “ T h e F i r s t : O p e n n, F a i r r n o u n t

W o r l d , b u i l t o n l a n d g r a n t e d u

P a r k , P h i l a d e l p h i a . ” **

T H E S E C O N D " F IR S T T E M P L E ”

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F A C - S IM I L E R E P R O D U C T I O N C

Mr . r ,JViS(j Q ev^ls sec o n d “F i r s t T e m p le , ’’ reproduced f rom his p ro p a g a n d a booklet, T he O ld ] \ j " t*,e ^ aOes, N ovem ber , 1932. C o m p are with the authentic d r a w in g of T h e “co n s t r"*astej y on the W is s a h i c k o n on the opposi te p age and observe how M r. Lewis skjjj Ucted” his secon d “F i r s t T e m p le ” with the aid of his im agination and his artistic

O N T H E W i s s a h i c k o n , as published by Sachse in his book The Pietists of Provincial Pennsylvania and described in the Chrontcolt Ephretense a t page 84. T h e Old M onaste ry on the Wissahickon was built by the Zionistic Brotherhood in 1737 and used for many years by that brotherhood and mystic religious sect that n e v e r

taught Rosicrucian philosophy and were never in any way con­nected with the Rosicrucian Brotherhood.*

T H E S K IL L O F A N A R T I S T A N D T H E B L A C K A R T S

O F A T R I C K S T E R

W ith the skill of an art ist and the plausible, yet detestable, arts of an ingenious trickster, M r . Lewis embellished and r e d e c o r a t e d

the drawing of the Old M onastery o f the Zionistic B r o t h e r h o o d

on the Wissahickon, increased its length, added a few windows to the front, changed a few details, gave it the appearance of mag nificence and published it as his second “ Firs t Temple in the New W o r ld . ” ** Compare the pictures. I t is not only a study in PlC' tures, it is also a study of the plausible t rickery and pilfering char latanism of the unique promoter and “ Im pera to r" of A M O R C -

L E W I S , E X P O S E D , W I T H D R A W S H I S S E C O N D

“ F I R S T T E M P L E ”

In the early pa r t of 1933, we published accounts of M r . Lewis three “ Firs t Rosicrucian Temples ,” with the accompanying illus­trations. ** T h e expose was complete and effective. In the 1 edition of his propaganda booklet, The W is d o m o f the Sages, the synthetic picture of his second “ Firs t T e m ple ” was omitted.

T H E T H I R D “ F I R S T T E M P L E ”

N o t at all satisfied with his two “ Firs t Temple s ,” M r . Lewis continued his quest for Firs t Rosicrucian Temples . Finding *n historical building on the banks of the Wissahickon in F a i r m o u n t

Park, Philadelphia, in his mind s eye t ransfo rmed it or the l o w e r

* See fac-sim ile R eproduction B.** See fac-sim ile R eproduction C.

*** See fa c-sim ile R eproductions A , B, C and D .

W I T H B L A C K M A G I C C O N N E C T I O N S

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part of it into a First Rosicrucian Temple, built in 1694-1695. In the April, 1933, number of his Rosicrucian Digest, M r . Lewis pub­lished a picture of his third “ Firs t Temple ,” which we reproduce herein,* which he also describes as “ Firs t American Rosicrucian Building— the lower par t of this s tructure is par t of the first Rosi­crucian Temple, built in 1694-1695, on the banks of the Wissa- hickon. It is now within the limits of Fai rmount P a r k and is still occupied and marked as an historical site . .

T h e building in question is located in Fa irmount Park . I he re­mainder of the description is miserable misrepresentat ion and al to­gether false.

W H I C H W A S T H E F I R S T R O S I C R U C I A N T E M P L E I N T H E N E W W O R L D ?

T h e answer is that not one of the three temples claimed by M r . Lewis to be the First Rosicrucian Temple in the New W o r l d were Rosicrucian Temples. You may not be able to solve the riddle of Lewis’ three “ Firs t Temples” or accept his “ J o n a h ” stories about Rosicrucian Temples, about himself and other subjects, but you should be able to understand the despicable methods and wanton practices of the Imperator of A M O R C .

R E A L R O S I C R U C I A N T E M P L E S

Real Rosicrucians are not as much interested in Temples built of masonry and gilded columns as in the Real Rosicrucian Temples not built by hand.

* See fac-s im ile R epro d u c t io n D.

APPENDIX

A N O T H E R EXPOSE OF MR. LEWIS

Editorial N o t e : M r . A. Leon Batchelor, former Grand Treas­ure r of A M O R C , has made an extensive expose of Mr. Lewis, his methods, management of A M O R C and his alleged misuse and mis­appropriat ion of funds and property. The expose is in the form of a let ter wri tten to M r . L E W IS , challenging him to submit to a complete investigation, in which he charges Mr. Lewis with much wrongdoing and several serious offenses against the laws of the land. Th i s let ter has been openly published and extensively circu­lated in the Pacific coast states.

M r . Batchelor asserts that M r . Lewis demanded and forced his res ignation as Grand Treasurer because he— M r. Batchelor— re­fused to commit perjury, at M r. Lewis’ request, in his behalf and upon his demand in a certain action or suit in equity now pending in the Uni ted States District Court at San Francisco, wherein cer­tain members of A M O R C are suing Lewis ct al. for an accounting of and fo r the alleged misappropriation of certain A M O R C funds alleged to have been appropriated to his own use and the private use of his family.

O f course, M r . Lewis could not submit to such an investiga­tion, and M r . Batchelor gave out his letter for publication. M r . Batchelor resides in M r . Lewis’ home town. His address is given as Pos t Office Box 785, San Jose, California. We have made a br ief resume of this letter, with a few observations, which we have appended hereto. T h e reader will note that the ex-Grand Treas ­urer o f A M O R C substantiates and corroborates practically all we have said about the practices and methods of the “ Imperator” of A M O R C .

A M O R C A L E W I S F A M I L Y A F F A I R

M r . Batchelor, who should know by reason of his services as G ra n d Treasu re r , having been on the inside of the Grand Lodge

and entirely familiar with all the facts, declares tha t A M O R C is run and directed exclusively by the Lewis family as a pr ivate fam­ily enterprise; that nothing has been left to the members, except the privilege of paying their dues; that the so-called Supreme Council of A M O R C consists of H . Spencer Lewis, his wife M a r th a , his son Ralph and his son’s wife, Gladys Lewis; tha t Lewis, the Imperator , has made it an offense for members to criticize him, and when a large number of members complained and asked for an investigation of the affairs of the order , he used the funds of the order to hire thugs and strong-armed men to threaten, intimidate and coerce them. W e are, also, aware that Lewis has been and is using the funds of A M O R C to hire character assassins to conduct scandalous “whispering campaigns” against all who oppose or ex­pose him. H e has employed those insidious methods and other equally disreputable and roguish tactics against us. How ever , he has not cast his spell of fear upon us and shall not deter us in our determined course to expose his scandalous methods and to protect the innocent and uninformed against the siren calls of his bewitch­ing deceit and ensnaring artifice.

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

M r. Batchelor informs the world that , for two years, the Su­preme H eadquar te rs of A M O R C at San Jose, Cal ifornia, have been a hotbed of intrigue, plotting, dissensions, intimidations and even personal physical violence; that a lthough Lewis’ let ters and his A M O R C literature abound with “Peace P r o f o u n d yet, as a mat te r of fact, all that is left of “Peace P ro found” is on paper; that he and his son Ralph are constantly at war and at times do not speak to each other for days or weeks, the chief bone of contention being which of them— the Imperator , the f a th e r , or the Grand Secretary, the son— has the most effective or subtle plan to fleece the members and to hoodwink the public.

A M O R C N O T A F R A T E R N A L O R D E R — B E I N G C O M M E R C I A L , M U S T P A Y I N C O M E T A X E S

M r. Batchelor furnishes the interesting and importan t in forma­tion that members of A M O R C have never been given a s ta tement

as to income and expenditures. Only meager generalities have been given, which, he says, were designedly misleading and in some in­stances deliberately false; that Lewis and his family have stolen the o rder ( A M O R C ) lock, stock and barrel; that they have sys­tematical ly looted the t reasury for their own benefits, sometimes th rough questionable transactions and jugglery of the records and sometimes without that ceremony; that after each convention Lewis has repeatedly made and published the false statement to members tha t a committee of the members had inspected and audited the books of accounts; whereas, as a mat ter of fact, the books have never been audited, according to the statement of the former Grand T reasu re r , except on two occasions: one made in the above-men­t ioned action in the Federal Courti at San Francisco, the other by the Un i ted States Internal Revenue Department , as the result of which A M O R C lost its status as a tax-exempt fraternal order and is now required to pay federal income taxes and is liable for large amounts of unpaid delinquent income taxes and heavy penalties.

I N T E R N A T I O N A L C O N V E N T I O N S A R U S E - I N T E R N A T I O N A L C O U N C I L A M Y T H

T h e Impera to r of A M O R C has wasted much printers’ ink in publ ishing accounts of his attendance at so-called Rosicrucian Inter­nat ional Conventions, supposed to have been held in Europe. These conventions and his much-heralded and often-referred-to “International R . C. Council ” of which he claims to be a member and A M O R C a pa r t thereof, has been the subject of much false p ropaganda . W e have long known and heretofore have published the facts, to w i t : that Lewis’ so-called International Conventions were never held and that his “International R. C. Council” was a myth— a fiction pure and simple. W e now have conclusive cor­robora t ive p roof of these facts f rom a former Grand Officer— the G ra n d T re asu re r of A M O R C — who declares that Lewis and his family fo r several years have taken trips to Europe with the funds o f A M O R C , falsely telling the members they had attended Rosi­crucian Convent ions; that there have been no such conventions and tha t there is no such thing as “International Council.” We suggest t h a t pe rhaps he used the funds of A M O R C to go to confer with Crowley, the Black Magician and his Secret Chief, as well as to give himself and family splendid trips and vacations at the expense

of the members.

A M O R C D Y I N G F O R L A C K O F S P I R I T U A L N O U R I S H M E N T

H e says that while Lewis loudly proclaims tha t A M O R C is the largest occult organizat ion, yet he has never informed the members of the number of its members; that were it not for his expenditure of about $50,000 a year of A M O R C funds in undignified, un- Rosicrucian advertising and flamboyant ballyhoo, A M O R C , under Lewis’ domination and methods, would have died long ago for lack of spiritual nourishment. H e laments tha t it is a sad reflection on A M O R C that about four hundred members drop out each month; that about an equal number each month are caught in the meshes of Lewis’ untruthful and unethical advertising, soon to drop by the wayside, and their places to be taken by new victims.

A S A M P L E O F L E W I S T O N I A N T R I C K E R Y

M r . Batchelor relates that a fair sample of Lewis’ chronic tend­ency to cheap trickery and plausible falsehood is found in his pub­lished accounts of the “ sealed masonry” columns in the Temple Room. T o impress the members and the public with the “magnifi­cence” of the Temple, he has stated boldly and falsely tha t the col­umns are of solid masonry and the tops are covered with “ 22-karat gold,” whereas that was the t rade name of the paint used, which was mixed with banana oil, and there is no solid masonry in the building.

I M P O R T A N T D O C U M E N T S N O T R O S I C R U C I A N

Reference is made in said Expose to the publication by Lewis in his official organ, T h e D i g e s t , of a series of fac-similes of docu­ments which he has entitled “ Impor tan t Rosicrucian Documents ,” one being reproduced herein ( see our facs imi le Reproduct ion No. 20 ) . M r . Batchelor says tha t not one of them is a document emanat ing from Rosicrucians, nor can any of them, by any stretch of the imagination, be termed Rosicrucian documents; tha t Lewis’ published accounts of their meaning is worthless and tha t the very contents of said documents betray his trickery.

A M O R C H A S L A R G E I N C O M E — IS A P A Y IN G E N T E R P R I S E F O R L E W I S F A M I L Y

T h e ex-Grand Treasure r reveals that Lewis spent a large sum of A M O R C funds to build what he advertised to be a Museum, which is of no possible utility to the order, and has no relation to the w ork of the order, merely as another means and opportunity for advert is ing ballyhoo; that he falsely represents it to contain “rare and ancient relics,” which are the subject of jest and the contempt o f curators of museums. H e claims that Lewis has constantly im­por tuned the members for this and that purpose, called for contri­butions for various purposes, but the money was not applied to such purposes, and he takes Lewis to task for not telling the mem­bers tha t A M O R C has real and personal property valued at about a half million dollars, nearly $400,000 in cash in bank and an an­nual income of about $350,000.

B U I L T T H E I R H O M E S A N D P A I D T H E I R H O U S E ­H O L D E X P E N S E S W I T H A M O R C F U N D S

M r . Batchelor charges that Lewis and his son Ralph built their homes with funds of the order and repeatedly drew checks on the bank account of the order to pay their household bills; that Ralph Lewis does not have a bank account, and his personal automobile was paid for with funds of the o r d e r ; that when these items drawn on the o rder ’s account accumulated on the books, Lewis and his son voted themselves increases in salary, making them retroactive to cover, in some measure, those peculations. T h a t to secure addi­tional funds for their use, they advised members to buy certain books by which they personally profited. T h a t they secure new members by exaggerated advertising, against the rules of the order, took the money and issued membership to anyone who sent in the $5 initiation fee and reduced the level of the order to that of a commercial correspondence school with much ballyhoo and false­hood. And tha t Lewis has not only robbed the members of their mate r ia l substance, but that he has cruelly exploited their hopes, aspirations, love and devotion to an ideal.

E X - G R A N D T R E A S U R E R C A N P R O V E C H A R G E S

In summing up, the recent former Grand Treasurer of A M O R C

states that he is prepared to prove that Lewis, the I m pe ra to r of A M O R C , and his son Ralph, the Grand Secretary of A M O R C , are guilty of falsehood, fraud, misappropriation of funds and p rop ­erty of the order , obtaining money under false pretenses, systematic misleading and deception of members, ut te r absence of Rosicru­cian s tandards or of any s tandards of honesty at headquarters , con­vert ing the order into low commercialism and plain racketeering. H e fur ther says that due entirely to the Lewis methods of con­ducting the affairs of A M O R C , it is held in contempt and looked upon as a f ra u d , and that in San Jose, Cal ifornia, where the activi­ties of the order are centered and Lewis is well known, he is looked upon with suspicion, considered a clever graf te r , a pious racketeer and a M o n u m e n t a l H u m b u g .

