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Notes for the Newly Admitted Frater

Introduction

Congratulations on your admission as a Zelator of the Society.

You will have already been given a copy of the Ordinances (the

Regulations of the Society), By-Laws, and the Zelator ritual. The

purpose of this leaflet is to introduce you to the Aims and Objects of the

Society and its areas of study. Also included are some Points of

Contemplation which are designed to assist you in your study of the

Zelator Grade so that you can show that you are sufficiently prepared to

be advanced to the next Grade. You are also invited to write a short

paragraph on each of those topics and to send them to your College Co-

ordinator of Studies who will be pleased to assist your researches.

S.R.I.A. and Freemasonry

You will have doubtless been informed by your proposer that

our Society is not just another Masonic Order or Degree, in fact it is not

truly masonic at all. It is based on the Society of Rosicrucians, and it

was only in relatively recent times (mid-19th century), at its

reformation, that its membership was restricted to Christian

Freemasons. This was done in order to ensure the highest quality of

membership; with brethren whose character, fidelity and discretion had

already been fully tested.

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Aims and Objects

Although the character and teachings of the Society are

Christian, its Objects are left very wide in order to encourage the widest

possible personal study and to enable the sharing of knowledge and

wisdom from a range of cultures and religious practices. At your

admission you were told that “Our objects are mutual aid and

encouragement in working out the great problems of life, the

advancement of science, the propagation of knowledge and the

diffusion of that glorious revelation”. In our Ordinances we read that

our purpose is “Searching out the Secrets of Nature; to facilitate the

study of the system of Philosophy founded upon the Kabbalah and the

doctrine of Hermes Trismegistus, which was inculcated by the original

Fratres Rosae Crucis, AD 1450, and to investigate the meaning and

symbolism of all that now remains of the wisdom, art and literature of

the ancient world”

Allegory and Symbol

The doctrines of the ancient Mystery Schools were expressed in

allegorical form and with the use of symbols. To the uninitiated they

were unintelligible, but the initiated were made aware of the meanings

carefully hidden in these writings and in the ceremonies through which

they had passed. Freemasonry, a descendant of the ancient Mystery

Schools, uses this method to inculcate moral and spiritual truths, and

our Society of Rosicrucians is no exception in this regard. As to the true

meaning of our ceremonies and their personal relevance, that is

something which can only be gained by personal study and application,

all of which is enhanced by what we share at our college meetings.

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Knowledge, Truth and Wisdom

Throughout the history of mankind, the spiritual leaders and

sages of the world have told us that all knowledge comes from within,

that truth is something which we perceive within our self, and that

Wisdom is acquired as the result of our response to life's experiences;

but it cannot be taught.

At your first entry into the College, the Celebrant informed you

that our Society is not the repository of all Truth, but rather, is

composed of brethren who seek after Truth and Wisdom, and that our

Society has a system of instruction and a method which will help each

Frater along the path to Truth. You were also advised that “Our aim is

to be good, our desire to be humble, our study to be wise”. Now the

inquirer after Truth will find that his first steps tread on the confines of

the impenetrable; that he is constantly finding himself out of his depth;

that all his knowledge, no matter from what source it may proceed,

tends to become transcendental; that he is led inexorably from the

intellectual to the moral, from the physical to the spiritual. In many

ways we might use that wonderful phrase from the Craft “The light of a

Mason is darkness visible.” Nevertheless, you were encouraged to

proceed on your Quest, though the way seems long and the soul is at

times weary, and to toil on towards the utmost pinnacles of Wisdom, to

the Source of Wisdom which is God made manifest.

What you have already been told in the Zelator ceremony makes

it very clear that knowledge is not to be confused with wisdom.

Knowledge lies mainly in the observation of facts and phenomena, and

in tracing the underlying principles; but discrimination in the

application of knowledge is ‘wisdom’. Perception of Truth by the

human intellect can only be partial and approximate, and our perception

(understanding) of it will change during our lifetime. But we can

perceive enough ascertainable truth to stimulate further enquiry and

speculation, which never ends. We are all travellers on the road to

Truth; we are all fellow-pilgrims on our Quest, in our search for the

meaning of our life and being

.

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The Kabbalah

On your admission to the Society, you were told that “Among

the secrets of Nature are the writings of the Kabbalists which include

the demonstration of the Eternal Essence of God, the key to the

government of the Universe, and the powers and properties of

numbers”. The Kabbalah, the esoteric doctrine of the Jews, is one of the

keys to greater knowledge in the Society, and it is referred to in more

detail in higher Grades. In the Kabbalistic system, letters and numbers

are interrelated, and this system can assist the seeker to delve more

deeply into the layers of meaning contained within scripture. The Tree

of Life, that great glyph of the Kabbalah, with its Sephiroth (Principles)

and linking Paths, is a ladder to God and a mirror to ourselves and we

can all benefit from a study of this method of spiritual development.

With regard to the power and properties of numbers, some

information is provided in this Grade. It is an important branch of

symbolism, and is a key to the symbolism of the Craft and other degrees

in Freemasonry as well as S.R.I.A. But, as with the Knowledge

Lectures in the higher Grades, it is up to the Frater to do the work and

study; what is offered in the Lecture is only intended to be an

introduction to the subject

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Conclusion

The ceremony of your admission as a Frater of the Society is not

only a formal introduction to the S.R.I.A., but it also provides an

indication as to the direction for your studies and the conduct that you

are to pursue. You begin your membership of the Society as a Student,

and when you progress to the 2nd Order (Grade V) you have the

responsibility of being a Teacher, and then in the 3rd Order (from Grade

VIII) you are a Ruler. That there are ceremonies for all the various

Grades indicates that there are important stages in this instruction, a

progressive revelation of knowledge. In a sense, certain keys are put in

your hands, but it is up to you to open the doors of knowledge and

understanding, as we journey together in solving “the great problems of

life”.

There is no end to this acquisition of knowledge, but sooner or

later we are forced to turn inward and look at the centre, rather than the

circumference of the circle. “Man know thyself” could well be our

motto, and the Society has much to offer the seeker who desires to

achieve this understanding of himself, of life, and of the world in which

he lives.

As a member of this ancient and honoured Society of

Rosicrucians, you have an exemplar to follow, our revered founder

Christian Rosenkreutz, whose life and teachings are set out in the 17th

century publications called the ‘Fama Fraternitatis’ and the ‘Confessio’.

He provided a wonderful example of “The duty and beauty of service”,

not only to his Fratres, but also to all humanity. As a modern-day

version of this Fraternity, we can but do our best; to do good to all and

to seek “The vision splendid”.

Finally, as we can read in the Fama, our life and work on this

Earth is that “Finally man might understand his own nobleness and

worth and the reasons why he is called the Microcosm, that perfect

reflection of the Macrocosm of the Divine Creator”.

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The History of the Fraternity

Part 1

There was, in or about 1610, a curious and anonymous Latin

text that was circulated among the learned of Europe. It purported to be

an account of a secret fraternity of adepts but how far it represented

historical truth, or how far it could be regarded as symbolical truth in its

form as a parable, has never been decided. In any case, internal

evidence shows it most certainly was the work of an illuminated adept

and such is the nature of the document that it is regarded as a

fountainhead of the popular tradition concerning Western occultism.

The object of that Fraternity was to attain knowledge of Jesus

Christ, and of Nature hitherto unknown: to induce great wisdom, which

would renew and reduce all arts to perfection, so that man might

understand his own nature and worth, and why he is called the

microcosm. Although theology, physics and mathematics do manifest

the truth, it must also be said that the pride, the covetousness and the

blinkered views of the learned do not permit them to agree together. It

was to this end that "Our most godly and illuminated Brother C.R.C., a

German, chief and originator of our Fraternity, hath much and long time

laboured."

He was born in I378 and was descended from noble parents, but

by reason of poverty was placed in a cloister at five years of age, where

he learned Latin and Greek indifferently, and became associated with a

Brother P.A.L., with whom he planned to go to the Holy Land.

On this journey Brother P.A.L. died at Cyprus, and Brother

C.R.C. went on to Damascus, intending to go on to Jerusalem. But

because of ill-health, however, he remained at Damascus, where he

greatly impressed the Turks. It was here that he became acquainted with

the wise men of Damascus and Arabia, who taught and showed him

about the wonders of Nature that they had discovered. Although only

16 years of age, the Arabians received him, not as a stranger, but as one

whom they had long expected, and they called him by his name, and

showed him many secrets.

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He learned there the Arabian tongue; physics; mathematics and

translated the book "M" into Latin. After three years he went on into

Egypt where he sojourned for a short while before sailing to Fez. Here

the Arabians instructed him, and he became acquainted with those

beings, which we call the Elementals, who revealed to him many of

their secrets.

As regards the work in Fez, he confesses that their magic was

not altogether pure, and that their Qabalah was defiled by their religion;

but he was still able make good use of their knowledge which not only

served to increase his own faith but further confirmed to him the perfect

harmony of the whole world, and in that tune and melody of God, with

Heaven and Earth.

He stayed for two years but then left Fez and sailed to Spain,

hoping to exchange his knowledge with the learned men in Europe,

however they made a mockery of his learning. All that is except one

man whose name was Paracelsus who studied and complemented his

work.

After many painful travels, our loving Father C.R.C. at last

returned to Germany where he built his house and there spent a great

deal of time in meditation on philosophy, alchemy and mathematics.

Five years later however there came about a change in his life and he

was joined by three others in his work, who we know as; Bros. G.V.,

J.A., and J.O.. With these three he entered into an obligation that they

would all be faithful, diligent and secret, and that they would commit

carefully to writing all that he should direct and instruct.