T H E P R O O F O F T H E L E W I S B L A C K M A G I C A C T I V I T I E S A C C U M U L A T E S

T h e inverted use of Divine force and power is B l a c k M a g ic per se. T h e evidence of the use of Divine power— occult powers— for personal ends , for selfish personal advantage , to make m oney , to REVEL IN LUXURY— is pro o f of B l a c k M a g ic . T h e evidence of the pretended use of Divine powers— the false claim and decep­tive pretensions of occult powers and authori ty not possessed; the evidence of the use o f deception, empiric trickery, roguish du­plicity, insidious sophistry, double-dealing chicanery and OUTRIGHT f r a u d to create an organizat ion and to secure its membership is pro o f of the scandalous, disgraceful and infamous use of the B l a c k A r t s and the fur ther evidence of the misuse, misappropriat ion and fraudulent absorpt ion of said tainted funds for personal use and pr ivate gain. T h e employment of said tainted funds against the members f rom whom they were secured by such questionable and despicable methods for the purpose of injuring or destroying the members to whom said funds r ightful ly belong is p ro o f of the most scandalous, the most disgraceful and the most infamous use of the Black Arts. Indeed and in truth, it is B l a c k M a g ic per se in its most hideous and horrible aspects, in its most repulsive and loath­some phases, in its most vicious and malefic util ization and in its foulest form.

W I T H B L A C K M A G I C C O N N E C T I O N S

C O N V I C T E D B U T R E T A I N S H IS P O W E R

Thus it is tha t H . Spencer Lewis, the Imperator, the “ Most Pe r ­fect M a s t e r Profundis ,” is convicted of Black Magic connections and the disreputable, ghastly and malefic use of the Black Arts by his own actions, on his own confessions and with the corroborative p roo f which his former close associate and ex-Grand Treasure r brings f rom the center of his rotten activities, from the innermost part , the sanctum satictorum of his Grand Lodge, where, by the use of his Black Arts, he enthroned himself “Imperator” and by the utility of his perfidious practices continues to be the “ M o s t P e r ­f e c t M a s t e r P r o f u n d i s ” of A M O R C .

T h e ex-Grand Treasu re r says that one of the members, M r . Ber­na rd Justice, a ret i red army officer, pleaded with Lewis to change his methods, to clean house and not to wreck the order ; that Lewis declared tha t if necessary he would spend every dollar of A M O R C and sell the r ing off his finger before he would give in. M r . Batche­lor adds tha t since then Lewis has been and is now spending large sums of the members’ money and using pages of T h e D ig e s t and F o r u m to mislead them by false statements, with not a hint of the true conditions, which are very serious indeed.

W h a t will M r . Batchelor, his associates and other members of A M O R C , who have been wronged and maltreated, do about it?

BOOK SIX

G & W

Dr. Paschal Beverly Randolph and the Supreme

Grand Dome of the Rosicrucians

in France

FirM Temple

V EUIIS

Second T em p le T hird Tem ple

T h e Official Emblems of the Triple Temple of the

Rosicrucian Brotherhood and Order of the

American R. •. C.- . Hierarchy

P A SC H A L B E V ER L Y R A N D O L P H , M .D .

C hosen as Supreme G rand M aster o f the Fraternitatis R o sa Crucis, i. e., T h e R osicrucian F raternity, B rotherhood and O rder at P aris, France. T h e founder o f the R osicrucian F raternity in A m erica . D r. R. Sw inburne Clym er, present Suprem e G rand M aster o f the

Fraternity.

SYMBOLISM

T h e Emblems Official with the Esoteric French Order in the Days of Levi, Napoleon and

Dr. P. B. Randolph

T h e “ Houses” or insignia belonging to the Councils

of Three, Seven and Nine present at the Conclave held in Par is at the time Dr. P. B. Randolph was selected as the Supreme Grand M aster of the Fraterni ty of the

Rosicrucians, i. e., the Rosicrucian Brotherhood and Order .

These Emblems or Insignia Are Drawn According to the Description Given in the Book Ravalette

HISTORICALI t is wri t ten: “T h e nature of the tree is according

to the roots of the tree. As are the roots, so will be the branches, and as the branches so shall be the fruits thereof .”

I t is also wri tten tha t : “ His tory repeats i tself.” Thus the descendants of the reformers of one age be­come the workers for f reedom and enlightenment of another age. In family history, as in national history, there is repetition.

E d m u n d R a n d o l p h

Edm und Randolph was Governor of Virginia a t the time he attended the Const itutional Convent ion. L a t e r he became Attorney-General in W a sh ing ton ’s first cabinet, and in 1794 Secretary of State. R a n ­dolph, af ter working faithfully and fruitfully a t the business of Constitution making, finally refused to sign the finished document, because there was no plan for the Convention to reassemble and consider the com­ments of the several states. Notwi thstanding his re­fusal to sign, when the question of ratification came up in Virginia, Randolph loyally supported it and was one of those most influential in securing the favorable vote of his state.

G e o r g e C l y m e r

George Clymer came into prominence in 1776.* A certain delegate to the Continental Congress repre ­senting Pennsylvania had refused to sign the Dec lara ­tion of Independence. Clymer succeeded him and promptly signed. H e at the time happened to be col­lector of excise on spirits when the famous “ Whisky Rebellion” broke out, and added to his reputat ion by his firmness and wisdom in tha t crisis. George Clymer also was a signer of the Constitution.

* Just three years after the first A m erican C onclave of the Suprem e Council o f N ine had convened in the C ity o f P h ila d e lp h ia . G eorge Clym er, like W ash ington , Jefferson and F ranklin , w a s a m em ber of that body, as w ell as o f the “bund” w hich stood for the F reedom of M an -— Book Four, this volum e.

PREFACE

T h e s tory of the life of Dr. P. B. Randolph and his works and teachings has been a fascinating study to all of those interested in the realms of the mystic and occult. The more that is known of the Rosicrucian philosophy and what are its aims and purposes as re­ga rds the spiritualization of man, the more intriguing becomes the life of this man who sacrificed so much and suffered so greatly that his fellow-man might be informed of a side of life known to but a very few, yet which understanding is to the benefit of every indi­vidual born of woman.

Coming to the light of day in the squalid quarters of New York, tha t city which is a world in itself, which houses within her bosom the worst and the best of the human denizens of earth, P. B. Ran­dolph, nevertheless, by sheer force of will and a certain faculty la tent in all men (except possibly ten in a million) named by him as the method of blending* became self-educated in literature, learned to speak most of the important languages of the world and to make himself understood and himself understand men of every nation, including the sects and clans inhabiting the mountains of Syria, Africa and other then little-known places. H e thus devel­oped a personality, understanding and culture which admitted him to the halls and palaces of kings and emperors of almost every country on the globe. H e was acceptable to the Initiates in every land, was showered with honors and quickly given the place of honor in their secret meetings. A mystery in himself, an exclusive wor ld housed in a single body, this man absorbed the mysteries of all men and of all nations, and, in his humble way, tried to convey these mysteries to all who would accept.

I t is, of course, little wonder that in the age in which he lived he should have been misunderstood. Being a mystery in himself and, therefore , a mystery to others, he was doubted, suspected and then condemned by most of those with whom he made contact.

H e possessed knowledge such as has been given to but few either

* See Soul: T h e Soul W orld , by D r. P. B. Randolph.

417

before or af te r his time. T o him accrued the power tha t naturally and inevitably comes with the accumulation of such knowledge, and as a result he spoke, taught and acted with supreme authori ty in his peculiar realm of activity. In that age (we say “ age” though it is but fifty years gone ), to be mysterious, or to dare possess that which was not common to most men, was to be feared. T o be feared was to be hated, and to be hated was to be condemned. Randolph was feared, hated and condemned above most men and ul timately paid the penalty.

Few men today realize that f rom the beginning of time, tha t is to say, of written history, up to the middle of the nineteenth cen­tury, little progress had been made by men. T h e majori ty t raveled either by foot or on horseback as they had a hundred thousand years before. Labor was still performed largely without machinery. Educat ion and culture were for the few, while the many were the slaves of those known as the ruling or “ uppe r” class.

Since the passing of Randolph, we have lived, if we judge by inventive progress, a million years. Machinery has replaced the toil of the hands, and jazz the efforts which produced the healthy sweat of the brow. Today, the humblest workers may be and fre­quently are possessed of more silks and satins than were the pos­session of kings and queens. Men, the best of them, now “ drink their wines,” not, as in the days of Rober t Burns, in peace and con­tentment, but as knaves and criminals, and, in perfect ratio, others have turned themselves into ten-fold, monkeys, as witness the in­credible antics of jazz-band performers . W e may, therefore, be allowed to say in all seriousness and accuracy tha t this age is in­capable of judging either the greatness or the sufferings of men like Randolph.

Nevertheless, despite the advancement of our age in mechanical science, despite the degeneration of men as men (said degenera­tion indicated as a lready hinted by the public action of men and women in giving up practically without protest their individual lib­erties at the behest of a few wild-brained reformers, and the per­formance of the aforesaid jazz-maniacs, falsely designated mu­sicians and wildly applauded by the millions), there is, we say, cer­tainly and far more surely than in the days of Levi and Randolph, within the hearts of many a keen desire to unravel the mysteries and to reach the hear t of the spiritual realities. Th is is indicated

most clearly by the various and numerous cults that are springing up daily, even hourly, and whose exponents proclaim to the world tha t they are the custodians of the mysteries— mysteries such as they have not even dreamed of, much less solved. Mysteries, more­over, which cannot be solved, whose intricacies cannot be unwound by the mere reading of an authority, however great— mysteries which can be unraveled, mastered and made a part of the student only as he himself enters their labyrinths.

Such a student was P. B. Randolph. H e was willing to exchange liberty and even life itself for the supreme knowledge and under­standing. And it was because he was thus willing that he was mis­understood by the peoples of his day. Cried they, who is this who is willing to do all this, and for what? For that which is unknown and, to the mass, unknowable ! And it is precisely for this reason that his very memory is by some hated and feared even now. Men use his name and proclaim to have knowledge of his mysteries, at the same time knowing full well that they are wholly ignorant even while they palm themselves and their stolen goods on the ignorant multitude. Fo r this wrong their own souls accuse them, and as a result they hate the Immortal Soul that scintillates, in the skies of the spiritual world and the flame that forever shines out in condem­nation of their falsity.

Jus t in proport ion, however, as Randolph and his memory are hated by pseudo-occultists and self-proclaimed initiates, so is he honored and beloved by those who knew him and who were led by him through the Hal ls of Unfoldment , and equally so is he beloved by those who in later days were taught and trained by men who once had sat at his feet to drink in the wisdom as it came from his lips. These, in common with such as personally knew and loved him, are willing to lay down their lives that the mysteries may live. M a n can do no more.

Paracelsus, foolishly called the sublime drunkard by those who were blissfully ignorant of his greatness and of how he really lived, and who today would be informed that he seldom tasted liquor, was one other whose life and works were parallel to Ran­dolph’s. F o r a hundred years after the passing of Paracelsus, he was laughed at, sneered at and blasphemed. Then, gradually, men came to the conclusion that an individual so hated, feared and de­famed must have been other than ordinary man. They sought out

and studied his writings, investigated his life, tested his theories, and today he stands out clearly as one of the greatest men of his time. Randolph need not wait a hundred years before men will begin to investigate! Even today, but fifty years a f t e r his passing, as a consequence of the activities of those who belittle him, there are already those who are seeking to understand him, and in an­other fifty years he will be accorded his p roper niche in the imm or­tal “ Ha l l of Fa m e ” among men who became and who gave, tha t all men might be the better.

In the succeeding pages an effort has been made to reveal some­thing of the man himself, the influences tha t made him wha t he was and the urge or incentive that actuated all his activities, and it is hoped that this book may be the means of inducing others to make a closer study of his teachings.

Trus t ing that all who read may be able to unde rstand and thereby be led into the path of knowledge, and, with p ro found rev­erence for the mysteries,

I humbly remain,

R. S w i n b u r n e C l y m e r .Beverly Hal l ,November, 1928.

DR. PASCHAL BEVERLY RANDOLPH AND T H E SUPREM E GRAND DOME OF T H E

ROSICRUCIANS OF FRANCE

W h e th e r or not they are aware of it, there is always an under­lying cause and incentive which govern the acts of the lives of most men from the cradle to the grave.* This overshadowing urge may be very weak in the majority of men, while in the few, the men of destiny who write the pages of history (the activities of virile men), it may be so strong, so almost overwhelming, that nothing short of a herculean will can set it aside, and even free will may be almost nil or entirely submerged in its operation.

Dr. Randolph, like Napoleon, whose fate Randolph wholeheart­edly believed to be linked with his own, was driven from pillar to post by such an urge. This urge he believed to be a fate he had earned in an incarnation more than five thousand years prior to his present incarnation, a fate which could not be escaped except either by the destruction of his own soul, or a solution of the problem it­self through extreme and unusual suffering, which finally should end by death through an assassin’s bullet, t

Unlike almost all other men, Dr. Randolph firmly believed that he knew the exact reason for his present pilgrimage, the cause for his suffering and the reason for a violent death. His own story is contained in the following

Legend,“ Many, very many, centuries ago there lived on the soil where

in subsequent ages stood Babylon and Ninevah the First, a mighty king whose power was great and undisputed. H e was wise, well

* T h is m ight be construed as a general endorsem ent o f the doctrine o f fate or Kism et. It is not such. Irrespective o f how strong the urge or desire may be, because o f his ow n free w ill, m an, by an effort o f the w ill, can overcom e all inclination, urges or desires. M en of destiny do not even think of doing this; they are the children of the gods, the H ierarch ies, and have a work to perform .

t T h is , as ev ery other portion of the legend itself, proved to be true.

learned and eccentric. Fie had a daughter lovely beyond all de­scription. She was as learned as she was beautiful. Kings and princes sought her hand in vain, for her fa ther had sworn to give her to no man save one who should solve a riddle which the king himself would propound, and solve it at the first trial, under pen­alty of decapitation on failure. T he riddle was this: ‘W h a t are the three most desirable things beneath the sun tha t are not the sun, yet which dwell within the sun?’ Thousands of the gay, the grave, the sage and ambitious who essayed the solution and failed left the presence of the king to mount the horse of death.

“ In the meantime, proclamation was made far and wide, declar­ing that robes of crimson, chains of gold, the first place in the king­dom and the hand of the princess should be the reward of the fo r ­tunate man.

“One day there came to the court a very rich and royal embassy from the King of the South, seeking an alliance and propounding new treaties. Among the suite was a young Basinge poet, who acted as interpreter to the embassy. Th is youth heard of the sin­gular state of things, learned the conditions and got the r iddle by heart . Fo r four long months did he ponder upon the study of it, revolving in his mind all sorts of answers, but without finding one tha t fulfilled the three requisites.

“ In order to study more at his ease, the youth was in the habit of retiring to a grotto behind the palace and there repeating to him­self the riddle and all sorts of possible responses thereto. T h e princess, hearing of this, determined to watch him and did so. Now, poets must sing, and this one was part icularly addicted to this sor t of exercise, and he made it a point to imagine every sor t of pe r ­fections as residing in the princess. Th is man sang his songs daily in the grot to— sang himself desperately in love with his ideal, and so inflamed the girl herself, who had managed both to see and hear him, herself unseen, that she loved him deare r than life. He re , then, were two people made wretched by a po ten ta te ’s whim.

“ Love and song are very good in their place, but, fo r a steady diet, are not comparable to many other things; and, as this couple fed on little else, they both pined sadly and rapidly away.

“A t length, one day, the youth fell asleep in the grotto . H is head rested directly over a fissure in the rock through which there issued a very fine and subtle vapor, which had the effect of th row ­

ing him into a trance,* during which he fancied he saw the princess herself, unveiled, and more lovely than the flowers that bloomed in the king’s garden. Fie also thought he saw an inscription which bade him despair not, but T R Y ! t and, at the same time, there flowed into his mind a sentence which subsequently became the watchword of the mystic fra terni ty which, for some centuries, has been known as that of the Rosie Cross— There is no difficulty to him who truly wills.’ W i th this there came to the entranced one a solution of the king’s riddle, which he remembered when he awoke. Instantly he proclaimed his readiness to a ttempt that which had cost so many adventurers their lives.

“ Accordingly, the grandest preparations— including a man with a drawn blade ready to make the poet shorter by the head if he fai led— were made, and at an appointed hour all the court, the princess included, convened in the largest hall of the palace. The poet advanced to the foot of the throne, and there knelt, saying, ‘O King, live for ever! W h a t three things are more desirable than Li fe , L igh t and L o v e l * W h a t three are more inseparable? And wha t better cometh from the sun, yet are not the sun? O King! is thy r iddle answered?’ ‘T r u e ! ’ said the king: ‘you have solved it, and my word shall be kept. ’ And he straightway gave command to have the marr iage celebrated in royal style, albeit, through the influence of a high court official, he hated poets in general, and this one in particular, because he thought the young man had foiled him in one of the treaties just made.

“ Now, it so happened that the grand vizier had hoped by some means to find a solution for the riddle and secure the great prize fo r a young son of his own. As soon, therefore, as the divan was closed tha t very day, he hastened to the closet of the king and still fu r the r poisoned the mind of his master against the victor by charg­ing him with having succeeded through the aid of sorcery. This so

* R andolph, as previously stated, believed im plicitly in the actuality of this legend; therefore, in all that it contained. It w as his firm belief that all problems could be so lved w h ile in a trance state, and proved it. From an ignorant youth, he blossomed into a scholar and philosopher w ho w as readily adm itted to audience w ith the kings, princes and the elect o f alm ost every country in the w orld. He w as even admitted into secret societies to w hich no w hite man ever before had been able to obtain entree.

t T ry continues to be the motto of the true Rosicrucian Order, and the promise is made that “he who truly tries shall not fail.”

* L i f e , L i c h t and L o v e is the keynote of the authentic Rosicrucian Fraternity, Brother­hood and O rder in A m erica as established by Dr. P. B. Randolph and his co-workers.

enraged the king that he readily agreed to remove the claimant by means of a speedy, secret and cruel death that very night, to which end the poet was drugged in his wine at the evening banquet, con­veyed to a couch openly and almost immediately thereaf te r removed to the chamber allotted to the refractory servants of the court. This apar tment was underground, and the youth, being throw n violently on the floor, revived and was astonished to find himself bound hand and foot in the presence of the king, his vizier, a few soldiers and— death. H e defended himself f rom the charge of sorcery, but in vain. H e was doomed to die, and the o rder was given, when, just as the blow was about to fall, there appeared the semblance of a gigantic hand, moving as if to stay the upl if ted blade, but too late. T h e sword fell, and as it reached the neck ofthe victim he ut tered the awful words, ‘I curse ye all who !T h e rest of the sentence was spoken in eternity, but there came a clamor and a clangor as of a thousand protesting spectral voices, one of which said, in tones of thunder: ‘Th is youth, by persistence of will, had unbarred the gates between this world and tha t of mys­tery.* H e was the first of his and thy race ever to achieve so grea t an honor. And ye have slain him, and he hath cursed thee, by rea ­son of which thou, O K in g ! and thou, O V i z i e r ! and the dead man, all have changed the human for another nature. T h e first shall go down the ages, t ransmigrating from form to form. Thou , O Vizier! shall exist till thou ar t forgiven. Dhoula Bel shall be thy name; and thou shalt tempt the king through long ages and be foiled whenever the youth, who shall be called the Stranger , shall so will. Th is for the sake of the love he bore thy daughter . Th is d ram a shall last and be until a son of Adam shall wed with a daugh­ter of Ish, or thou, King, in one of the phases of thy being, shall love and be truly, fully loved again, and for thyself alone. An eternity may elapse ere then 1’ ”

Irrespective of what you, my reader , or I may believe, Rando lph never had a doubt but that the human drama, as set fo r th in this so-called legend, s tarted in the manner indicated, and tha t it would not end until he had freed himself f rom the curse; tha t p a r t o f his salvation lay in unselfish service to his fellow men, and tha t N a p o ­

* T h is is the prom ise m ade to every N eophyte o f the O rder, not on ly by the O rder itse lf or its representatives, but by the Law itse lf , to him w h o p roves fa ith fu l to the teachings, loyal to the Fraternity and persistent in h is efforts to reach the h eigh ts o f soul or spiritual attainm ent.

leon was one of the three principals of the legend. It was for this reason— because the legend was based on fact, or because he so thoroughly believed it, as you will!— that Randolph so irresistibly was drawn to Paris, the center of the August Fraternity in France.

The Personnel of the French OrderT h e E m p e ro r Napoleon III , sole representative of the Second

Em pire in France from 1852 to 1870, was deeply interested in the occult. T h e best known record is the Imperial Decree of 1861, wherein the emperor appointed the Marechal M. Magnan as G ra n d M a s te r of French Masonry and reopened the lodges closed by order of Prince M ura t , then Grand Master of the Grand Ori­ent. Th is action was necessitated because of the controversy be­tween M u r a t and the Prince J. Napoleon, future Master, who was to be elected af te r the expiration of the term by M ura t by the Legislative Assembly of Lyon in October, 1861.

T h e Grand M a s te r of the lodge, T h e R o s e o f P e r f e c t Si­l e n c e , in Paris, wri ting to one of his highest adepts, said:

“T h e EmperOr Napoleon I I I is a fatal man of destiny. By na ture he is subject to folly, but he is dominated by Divine Wisdom. Napo leon I believed in his stars. This one is urged or stayed by some mysterious hand. Like in a dream, he is imbued with intui­tions of a spirit surpassing his century, and he is strong because he is calm. By character he is exceedingly positive and has much com­mon sense, and his poetical nature is sparklingly noticeable because of its absence. Likewise, after having served his people more than did any of his predecessors, he will die unpopular because he is not possessed of the ar t of showmanship. In general, I believe him to be just and good .”— Letters to Baron Spedalieri, by Eliphas Levi, C ha p te r II, page 25.

Th i s let ter was written in October, 1862, nearly at the time of Rando lph ’s visit in France, and by the man who was linked with Randolph as much as Napoleon himself, and at that period the central figure of the occult in France. His name was Eliphas Levi Zahed, which, t ranslated from the Hebrew, is Alphonse Louis Constant, the famous renovator and conservator of occult science in France.

In 1861 Dr. Randolph paid his third visit to France. There Napo leon ruled over the life of the nation, while Levi ruled its

mind. In his own r ight Randolph himself was a ruler. H i s knowl­edge was frequently considered incredible for a mortal. H e was aware that the three— Napoleon, Levi and himself— were to meet in order to fulfil the Karma of previous incarnations. H e fully understood that the cycle was short and that such an opportuni ty would not occur again for ages. Moreover , he was thoroughly convinced that the “ riddle of the ages” was to be solved while all three were in power and that one by one they would be freed from earthly ties and depart in peace.

Randolph was not in error . N o t only did Napoleon, Levi and Randolph meet, but they worked in harmony and passed th rough certain necessary experiences in which only they were concerned. They rendered each other services, and within three short years they gave up life one after the other, leaving behind Life , L ig h t and Love . Napoleon died in exile, 1873, a f te r having restored the empire. Randolph, in 1875, as he had willed in Ravalet te— Je renais dans vies cendres, and a mighty O rde r of Love and services to humanity sprang out of his ashes due to his efforts. El iphas Levi passed on in 1875 af ter renovat ing and restor ing the occult science in France and immortalizing his name.

T h e year 1861 found “ the s ta r ” of Levi in its zenith. In the spring of that year he went to London to visit Bulwer-Lytton, the most prominent Rosicrucian in England. H e was the only F r a t e r of the Order with whom the great French M a s te r indulged in magical evocations, the work performed during this visit being a continuation of the magical invocations begun in the summer of 1854, at which time El iphas Levi had received his Bapt ism o f Light. The Strange Story, by Lytton, which appeared one year later, described some of the experiences passed through by these two magi at this time.

On his return from London he was for some time very active in the Lodge of The Rose of Perfect Silence, in Paris, and in August of the same year was confirmed as the Grand M a s te r of that lodge. Hi s name was known to many as a grea t Initiate, and he had nu­merous disciples in various countries. W i t h some of these he cor­responded regularly, the Baron Spedalieri, of Italy, being one o f his most beloved Neophytes. During December of the same year the M as te r Levi was visited by the “ scientific deputy,” M r . M . Kenneth Mackenzie (Kenneth R. H . Mackenz ie ) , a member of the Rosicrucian Society of England. A t that time El iphas Levi lived

at 19 Avenue Maine, and this is how Mackenzie describes his visit:

“ I noticed on one of the doors a small card with Hebrew char­acters equivalent to ‘El iphas Levi.’ In each corner of this card were let ters forming the sacred word ‘ I n r i , ’* traced in its total in H eb rew in three colors: red, yellow and blue. I knocked at the door, and El iphas Levi opened it himself. . . . I found myself in the presence of a man of average height, of robust appearance, clear complexion and small, pleasant eyes sparkling with good humor. I I is lips were thin and well designed. H e had a black mustache, and a thick beard covered the lower part of his face. His attire was simple and severe. H e wore a felt hat, which he took off to welcome m , I noticed that he was nearly bald.”

During his visit with Levi, which proved of vast importance, Dr. Randolph met not only M. Kenneth Mackenzie, the English Ini­tiate, but also H a r g ra v e Jennings, the author of the book The Rosi- crucians, Thei r Ri tes and Mysteries , with whom he thereaf ter kept in close touch by correspondence, and some of these letters are in the archives a t the present headquarters of the Fraternity.

During the meetings held at the Avenue du Maine, Randolph met several Polish noblemen high in the Council of the Order. Levi was exceedingly popular with Polish nobility due to the fact this acknowledged M a s te r and teacher, whom Levi surpassed in later years, was the famous Polish nobleman Hoene, known under the name of Wronsky, and af ter his death in 1853, Wronsky left Levi some seventy unpublished manuscripts.

H e re also were the brothers Branitsky, faithful members of the Inner Circle, ment ioned by Randolph in Ravelet te under assumed names. These were descendants of an illustrious family, their g rand fa the r having been a grand seigneur and general while Au­gustus I I I wore the crown of Poland.

H e likewise had the privilege to meet the Italian Count Guinotti, who, a f t e r the death of John I lealy, of Illinois, appointed Dr. James R. Phelps as the “ Door of the Dome.” During this visit Dr . Randolph received in full the complete initiation and, by mak­ing his obeisance to the Supreme Grand M aster and Secret Chiefs of the T h i r d Grand Dome of the World, proved himself so well

* T h ese letters, the sacred w ord, m ade a deep im pression on the mind of the A m eri­can M ason A lb ert Pike, w hen he v isited Levi in Paris, and were given prominence in the degrees w orked by him.

qualified that he was made the Supreme M a s te r of the Fra te rn i ty of the entire world.

Levi himself describes Randolph’s first visit to his home, as also Randolph’s clear-seeing p ow e rs :

“ Between three and four o ’clock this af ternoon I heard someone knock at my door, seven short knocks, sounding l ik e : oo-o-oo-oo.1 opened the door, and a young man, well dressed and dist inguished looking, entered quickly with a ra ther sarcastic smile on his lips and saying to me in a most familiar manner: ‘M y dear M r . Constant,I am delighted to find you at home.’ A f te r this he passed into my study, as if it were his own home, and took a seat in my armchair . ‘But, sir,' said I, ‘I do not recollect seeing you.’ Fie laughed with pleasure. ‘This is the first time you see me, at least in this form, but I know you well. I know everything about your past, present and future life. I t is ruled by the inexorable law of numbers. You are the man of the Pentagram, and the years marked by the num­ber “ five” have always been fatal to you. Look back and recollect. Your mortal life started in 1815, your memory failing to recollect beyond that. In 1 825 you entered the Seminary. In 1835 you left the Seminary and entered the f reedom o f consciousness. In 1845 you published The M o th e r o f God, your first essay of religion, and you broke your connections with the church. In 1855 you were a free man, being deserted by a woman who had absorbed you and forced you to submit to the law of “ Binaire.” You then went to England. You went there to dive in the masculine and active pr in ­ciples. I t was there you saw Apollonius, sad, t ired and suffering like yourself, because the Apollonius that you saw was YOURSELF— a phantom that came out of yourself, again became a p a r t of you and is still with you. You will again see him in 1865, but then beautiful, radiant and t riumphant . T h e natural end of your life is marked as 1875, accidents aside. Apollonius, when you saw him, was afraid of the point of your sword. You are a fr a id of it now, just as at the present moment you consider me a lunatic and, as such, have come with the idea of murder ing you. . . .’ ”

Much more was told the M a s te r by the “ strange young m an ,” and the biographer of El iphas Levi, M r . Paul Redonnel, of France, wrote a note on the margin, stat ing:

“All the remarks and predictions p roved to be exact.”H um a n life is double. W e are aware of current events, but the

inner self of man is hidden and seldom revealed. It is for this rea­son tha t all the Initiates of the past were known to their brethren by a nom-de-plume— some secret name so addressed by them and thus recorded in history. I t is for this very reason that it has been impossible for the profane— those not members of the Arcane Frate rn i t ies— to trace the life and history of the Initiates. Some revealed themselves, the names of others were revealed and their station in life made known by fellow-members, while the names of many others are yet to be revealed.

The Influence of the Teachings of the PeriodDr. Randolph was deeply influenced by a wave of teachings such

as the world had not known either before the period of 1847 or a f t e r the year 1871. T h e three main influences in his life, clearly admitted, were the writings of Eliphas Levi, Charles Mackay and the publication of books on the Asian Mystery, more generally known to American students as the Mystery of the Ansaireth.