Thus did Christian Rosencreutz form The Fraternity and thereby

the root stock from which we are sprung

.

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Recommended Reading

There are a number of books available on the Rosicrucians

and Rosicrucianism in general. Two that are recommended are:

The Rosicrucian Enlightenment -Frances Yates

The Rosicrucians -Christopher Mcintosh.

On the subject of the Kabbalah the introductory books of note are:

The Tree of Life -Halevi

Qabalah -John Bonner

For more in-depth reading on the Kabbalah:

Mystical Qabalah -Dion Fortune

Garden of Pomegranates -Israel Regardie

The books of: Gareth Knight and

William Gray

A useful book on the subject of Numbers is:

The Key to the Universe -Curtis

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The Questions set out below are designed to assist the Frater in his

understanding of the Grade of Zelator as well as his preparation for the

Grade of Theoricus. You are invited to write a short paragraph or a

series of ‘notes’ on each subject and to send them to your College Co-

ordinator of Studies who will be pleased to receive them and discuss

them with you.

Subjects for Contemplation

1. What did you seek and what brought you to this Society?

2. What are the Aims of the Society?

3. What do the Four Ancients represent to you?

4. What do the letters IHVH and INRI signify, how are they

related and how is the latter represented in the college?

5. What do you understand by the maxim “As above, so it Is

Below, but after another fashion.”?

6. Numbers have meanings other than their arithmetical value, how

explained?

7. How many rounds are there on Jacob’s Ladder. and what do

they signify?

8. What do you understand by the words “The Tree of Life”?

9. What is inscribed on the jewel of our Society?

10. What do you understand by the name “The Rose of Sharon”?

John Paternoster & Fred Shade

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Notes for the Theoricus

Introduction

The purpose of each Grade in the S.R.I.A. is to initiate the Frater

into a new level of knowledge and also to introduce a further subject for

him to study and into which to gain some insight. In the Zelator Grade,

there were several traditions and areas of knowledge brought to the

candidate's notice, for example the Kabbalah; the science and meaning

of numbers and the Elements in Nature etc. In this, the second Grade,

the significance of Colours and how man perceives them is presented as

a topic for study, with the emphasis again being that this is only an

introduction As in the former Grade, the focus is again on how this

subject relates both to man and the universe in which he lives.

However, the value of this new Grade depends entirely on how far the

Frater pursues his own studies and remember that the unfolding of the

primary colours themselves, as well as the increasing complexity of the

colours holds many deeper meanings.

The Solemn Engagement

The candidate is asked to make a solemn engagement to attend

the meetings of the College at least once a year. This was in fact one of

the undertakings made by the original Fratres Rosae Crucis in the 16th

century and this special and solemn undertaking is not to be taken

lightly. The reason for this is to be found from a study of the founding

of the original Fratres Rosae Crucis which is outlined in the Fama

Fraternitatis where the reasons are explained.

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The Ancients

The position of the four Ancients is similar to the position they

occupied in the Second Part of the Zelator Grade, but their function in

this Grade is different. The aspirant travels clockwise, as one would

expect , and the journey can be appreciated at different levels. For

example he progresses through the Elements; the Zodiac and through to

the spiritual planes. The charge delivered by each Ancient has much to

convey to the mind of the candidate, and each has a spiritual as well as

a moral significance. These charges warrant careful reading and it is

suggested that each one is used in turn for reflection and contemplation;

because in this way they become more meaningful. The Cross which is

carried during the ceremony is related to the Ancients in several ways

and this too is worthy of much further study.

The Lecture

There is no need to go through in detail the Lecture on the

Colours because it is straightforward. The Colours referred to here are

the three primary; the four secondary or supplementary colours, and

others which we perceive in nature and which we commonly use

ourselves - such as black and white. All of them correspond in some

way to ourselves and the world in which we live. For example we are

all well aware of the phrase ‘seeing red’, and we will often refer to a

person having a ‘blue period’. Some of these correlations are described

in the lecture, but they need to be further explored with the assistance of

reference works, such as an encyclopaedia. It is also of particular

interest to see how various colours are used for their psychological

impact; in our Masonic Orders, and also in ecclesiastical vestments etc.

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The Journey

In the Grade of Zelator you passed into the Sephirah of Malkuth

which is the 10th Sephirah on the Tree of Life. This Sephirah is

concerned with this physical world. It is the final concretion or

precipitation into matter of the Creative Divine Plan and as such it

represents the whole Cosmos right down, even to the body of man

which, as we are told in the Book of Genesis, was formed in the image

of God. It is into this earthly world that we are born, “poor and

penniless” and it is in this physical world that we first explore the

reality of our five basic senses. We also learn to use and to look after

our bodies and these basic skills have to be mastered before we are able

to progress and recognise, and then to control the various instincts and

passions that dominate and rule our lives.

Malkuth (basic plans of the Tree of Life are on Pages 7&8) is the

first regular step down the pathway of life. It is our first Degree because it

is our Initiation and now you have just taken your second regular step on

the path and this is the Foundation on which you build your life.

In this 2nd Grade you advance to the 9th Sephirah, named Yesod

which is called ‘The Foundation’. It is called the foundation of this

physical world because it is the etheric framework and to give you an

example, you might consider Yesod as the ‘scaffolding’ behind the scenery

of a theatrical stage set. It is that frame, or form behind the physical,

material and earthly shapes as we recognise them.

One of the correspondences of Yesod is the Moon and thereby the

personality. Just as Malkuth represents our body, so does Yesod represent

our personality. Remember that what we show to the world is but a shadow

of our true selves, just as the moon only imperfectly reflects the true light

of the sun. It is only on the one day in its cycle that the moon show us its

full true face; the rest of the time it projects its shadow side to the world.

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Another very important correspondence of Yesod is with the

patriarch ‘Jacob’. Jacob had a coat of many colours, but this was not

referring to its patchwork quality, but to the fact that he had a coat of many

personalities. This is not just a story about Joseph, it is also about

ourselves. This is one reason why there is an emphasis on the subject of

colours in this Grade. Remember that there is nothing in our rituals and

teachings that should ever be taken at face value, there is a world of

meaning to each and everything.

As a passing thought consider Jacob’s coat and its many colours

that allude to the various shades of our own personalities with which we

clothe ourselves and remember the phrase “like father, like son”. Consider

then the possibility that his 12 sons might also allude to a cycle of

archetypal personalities -perhaps even to the 12 signs of the Zodiac or then

again perhaps to the archetypes that Jung was familiar with, for after all,

Jung was a Kabbalist.

The History of the Fraternity

Part 2

Christian Rosencreutz formed The Fraternity and thereby the

root stock from which we are all sprung. At first there were only the

four members, but they eventually finished the new building which was

called 'Sancti Spiritus', or ‘The House of the Holy Spirit’. However

because of the extent of this work, together with their writing; research

and the healing for the many sick people who came to visit them, they

were forced to increase their numbers. To this end our Father chose his

cousin Bro.G.G.; Bro.B. who was a skilful painter; Bro.G. and lastly

Bro.P.D. who was the secretary. All except for Bro.J.A. were German

and all were bachelors who had vowed to remain celibate.

Eventually these eight brethren so arranged things that they were

able to devote a considerable amount of time to their passion of

philosophy and magical works. Each thereby became so learned in the

study of the secret and manifested philosophy that they decided to

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separate and to travel to widen even more their understanding and to

test their wisdom so that if anyone found it to be lacking in any way,

then it could be rectified. However, before they separated they all

agreed to the following set of ideals and confirmed that they would

practice them whenever possible:-

I. None of them should profess anything, and should cure the

sick gratis.

2. They should not be constrained to wear any kind ofhabit but

to follow the custom of the country.

3. Every year on an appointed day they would meet at thehouse

'Sancti Spiritus' or write the cause of absence.

4. Every brother should look for a worthy person to succeed

him.

5. The word R.C. should be their seal, mark and character.

6. The Fraternity should remain secret for 100 years.

Five of the brethren then departed, but Bro,B. the painter and

Bro.P.D. the Secretary, remained with Father C.R.C. for a year, after

which they likewise departed after their annual meeting, but left there

Bro.G.G. who was Bro.C.R.C.'s cousin and Bro.J.O., so that he always

had two Fratres with him. Every year they assembled together and met

with their accustomed fraternal fellowship and made a full report of

what had been done and the wonders which God had showed them

during their journeys there through the world.

The first to die was Bro.J.C. in England. He was very learned in

the Qabalah as his book "H" witnesses. He was spoken of as having

cured a young Earl of Norfolk of leprosy. They had agreed that as far as

possible their burying-place should be kept secret, and it is not known

to us what has become of them, but each one's place was supplied by a

fit successor.

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After the death of Bro.J.C. Father C.R.C. called the rest together

and from what we can gather laid the plans for his grave. It is not

known exactly when that loving Father died, but we do know something

about the vault where he was laid to rest. A certain Bro.N.N., who was

of the third generation of the fratres, decided that since 'Fortune' had

smiled on him, then he would make some alterations to the building.

This was in the year 1604. In so doing he came upon a brass memorial

tablet containing all the names of the brethren, and some other few

things, which he thought he would transfer to some more fitting vault.

In this tablet was stuck a great nail and which on being drawn out

brought with it a large stone out of a thinly plastered wall, which

revealed a hidden door. Immediately he pulled down the rest of the wall

and cleared the door, and upon the door he found some large writing

which read:-

POST CXX

ANNOS PATEBO After I20 years I shall be open." and with the date.