Charles Mackay was the author of the Rosicrucian romance The Salamandrine , published in 1 852. H e also wrote Egeria and the Legends o f the Isles. I t was he who first recognized the genius s lumbering in the child Marie Corelli and gave her the greater port ion of her training. H e was known in the Order as Count , and held a highly authoritative position.

T h e symbolic key to the Arcanum hidden in The Salamandrine is to be found in the Introduction of the b o o k :

“ W hen you shall be enrolled among the children of the philoso­phers ,” says the Count de Gabalis to his incredulous but inquiring disciples, “you will discover that the elements are inhabited by very holy creatures whom, in consequence of the sin of unhappy Adam, his too unhappy posterity have been forbidden to see or know. T h e immense space that is between earth and heaven possesses in­habitants much more noble than the birds and gnats merely; the vast oceans have many more dwellers than the dolphins and the whales; the depths of the earth are not created only for the moles; and the elements of fire, more noble than the other three, were not made to remain void.

“ In the Rosicrucian romance of the Count de Gabalis, or Con­versat ions Upon the Secret Sciences, by the Abbe de Villars, a vol­ume to which the world is indebted for the aerial personages of

the Rape o f the L o c k , as well as for many graceful fancies in E n g ­lish and German l iterature, occur the following pas sages :

“ ‘T h e air is full of an innumerable mult itude of creatures of the human form, great lovers of the sciences, subtle, benevolent to the wise, but enemies to the stupid and ignorant. T h e i r wives and their daughters are of bold and masculine beauty, such as painters have represented the Amazons.

“ ‘Know also that the seas and the rivers are as fully inhabi ted as the air. The wise ancients have mentioned these populat ions under the name of Undines or nymphs. T h e re are few males among them, but a vast number of females. T h e i r beauty is ex­treme, and the daughters of men are not to be compared to them.

“ ‘T h e earth is filled nearly to the center by Gnomes, people of small stature, guardians of the t reasures of the mines and quarries. T h e lat ter are ingenious, friends of mankind and easy to command. They furnish the children of the wise with all the money tha t they require, and ask little for their services, except the glory of being commanded. The Gnomides, their wives, are small but very agree­able, and their costume is very curious.

“ ‘As regards the Salamanders, inhabitants of the region of fire, they serve the philosophers, but they do not wish or seek their company with much eagerness, and their daughters and their wives rarely allow themselves to be seen. T h e wives of the Salamanders are beautiful and, in fact, more beautiful than all the others, be­cause they are of a purer element. I pass over the description of these people, because, when one of us, you will see them yourself at leisure and easily if you have the curiosity. You will see their costume, their mode of living, their manners, their policy, their admirable laws. You will be charmed with the beauty of their minds even more than with that of their bodies, but you will not be able to refrain f rom pity when they tell you tha t their souls are mortal and that they have no hope of the eternal enjoyment of divine felicity, in the presence of the supreme Being whom they know and whom they religiously adore. T h e y will tell you that , being composed of the purest particles of the element which they inhabit, and having no contrary qualities in them, as they are made of but one element, they do not die till a f te r many centuries: but what is time compared to e ternity? T he y return at last into eter­nal nothingness. This thought so afflicts them tha t the philosophers have much trouble in consoling them.

“ ‘O ur fathers, being true philosophers and speaking to God face to face, complained to H im of the wretched fate of these peo­ple; and God, whose mercy is illimitable, remembered Him that it was not impossible to find a remedy for this evil. H e made known to them tha t in the same manner as man, by the alliance which he has contracted with God, has been made a participator of the divin­ity, so the Sylphs, the Gnomes, the Nymphs and the Salamanders, by the alliance which they may contact with man, can be made par­ticipators of m an ’s immortality. Thus a Nymph or a Sylphide be­comes immortal and capable of the bliss to which we aspire when she is happy enough to marry one of the “wise” ; and a Gnome or a Sylph ceases to be mortal f rom the moment that he marries one of the daughters of men.’ ”

H o w deeply this doctrine influenced Randolph is indicated by the following excerpts f rom Ravalel le.

“ Some people do not believe in ghosts. I do, ghosts of various kinds. I. I t is possible to project an image of one’s self, which image may be seen by another however distant.* II. The phan­tasmal projection of heated fancy— spectral illusion— the result of cerebral fever, as in drunken delirium, opium and other fantasies. I I I . T h e spirits of dead men. IV. Spiritual beings from other planets. V. Beings from original worlds, who have not died, but who, nevertheless, are of so fine texture as to defy the material laws which we are compelled to obey, coming under the operation of those that govern disembodied men, are enabled to do all that they do. VI. I believe that human beings, by the action of des­perate, wicked wills, frequently call into being spectral harpies— the horrible embodiment of their evil thoughts. These are de­mons, subsisting so long as their creators are under the domination of the evil [this is Black Magic] . VII . I believe in a similar crea­tion emanat ing from good thoughts of good people, lovely out- creations of aspiring souls.* Remember these seven. This is a clear s ta tement of the Rosicrucian doctrine of the higher order of their Temple . In the lower, these seven pass under the names Gnomes, Dwarfs , Sylphs, Salamanders, Nereiads, Driads and Fays .”

* T h e H ighest Occult Arcanum, as taught in the T h ird Tem ple by the iE th Priest­hood.

And a g a in :“ I do not believe tha t Elfins, Fairies, Genii and Magicians are

a ltogether mythical personages. T he re must, it seems to me, be a foundat ion of t ruth underlying the rich and varied accounts of such beings that have filled, and still do fill, the reading wor ld with wonder .”

T o the question as to whether these beings belong to this world or to the world of spirits, the answer was: “They belong to neither, but to a different world.”

Another powerful influence in the life of Randolph was the teach­ings of El iphas Levi, the Count ------- , some of which were pub­lished to the world, while others were taught only in the Temple services. In Levi’s statement of the occult, we find:

“ Behind the veil of all hieratic and mystical allegories of ancient dogmas, behind the shadows and fantastic ideals of all initiation, beneath the seal of all sacred writings, amidst the ruins of Nineveh or of Thebes, on the crumbling stones of ancient temples, and on the scorched visage of the sphinx of Assyria or Egypt , in the mon­strous or marvelous paintings which t ranslate for the fai thful of India the sacred pages of the Vedas, in the strange emblems of our old alchemical works, in the initiatory ceremonies adopted by all secret societies, we find the traces of a doctrine which is everywhere the same and everywhere carefully concealed.

“ Occult philosophy seems to have been the nurse and godmother of all intellectual forces, the key of all divine obscurities and the absolute mistress of society in those ages when it was exclusively reserved for the education of priests and kings.

“ Magic is the tradi tional science of the secrets of nature which comes to us f rom the Magi. I t unites in a single science all tha t is most certain in philosophy and most infallible and eternal in religion.

“Yes, the supreme and absolute science is magic, the science of Abraham and Orpheus, of Confucius and Zoroaster. Its doctrines were engraved on stone tablets by Enoch and Trismegistus. Moses purified and re-veiled them— this is the sense of the word revealed — when he made the holy Cabala the exclusive heri tage of the peo­ple of Israel and the inviolate secret of its priests.”

P r io r to and during the time of Levi and the great school in Paris, the various Orders of the August Fraterni ty , such as the

Magi, the Illuminati, the Militia, the Priesthood of Melchizedek (or F i re ) , the Rose Cross and other orders and degrees consti­tuted one Grand Body, under one Supreme Master . However , af ter the year 1870, many of these orders became separate institu­tions with individual directors or Masters . Beginning in 1909, a reconsolidation of all the bodies and orders was begun and quickly accomplished under the Royal Fraternity Association.*

In this connection it is well to bear in mind Dr. Randolph’s seven classifications of “ghosts,” as we continue to consider the teachings of L e v i :

“ In virtue of the great magical dogma of the Hierarchy and of universal analogy, the possibility of real evocations may be cabalis- tically demonstrated. As to the phenomenal reality of the result of magical operations conscientiously accomplished, it is a question of experience; in our own case we have established it, and we place it in the power o f our readers to renew and confirm our experience.

“ There are evocations of intelligence, evocations of love and evo­cations of hatred [please refer to Randolph’s sixth proposi tion] . The re are two kinds of necromancy— the necromancy of light [W hi te Magic] and the necromancy of darkness [Black Ar t and the black brotherhood, of which the inverted triangle is the sym­bol*] . Evocation by prayer, pentacle and perfumes, and evoca­tions by blood, imprecations and sacrileges. W e have practiced the first only, and we advise no one to devote himself to the second. I t is certain that the images of the departed appear to the mag- ne t izedf persons who evoke them; it is equally certain that they never unveil to them any mysteries of the life beyond. They are beheld just as they would still be in the memory of persons who have known them.

“ W hen the evoked specters reply to those who address them, it is always by signs, or by an interior and imaginary impression, never

* T h e outer form (Fraterno-L egal organ ization) is now the B everly H all Corpora­tion, Q uakertow n, P ennsylvan ia .

* T h e inverted triangle, w hen used in m aterial science and business or w orld ly affairs, sign ifies the purely physical. H ow ever, w hen the inverted triangle is con­nected w ith any O rder, A ssociation or Society d ea lin g with m ystical, occult or spiritual affairs, it sym bolizes the Black A rt, the parodying o f things sacred.

t In all m ystical and occult operations w hich have in m ind evocation of any type, m agnetical influences greatly enter, according to L evi and the M asters o f his age, and for this reason the R osicrucians were also known as the M agnetists.

D R . P A S C H A L B. R A N D O L P H I N F R A N C E

with a voice which leally strikes on the ears, and this is easily com- piehensible. H o w should a shadow [o r spiritual entity] speak? With what inst iument could it make the air vibrate by striking it in such a manner as to cause distinguishable sounds?

Electiic touches on the par t of the apparitions are nevertheless expeilenced, and these contacts sometimes seem to be produced by the hands of the p ha n tom s ; this phenomenon, however, is wholly subjective, and the powei of imagination, acting in concert with the occult force which we call the Astral Light, is its sole and only cause. This is proved by the fact that the spirits, or at least the specters which pietend to be such, touch us certainly sometimes, but we never can touch them, which is one of the most alarming adjuncts of ap- paiitions, for the vision seems occasionally so real that we cannot, without agitation, feel the hand pass through what appears to be a body and yet encounter no resistance.

“ There is no proof that spirits really leave the superior spheres to communicate with us, and the very contrary is probable W e evoke the reminiscences contained in the Astral Light ( realm of Records) , which is the common reservoir of universal magnetism. It is in this light the Em pero r Julian beheld the manifestat ions of his gods, but as old, ill and decrepit— fresh proof of the influence of cun ent and acci edited opinions on the reflection of this same magic agent which causes tables to speak and answers by taps on tables. J 1

Levi's Seal“T h e pentagram* expresses the mind’s domination over the ele­

ments, and it is by this sign that we bind the demons of the air, the sp.r.ts of fire, the specters of water and the ghosts (gnomes) of

the ear th .1 It is the Star of the Magi , the burn- a ing star o the Gnostic [pre-Rosicrucian] schools,

t i e sign of intellectual [plus spiritual] omnipo- ’ 04 tence and autocracy.

If it be a s k e d h o w a sign c a n ex e r c i s e t h a t i m ­m e n s e p o w e i o y e r s p i r i t s w h i c h is c l a i m e d f o r t h e p e n t a g i a m , w e i n qu i r e , in t u r n , w h y d o e s t h e C h r i s ­

___________ t i a n w o r l d b o w b e f o r e t h e s i g n o f t h e c r o s s ? T h e

* T h e pentagram is the symbol of the true O rder of the M agi as i t today e x i s t s .

drine, by C harles M ack ay.' ’ e g a ld ,n g ,he elem ental* as quoted from The Saloman-

sign in itself is nothing; it derives its strength from the doctrine itsymbolizes [and the developed power of the operator— Magician] , and of which it is the Logos. Now, a sign which epitomizes by signification all the occult forces in nature, and which always has manifested to elementary and other spirits a power superior to their own, naturally strikes them with fear and respect and enforces their obedience by the empire of knowledge and will [o f the opera­to r] over ignorance and weakness.

“T h e pentagram was traced by the old Magicians on the thresh­old of the door to prevent evil spirits from entering and good ones from going out. The double triangle of Solomon, forming the six-pointed star, is the sign of the Macrocosm, but it is less power­ful than the pentagram, the microcosmic sign.”

Like every other Initiate vested with authority, Levi made use of several seals and used them according to the activity he was en­gaged in. W e quote verbatim extracts f rom a letter written by him to one of his disciples and reproduce another seal made after his own personal sketch.

“ You ask me what is my pentacle?“ H e r e it i s :

“ M y exoteric pentacle or seal represents the sun rising behind a lion at rest. Its meaning is: May there be peace and light given a f te r the victory I t is the mind shining in the calm of a strong will. You have seen this seal on the envelopes with the manuscriptof the Clavicules.” . . . .

41) w L horl rhr privilege of meeting Levi quickly learned of his

L e v is Great Seal or Pentacle

“ I want you to guess what it means.“This is my secret or esoteric pentacle.“The monogram of my pentacle is taken from

the Enchiridion of Pope Leo III . It forms in Greek the word Taro t , in Latin Rota and in H e ­brew Torah.

“ It also represents four hieroglyphics of the T a r o t : the stick, sword, cup and circle of gold.

though in a different sense, on others, notably on General Albert Pike, the man who had more to do with the rewri ting and institu­tion of the Scottish Rite branch of M asonry than any other single man, and who freely admitted the source of much of his knowledge. Randolph was not permitted to mention the source of his teaching or initiation, because, unlike Albert Pike, he, Randolph, had taken upon himself the vow of secrecy, and in writing of the M a s t e r he was forced to designate him according to his title of the degreeunder which he worked or taught at the time as Count ------- , orone of his several other names.

Levi was profoundly interested in an exoteric system of initiation which had in view the acceptance of a class of acolytes who, though interested to a degree, did not care to enter the inner or G rea t School of Initiation. Albert Pike was initiated into this system, but did not feel that the American mind was at that period ready for it, and as a result he merely rewrote the already existing Am eri ­can higher degrees of Masonry. T h e degrees of Mystic M asonry are today held in the repository of the Great Order , of which Levi was the Chief, and are open to any M ason who will procure a dis­pensation from his lodge that he legally may receive them.

An idea of Levi’s thought regarding Masonic characters as we today know them may be glimpsed from his writings on the subjec t :

“ Solomon personifies supreme science and wisdom. T h e T e m ­ple is the realization and hierarchic reign of t ruth and reason on earth. H i r a m is the man who, by science and wisdom, has a t ta ined empire. H e governs by justice and order , rendering to each ac­cording to his works. Each degree is in correspondence with a word which expresses the sense thereof. Fo r H i r a m the word is one, but it is expressed after three manners. One is fo r the A p ­prentices and can be ut tered by them; it signifies nature and is ex­plained by work. Another is for Companions; in their case it sig­nifies thought and is explained by study. T h e third is for M a s te r s ; in their mouths it signifies t ruth and is explained by wisdom.

“ As to the word itself, it is used to designate God, whose t rue name is indivisible and incommunicable. Thus there are three de­grees in the Hierarchy and three entrances to the Tem ple ; there are three modes of light, and there are three forces in nature, which forces are symbolized by the rule that measures, the lever which lifts and the mallet which consolidates. T h e rebellion of brutal instincts against the hierarchic aristocracy of wisdom arms itself

successfully with these three forces and turns them from their p roper uses.

“There are three typical rebels— the rebel against nature, the rebel against science and the rebel against truth. They were rep­resented in the classical Hades by the three heads of Cerberus; in the Bible by Koran, Dathan and Abiram. In the Masonic legend they are distinguished by names which vary in the different rites. T h e first, who is usually called Abiram, or the murderer of Hiram, is he who strikes the Grand Master with the rule. This is the s tory of the just man immolated by human passion under the pre­tense of law.* T h e second, named Mephisbosheth, after a ridicu­lous and feeble pretender to the throne of David, attacks H i ram with the level or the square. So does the popular square or level of insensate equality become an instrument of tyranny in the hands of the multitude and assails still more grievously than the rule the royalty of wisdom and virtue. The third, in fine, dispatches H i ram with a mallet. So act the brutal instincts when they seek to estab­lish order , in the name of violence and of fear, by crushing in­telligence.

“T h e branch of acacia over the tomb of H i ram is like the cross on the Christian altars. I t is a sign of knowledge which outlives knowledge itself; it is the green sprig which presages another spring. When men have disturbed in this manner the order of nature, Providence intervenes to restore it, as Solomon to avenge the death of the M as te r Builder. H e who has struck with the rule shall be struck with the poignard. H e who has attacked with the level or square shall make expiation under the ax of the law: it is the eternal judgment on regicides. H e who has slain with the mallet shall be the victim of that power which he misused. H e who would slay with the rule is betrayed by the very lamp which lights him; and the stream from which he drinks: it is the law of retaliation [retr ibution]. H e who would destroy with the level is surprised when his watchfulness fails like a sleeping dog, and he is given up by his own accomplices, for anarchy is the mother of t rea­son. H e who struck with the mallet is devoured by the lion, which is a var iant of the sphinx of CEdipus, while he who can conquer the

* Each degree represents not only a stage in the growth or development of man, but likewise an age and development of a nation—every nation. America is today under the rule of Abiram—human passions of a few self-elected reformers who gov­ern the mass of intellectuals under pretense of law.

lion shall deserve to succeed Hi ram .“T he decaying of the body of the Builder indicates that forms

may change but the spirit remains. T h e spring of water in the vicinity of the first murder recalls that deluge which punished crimes against nature. The burning bush and rainbow which betray the second assassin typify light and life denouncing outrage on thought.

“ Finally, the vanquished lion represents the t r iumph of mind over mat ter and the definite subjection of force to intelligence. From the dawn of the intellectual travail by which the Temple of Unity is erected, H i r a m has been slain often, but ever he has risen from the dead. H e is Adonis destroyed by the wild boar, Osiris put to death by Typhon, Pythagoras in his proscription, Orpheus torn to pieces by Bacchantes, Moses abandoned in the caverns of Mount Nebo, Jesus crucified by Judas, Caiphas and Pi la te .” *

In the divine economy of things, there is no such law as re ta l ia­tion. God, nature, the law, does not retaliate. Retaliat ion has to do with the thought of revenge, and revenge is not within the realm of justice. God, the law, has to do with justice and not with revenge.

Retribution is the operat ing law in all realms of the earth. T h a t which we do we ultimately do to ourselves. T h a t is, every act, every thought, every activity on our part , whether toward others or directly to ourselves, ultimately reacts upon ourselves. Thus it follows that if we attempt evil to another, we temporar i ly may affect that person adversely, but ultimately the reaction will be upon ourselves— the actor. This thought is expressed by Lev i ’s interpretat ion of the Masonic symbolism. W e now turn our a t t en­tion to the writings of Dr. Randolph on the occasion of his third visit to Par is :

“The soul and its qualities, passions and volume [also mind and fortunes] are clearly marked upon the physique and are apparen t to all who possess the proper key. T o all others, the difficulty lies in correctly reading these signs and, still greater , in assigning to each faculty its actual, its possible and its relative s t rength and value. Every act that a man does has an effect upon both his body and soul, and the imprints thereof are indelibly s tamped upon his

* Extracts from Levi’s L c D o g m e et R itue l de la H a u te M a g ic . The emblems or insignia are drawn according to the description as given in R a v a lc t lc . These were secretly worn by Levi and other members of the French Temple.

features. Therefore , his past— even his most secret act or thought — can be read by the adept with as much ease as if his face were a printed page, the type being large, smooth and clear.

“ Every man is susceptible of being controlled by another stronger than he, because no man is collectively stronger than his weakest faculty; a chain is no s tronger than its weakest link. I can control men because I know at a glance which is the most vulnerable por­tion of their nature. Self-love, emulation and will are the trinity in unity around which the psychical republic revolves. One of these is always vulnerable; subdue that and you subdue the man. When I perform experiments [in magnetic magic], I first subjugate not tiie entire brain, hut a single faculty, which in turn speedily subdues all the rest. The mind of man is a mirror! Conceded. Well, then, 1 forthwith, by an effort of the will, entirely vacate my own mind, thinking of nothing but a revolving wheel. The subject reflects my action. Then in my faculty of imagery I sing, dance, and the subject reflects my thoughts by appropriate action.

“ ‘Th is is a dangerous power to possess,’ said the emperor [ N a ­poleon I I I ] , ‘and none but a good man ought to have it.’

“A bad man cannot become a true Rosicrucian [operating oc­cultist], although men have turned their arms against the race, and the secrets of the fraternity, like all things else, have been trifled with and abused. Thus it is possible for an expert [one versed in higher occultism] to cure a diseased man by the exercise of the power alluded to. But the rule is dual: It is also possible to kill a healthy man by the same mysterious power,* and, indeed, it has often been done, especially by the natives of Africa.

“ I persuade my soul that you are sick and will die, and if I keep up the will and desire, nothing is more certain than that both will be accomplished. Some men naturally possess enormous powers of will and are able to project visible images,f like those of a phan­tasmagoria— images of whatever they choose to fancy— a flower, a hand, arm or a human form— and these spectra will be visible to scores of s tar tled observers, who, in their ut ter ignorance of the human mind and body and their respective and conjoined powers,

* The power of will and the imaginative faculty used in this manner constitute the worst type of what is known in the occult as Black Magic, and though one had at­tained to the status of a Rosicrucian and so used it, it would destroy him.

t These secrets and method of training constitute the work of the higher occult, the M S S . of which have been handed down from the Temple in Paris to the Priesthood of /Eth of today.

ideate, iN g natures, 5ns»tgma,

House of Simon Sludion. Signature of M ilitia Cruci- fera Evangelica. “ Door” of Fra. C C , \

T h e H ouse or C o at o f Arms of Andrea, First Vis­ible Head of the Fra. R C Author of Fam a Fra­ternitatis.

First Signature of the See or House of S S The Original Rosicrucian Signature.

THE beginning of any basic work which has a real mission to perform, |,'| whether this be an Association of men or the foundation of a new State 1 or Country, one of the first acts is to choose a representative or com­

prehensive name and then a symbolic seal. Once the seal was known as a “Coat of Arms” or a “House” and, when used in deeply spiritual

affairs, the signature of the “See.” This Seal, Insignia or Coat of Arms is forever thereafter known as the “Signature” of that work, because it is recognized by all concerned as the symbolization of that Work.

Names and symbols are used in a similar way for individuals who have a special mission to perform in life as regards spiritual affairs. When a man, after long study, careful training and repeated trials, finally p ro v e s himself, and is spiritually accepted by the Hierarchies, he is given a spiritual name and with it a symbol of his office, to be used by him as a seal or otherwise, to prove his

The House of Brown, Third Grand Master of the Rosy Cross in America. See of Salem.

H O U SE O F S - '.S * . R C . ‘.

Insignia of the Rosicrucian Foundation.

Registered.

Rouses; anb Coats of

standing and authority in the association of men to which he belongs, as well as to indicate special accomplishments.

Every individual who has become, first, an Initiate in the Brotherhood of the Rosy Cross, and, second, has been selected as a Grand Master of the Fraternity, receives such a symbol, insignia or coat of arms from the Hierarchy; this is known as his S ig n a tu r e or “House,” and thus we say: The H ouse of A n d r e a or H o u s e o f R a n d o lp h , and his authority and his work are thereafter recognized by his insignia.

The United States, because of the Mystic Prophecy made concerning it, has a working Seal and also an unfinished or prophetic Seal, this latter portraying the Mystic mission of the Nation, and to be used only after that work has been accomplished. This Seal is known as the “House of the United States of a United People.”

The House or Signature of Randolph. Conferred by Hierarchy at Frankfort-on- M ain.

Signature of the House or See of S S The Supreme Grand Lodge, Rosicrucian Brotherhood of America, Beginning 1856-8 .

The House or the See of F. B, Dowd, Second Grand Master of the Fra. R C in America.

T h e H ouse o f C ly m e r , P re se n t Sup rem e G ran d M aster of the original Fra. R C See at Beverly Hall.

The M ystic Seal of all the United States. A Prophecy of What is to be.

believe them to be the veritable ghosts of dead men and objects produced by them. I learned this great secret in the Punjab of Naumsavi Chitty, the chief of the Rosicrucians of India and the greatest reformer since Buddha.

* * * *“ It is well known that one of the cardinal points of the Rosicru­

cian belief is that bodily life can be prolonged through whole ages in two different ways: first, by means of the Elixir of Li fe ; sec­ondly, by means of mere will alone.J In the first case, beauty and youth accompany age; but in the second, age is apparent all along the centuries. Th is lat ter secret and the process were revealed by a degenerate Rosicrucian in 1605, and all students are aware that great capital was made of it in later times by a French physician named Asgill. This writer undertook publicly to demonstrate and teach the ar t of life prolongation, laying it down positively that man is literally immortal, or ra ther that any given man alive could, if he choose, utterly laugh at and defy death and need not, if so disposed, ever die, if he used sufficient prudence and forcibly and constantly exerted his will in that direction. Asgill used to com­plain of the cowardly practice of dying, considering it a mere trick, an unnecessary habit. T h e records show us that several men have used both these means to perpetuate existence.

* ■ * *“ Idiots, bigots and fools only dispute the existence of that which

others do, but which they do not understand. True , many pin their faith in a hereaf ter upon the curious phenomena att r ibuted to disembodied souls [via spiritualism], but they err in so doing. T h e demonstration can never be afforded through any process either of phenomena or intellection. O f that , be assured. Im m or ­tality can never be thought; it must be fell. Your philosopher can­not possibly grasp the idea, because it is not an idea at all. I t is a reality and comes to man never through the intellect, but ever and always through other channels of the spirit [soul ]— comes over roads that begin on ear th and terminate directly at the foot of G od’s throne. Thus, when storms fall on the philosophic soul, it shrinks and plays the coward. N o t so the truly intuitional man.

$ Worry, fear and the uncertainty that at present constitute a business career make it utterly impossible for the average man to function along this avenue of activity, due to the fact that the poisons created by worry, fear and uncertainty are destructive of the mental and vital forces.

H e feels and, feeling, sees God through the gloom; and that, to him, is an insurance against loss or annihilation. H e rides tri­um phant over circumstances that bar themselves effectually against all philosophers. Even when the shadow rests heaviest on the sky of life, such a soul beholds God enthroned in auroral splendor everywhere. H e catches the sound of God’s voice from every echoing hill and dell, and it speaks to him of life everlasting, and its tones carry a thrilling demonstration of a hereaf ter that all the spiritualism of the earth never could impart.

“ M en (o f whatever race) are the same at heart. Inwardly they are all alike— sincere, beautiful, good and religious; outwardly the same— selfish, heedless, careless and materialistic beings, as untamable, set, wilful and unreasonable as the heartiest cynic could wish.

“ T he re is but one religion, yet that religion passes current under a vast variety of names. All men alike believe in good and evil, a heaven of some sort, and some sort of hell likewise. I found that while a t bot tom faith was everywhere the same, yet the names by which that faith was known differ widely in different places and latitudes. Fo r instance, I found that the Catholic or Papal, the Pro tes tan t or Reformed, the Hindoo and Brahmanical, the Buddhistic, Lamaic, Greek, Polytheistic, Atheistic, Deistic, Ma- gian, Guebre, Islamic, Fetish, and all other systems and modes of belief, were, instead of being antipodal, in fact the same at the bot­tom. This may surprise you. Doubtless it would, were I to leave the subject just as it is. But I will explain. They are all one at the bot tom, inasmuch as each and all of their respective and appar­ently dissimilar devotees do homage at the same shrine of the same grea t mystery. The modes and names differ with latitude, but the meaning and the principle are everywhere the same.

“ Popular estimate or opinion can never be a true criterion either of persons, thoughts, events, principles or things. W e grow daily beyond our yesterdays and are ever reaching forth for the morrow. T h e world has had a long night, as it has had bright days; and now another morn is breaking, and we stand in the Door of the D a w n *

* The D o o r o f the D a w n is the beginning of the M a n is t ic A g e , an age wherein jnan will gradually learn to assume his own personal responsibility and will be too proud, too much of a m a n , to ask anyone, God or man, to suffer for his errors or deliberately committed wrongs.

“ Hum an monuments are in existence that indubitably prove not only that the world is much older than people give it credit, but also that civilizations, arts, sciences, philosophy and knowledge in­finitely superior in some respects to what exists today have blessed the earth in bygone ages and been swept away, leaving only shat­tered vestiges of the wreck behind to inform posterity that such things have been, but are no more.

“ But what is still st ronger food for thought is the fact that amidst these ruins of the dead ages we find others that are evi­dently relics of times and civilizations still more remote— the debris of a world-wreck remembered only by the seraphim! A demonstrat ion of this assertion is found in the pyramids, the date and purpose even of the building of which are wrapped in conjec­ture [except to the Masters of our School], and has been for ages past. The authentic history of Egyp t can be traced for over six thousand years, yet even in that remote past the pyramids were as much a mystery as they are today.

“This is not a l l : T h e catacombs of Eleuthas contain what in these days would be called ‘astronomic diagrams,’ showing occultations of certain stars by certain other stars. Th is is proved by one dia­gram showing the relative place in the still heaven of each s tar of the series; another displays an approach toward obscuration, and so on through thirteen separate stages, the last being a complete emergement of the occulted s tar on the opposite side.