Recommended Reading

These books are not specifically concerned with the nature and

exploration of Colour, but are intended to further the seekers’ interest

and follow on from the books of the previous Grade.

The Anatomy of Fate - Z’ve Ben Shimon Haleve

A Kabbalistic Universe - Z’ve Ben Shimon Haleve

The Magical Mason - R.A. Gilbert

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The Tree of Life

The Kingdom

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The Tree in the form of our Masonic Pillars

The Questions set out below are designed to assist the Frater in his

understanding of the Grade of Theoricus as well as his preparation for

the Grade of Practicus. You are invited to write a short paragraph or a

series of ‘notes’ on each subject and to send them to your College Co-

ordinator of Studies who will pleased to receive them and discuss them

with you.

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Points for Contemplation

I What is the purpose of choosing a motto ?

2 What are the colours associated with the four Elements ?

3 What is the sequence of the Elements during your progress and

what is their orientation in this Grade ?

4 What are the Words communicated to you by the Ancients and

what do their initials signify ?

5 How is the body of Man described by the Exponent ?

6 What is the Holy Name referred to in this Grade and how is it

depicted in your journey ?

7 What are the 4 Worlds of Existence and what do they signify ?

8 What are the seven colours we recognise in the rainbow and

what other Masonic correspondences to the number 7 do you

recognise ?

9 Name the colour with which you identify, and try to explain

why this so.

10 The Cosmos and all that it contains has often been described as

the “Garment of God”. What do you understand by this

expression ?

John Paternoster & Fred Shade 7/2001

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Notes for the Practicus

Opening

The opening ceremony and prayer make very clear the subject

of The Grade of Practicus - Alchemy and the transmutation of the

Elements, but in this ceremony the Ancients, who are arranged in the

College as in the Grade of Thcoricus, do not have an active role.

The Work

The ritual makes it clear that although the secret knowledge of

Alchemy is not directly contained within the ceremonies we perform,

certain keys and clues are given to the candidate, to assist him in

understanding the key points of this ancient science. Indeed the

candidate has already been given some clues as to where to look in the

Fellow Craft Degree where he is directed to study "The hidden

mysteries of nature and science". However, with this aid it is hoped that

he will be able to understand and resolve the issues and paradoxes that

are presented to him both in this Grade and in his related studies. But, it

is up to the new Practicus to do this work himself, because as the

Celebrant says, "We can but point out the Way; you yourself must

follow the path .... you yourself must perform the steps of the process."

Emphasis is placed on the steps of the process in physical

Alchemy, as presented in the writings of our ancient brethren, but the

candidate is also advised that there is a spiritual Alchemy which must

be pursued. The processes and symbolism used in this Higher Alchemy

are briefly referred to in this Grade and its lecture, but more is given on

this subject in a higher Grade. Above all it must be remembered that

just as the study of the other systems of beliefs was in order to draw the

seeker back to the realms of his creator, so too does the study of this

subject bring the candidate nearer to his God.

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The Cross

The particular Cross which is carried by the candidate is a Sw.

or F. Cross, and is of very ancient date. Although it is given a Christian

explanation, the symbol in fact comes from pre-Christian times. For

example, it can be found prominently displayed on Hindu temples in

India etc. But in the Practicus ceremony, the Cross is presented in a

Christian context and therefore within the Western esoteric tradition,

and so it points to the importance of such things as the Ancients, the

Elements, the Zodiac, and the Names of God etc., as we understand

them in the West.

The explanation of the Cross given to the candidate by the

Celebrant is an excellent summary of its various meanings. It links up

with the special knowledge that the Frater has already received, and

also presents some additional information, such as the Names of God in

different languages. All of these correspondences the candidate is

encouraged to explore.

The Lecture

The lecture on Alchemy, although extensive, only skims the

surface of the subject. The Lecture is printed in the ritual. It reviews the

etymology of the word Alchemy / Alchymy, its origins and

development as a science (and as precursor to modern chemistry), and

refers to some of the great alchemists who contributed to its

development, from ancient Egypt and Greece to the present day. Some

technical terms relating to the alchemical process which arc referred to

in the ritual are then explained. Higher Alchemy, or Spiritual Alchemy,

is also mentioned as the next area of study in the Society.

The study of ancient Alchemy, as a precursor to modern-day

chemistry, is useful information to have in its own right. It is also one

source of our understanding of the cosmology of the ancient world. The

science of Alchemy reveals to us, albeit in symbolic terms, how our

4

ancient brethren saw the dynamic relationship between spirit and matter

between heaven and earth, between God and Mali, between the various

'elements' of the material world and Man's own nature, and how he may

be able to control or change them.

The splitting of the atom and the manipulation of subatomic

particles achieved in recent times is merely a continuation of Man's

efforts to harness energy and control Nature. Modern-day technology is

certainly superior to that of our predecessors, but our insights into the

nature of matter and how it can be changed also supports many of the

theories which were used by our predecessors as the basis of their

alchemical work. (Remember, the ancient Greeks proposed the theory

of the atom long before we could 'prove' its existence.)

The Lecture then goes on to say that we are also to explore

another aspect of this ancient science and one which our predecessors

believed to be of even greater importance; this is what they called the

Higher Alchemy. This is the alchemy or transformation of the soul and

it uses the language, symbols and processes of physical Alchemy as

metaphors for this personal psycho-spiritual development and its

various stages. For this reason, the two ‘types’ of Alchemy, both

Material and Spiritual, are in fact interdependent; they are two sides Of

the one alchemical coin! And so the so-called 'spiritual' cannot be

properly understood without first studying the 'physical' side of

Alchemy.

These are the aims of the Grade of Practicus :-

i to understand the physical process of ancient alchemy.

ii to use this science as a spiritual alchemy of the soul, i.e. for one's

own moral and spiritual development.

iii to seek the Philosopher's Stone in Christ.

These are in fact what the Frater committed himself to undertake

when he was admitted to the Society.

The Great Work has begun.

5

An Outline of Alchemy

By R.Wy.Fr. Robert Black

Alchemy, a member of the great Hermetic quartet that consists

of alchemy, astrology, the Kabbalah and magic, has recently been

defined as “The art of liberating parts of the cosmos from temporal

existence to achieve perfection, which for metals was gold and for man,

longevity, immortality and finally redemption.” Material perfection was

sought through the action of a preparation (for example the

Philosopher’s Stone for metals; the Elixir of Life for humans), while

spiritual ennoblement could result from the receipt of inner revelation

(gnosis or other mystical experience).

It is uncertain precisely where the art of alchemy first began

although the earliest practitioners of which there is any detailed

knowledge come from the Egypto-Greek world. Democritos (c.460 -

c.370 BC) defined alchemy as ‘an art purporting to relate to the

transmutation of metals, and described in a terminology at once

physical and mystical’. There had always been a mystical side to early

metallurgical processes. Gold in particular, from its natural occurrence

in its metallic form, was regarded as the most beautiful and perfect of

metals. Among primitive people sacred rituals involving a preparation

of fasting, sexual abstinence, accompanied metallurgical operations on

gold and strict silence was kept while the metal was melted and poured

into the mould. Because of its beauty, attempts were made to make

other metals take on the appearance of gold and recipes for such

processes are to be found in the Ebers and the Leyden and Stockholm

papyri. The Ebers papyrus was compiled about 1550 BC and the

Leyden and Stockholm papyri during the early centuries of the

Christian era.

The theoretical basis of alchemy derived from the concept that

all matter was derived from the combination of the properties of the

four elements, earth, air, water and fire, in different proportions.

Transmutation was merely the adjustment of the proportions of the

6

elements in a given metal to those qualities characteristic of gold.

This adjustment could be brought about by the use of a fifth element,

the Quintessence (later to become the Philosopher’s Stone), ascribed to

Aristotle, a student and friend of Plato.

Alchemical work became centred on the great library at

Alexandria and in a sense alchemy, the science of the time, was based

on the study of Nature and was an attempt to understand how the

various different metals were produced in the earth as minerals. When

the library was destroyed in 640 AD alchemy suffered a decline but was

to receive stimulation from an unexpected source -the Moslem empire

of the Caliphs of Baghdad. Under such enlightened rulers as Harun Al-

Raschid many Greek works on alchemy and science, philosophy and

mathematics were translated into Arabic, for the most part by Syriac-

speaking Nestorians in the University of Jundi-Shapur in South West

Persia. It was by the later re-translation of these Arabic manuscripts

back into Latin by scholars such as Robert of Chester that Western

alchemy revived in the 12th and 13th centuries. These Islamic

manuscripts had been enriched by concepts derived from the great

Indian and Chinese alchemists that had travelled along the trade routes

of Asia -the Silk Road. In this way alchemy acquired the ideas of

immortality, from China the Elixir of Life and from India the

intoxicating and enlightening power of Soma.

In the West, many of the students of alchemy such as Albertus

Magnus, Roger Bacon and Thomas Aquinas were closely associated

with the Church or with monastic orders and from this and a very real

belief in the close nature of things spiritual and temporal, the “as it is

above, so below”, of the Emerald Tablet of Hermes Trismegistos, gave

rise to work in the laboratory in conjunction with that in the oratory

(Laborare est orare!). From this it became obvious that the discovery of

the prime material, from which the Philosopher’s Stone might be

prepared was a God given gift and could only be obtained by divine

inspiration or by an oral tradition from a ‘father in alchemy’. Many

alchemists sought long and hard before they attained the goal. Some

like Nicholas Flamel set out on an alchemical pilgrimage to the shrine

7

of St. James at Compostella in Spain having been encouraged by the

acquisition of an old illustrated book which needed explanation by a

master of the art. The search for the Stone had many of the attributes of

the quest for the Holy Grail. Both Stone and Grail being not quite of

this world!