“ Now it so happens that we have astronomers in our day who pique themselves on their mental power and mathematical correct­ness, and these inform us that a period of 57,879 years must elapse before the same phenomenon will occur again, and that no less than 19,638 years must have elapsed since it did occur! Now I foresee an objection in your mind: ‘H o w is it known that the ancient dia­grams refer to any two particular stellar bodies?’

“T h e answer is: F rom the relative positions of known stars in the heavens whose places correspond to the positions of stars in the diagrams, for the mapping out is quite as perfect as it could be done today, even with all the nice appliances of micrometrical sci­ence now extant.

“ W h o built Baal-be? is a question tha t has been vainly asked for three thousand years, and then as now men repeated ‘W h o ? ’ and echo said, ‘Baal-be!’ and says ‘Baal-be’ still.

“ In a barren, sterile, sandy plain, which the augers of the a r ­

tesian borers proved to have been once a rich and fertile bot tom­land or prairie, a very short distance westward of the Theban ruins, there once existed a vast and magnificent city so splendid that modern capitals of Europe are mere hutted towns in comparison. This is proved by what has been exhumed from the ear th’s bosom. In that city of palaces is the wreck of one which, from its situation with respect to other ruins, must have been merely a third or a fourth rate edifice in the golden days when Aznak flourished. Yet the portico of this fourth-rate structure, situated in a suburb of the city, the name of which suburb was Karnak, consisted of 144 por- phyritic columns, 2b feet 6 inches apart. Each one was 39 feet 5 inches in circumterence and not less than 52 feet high, and every one was hewn out of a single s tone !

“ Moreover , this fourth-rate palace was 2 miles, 5 furlongs and 8 feet long, by actual measurement of the ruins, and it required a jou ney of quite nine miles to go around it.

‘‘This palace faced the sacred river (Ni le) , from which led a b road avenue lined with colossal statues on each side, as close as they could stand, for distance of over one English league (approxi­mately three miles), and every one of these statues commemorated either a king or a dynasty of that more than regal country.

“ Now, m ark what I say: proof, positive proof, exists that this palace, itself so imperial, so grand, so immeasurably superior to aught of the kind attempted by man in this 'progressive age’ (?) was, af te r all, but a mere addition, an inconsiderable wing, a sort of appendage, a kind of outhouse to one of the main edifices of that immortal city.

“ N o man knows, or for four thousand years has known, who built Aznak— who laid the stones of Karnak— who cut marble monsters weighing 213 tons out of a single block of stone, and that stone so hard that no modern steel will cut or even scratch i t !

“ Railways! steam power! wheels! pulleys! screws! wedges! in­clined planes! levers, did you say?

“ Sir, all these things existed long ago, else how could solid obelisks of 500 tons weight have been t ransported a distance ex­ceeding 1100 miles, from the mountains where they were hewn, to the places where they were set up and where we find them today?

“ W ithou t all the appliances enumerated, how could these monu­ments, some of which measure 89 feet in length, have been erected a f t e r they were brought ; and take notice that some of these stone

monsters were placed upon pedestals, themselves 10 or 12 feet high!“ I t would strain the t reasury of a modern state to pay the ex­

pense at tendant upon the erection of half a dozen such, as was proved here in Paris in the case of the Obelisk of Luxor, the smaller of the two that stood before the Temple of Thebes, and which cost France over two million dollars to place where it now stands. W ithout s team (or electric) power and railways, how could such immense masses of stone have been t ransported over and through vast plains of shifting, burning sands, especially for such grea t dis­tances as it is certain they were brought? A single fur ther remark on chronology: It has been established among the learned that it tcikea rw.f less than a period of ten thousand vears for a language to be perfected, and then die out, to give place to an improved but entirely different one. Now observe: Champollion declares that he, through the assistance of modern Egyptians, was able to master ancient Egypt ian. Th is furnished a key to certain hieroglyphs; these later proved instrumental toward simplifying a series of three more. H e concludes that he has sufficient evidence to estab­lish the fact that several successive languages had been spoken in the two Egypts (U p p e r and Lower) .*

“You speak of progress. P r o g r e s s ! W here is there progress, the true development which makes for greatness of the soul? W here is there progress save in wretchedness, poverty, crime, self­ishness and the accruements of misery? Progress is more fanciful than real. Civilization is a misnomer, utilitarianism is desecration of man’s soul, philosophy an imposture and learning altogether false.

“ Where is there love for one’s fellow-man? Are not all of life’s relationships based on the thought of profi t?! Are not all insti­tutions which should have at heart the education of youth and the welfare of men generally in the hands of self-seeking politicians?

] he Great Order has records that there lies in the plains of a western state, not far from the Pacific coast, and buried less than fifty feet under sand, one of the great­est temples ever built one in which, when uncovered, will be found vast treasures of gold and art

*1* Not alone are all relationships based on the thought of profit, but one man with­out originality, who is incapable of making plans of his own, will copy those of his fellow-man and will pass them as original with himself. Moreover, the most divine institutions and sacied names are openly stolen and advertised to the gaping crowds who, because of the gilt and glitter and the blare of trumpets, accept them as genuine. See In tro d u c t io n s to Books T h r e e and F o u r , this volume.

Can you point out a single instance where one institution or one department of state is in the hands of one who has learned to fo r­get self and lives only to serve? Until you can point to one such, do not speak of progress or even of civilization, and as years roll on there will be intensification and a centralization of this selfish­ness until it becomes so great that the orderly rule of mankind will itself be at stake and standing on a balance at the brink of a precipice.

A Vision That Is More Than a Vision

“ I stood upon the summit of a very lofty mountain, yet within the Temple. By the side stood an aged and saintly man of regal and majestic presence. H e was clad in an oriental garb of the

long-gone ages, and his flowing robes were bound to his waist by a golden band, wrought into the similitude of a shining serpent— the sacred em­blem of eternal wisdom. Around his broad and lofty brow was a coronet of silver, dusted with spiculae of finest diamonds. On the sides of the center were two scarabei, the symbol of immor­tality, and between them was a pyramid, on which

was inscribed a mystical character which told at the same time that his name was Ramus the Great.*

“This royal personage spake kindly to me, and his soft tones fell upon the hearing of my soul like the words of pardon to the sense of sinners at the judgment seat. ‘Look, my son,’ said he, at the same time pointing toward a vast procession of the newly risen dead a spectral army on the sides of the mountain, slowly, stead­

* The same known historically as Thothmes, or Thotmor the Third, King of all Egypt, in the eighteenth dynasty, and sixty-ninth Chief or Grand Master of the Super­lative Order of Gebel A1 Maruk—since known in Christian lands as the Order of the Brethren of the Rosie Cross, and now known in America and Europe, where it still thrives as the Imperial Order of Rosicrucia. Sincere students who will investigate for themselves will find that this was published in the first or 1863 edition of Rava le t te , and by a study of clandestine literature will quickly see that, with but slight varia­tion, this same material is used as original matter and as part of authority possessed. Even Rosie Cross is Latinized and claimed as original. The student should further bear in mind that at this date, 1 8 6 3 , Randolph was Grand Master of the Triple Order and had founded Temples on American soil.

We shall again refer to Gebel AI Maruk, or, as he became known, Narek El Gebel, the Chief of the Ansariee of Syria, wherein Randolph received his final initiation.

ily, mournfully wending their way toward the par t of the Temple I had quitted previous to the commencement of this dream within a dream. Said the man at my side: ‘Yonder host of pilgrims are men and women who are seeking, as thou hast sought, to unbar the Gates of Glory, that they may pass through them into the delight­ful Garden of the Beatitudes. I t is one thing to be endowed with intellectual strength, knowledge and immortali ty; it is another to be wise and happy. The first is a boon granted to all the children of earth alike; the last can be attained only by integral develop­ment— by self-endeavor (deliberate effort), by innate goodness and God-ness continually manifested— and this in material and aromal worlds alike. M a n is man and woman is woman, wherever they may be! T h e true way to the garden lies not through the Manifestat ion Corridor , but through the Hal l of Silence! And each aspirant must open the door for himself alone. Failing to enter, as thou hast failed, each must turn back and, like thee, come hither to Mount Retrospect and, entering into the labyrinths within its sides, must search for the triple key which alone can unbar the gate and admit to the beautiful garden! Remember! Despair not! T r y ! ’

“ Again T stood alone, not now in despondency and gloom, but in all the serene strength of noble, conscious manhood— not the actual, but the certain and glorious possibility thereof. M y soul had grown. I t was aware of all its past shortcomings, failures and its hatreds toward two men who had done me deadly wrongs. This feeling still survived s tronger than ever, now that I was across the Bridge of Flours and had become a citizen of the inner land— a wanderer through eternity. T h a t hate was as immortal as my deathless soul. Wil l it ever be? And yet I had ever meant well. All was calm on my spirit save this single awful thing. In this spirit, with this consciousness— not of deep malignance, but of out­raged justice— I began to look for the mysterious key; and as I looked, an instinct told me that the key must consist of grand hu­man virtues and corresponding good deeds held and done before I left the shores of time and embarked upon the strange and mystic sea whereon my soul’s fortunes were now cast.

“And so I searched and at last seemed to have found what I sought, and thereupon I wished myself once more before the brazen gate. Instantly, as if by magic, the wish was realized, and I stood before it on the same spot formerly occupied. T h e first inscription,

the symbols and circle had disappeared, and in their stead was an­other circle containing these lines: ‘Speak, for thou shalt be heard! Tel l what thou hast, done to elevate thy fellow-men and to round out the angles of thine own soul. W hom hast thou uplifted, loved, ha ted? Speak, and when the words containing the key are spoken, the door will yield and thou mayest pass the threshold.’

“T h e writing slowly faded and left naught but a surface, but that surface as of molten gold. I spoke aloud my claim to entrance and, to my astonishment, my voice rang out shrill and clear through the vaults and arches of the mighty dome towering far above my head. ‘I have suffered from infancy— been opposed from the cradle to matur i ty— been hated, robbed, slandered on all sides, yet pushed fo rward in defiance of all until I reached all that I desired— all that earth could give me. Self-educated, I achieved triumphs where others failed; have reaped laurels and grasped the keys of fame and laughed at my folly afterward, because what is fame? A canker, gnawing out one’s life when living, disturbing his repose when dead— not worth a s t r a w ! But, in all this, despite the end­ing, I have set an example by following which man might elevate himself, society be improved and its constituents realize the bliss of moving in loftier spheres of usefulness!’* While giving voice to these truths, I firmly expected to see the gate fly open at their conclusion. But what was my horro r and dismay to see that it moved not at all, while the echoes of my speech gave back in f r ight­ful resonant waves of sound the last word, ‘u s e f u l n e s s !’

“ N o t being able to think of any nobler achievement, I cast my eyes groundward, and on again raising them I beheld across the clear space of the door the single word ‘t r y !’

“Taking hear t again, I said, ‘Alone, I sought the secret of re­stor ing health to the sick and gave it freely to the world, without money, without price. I have made grand efforts to banish sloth,

* It will be readily recognized that this is the wail of a Soul, of a Soul who has tried long and constantly and is weary. It is the cry of a Soul for recognition, a Soul which believes itself and its efforts unappreciated. It is an appeal for reward for its acts of mercy, as yet not fully appreciating that in the effort itself is the reward. Every sincere student, by self-analysis, will see that he is in this identical state of mind, and that failing in being praised, applauded and set upon a pedestal, his self­pride and self-righteousness are hurt, the tempter creeps in, and failure or worse results. Mighty truths are voiced in this vision which is not a vision, this “dream which is not a dream,” and it were well for every student to read it time and again until the spirit itself is fully recognized and applied.

sin, ignorance; have ever upheld the honor of the Cross and the sweet religion it symbolizes. Striving ever to upraise the veil tha t hides man f rom himself, in the effort I have been misunderstood, my motives impugned and my reward has been poverty, s lander and disgrace. In the strife I have been heedless to every call save tha t of human duty and, in obeying the behests of a nobler destiny, have been regardless of all worldly distinction; have ignored wealth, fame, honorable place in the wor ld ’s esteem and even been deaf to the calls of love !’

“ I c e a s e d a n d a g a i n t h e v a u l t t h r e w b a c k m y l a s t w o r d , a n d a l l t h e a r c h e s e c h o e d ‘l o v e !’

“The gate moved not, but once more appeared upon the golden lozenge on the door the word ‘t r y !’ in g rea te r br ightness than before, while it seemed to the hearing sense of my spirit t h a t a thousand velvet whispers— low, so low— gently cadenced back ‘l o v e .’

“ I have rebuked the immortal, humbled the lof ty and o v e rb e a r ­ing, exposed deception, comforted the mourner, redeemed the h a r ­lot, reformed the thief, fed the orphan and upheld the r ights and dignity of L a b o r !

“ Still the door moved not, but again the echoes gave back the last word, ‘l a b o r !’

“ ‘I have preached immortality to thousands and preva i led on them to believe it; have wri tten of and everywhere proclaimed its mighty truths. I have beaten the sceptic, confirmed the wavering, reassured the doubting, and th rough long and bi t ter years, in both hemispheres of the globe, have declared tha t if a man die, he shall live again; thus endeavoring to overth row error , establish t ru th , banish superstition and on their ruins lay the deep and b ro ad foun­dations of a better fa i th!’

“As if a myriad voices chimed out my las t syllable, there rang through the spacious halls and corr idors of the Tem ple the sublime word ‘f a i t h !’ and instantly the bolts appeared to move within their iron wards. Continuing, I said: ‘I have ever endeavored, save in one single instance, to foster and in all cases to have a spirit of forgiveness.’

“This time there was no mistake. T h e thousand bol ts flew back, the ponderous brazen gate moved fo rw ard and back like a vast curtain, as if swayed by a gentle wind; and while a million silvery voices sang gloriously, ‘I n a l l c a s e s HAVE A. SPIRIT OF FOR-

G IV E N E S S !’“Joyously I tried again, intuition plainly telling me that only one

thing more was necessary to end my lonely pilgrimage and exalt me to the blessed companionship of the dear ones whom I so longed to join in their glory-walks down the celestial glades and vistas of G o d ’s Garden of the Beatitudes. I spoke again:

“ ‘I have fallen from m an’s esteem in pursuance of what appeared to be my duty. A new faith sprang up in the land, and unwise zealots brought shame and bitter reproach against and upon it. Lured by false reasoning, I yielded to the fascinations of a specious sophistry, and for a while my soul languished under the iron bond­age of a powerful and glittering falsehood. At length, seeing my errors, I strove to correct them and to sift the chaff f rom the true and solid grain; but the people refused to believe me honest and did not, would not, understand me; but they insisted that in de­nouncing E r r o r I ignored the living t ruths of God’s great economy. Yet still I labored on, trying to correct faults and to cultivate the queen of human virtues, c h a r i t y !’ Scarcely had this last word escaped my lips than the massive portals flew wide open, disclosing to my enraptured gaze such a sight of supernal and celestial beauty, grandeur and magnificence as human language totally is inadequate to describe, for it was such as it stood there revealed before my ravished sou l ; and I may not here reveal the wondrous thing I saw and heard* . . . Lara , Lara, my beautiful one,f the dear maiden of the long ago, stood before me just within the gates of Paradise. She loved me still— aye, the dear maiden of my youth had not for­got ten the lover of her early and earthly days, ere the cruel Death had snatched her f rom my arms and love, a long, long time ago, for the love of the Indian, as his hatred, survives the grave. . . . And she said, ‘Paschal, my beloved— lone student of the weary world— I await thy entrance here. But thou mayest not enter now,

* “And I knew on behalf of such a man . . . how that he was caught up into para­dise, and heard unspeakable words, which it is not lawful for a man to utter.” 2Cor. 12:2-4.

t All Initiate-writers who have been permitted, as a result of inner growth due to their own de l ib era te a n d conscious efforts to behold the ir o w n Souls, have used a figure of speech to describe that Soul. With Randolph, it is L ara , C yn th ia and still others. Marie Corelli spoke of her Masters as H etiobas, etc., and Dante used the name Beatrice. We cannot speak in the abstract. That which we see must possess form or we will give it one. The form with which we create or clothe the Soul must have a name, or a term, otherwise we ourselves name the name.

D R . P A S C H A L B. R A N D O L P H I N F R A N C E

because no haired can live inside these gates of Bliss. W e a r it out, discard it. Thou ar t yet incomplete; thy work is still unfinished. Thou hast found the keys! Go back to earth, and give them to thy fellow-men. Teach first thyself and then thy brethren that U s e ­fulness, L a b o i , Love, forgiveness, Fai th and Charity are the only keys which are potent to cure all ill and unbar the Gates of Glory. ’

“There a tall and stately figure of a man— a tall and regal figure, but yet light and airy, buoyant as a summer cloud pillowed on the air the figure of a man, but not solid, for it was t ranslucent as the pearly dew, radiant as the noontide sun, majestic as a lofty mountain when it wears a snowy c row n!— the royal fo rm of a man, but evidently not a ghost, a wraith or a man of these days, or of this earth, or of the ages now elapsing. H e was something more than a man; he was supra-mortal ; a br ight and glorious citizen of a starry land of glory, whose gates I beheld, once upon a time, when Lara bade me wai t; he of a lineage we Rosicrucians* wot of, and only w e !— a dweller in a wondrous city, afa r off, real, actual, whose gates are as the finest pearl, so br ight and beauti ful are they. T h e stately figure advanced midway of the room until he occupied the center of a triangle formed by the shadowy Th ing— the T e m p te r of man— and Hesperina, then he spake:

“ ‘I, Otanethi, the Genius of the Temple, L o r d of the H o u r , the servant of the Dome, am sent hi ther to thee, O H esper ina , P r e ­server of the falling; and to thee, da rk Shadow ( the T e m p te r of M a n ) , and to the blind gropers of the N igh t and gloom. I am sent to proclaim that man ever reacheth Ruin or Redemption through himself alone— strengthened by Love of H i m — self­sought— reacheth either Pole of Possibility as he, fairly warned, and, therefore, fully armed, may elect. Poor , weak m an!— a giant, knowing not his own tremendous power!— M a s t e r both of Circumstances and the W or ld— yet the veriest slave to e i ther!— weak, but only through ignorance of h im s e l f ! forever and forever failing in life’s great race through slenderness of Pu rpose!— through feebleness of will! Virtue is not virtue which comes not of principle within— that comes not of will and aspiration. T h a t

* “What!” interrupted the listener. “Why, I thought the Rosicrucian system had been dead, buried and forgotten two centuries ago.”

Replied Paschal: “The false or pseudo-Rosicrucian system ceases to be, arises its hydra head again and again perished. Truth itself is deathless, and R osicruc ia is born and lives in truth.”

abstinence from wrong is not virtue which results f rom external pressure (by force of man-made laws)— fear of what the speech of people may effect! I t is false!— tha t virtue which requires bol­stering or propping up and falls when left to try its strength a lone! Vice is not vice, but weakness that springs from within, which is the effect of applied force. Real vice is that which leaves sad marks upon the soul’s escutcheon, which the waters of an eternity may not lave away or wash out ; and it comes of settled purpose from within and is the thing of will. The virtue that has never known tempta­tion and withstood it counts but little in the great Ledger of the Yet to Be! T rue virtue is good resolve, better thinking and action best of a l l ! T h a t man is but half completed whom the world had wholly made. They are never truly made who fail to make them­selves! Mankind are not of the kingdom of the shadow, nor of the glorious realm of light, but are born, move along and find their highest development in the path which is bounded on either side by those two eternal diversities— the Light* upon one side, the Shadow (Tem pte r ) on the other.

“ ‘Life is a triangle, and it may be composed of sorrow, crime, misery, or aspiration, wisdom and happiness. These, O peerless IIesperina, are the lessons I am sent to teach. Thou ar t here to save souls, not f rom loss, assailings or assoilings from without, but f rom the things engendered of morbid thought— monstrous things bred in the cellars of the soul— the cesspools of the spirit— crime caverns where moral newts and toads, unsightly things and hungry, are ever devouring the flowers that spring up in the heart -gardens of man— pret ty flowers, wild, but which double and enhance in

* H e s p e rm a , symbol or angel of Light '. “Around her brow was a coronet of burnished, rainbow hues; or rather the re­splendent tints of polarized light. In its center was the in­signia of the Supreme Temple of the Rosie Cross—a circle inclosing a triangle—a censer on one side, an anchor fouled on the other, the centerpiece being a winged globe, surmounted by the trine and based by the watchword of the Order, ‘Try ,’ the whole being arched with the blazon ‘Rosicrucia.’ ”

Man is constantly surrounded by the three'. The S h a d o w , or Tempter; She of L i g h t , the Guide and Prompter to good­ness, and the Stranger, O ta n e th i , the Instructor. The mass

know and feel nothing of this. The Acolyte, the true seeker after things spiritual, gradually becomes aware of it through the conflicts w ith in .

R os icruc ia can teach only in parables and by paradoxes. The plainer the words,the more confused the sense. The Soul learns by feeling and obedience, not by theletter.

D R . P A S C H A L B. R A N D O L P H I N F R A N C E

\ and aroma cultivation and care. W e are (ever ) pres ­> wa -en t le wi s of m e n ; thou to arouse a healthy purpose and

noima act ion, and the Shadow is here to d rag men to perdi tion., .‘j'j1 ca|1jlot: i cac i leaven save by fearlessly breasting the waves of

I , . 10U mayst n° t act directly upon man or woman, but ar tn p r r l v l i 7 ^ ' h v p u i 'pose t h r °ugh the instrumentality of

r • r ‘n" thou’ addressing the Shadow, ‘thou gr im thing—wige, o, rime——monstrous offspring of m an ’s begett ing— thou

■ permittee to exist, ar t also allowed to flourish and fat ten, r ■. Piay n° t prevent thee— dare not openly frus-

j at e i iee ioi t ns it is decreed. Thou must do thy work. D o ; thou ar t free and unfettered. Do thy worst, but I forbid thee to appeal as thou rea ly art before their waking senses, lest thy h o r ­n e piesence s ould strike them dumb and blind or hurl will and reason tom t i e n thrones. Begone! T o thy labor, foul thing,ani c o t iy woik also through the powerful instrumental i ty of d r e a m s ! 3

_ T ^ us sPake the genius of the order and the hour ; and then, turning, wrt i outstretched arms, with tearful mien, spoke: ‘M orta ls , lear me in t iy slumber. Let thy souls, but not thy senses, hear an un erstand. Behold, I touch thee with this magic wand of R osicruaa and with it wake thy sleeping wills. T h u s do I endow t iee wit 1 t e e ements, attention, aspiration and persistence— the seeds of power, of resistless might, which will, if such be thy choice, ena ) e t iee to r ealize a moral fort ress capable of defying the com-

inec assau ts of all the enginery circumstance can bring to bear against t iee. The citadel is will. Intrenched with it, thou ar t w ’ii t,Ut ,ewaie turning thy assaulting power against thyself. >. in, noimal, ever produceth good; abnormal, it hurls thee to the iiau . \emember! Wake not to the external life, but in thy slum-

er seize on the word I whisper in thine ears. I t is a magic word, a mig ity talisman, more potent than the seal of Solomon, more power ful than the Chaldean’s wand, but it is potent ial for ill as for goo . See to it, therefore, that it is wisely used. T h e w ord is

’1R'i • thou shalt avail thyself of its power, so be it unto thee,now leave thee to thy fate and the fortunes tha t may befall thee .’

The man who says that dreams are figments is a fool. H a l f*

Dreams may lie (he iesult of indigestion, or of an uneasy conscience, and fre­quent y are, nit tieie are dreams of the Soul, pre-visions, and these readily may be recognized.

of our nightly experiences are, in subsequent effect upon us, far more real and positive than our daily life of wakefulness. Dreams are, as a general thing, save in rare instances, sneered at by the wise ones of this sapient age. Events, we of Rosicrucia hold, are pre-acted in other spheres of being and cast their shadows before them. Prophetic dreaming is no new thing, as you must recognize if you will study your Bible. Circumstances are constantly occur­ring in the outer life that have been previewed in dreamland. Re­cently, while in Constantinople, I became acquainted with a famous Dongolese Negro, near the Grand Mosque of St. Sophia, in one of the narrow streets on the left as you enter the square from toward the first bridge, and this man had reduced the interpretation of dreams to a science almost, as have many Neophytes in our Order; and many a long hour have I rapidly driven the pen in the work of recording what was t ranslated to me from Dongolese and Arabic into Turkish and English from his lips, obtaining in this way not merely the principles upon which his ar t was founded, but also explicit interpretat ions of about twenty-nine hundred different dreams.

* * * *“ Night (with its dreams) has various and strange influences

which are a ltogether unknown to the day. The Magi , on the plains of Chaldea, the astrologers of early Egypt and the whole ancient world duly acknowledged the power of the astral (heav­enly) bodies. T h e whole interest of Bulwer’s ‘Zanoni’ hinges on the soul-expanding potentiality of a star upon Clarence Glyndon, one of the heroes of that Rosicrucian story. Indeed, the whole August P'raternity, f rom the Neophyte of last week back to Apol­lonius of Tyanna , and away through the Ages to Thothmes and down beyond all the Egypt ian dynasties to Zytos, and still away into the very hear t of the pre-Adamite eras, we know, held strange doctrines concerning stars; and if the historian of the order, the great Mirandolo, be not mistaken, our Brotherhood possesses the key that reveals the nature of the s tarry influences and how they may be gained. Of my own knowledge there are destinies in the stars.

“ In the Kingdom of Dream strange things are seen,And the Fate of Nat ions are there, I ween.”

“ I am a Bro ther of the Rosie Cross, and I have been over Egypt

and Syria and Turkey; on the borders of the Caspian and A ra b ia ’s shores; over sterile steppes and weltered through the deserts— and all in search of the loftier knowledge of the soul that could only there be found ; and I found what I sought, the nature of the soul, its destiny and h o w it m a y be t ra ine d to any e n d a n d p u r p o s e . And the history and mystery of dream from the lips of the Oriental dwellers in the Temple— and Pul Ali Berg, our Persian Ramus and our Lordly Chief— and I learned the worth of will and how to say and m e a n — ‘I wil l be well, and not sick— alive and not d e a d ! ’ and achieve the purpose. H o w ? ‘T h a t is our secret— the Rosi­crucians’— strange order of men, living all along the ages t i l l th ey are read y to die, for Death comes only because man will not beat him back or the hear t is w ea ry , sad an d b r o k e n . TllKY DIE t h r o u g h f e e b l e n e s s OF w i l l . But not so with u s ; we leave not until our work is done. W e exercise our power over others, too, but ever for their good. Well do I remember, when there reached me, lightning borne, on the banks of the Hudson, a message saying, ‘Come, she is dying!’ and I went and stood beside the bed of the sick child, and I prayed and I invoked the Adonim of the U p p e r Temple ; and they came and bade her live. And she liveth yet— but how ungrateful.

“Till our work is done! W h a t work? you ask me, and from over the steaming seas I answer, and I tell you through the bound­less air that separates us: Our work is to help finish tha t begun lang syne upon the stony heights of Calvary; in the shade beneath the olive in Gethsemane, where I have stood and wept ; begun when time was thousands of years younger than today. O ur work is to make men by teaching them to m a k e t h e m s e lv e s . W e strive to impress a sense upon the world of the priceless value of a m a n !

“ Did you ever see a strong man in tears— tears tapped from his very soul? When they laugh at his misery, whose lives he has saved? When he discovers that the man he has loved as a brother, and for whom he has sacrificed his all dur ing long years, was all the while a t ra i tor and a foe, a mean and conscienceless t ra i to r and a secret, bitter Judas Iscariot, yet wearing a smile on his face con­tinually? God grant you never may.

“And a strong man may weep, the same man, too, who, a few brief hours before, had heaped up curses for trifling reasons upon the heads of others, but who, in hour of agony and mortal terror , which upon a time all must face and fall upon his knees in the sub­

lime presence of G o d ’s insulted majesty, who now in his deadly peril, trembling in his soul’s deep center, cried aloud to H im for mercy! G o d ’s ears are never deaf! At that moment one of His angels— Sandalphon, the prayer-bearer— in passing by that way chanced to behold the sublime and moving spectacle. And his eyes flashed gladness, even through his tears, and he could scarcely speak for the deep emotion that stirred his angel hear t ; but still he pointed with one hand at the prostrate penitent, and with the other he placed the golden t rumpet to his lips and blew a blast that woke the sleeping echoes throughout the vast infinitudes; and he cried from his very soul: ‘Behold! he praye th !’ And the message was borne a fa r on the fleecy pinions of the light, f rom Ashtoreth to Maxaro th , s tar echoing to star. And still the sound sped on, nor ceased its flight until it struck the pearly Gates of Glory, where an angel standing— the Recording Angel— writing in a book; and, oh, how eagerly he penned the sentence: ‘Behold! he praye th ! ’ and the tears— great, hot scalding tears— rolled out f rom the angel’s eyes so that he could scarcely see the book, but still he wrote the words.