The literature of alchemy is highly symbolic as alchemists were

not permitted to disclose the secrets of their work but could only hint at

their procedures in terms understandable by other adepts but hidden

from the mundane world. For example one word might stand for many

substances while another substance might be named under many words!

Illustrations were used to depict processes and the alchemical

engravings of the 17th century are notorious for their beauty and depth

of understanding.

During the last thousand years an immense amount has been

written and published on the subject of alchemy. Scientists as eminent

as Robert Boyle and Isaac Newton have laboured valiantly in order to

establish the truth behind the apparently successful reports and

demonstrations of transmutation carried out during the 17th century by

such mysterious characters as the ‘Elias of the Gold-makers’, who

travelled the continent with the object of convincing sceptics of the

reality of transmutation of base metals into gold. As recently as 1922,

however, Eugene Canseliet claimed to have transmuted 100 grams of

lead into gold in the laboratory of a gasworks at Sarcelles near Paris,

using a minute quantity of the Philosopher’s Stone given to him by his

master a contemporary alchemist writing under the name of Fulcanelli.

While it is known from the work of Lord Rutherford that the

metal platinum can be transmuted in minute quantities into (the less

expensive!) gold by bombarding a target of that metal with high energy

neutrons, there is some doubt on the part of the scientific establishment

whether transmutation by the method described by the alchemists was

in fact ever achieved. Even the accounts of transmutation carried out by

eminent scientists of the past, such as Helvetius, Van Helmont and

Robert Boyle, with small quantities of the Stone are open to doubt

8

although modern research into the methods employed by the alchemists

would indicate that some of the effects that they reported can be

duplicated in a modern chemical laboratory. Alchemists such as

Nicholas Flamel, who lived during the 14th century; managed to amass

considerable wealth; build fourteen hostels for the poor, three chapels

and repair some seven churches among his other charitable activities in

the city of Paris, although spending his life as a public notary. This

could only have been achieved by supernatural means. Flamel

possessed all the characteristics that might be expected of a true

alchemist: the long search, the providential guidance, the participation

of a female collaborator, his wife Perrenelle, the ‘rags to riches’

transformation and the evidence for longevity or of some mystical

personality change. It may well be that the alchemists unknowingly

developed some form of hyper-chemistry as yet unknown! Only the

future will tell.

* * * * * * * *

9

The History of the Fraternity

Part 3

In the morning the door was opened and there appeared behind

it a vault of seven sides; every side was 5 feet wide and 8 feet high; and

although the sun could never shine in this vault, it was brightly lit from

the centre of the ceiling. In the midst was a round altar covered over by a plate of brass

on which was engraven:-

"A.C.R.C. This compendium of the Universe I made in my lifetime to

be my tomb".

Round the first circle or brim were the words, "Jesus is my

all". Whilst in the middle were four images of figures which were

enclosed in circles, whose circumscription was:-

"A vacuum exists nowhere.

The yoke of the Law.

The liberty of the Gospel.

The whole Glory of God.

With this discovery we all knelt down together and gave thanks

to God who hath shown us so much more than all men's wit could have

thought out. The upper and lower part of the vault was divided into triangles

and those from the seven sides of the upper part met at a mysterious

light in the centre, which brilliantly illuminated the whole place. In

every side or wall there was a door behind which was contained a chest

in which was stored many strange things, books and the supposedly lost

arcanum of the Fraternity. We then returned to the altar that was in the

centre and moved it to one side and lifted a strong plate of brass from

10

the top. There we found the body of our Father which, most strangely,

was entirely whole and without any decomposition. In his hand he held

a parchment book called "I", which next to the Bible is our greatest

treasure. At the end of this book stands the following eulogy:-

"C.R.C. sprang from the noble and renowned German family of

R.C.: a man admitted into the mysteries and secrets of heaven and earth

through the Divine Revelations, subtle cogitations and unwearied toil of

his life, In his journeys through Arabia and Africa he collected a

treasure passing that of Kings and Emperors, but finding it not suitable

for his times, he kept it guarded for posterity to uncover, and appointed

loyal and faithful heirs to his arts and also of his name. He constructed

a microcosm corresponding in all motions to the Macrocosm, and

finally drew up his compendium of things past, present and to come.

Then having now passed the century of years (I06), though oppressed

by no disease, which he had neither felt in his own body nor allowed to

attack others, but summoned by the spirit of God, amid the last

embraces or his brethren he rendered up his illuminated soul to God his

Creator. A beloved father, an affectionate brother, a faithful teacher, a

loyal friend, he was hidden here by his disciples for 120 years,

Under this were subscribed the initials of eight Fratres, and at

the end was written:-

"We are born from God; we die in Jesus; we live again through the

Holy Ghost."

We then covered the body again with the brass plates, and

returned the altar to its original position; shut the door and made it

secure with all our seals. Then we departed one from the other, and left

the natural heirs in possession of our Jewels, knowing that after a time

there would be a general reformation, both of Divine and human things.

Then we hope some few may join together to increase the numbers and

revitalize our Fraternity and make a happy renewal of our philosophical

canons as prescribed by our Bro. C.R.C., and thus be partakers with us

of our treasures, and walk not blindly in the knowledge of the

wonderful works of God.

11

Recommended Reading

Simple alchemical books are rare, but there are certain books

that relate to the subject and I have listed a good few below.

The Lecture in the Ritual of the Grade The Secret Art of

Alchemy -Robert M. Black (SRIA publication No.16)

The Secret Art of Alchemy -Stanislas Klossowski de Rola

(Thames & Hudson)

The Kabalistic Universe -Z’ve ben Shimon Halevi

Sacred Geometry -Robert Lawler

Hermetic Papers of A. E. Waite. -R. A. Gilbert

There is also a list of books at the back of Robert Black’s book

on Alchemy that are worthy of study.

12

The Questions set out below are designed to assist the Frater in

his understanding of the Grade of Practicus as well as his preparation

for the Grade of Philosophus. You are invited to write a short paragraph

or a series of ‘notes’ on each subject and to send them to your College

Co-ordinator of Studies who will pleased to receive them and discuss

them with you.

13

Points of Contemplation

1. What is the name of the Cross carried during the ceremony?

2. What are the sacred letters attributed to the four Elements on the

Cross, arid what are the Hebrew and Latin words to which they

refer?

3, What is your understanding of the terms "the Way", "the path" and

"the goal" used by the Celebrant?

4. What is the purpose of Physical Alchemy?

5. What is the purpose of Higher or Spiritual Alchemy?

6. What is the retort that your Soul is placed in and what are the forces

that act upon it?

7. What are the four states of Matter?

8. All Chemical and Alchemical processes take time but was does the

concept of time mean to you? Is time constant or is it variable?

9. What do you understand by the term “Solve and Coagule”?

10. In the Closing Prayer we ask that the Supernal Triad be with us and

that each and every attribute of the Divine Sephiroth assists us in

our exertions. What are you asking for?

John Paternoster & Fred Shade 11/200

1

2

Notes for the Philosophus

Opening

The opening of this Grade shows the Ancients seated as in the

1st Part of the Zelator Grade, though as with the Grade of Practicus,

they have no active function to perform. The College is declared open

with the minimum of ceremony and indeed in this Grade there is not

even a prayer! The Cross which appears above the altar is a distinctive

one and it is considered by many to be the correct form of the

Rosicrucian Cross.

Reception

There is a short dialogue between the Celebrant and Exponent

prior to the candidate's reception and it refers to the purpose of this

Grade, which is the study of Religions and Philosophies around the

world, present and past and hope is expressed that by such a study, the

new Frater will "come to a greater appreciation of the beauties of the

Christian faith". They also declare that our fraternity "confers upon its

members not only knowledge, but also wisdom".

Knowledge and Wisdom

There is a striking claim made by the Celebrant and it is that colleges

not only confer knowledge, but also wisdom, and that each Frater must

decide for himself whether this claim is true or not. Certainly, we get

some glimpses of the Wisdom of past ages when we undertake the

study required of us in this Grade. Indeed, "the growth of ages has

added to the store of learning" in our Society, and pearls of wisdom are

conveyed to the candidate in each of the Grades. We are also reminded

that the Wisdom of the Christian faith is the foundation stone of our

Society, just as it was for our ancient brethren of the R.C,

3

The study of other religions and philosophies broadens and

deepens our understanding of the mysteries of God, of Nature and of

ourselves. Man has always been on a Quest; a search for a meaning and

for a deeper knowledge of himself because as Carl Jung has written, the

religious instinct in man is very strong and thus we find these common

threads in the major religions of the world and the world's philosophies,

which have been woven into the tapestry of beliefs and customs of all

cultures.

The Cross

In each Grade of the 1st Order, the candidate is required to carry

a particular Cross. In this Grade it is a white Calvary Cross of 12

squares, with the bottom square painted black. The significance of this

design is made known to the new Philosophus.

The Pledge

The candidate’s pledge is to be virtuous at all times, to cultivate

his higher self and to “commence the ascent of the Mount of Wisdom”,

The Mount of Wisdom is represented in alchemical drawings as a

mountain with the aspirant ascending the seven steps of Wisdom. These

represent the stages in the alchemical process or the initiation of the

seven l;ower Sephiroth of the Tree of Life. It is a similar journey to the

S.... S.... Of W..... that of the Zelator took in the 2nd part of his

ceremony.

The ascent of the soul is represented figuratively in a similar

manner in other branches of the Western Mystery Tradition, for

example, it is the holy mountain upon which the communion with God

is gained (in both the O.T and N.T.). Man's desire to ascend the holy

mount or to withdraw into it and there dwell in the presence of the Most

High, is a common theme in most of the religions of the world.

4

As a Freemason, the Philosophus has already taken this journey,

physically and symbolically, many times - in the form of a ladder, a

winding staircase, a mountain, or a pilgrimage along the road which

ascends the mystical mount etc.

Lecture

The Knowledge Lecture in this Grade covers some 23 pages and

it reviews, albeit in a brief manner, the Religions of the Near-East and

Far-East; the Mythologies of the Mediterranean cultures and also the

Ancient and Modern Philosophers. It is suggested that, as a start, the

new Philosophus selects one from each of these groups for detailed

study, using the recommended references and his own resources to

extend his knowledge. It is to be hoped that one of these traditions is of

a particular interest to a Frater, and that he might share his knowledge at

with the rest of the Fratres.

5

The Relationship of Christianity

R.Wy.Fr. Rev. Peter Swindell

In the ritual of the fourth grade of our Society we are exhorted,

while adhering firmly to the Christian faith, to study the world religions.

One such way is usually called "Comparative religion" and this is an

academic study. It looks at the different religions from the outside;

makes comparisons of their belief and practice; and tries to understand

them from the perspective of a friendly outsider. No-one would deny

that this is of value because any effort to understand one another must

be of benefit to the human race, and indeed be part of our Christian

compassion.

However, in this article I would like to point the reader to a

more exciting and risky enterprise and this is to attempt to gain an

insider’s view of another faith because religion can never be truly

understood from the outside. It is as we practice a religion and engage

as a practitioner with its belief-system that we begin to get some insight

into the truth that it represents.

In what I say below I shall give particular examples from

Buddhism, because that is the other religion with which I myself

engage, but mutatis mutandis what I say applies to other religions as

well.

One of the first questions you would be asked if you were

known to be a Christian and that you also practiced another religion is,

"How can you, as a Christian, get involved in this way?" If your

questioner is aggressive enough, he might quote you the two following

texts. The first is from John 14.6: "Jesus said l am the way, and the

truth, and the life. None comes to the Father except through me"; and

from Acts 4.12: "There is salvation in no one else (ie. other than Jesus),

for there is no other name under heaven given among mortals by which

we must be saved."

6

There are currently three different Christian approaches to the

question of the relationship between Christianity and other faiths,

usually designated as the exclusivist, inclusivist and pluralist positions.

The 'exclusivist' position is the one that held sway until recent

times. Christianity is the sole true faith, and all others are either frankly

wrong, or at best are but distant pointers to the true faith. Indeed,

salvation depends on being a Christian. This is a powerful motive for

Christian mission among compassionate Christians. St Francis Xavier,

the 16th century pioneer Jesuit missionary to India, rejoiced at the

number of children he baptised, for in this way they were saved from a

half-life in the limbo of the unbaptised in Hell. He spoke of how he

wished to go through the universities of Europe almost compelling

people to come out to evangelise the heathen rather than bury

themselves in their ivory towers. The 'exclusivist' position was summed

up for the 'man in the Street' in the musical setting of Kipling’s poem

Mandalay, with its lines:

Bloomin’ idol made of wood

What they call the great god “Budd"

On the basis of the two texts quoted above, this is still the

position of many Christians. However, it fails to meet the conviction of

those Christians today who find aspects of ultimate truth in other faiths.

Secondly, there is the 'inclusivist' position. This affirms the

absolute truth of Christianity, and sees it as the supreme revelation. but

it would also include the other religions, to a greater or lesser degree,

within it. This is because the truth is to be found in all other religions,

and Christ embraces all truth.

This is an attractive option. It enables those who hold it to

maintain the traditional ultimate claims of Christianity and yet to

accommodate the truth wherever they find it. However, it can appear to

those who hold other faiths that Christians are, all too often, making a

take-over bid. "We hold the true faith, but we can accommodate you

within it." Sadly this does not respect the integrity of another religion.

7

The third position is the 'pluralist'. This sees all religions as

possessing the truth in various degrees and accommodates the many

paths up the mountain, at the top of which you will find God, Allah or

the Eternal. What matters is that you find the one that suits you, or if

you hold this position, then you may find a convergence of paths as you

ascend this mountain.

This has the advantage of taking other religions seriously on

their own terms. But of course it completely ignores the unique claims

of Christianity for Christ. It can also lead to people constructing their

own religion, selecting what suits them from different traditions, which,

as we shall see later, can block all spiritual progress.

I have adopted what could be called the modified inclusivist

tradition. Whilst being convinced of the claims of Jesus Christ, I cannot

deny the spiritual depth and truth I find in the Zen Buddhist

communities of monks and laypeople, and in the teaching they provide.

In fact I believe that Christ is at work there, and that his Spirit blows

where it wills (cf John 3). It seems to me that Christ is often more

clearly found there than in some Christian groups, which may gather 'in

his name'.

On this basis, you may ask whether there is any place left for the

Christian mission? Let me tell you a story. On one occasion I was

staying at a Zen monastery, and most of my fellow "lay trainees" did

not know that I was a Christian priest. One day one of the monks

addressed me as "Reverend Philip". There upon a trainee said, "Oh, are

you a priest?", meaning no doubt a Zen priest. I explained who I was,

whereupon exclaimed "Oh, I thought all Christians were bigots!". That,

I felt, was a moment of mission, and no more need be said.

Be warned, however, of a particular pitfall in mixing religious

practice. This is the danger of syncretism or selectivity. By this I mean

that it is all too easy to select the elements of different religions which

happen to suit us at the time, and to weave them into a system which

then becomes a 'do-it-yourself' or a 'pick-your~own' religion. This

negates the whole enterprise. For the purpose of religion as I see it, is

8

not only to comfort and inspire, but also to challenge and confront us. If

God, or the Eternal, as the Buddhists would say, is ultimate Reality,

then it must follow that he is prepared to knock off all the "superfluous

knobs and excrescencies" of our selfish ego, providing that we will let

him. Every religion will in some aspect challenge us, but only if we take

it all the way.

A very important concept is that of function. Rather than

putting doctrines side by side and suggesting that they are equivalent,

we need to understand how the elements in the different religions fulfil

the same function. I would suggest that the Eucharist in Christianity

and the formal Meal-time ceremony in Zen Buddhism fulfil a similar

function. This is not to say that the Eucharist is the same as the Meal-

time ceremony -that would be patently absurd, but there are parallel

ceremonies and teachings in different religions that fulfil the same

function. This is surely what we should expect, because human beings

only have a limited number of basic needs which all religions must be

able to meet if they are to survive.

Be wise but bold. Be wise and check out what is happening in

your spiritual life with a person you can trust and this may be a priest of

either tradition, or it may be a godly lay person. But also be bold, even

though this may entail some suffering on your part, because false trails

and dead ends have a way of becoming apparent and sorting themselves

out in due time.

So it is my hope that some of our Philosophi will enrich their

Christian faith and practice by dipping a toe in those of another religion.

You may well have the kind of experience which I have found. Often,

when I have attended a Buddhist talk on a Saturday evening, and then

gone to church on the Sunday morning, the Christian Scriptures have

struck me with a new force and relevance. Christ, our universal Lord is

greater than all the worlds religions put together.

Chaplain General

9

The History of the Fraternity

Part 4

Like all topics and explanations that concern the mysteries it is

most difficult to try and decide what is fact and what is allegory. For

example, there has always been some doubt whether the name

Rosicrucian did in fact come from the rose and the cross, or whether

Father C.R.C. was the literal founder of the Order in and about 1400.

There is a report that the word Rosicrucian comes from the word 'Ros',

which means 'dew'. It is also interesting that 'Ras' means ;wisdom; and

'Rus' is translated as 'concealment'; all of which are both important and

relevant. Arthur Waite believes that it was the word 'dew' that was the

secret concealed within the name. One aspect however that is certainly clear is the connection of

the Rosicrucians and Freemasonry. Many of those connected with the

development of Freemasonry were suspected of being Rosicrucians;

some, as in the case of Robert Fludd even wrote about this brotherhood.

Similarly Elias Ashmole, who was also an eminent Freemason. Some

authorities are even of the opinion that it was Sir Francis Bacon who

had a hand in the writing of the Fama and Confessio, because they are

said to have a very similar rhetorical style to Bacon's 'New Atlantis'. However, even though the authorship may be in some doubt, the

adepts of the Brotherhood were most certainly men of a very higher

order in terms of their evolution. Candidates were only accepted after

long periods of probation and it took many years for them to complete

their training. This, as now in most occult societies, included the

transmutation of the base metals. Whether this was in purely physical or

allegorical terms is open to question, but as most students of the

Qabalah will know, all of the alchemical metals are precisely placed on

the Tree of Life with the purest gold at the centre of Tiphareth; the

position of Apollo and the position of the Solar Logos, to which we all

must try to aspire. Thus the transformation of the base metals of our

instincts into the gold of our Divines Spark is a task that we must all

master.