“ ‘Behold! he p raye th ! ’ And l o ! the angels and the cherubim,the seraphs and antarphin caught up the sound and sang throughthe dome ; sang it till it was echoed back from Aidenn’s golden walls,f rom the Eas t to the W est and the N o r th and South thereof, untilit echoed back in low, melodious cadence from the veiled throneon which sitteth in majesty the Adonai of Adonim, the peerless andineffable Over Soul, the gracious Lord of both the living and thedead! Are there any dead? N o! except in sin and guiltiness! . . .And there was much joy in the s tarry world over one sinner thathad in very t ru th repented— and prayed f rom his soul.

* * * *“ Space is by no means limitless, but is a globular or elliptical

definite region, the playground of the powers, and is bounded on all sides by a thick amorphous wall of the materials of which new worlds and s tarry systems from time to time are fashioned. This wall is thicker, a million-fold, than the diameter of the entire men- s trum wherein this universe is floating. Surrounding this universe, on all sides of this wall, are seven other universes, separated as in this f rom all the others; and they differ f rom our own and the rest as differs a volcano from a sprig of rosemary— that is to say utterly, totally. T h e material worlds of each of these other universes out­

number the sands of the desert, yet their number is precisely tha t of the one in which we live; but they are larger, for the ear th that cor­responds to and bears the name of this of ours is, in the smallest of the other universes, quite as bulky as the sun which gives us light and the other solar system in proportion. T h e universe next higher is immeasurably larger than the one just alluded to. It has the same number of material worlds, and the earth corresponding to this of ours is as large as the solar system in which we live. T h a t of the third is as large as the solar system of the second, and so on to the last of the series of seven; but not the last, in fact, for out­side of and surrounding the entire seven is another wall separating them from forty-nine other systems in ascending grade. I cannot now give you any information respecting the sublime realities of these forty-nine,* nor of the regions of the realm STILL BEYOND. T h erefore, I recall your attention to this world and sphere of being.

“ On earth there are seven distinct classes or orders of men: the INSTINCTUAL, AFFECTIONAL, INTELLECTUAL, INTUITIONAL, ASPIR­ING, INDIFFERENT and WISE, to all of whom a different destiny is decreed. Organizations determine destinies! Every nebulae seen in the far-off heaven is a system of worlds. T h a t wonderful family of stars to which our sun belongs is, with all its overflowing meas­ure of star-dust, but a single cosmos; and there are myriads of such within the confines of the present universe and before we cross the vast ocean of Ethylle and reach the wall alluded to. All things are in halves; male, female— negative, positive— light, dark, and so on. So is the nebulae of worlds to which we belong. Now, remember what I have said of the resemblances between this earth and uni­verse and the seven others beyond the wall. Precisely such like­ness exists between the worlds of the respective halves of our own system.

“At various distances, flecking the vault, we behold suns and systems innumerable. These all belong to this, the female half of our system. Beyond them lies a vast ocean of ether, separating the continents. Across the ocean, at a distance incomputable by the human intellect, is the male half of our system. T h e r e — there is a sun precisely as large, as brilliant and as hot as ours— and no more so. Around that sun fiery comets whirl, planets revolve and meteors flash, just as they do hi therward. The re is a Venus, M e r ­

* See R o m a n ce o f T w o W o r ld s , Marie Corelli.

cury, Asteroids, Mars , Jupi ter and all the other planetary bodies, just as here, and of the same dimensions. Thus the Law of Hermes gove rns :

“ ‘As below so is it above.’ ”

“ You have heard that coming events cast their shadows before them, and that prophecy has been demonstrated true. Behold the solution of the world-enigma. Events t ranspire in that other world — our counterpart— a trifle sooner than they do here, yet you must remember that there is a vast interval of space and, therefore, time that must be bridged by even that swift courier, Sympathy. Ac­cording as a man there and his counterpar t here are fine, aspiring and spiritual-minded, so is their rapport across the gulf; and the male half, the more perfect portion of each man or woman’s self, very frequently telegraphs the other, often a long time before the event becomes actualized on this earth. You have heard of Fays and Fairies. Listen and learn the t ruth concerning them: Remem­ber that no human soul can by any possibility quit the confines of this universe until it has exhausted the whole of its (the universe’s) resources and has attained all of love, will, majesty, power, wisdom and dignity (social refinement) that this vast cosmos can give it; af t er which it sleeps a while, but will awake again to the exercise of creative energy on the thither side of the wall. Both duplicates sleep at once, for after their deaths on the material earths, they exist apart , but sustain the same relations in certain aromal worlds a ttached to their respective pr imary homes. At the final passing (deaths ) they blend forever, their status is increased and they enter through the wall that earth resembling the one whereon the double unit had its birth originally.

“You have heard of metempsychosis, transmigration, of rein­carnation and progress. Listen and learn more: Not only the in­habitants of the countless myriads of the world in this material and aromal universe, but also the material and aromal worlds them­selves, are in a constant state of progressive movement. By aromal worlds I mean the aerial globes that a ttend each planet. They are places where souls rest a while after death, before they commence in earnest the second stage of their career; and this state is an intermediate one, just like sleep, only that they are conscious and active while there; but it is an activity and consciousness not like, but analogous to, that of dreams, an activity of what is now gener­

ally termed sub-conscious action, because it is due to the soul’s awakening and to the degree of such awakening. Every world and assemblage of worlds is periodically reduced by exhaustion, but at enormously long intervals, into chaos, and is then re fo rmed or created anew, still, however, being the same world. A f t e r this passage, each system and world becomes vastly more perfect than before; but owing to the diminished quantity of spirit or essence which has been consumed in giving birth to hosts of immortal a rm ­ies, each system and world is vastly smaller than before. Th is is for two reasons, one of which I have just s ta ted; the other is, in order to make room for new cosmi and new worlds, both of which are being constantly created from the material of the wall ; and the wall itself is the condensed effluence of the M a k e r — in short, it is God-Od and, therefore, inexhaustible. T h e majori ty of those who have lived on any world are reborn in it af ter its restitution. T h e same relative proport ions between a world and its occupants are still preserved and never vary, and consequently the six-foot and the five-foot woman of one career find themselves in the next state occupying five and four foot bodies respectively. T h e present is our (the race’s) thirty-fourth incarnation. Originally we were taller by far than our present so-called giants, and were coarse and gross in proport ion. Take the whole human family as it is today and compare it with itself with an interval of even three or four thousand years, and the improvement and depreciation of mere physical bulk, to say nothing about refinement of mind and m an­ners, has been and is enormous. But if we take it as it is today— bad and gross enough-in all conscience— and contrast it with what it must have been, say, two or three hundred thousand ages or even years ago, we should hardly be willing to acknowledge our pa te r ­nity on the human side! W e are smaller and better than ever be­fore, and our worst man is better in some respects than the best of the pr ior state, while the worst of the next s tate will be a white- robed angel compared with the best man now living, bearing in mind, of course, that when chaos of a world results, many tha t were humans, but really without soul, will pass entirely out of existence as humans.

“The t rue philosophy of human existence appears to me to be that the soul perpetually changes the scenes of its activities and modes of consciousness, feeling and being, at each change forgett ing the past, save dimly, vaguely; vastating all the imperfections, but

retaining all the good of previous states, until at last in the course o f about two hundred and eighty thousand years, if it survives that long, it becomes almost perfect and finally wakes up to the com­plete remembrance of its entire journey, to begin the second full stage of its career, ends its humanhood and begins its deific course o f the first degree, which career will endure for a space of time expressed by the cube, in centuries, of its former years as a human being; and that each soul will be double, male and female, god and goddess (in heaven there is neither marr iage nor giving in mar ­r iage) , until its next change, and so on forever and forever more through all eternity.

“ I t seems to be an established fact that fools never dream! Wise people often do! And those belonging to the lat ter category cannot fail to notice that things, dates and persons and circum­stances and probabilities are considerably mixed up as a general thing in dreams. The i r anachronisms are especially remarkable and provoking and indicate that time is of but little in any account, so fa r as the soul, per se, is concerned. A dream of a minute f re­quently embraces the multifarious experiences of a century. This instant you are associating with one of the pre-Adamite kings on the plateaus of eastern Asia, and in the next are taking wine with P ha raoh and Moses on the banks of the Nile. Now you are deliv­ering an orat ion before Alexander the Great and suddenly find yourself stuffing ballots on Cornhill in an election for ward con­stable. N o w you are contemporary with Sardanapalus or Tho thm es II I , and in half a second you are delivering a ‘Spiritual Lec ture’ in Lamart ine Hal l , having paid fifty cents for the privi­lege of listening to your own ‘splendid and overpowering eloquence.’ T aken altogether , dreams, like complimentary benefits, are queer concerns.”

* =t= * *

“ I became a voluntary adept (Acolyte or Neophyte) in the Rosi­crucian mysteries and Brotherhood, though I am not (nor is any s tudent or member of the Order ) at liberty to tell where, when or how I was found worthy of this initiation. Suffice it to say that I belong to the Orde r and have been admitted to the companionship of the living, the dead and those who never die, as also to the f a ­mous Derishavi-Laneh, and am familiar with the profoundest se­crets of the Fake-Deeva Records; and through life have had ever three grea t possibilities before me: one of these, being a neutral

soul, is that of becoming af ter death a chief of the Supreme O rd e r called the L i g h t ; or of its opposite, called the Shadow.

“ The mystery of all this is that all who become Neophytes of the august body during their sojourn on earth and remain fa i th fu l to their vows will likewise become immediately af te r passing out of the flesh members of the new invisible Brotherhood to which belong all the faithful ones who formerly traveled the earth, while those who overcame the meshes of the flesh fully and atta ined to the Exalted Th ird Degree become Chiefs of the Brotherhood, H i e r ­archies who help to guide the destinies of their brethren on earth. This requires faithfulness in heart, loyalty to the Bro therhood in thought and deed and constancy of purpose and faithful adherence to the teachings and practice of the work.

“The Order, with its ramifications on both sides of the grave and on the fur ther side of time, is known in its lower degrees as the Royal Order of the Gann, and towering infinitely beyond and above all is the great Order of the Neridii. Whoever , actuated by p roper motives, joins the fraternity and remains faithful and loyal on this side of the grave, is not only assured of protection against all dark forces , and a vast amount of essential knowledge imparted to him here, but also of sharing the lot on the far ther side of life, com­pared to which all other destinies are insignificant and crude.

“T rue Rosicrucians do not care to be known as such. T h e y pre­fer to study and work rather than be paraded before the curious mass.

“ A gold coin passes very quietly through the world, but your counterfeit makes a great noise wherever it may chance to be. So with the pseudo-Rosicrucians. The lat ter created a sensation (prior to Randolph’s time, as do the numerous clandestine organi­zations and their innocent dupes at the present t ime) and then disappeared, only occasionally jingling their bells to let the world know that the foolish were not all defunct, while the true Bro ther ­hood went on and still goes on quietly performing its mission.” *

* =k * *The third of the influences which profoundly affected Dr . R a n ­

dolph and his teachings and labors was the publication in France and Germany of several important works dealing with the A n ­

* See Books T w o , T h re e , F o u r and F iv e , this volume.

SA IR ET II OR N usairis o f Syria . Those initiates who had delved into the mysteries as far as they were permit ted at once admitted that no order on earth retained its purity and the sublimity of its teachings as did the Ansaireth of Syria. Coincident with the pub­lication of books by Niebuhr, Burckhardt , Dr . Wolff, M . Catafago, M . Victor Langlois and Lyde, there appeared in Paris with letters of introduction to the T h i rd Dome in that city N arek El Gebel, the Chief of the Ansaireth, who, knowing of Randolph’s legend, at once recognized that he was the man fitted and prepared to give the teachings to those sincere students who honestly and earnestly sought the mysteries of life and the human soul.

This M a s t e r informed Randolph that the philosophy of the Rosicrucian Temple as it concerned the soul was that of what was once the highest Order of Pries thood known to mankind, which taught the spiritual conception of the sacred fire, of which the human soul is a part , and as was taught by the ancient Guebres.

H e fur ther stated that he, the Chief, possessed the secrets of the Brotherhood of Syria and could and would, if Randolph were willing to proceed, give him free and unmolested entrance into the Bro therhood of the Ansaireth, something which had never been permit ted to a white man.

Moreover , that if obedient and receptive, he, Randolph, might learn the priceless secret of compounding elixir of life, the secret o f youth, the mystery of forgetfulness, the stone of the philosophers and the mystery of the magic crystal, which last permit ted the seer to behold all that t ranspired on earth and on any of the planets.

A f t e r a careful study of the pr ivate manuscripts held by Dr. Lyde and others, so as to check up on the statements made by the Chief, Randolph journeyed to Syria, was received into the Brother­hood, initiated into its mysteries, and on his return to America established as the T h i rd Dome of the Order the Ansaireth or ^Eth ( Sacred F i r e ) Priesthood, and opened its doors to all who sought to learn for themselves and become servants to man and the M os t H igh God.*

* In addition to the higher occult teachings transmitted to the American Fraternity by the Temple in Paris, Dr. Randolph handed down to the yEth Priesthood or Third American Temple the Sublime Arcanum of the Ansaireth Mysteries.

A D D E N D A

Basically, the work of the Fraternity of the Rosicrucians is to teach mankind the principles of a spiritual religion free f rom creed and dogma, based upon the Mystic and Occult sciences of the past and present ages. The Fraternity does not condemn formal re­ligion and an aspirant is not encouraged to sever his fo rmer con­nection with religious institutions unless their teachings interfere with the Freedom of M a n or oppose the Bro therhood of Man.

T h e Fraternity is forbidden by the rules established by the Firs t Supreme Council either to proselyte or to advertise for members. Contact between aspirant and the Fraterni ty must be effected in an indirect manner. Those truly interested in the W o r k and T e a ch ­ings of the Rosy Cross, and who seek detailed information concern­ing methods of instruction, may accomplish such contact by wri ting to the address here appended.

Primarily, the Fraterni ty teaches the laws which govern the wel­fare of Man, that every dormant faculty, both mater ia l and spiritual, may be developed to the fullest extent. Instruct ion and training is strictly individual. Things of the Soul belong only to the Soul and the Neophyte may make a confidant, in matters of Soul experience, only of the M aste r who is his teacher. T he Soul must worship and grow in silence and the failure to observe this Law may prevent a Neophyte from attaining his goal. No one, whether M as te r or Neophyte, knows to what degree or grade an aspirant may attain nor the time that may be required in the instance of any individual to attain even the first degree. Members or students are not permitted to disclose either the name or meeting place of lodge or unit.

T h e Fraternity is strictly non-sectarian and the religion of the aspirant may not be questioned. Every man is admitted on a basis of equality. Af te r admittance his fitness for advancement must be proven by himself. Those truly interested in the contents of this monograph may address Department of Instruction, Beverly Hal l , Quakertown, Pennsylvania.