10

The vault shows us the way because the vault is an allegory for

ourselves. There were seven sides and these allude to the seven Elohim;

the seven days of Creation and the seven lower Sephiroth of the

Qabalah, with the Supernal Triad shining forth as a brilliant white light

at the centre of the upper level. This is a symbol of our bodies. There is

the brilliant Divine Spark illuminating the perfect potential which we all

have deep within ourselves, but which remains hidden beneath a very

crude and superficial layer of the plasterwork of our personalities. We

should also remember that the central lamp at the focus of the ceiling of

the vault is emblematic of the everlasting and eternal nature of our

Divine Spark as opposed to the plasterwork of our bodily flesh which is

both mortal and transient. It is the Divine aspect of each one of us that

can illuminate our lives and lead us to escape that cycle of birth and

death which is amply illustrated by the state of the body of our Master

within the tomb.

One of the most important things that we must all remember is

that to call a person a Rosicrucian does not make him one; for precisely

the same reason that to call a person a Christian does make him a

Christ. The real Rosicrucian or Mason cannot be made; he must grow to

be one by the expansion and unfolding of the Divine Will in his heart;

the gradual expansion of his consciousness to encompass the Universe

instead of just himself and the natural and fluidic inclusion in his daily

life of square conduct, upright intentions and right actions in his daily

life. It is the lack of attention to these truths that is the cause for so

many of the churches, sects and secret societies from being far from that

which their names express.

God is not a problem to be solved or a solution to be admitted,

but He is a reality to be possessed, known, contemplated, conversed

with, enjoyed and loved. Because God made man in his own image the

power to respond to the divine life which is at the centre of all things is

in built, and we should recognise that the Son of God is the personal

disclosure of God to man. There is a natural body and there is a spiritual

body and in Christ the Deity dwells bodily as a person. It is this that

was the aim of the Rosicrucians and it is this that should be our constant

aim.

11

Christian Rosencreutz may or may not have been an actual

personality. He may or may not have been a system of spiritual

philosophy, but he most certainly was the embodiment of those precepts

that we as Masons hold most dear. Therefore and especially to those of

us who presume to call ourselves Rosecrucians we should for ever hold

that symbol of the Rose and the Cross vividly before us every minute of

every day. It will maintain the mental and visible contact that exists

between Him who is the Rose who was crucified upon the Cross of the

Elements and ourselves. It is this contact that enables us to receive His

help in times of crisis; His assistance through the maze of our daily

lives and His Love and Grace which can flow to aid and assist in the

transmutation of the metals of our base natures into that Heavenly Gold.

12

Recommended Reading

The Penguin Dictionary of Religions - Ed J.R. Hinnells, Penguin, 1984

A New Dictionary of Theology - Ed. A. Richardson & J. Bowden,

SCM, London, 1983

A History of Christianity , Paul Johnson, Penguin, 1990

The Secret Teachings of All Ages (An Encyclopedic Outline of

Masonic, Hermetic, Qabbalistic & Rosicrucian Symbolical

Philosophy.)Manly P. Hall, 1988

The Penguin Dictionary of Symbols Chevalier & A. Gheerbrant, Transl.

. Buchanan-Brown, Penguin, 1996

A History of God (From Abraham to the Present: the 4000-year Quest

for God.) Karen Armstrong, Vintage, Gt. Britain, 1999

The Varieties of Religious Experience William James,

Collins/Fount, 1977

The Religious Experiences of Mankind Ninian Smart, Collins/Fount,

1977

Encyclopedia Britannica (Now available on CD-Rom.)

13

Points of Contemplation

1. Describe the Badge of Admission used in this Grade and its

Significance.

2. What is the difference between Knowledge and Wisdom?

3. What is the nature of God?

4. What does the phrase "the Mountain of Wisdom" signify to you?

5. What does this Grade say about file requisites for Salvation, and

do you agree?

6. List some of the teachings, which are common to the world

Religions.

7. List some of the teachings which are unique to the Christian

Religion.

8. List the names of God used in the major Religions of the world.

9. Comment on the phrase “I think therefore I am”

10. What to you is Reality?

John Paternoster & Fred Shade 11/2001

Notes for the Adeptus Minor

The Adept Grades

The three Grades of the Second Order – Adeptus Minor (Grade

V), Adeptus Major (Grade VI) and Adeptus Exemptus (Grade VII),

mark a dramatic change from the Grades of the First Order (Grades I –

IV). This is particularly so in regard to the layout of the room and the

instruction given. In these introductory notes only some features of the

ceremony and teachings of this Grade can be mentioned and the best

way for the Frater to appreciate this Grade and the experience thereof is

for him to read the ritual several times.

The Ceremony

The time, place and location of the candidate’s admission are

among the matters, which he has pledged not to reveal. However we

may allude to the location of the meeting as being a V…t, although,

interestingly enough, there is no explanation in the ritual as to whose

V…t it is. But from the memorial that is placed upon the pastos there is

sufficient to provide a clue to the discerning eye as to the answer of that

question.

The Kabbalah

A few decades ago a Prologue was added to the ritual of this

Grade, and this is a worthy addition as it explains the importance of the

Tree of Life in the candidate’s progress in the Society. The “Tree of

Life” with its ten points of Lights or Divine Emanations and 22

Pathways is the diagrammatical representation of the Menorah which

was the foundation of the Jewish system of mystical and Gnostic

instruction that underpins not only the Jewish religion and their sacred

writings, but also of those of our own Christian Faith. It is very deep

and profound in its teaching, and only the orthodox rabbis are taught it

in their faith. It became known to the West during the Middle Ages and

has ever since been a source of inspiration for Christian mystics as well

as for Jews.

The “Tree of Life” may also be described as a picture of

Creation in a diagrammatic diagram. It demonstrates the flow of the

forces downward from the Divine to the lowest worlds which are then

reflected back again and it also provides a comprehensive view of man.

As man is an image of Creation, so is Creation but a reflection of the

Creator. We are able, therefore, to study that which is below by looking

at that which is above, and what we cannot observe above, we may

perceive by observance of that which is below.

Obligation

This is described in the ritual as a covenant, which means a

solemn undertaking or pledge of loyalty. It is a term used frequently in

the Bible and it is used here in the same way. Notice that an

“obligation” is not required of those who enter the First Order of the

Society. Apart from anything else, making a covenant in the fifth Grade

shows just how significant is our new commitment to the Society and to

our fellow-Adepts. There is no going back.

Theme

The theme of this Grade is a solemn one, namely D., as the

‘words’ of the Grade indicate. But it is explored from the point of view

of its inevitability and how we can best prepare for it – similar to the

teachings of the 3rd

Degree in the Craft. Also, the ritual uses the term in a

mystical sense, as the Inductor informs the candidate that “only by

dying to your lower self, with its passions and prejudices, and being

raised to a higher plane of life and knowledge can you accomplish your

task as a Rosicrucian Adept, and guide those learners who may be

committed to your charge.” We are, therefore, dealing with the subject

at a more advanced level than the Craft.

As has been mentioned in other publications, the Rosicrucian

Grades and their rituals are concerned with our development as spiritual

beings, of the alchemy of the soul, and the so-called psycho-spiritual

process of the soul began on our first entry into the Society.

Adept’s Jewel

The Jewel of an Adept is of an unusual and ancient design. It is

triangular in shape, representing the sacred delta and within it is

inscribed, in a pattern, a number of the Hebrew letter ‘Yod’s. This is the

first letter of the great Tetragrammaton, the Name of God. As it is a

great honour to wear the sacred jewel, much will be expected from the

newly admitted Adept.

Conclusion

The Society of the Rose and Cross is first and foremost a

philosophical Fraternity. Its purpose is to assist its members in finding

deeper meaning and purpose in life, to gain knowledge and insight, and

above all, to attain wisdom. But none of this activity should be seen in

isolation from the Frater’s own personal faith. It has been declared more

than once in this Society that we are Christians and that our Lord is the

Way, the Truth and Life. Thus the effectiveness of the work of the

Society, and the influence it will have on Fratres, will depend very

much on how strong their personal faith is in the risen Christ.

The Tree of Life

As used by Arthur Waite

This was his own version of the Tree of Life around which he

wrote his rituals. As you will notice, the arrangement of the Pathways

round ‘Daath’ is somewhat unique as also is his system of numbering

the Paths. However, what is important is that his system works for him

and this should remind the student that the Mysteries are not dictated by

any written dogma or word, but that they are governed by one’s own

experience in life.

Some Thoughts of Arthur Waite

Having completed the 4 Grades of the First Order, the Frater is

said to have consecrated the 4 aspects of his personality. He now returns

to the Middle Pillar, that of Beauty and Equilibrium, which is the way

back to his Heavenly home in the Spiritual heights.

Arthur Waite wrote many wonderful rituals and I quote from

some of them in these booklets of the Adept Grades.

He therefore stands purified and consecrated within, even in the

four parts of his natural personality. He has turned his will to God as

one who in the darkness of night-time has set his face toward Jerusalem.

He has seen the darkness kindle beyond the eternal hill, the light

breaking in the East. The remembrance of that light is within him. It has

shown him the straight and narrow way by which the spirit of the

Aspirant ascends to Tiphareth. At the portal thereof, he has been told

that a door shall open, but it has already opened in his heart. He has

already offered up his whole nature on the Supernal Altar and it is by

means of such an offering that those who have been called are chosen

for the knowledge of the Tree of Life. It has been said also that he shall

enter and go in. Born in the spiritual Bethlehem and presented in the

Temple, have given unto him the desire of his heart which is the quest

of the Divine within him.

Therefore it is prayed :

May God be with you , my Brother. May He grant that what

here and now you have come to discern in symbolism, by your own

efforts and our instruction, shall so sink into your heart that you will be

penetrated by its active meaning, and will attain it at first hand in the

way of experience. So shall the wavering and inconstant emotions

which now aspire to Him in the restless sea of our desires be led into the

true light through understanding and love. Again, and for ever, my

Frater, the Way is now before you: the Gate can open now.

The Legend of The Rosy Cross

The sanctuaries of the hidden tradition have been established

among many nations, and as there was never a period when the

ordinances of Initiation were not in the world, so there was never a time

and there was never a place when the Greater Mysteries were not the

object of research. Under whatever names and with whatever varieties

of pageant and established form, all true Rites and Mysteries have been

but one Rite expounding one Mystery, which - to summarize it in all

brevity -has been the re-integration of man in God.

The legend in chief of the original Rosy Cross is concerned with

the life and experiences of a particular German Adept; but herein the

historical personality counts, mystically speaking, as nothing, while its

symbolism is all in all.

It is said that the Chief and Originator of our Fraternity belonged

to the fourteenth century, much as the Master-Builder in another School

of Initiation is referred to the land of Israel and the period of Solomon

the King. He came from mean estate and was put to school in a cloister,

a house of official religion, where he was instructed in the duties of

faith and in knowledge. After these things we are told that he was sent

on a time-long journey to a land that is called holy. It was a pilgrimage

of the soul in God, a return journey toward the centre. He tarried at

other houses of assembly, where it might be said that he came unto his

own and that his own received him and as he had been taught in the

higher mysteries, no matter where he knocked, it was opened unto him

for the things both within and without were of God. Thus he journeyed

along and through the Paths and the Worlds of the Tree towards that

object of ascent, namely Kether, the Crown and Heavenly City.

He returned at length to the world but he was despised and

rejected of men and more especially by the wise in their wisdom. It was

only in his own cloister that he found a few of the elect with whom he

abode in peace at a House of the Holy Spirit.

Such was the beginning of our Fraternity, incorporating at first

four persons only, being the number of our natural humanity, but

afterwards increased to eight, the number of the Christhood. It was

agreed that the Brotherhood as such should remain secret one hundred

and twenty years, or for the symbolical period which answers to the age

of the Frater who waits on the threshold of this Vth Grade.

Subsequently some of the Brethren were scattered through

various countries on works of ministry and they appointed successors in

accordance with the Laws of the Order. The years elapsed and those

who came after knew less and less of the true beginning so that they

became the Philosophical Brethren.

It is here that you find yourself.

Remember that in six days the material man was created and

thereafter cometh a Jubilee. The natural man in six days is complete in

his own degree, but above this is the manhood of the Sacred Temple.

From the life of man in Nature, from the death which ensues

therein and opens the further prospects, we who have been called of the

spirit have sought a path of elevation toward a more perfect mode. It is

in loosing that which the natural man holds most desirable that the

spiritual man after six days shall find himself.

In paths of contemplation, and these are the paths of love; in the

rule of sacrifice, which is love made holy; we have found that life is

love and this also is the quest and that this is also the end.

Thus we find that there is a loving desire which kills and that the

same also makes alive Amen, for ever and evermore.

Recommended Reading

Rosicrucian

“The Fama Fraternitatis or The Fame and Confession of the

Fraternity of the Rosy Cross.” Also the third Rosicrucian document

entitled “The Chemical Wedding.”

Kabbalah

The books of :-

Halevi

Dion Fortune

Gareth Knight

Rather more advanced :-

The Wisdom of the Zohar -Isaiah Tishby

Various Books by Aryeh Kaplan

Philosophy

Sophie’s World - by Jostein Gaarder

Religion

Every Frater should also have in his possession a Bible

Dictionary, Bible Concordance and Bible Commentary. If any Frater

needs assistance, please contact your college Director of Studies or the

Provincial Director of Studies.

Points of Contemplation

1 What is the time, place and location of your reception?

3 What is the maxim of the true life of Adeptship?

2 The Kabbalistic Tree of Life has 10 “points of light” or Divine

Emanations called collectively the Sephiroth. Which one is

referred to as the Christ-centre and how does this relate to

yourown being and spiritual progress?

4 The question put to you on your arrival in the V...t was “are you a

Christian?” What do you mean by your answer?

5 What is your understanding of Ecclesiastes 12;1-7?

6 What is your Rosicrucian motto and what does it signify?

7 What is the Word of the Grade and what does it signify?

8 What does “dying to your lower self” mean?

9 There are many Names for God. Make a list of the Divine Names you

have encountered in your Masonic, Rosicrucian and other

studies, and set down the meaning that you ascribe to them.

10 What is the meaning of the Latin Benediction used in the closing

ceremony?

* * * * * * * * * *

John Paternoster & Fred Shade

Notes for the Adeptus Major

The Ceremony

Although the location of the meeting place, namely the V…t,

remains the same in this Grade as previously, the time of day has now

changed. We have arrived at the Spring when the Frater who has

previously purified the nature of his soil is now ready for his new seed

to burst forth into vernal growth so that this time he may bring himself

to fruition with an increase of one hundred-fold. Thus does he now seek

to fulfill his promise of working here on Earth to the glory of his Lord.

Theme

From the solemnity of the previous Grade we now arrive at the

moment of birth when the bonds of the one life are released which then

allows for an escape into the joyous happiness of the light of the next.

Though the Frater is still engaged on the work of perfecting the Ashlar

of his personality, he now has some clearer understanding of what is

required of him and in this new cycle of growth, it is to this task that his

attention has been directed.

However black may have been the night of your previous

troubles, your heart still beats on in faith and with love for within you

resides that strength of belief that your eye will behold the coming

radiance of God’s manifest light when those others who lack this

fortitude and strength sink slowly into the terrors of the gloom and

darkness. But for you my Frater, who is a child of hope, your footsteps

will be aided and sustained by the that power of faith that looks upward

to that glorious future that awaits all those who truly follow in His

steps.

You may now not only look back from whence you came but

also look forward to a future of sustained dedication to His service. This

is your great opportunity. No-one really knows the gloom in its true

sense until he has risen to embrace the good

Let us therefore pray that in due time that which is immortal in

us and which did once proceed from Him, may be delivered from the

age-long cycle of birth and harvest and in due time be withdrawn in

God and to the repose of that everlasting Temple in the eternal

Kingdom. And, seeing that the Name of the Lord is set in all things and

is the seal of all things, let us order the many forces of our wayward

nature so that the Name of the Lord may be declared in us, and that we,

in our own degree and from the height of our aspirations, may be even

as the light of the world.

Thus my Frater the Way, which has been made straight by the

forerunner of Him who came to earth to be our great exemplar, is now

before you.

The Gate of Life can now open.

Some Thoughts of Arthur Waite on Temple Symbolism

The Table of Shewbread

The Golden Table of Shewbread stood on the Northern side of the

Holy Place, and the twelve loaves placed thereon were symbolical of the

Bread of Life, of which those who partake in the spirit are joined together

into one mystical body and community of the elect. They signify to us that

the material nourishment of man may become the food of souls by the

power behind the sacraments, the grace and life and light which it is the

purpose of all the signs of Nature to communicate under their proper veils.

For this reason the twelve loaves typify the universe of manifested things,

behind which the Divine Immanence abides like a Secret Light. And

because the Word of God - which is sought and found in our Society after

an arcane manner - finds expression in creation, but is veiled also therein,

the twelve loaves are also referable to the twelve simple letters of the

Hebrew Alphabet.

They signify further the Twelve Tribes of Israel, who were

understood mystically as those who have been chosen out of all the tribes

and tongues and peoples and nations, for Divine work in the world. They

are also in correspondence with the figurative crown of twelve stars on the

head of Our Lady, Bride and Queen; the Sanctum Regnum and the

Kingdom of the elect which is also a City of God.

The loaves of the Table of Shewbread may be likened again to

twelve petals composing the Rose of Creation; and on the microcosmic

side of the symbol, seen under this aspect, they typify finally the Rose of

our Humanity, in the centre of which is consciousness enlightened by God,

as the world itself is enlightened by virtue of the immanence within.

The Menorah

The seven-branched candlestick stood on the Southern side of

the Holy Place, wrought about with golden lilies, lighting the Altar of

Incense and the Table of Shewbread. Its seven lights correspond in our

hidden tradition with the seven Palaces of Assiah, the World of Action,

which is to say of the material world. It is also the seven double letters

of the Hebrew Alphabet.

The seven-branched Candlestick is also in analogy with the

Seven Churches of Asia, and even as the petals of a rose, like the

branches of the Light-Bearer in the Temple, are bound together,

springing from the one root and one stem, so are the Severn Churches

one Holy Church of the Elect. And as the Angels of the Churches are

the Stars for the enlightenment therefore, so is there a mystical lesson in

the days of the week. For those days are like the Severn Churches, and

it is yours, my Frater, to so consecrate and rule your life within them

that they shall be one Church and one Most Holy Temple with God

dwelling therein. Thus shall you deserve to be crowned at the end of all

with that Chaplet of Severn Stars, which are the gifts of the Spirit.

Yet to the inner eye this Candlestick tells of much more, for

whilst there are the seven lights above, so there are also the

ornamentations about the stem and arms below. Thus we find that the

central stem which is enriched with the three ornaments, represents the

Middle Pillar of the Tree of Life with the triad base of Malkuth, which

is to say the manifestation in earth. This central stem is also revealed to

us on the Craft 1st Degree tracing board where it is shown in symbolic

form as the Ladder of Jacob. In total we find that there are the 10

Divine Lights of the Holy Sephiroth together with the shadow portal of

Daath and that these are made up from the 7 Flames and the

ornamentations of the central stem, together with the three footed base.

There are also the 22 ornamentations that are found on the six arms and

these represent the 22 Hebrew characters which are themselves the

pathways of Heavenly Science with which we are familiar from Craft

Masonry.

It was wrought from one piece of gold which signifies purity

and unity. This suggests to us that the perfect man must in like manner

be the epitome of balance, with all of his instincts and emotions and

indeed his every act, word and thought in complete harmony with his

Almighty Creator so that his whole life might be as the incense on the

Golden Altar which rises upward to the throne of God. Such my Frater

should be your aspiration that your whole life should be a living

Menorah. Set before your Fratres the bright example of an upright and

perfect man, with a just and bounteous heart that is enflamed with this

symbol of the Almighty Father of us all.

When desire and aspiration have attained their term in you, may

you at length eat of the manna of the Earth ensavoured with the salt of

the Spirit; then to drink of that Wine reserved for those who are athirst

in the Kingdom of our Father. Then may your Rose blossom in the

Garden of the Lord and your Light shine upon the Mystic Mountain. So

may you enter into those Eternal Palaces of everlasting life.

The Altar of Incense

Before the Veil of the Holy of Holies there stood the Golden

Altar of Incense. It was wrought in the form of a double cube,

representing the surface of things to the eye of the senses, but

concealing the root and the source, as He is concealed in the universe;

He who is the Author and Source of all. The Altar of Incense was

golden to signify that perfect state which it is possible for our human

nature to attain in union with its source, and wherein our human will

becomes an acceptable offering, integrated in the will of God.

But, with our present condition and so far as our Lodges are

concerned, the Altar is black because we await the conversion of our

personal elements from the state of impurity into the state of living

gold, which then bears witness that Nature is raised through Grace into

the sublime essence of the Light of Truth.

Upon the Altar were Incense, Oil and Fire and these are in

correspondence with Aleph, Mem and Shin, the three mother letters of

the Hebrew Alphabet.

The divisions of this alphabet, of which you have already heard

briefly in connection with the Table of Shewbread, the Menorah are but

a part of a deeper symbolism that lies behind the letters of the word of

man -itself but a reflection of that Eternal Word which is concealed

everywhere, but is ever declared in the secret heart

From the throne of your imperishable spirit, O Frater, may the

Triad and the Unity therein look forth upon the Kingdom which is

yours; may the Seven Spirits and the Seven Graces encircle it , and may

the Twelve Fruits of the Tree of Life ripen in tour external part.

I now counsel you my Frater that for you in the work of our

Society, the Kingdom of Heaven is at hand.

May God be with you my Fratres. May He grant that what here

and now you have come to discern in symbolism, by your own efforts

and our instructions, shall so sink into your heart that you will be

penetrated by its active meaning, and will attain it at first hand in the

way of experience. So shall the wavering emotions which now aspire to

Him in the restless sea of our desires be led into the true light through

understanding and love. Again, my Frater, the Way is now before you:

and again I say that the Gate can open now.

Recommended Reading

Rosicrucian

“The Fama Fraternitatis or The Fame and Confession of the

Fraternity of the Rosy Cross.” Also the third Rosicrucian document

entitled “The Chemical Wedding.”

Kabbalah

The books of :-

Halevi

Dion Fortune

Gareth Knight

Rather more advanced :-

The Wisdom of the Zohar -Isaiah Tishby

Various Books by Aryeh Kaplan

Philosophy

Sophie’s World - by Jostein Gaarder

Religion

Every Frater should also have in his possession a Bible

Dictionary, Bible Concordance and Bible Commentary. If any Frater

needs assistance, please contact your college Director of Studies or the

Provincial Director of Studies.

Points of Contemplation

1 What is the time and its implications of your reception?

2 The Tree of Life has 22 Pathways. What do they signify to you?

3 What is the light that shines in the darkness?

4 What is your essence of Immortality?

5 Where does this essence reside?

6 Why are you likened to a Pilgrim?

7 What does the idea of death convey to you?

8 How healthy is your spiritual essence and how is this reflected in

your physical body?

9 What are the Words of the Grade and what do they signify?

10 Is it true to say that there is no progress to be made after the grave?

* * * * * * * * * *

John Paternoster & Fred Shade 2004

Notes for the Adeptus Exemptus

The Ceremony

Once more the meeting place is in the V…t, but again the time

of day has changed. We now stand in the meridian rays of a glorious

Summer when we see precisely how well and how wholesome our

growth has been. Here you stand in maturity and in full preparation for

the arrival of that time when your talents will be harvested and the

benefits to yourself and to mankind are weighed in the balance.

Theme

In the previous Grades of Adeptship you were invited to

examine yourself and the manner in which you portray yourself to your

fellow man. Here now you stand in the full presence of the Light of the

Lord, ready or to be made ready to be consumed therein. You are also

to advise and assist the Adepts of the lower Grades.

Throughout the natural world everything that we see is governed

by the cycles of life and we see that the quality of the new life is

dependent on the seed and its cultivation. We come to observe that the

nature of ‘death’ is but only a change and it is but one state into another.

We take for granted the transition of the caterpillar into the glorious

butterfly and we never cast a thought about the change of water into ice.

But each has died to the one state to take on the different properties of

the new.

It is to this portal of transition that you now approach. It stands

before you. Therefore, let us remember that the door of the hidden

presence is about to open for your reception. You have traversed many

highways and byways of the outer life, but now you come to the

gateway to the heights where with others who have turned their wills to

God, you wait as the gate stands open for you to enter.

Remember and consider the words of Psalm 23.

The Lord is my Shepherd; I shall not want.

He maketh my lie down in green pastures: he leadeth me

beside the still waters.

He restoreth my soul; he leadeth me in the paths of

righteousness; even for His names’s sake.

Even though I walk through the shadow of the valley of the

shadow of dearth, I will fear no evil: for Thou art with

me; Thy rod and Thy staff, they comfort me.

Thou preparest a table before me in the presence of my enemies:

Thou anointest my head with oil; my cup runneth over.

Surely goodness and mercy shall follow me all the days of my

life: and I shall dwell in the house of the Lord for ever.

I say to you my Frater that there is one who will lead you

through all the terrors and difficulties of life even as did John come to

make the way straight for our Great Exemplar.

He is one who comes in the Light of Life and the Life of Light

and He is one who cometh to all who truly seek the way of peace; the

light of our Lord and the way back to the Father from whose

Everlasting Kingdom we took our leave.

In our sojourn in this foreign land we have been held in bondage

and in captivity by our own base natures, but now the light of truth has

shone down with meridian splendour and has illuminated the immortal

word that was for always hidden from us, for it was engraven on the

sacred altar of our heart. But now the veil is rent.

Thus do we pray that in due season we shall rise up in the

clothing of our spiritual body and see with our own eyes that to which

all faiths make testimony.

Some Thoughts of Arthur Waite

We are told in the Secret Tradition that the sole object for which

man was sent into this world was to know that God and His Shekinah

are one. It was the power of the Divine Energy that the Shekinah sends

out from the centre and draws back thereto; that every soul comes forth

from God and that it can only attain true rest in its return to Him

To this end I have heard testify that the middle way which is the

way to the heights is a Path of Love. The reign of law is Love and this

rules over and in all. There is one law alone, one rule and reign, and

love is love for ever. Love is the key and love the keeper of keys; the

treasure within and the only lock which opens. The kingdom which so

always is sought without is found within, where there is also a throne

and a sceptre and a crown which are Thine.

There is a fruit of life to be found in symbols for those who can

penetrate the green thickets and enter the orchard. Till then we dwell

only in the precincts and feed only upon the outward shells of those

images. But you are enabled to part the embroidered curtains and to

behold a secret wall in your house beyond and through which you will

find a vault. Within this darkened vault is alighted lamp which goes not

out for ever.

My Frater :

Immortal Life removes the sting of death and Thou art our Life

O Lord.

We therefore pray to be crowned in our manifestation with the

fruits of the work within.

The soul is as a rose awaiting the consecration by the Spirit.

The Rose of our desire becomes the Holy Rose.

Rose of Jericho, Rose of Salem, Rose of the world below,

Rose of the Paradise above; hide us in Thy sacred

petals.

Let the Dew of Thy Presence fall upon us that we may breath

forth the fragrance of the Spirit.

The unknown country of our inward being becomes the

Kingdom of God when the Guide - who is Love within - brings us to the

Holy Place and opens the door thereof, which leads to the Holy of

Holies and the Presence therein. The Guide is that which is said in an

old traditional story to lead the seeker of the Living Rose up a Mountain

in the midst of the Earth otherwise considered to be the middle place of

the world. I say unto you that this Mountain is within and that it is

found at our own centre. It is a place of many treasures, which the

world does not value, because they do not bear its marks or exhibit

material worth. It is said to be encompassed by cruel beasts and

ravening birds, which are the evil passions and false desires that are

within us. They are the lawless part of our nature in all the ways of our

life, the spirit of the world within us which strives with the Spirit of

God. But on the brink, as it may be, of formless swamps of being, in

death and the shadow of death, we have remembered the promise of

Life - of Life for ever more and ever more of Life.

We have heard the voice of the Guide, the music which wakens

the secret deeps of the soul and thence evokes response. He has come at

our bidding, has opened a door of the heart and entered to abide within.

We have contemplated in the heart because of him and have followed

the lead of Love, the lead which is Thine, O Lord, for Love is Thine and

Thou. When the desire of it has possessed us utterly, when the night is

very dark within, then in a great silence the quest begins for the

Mountain. It is reached at midnight, the middle night of the soul, when

all the passions are stilled and all the images of sense are obscured. But

there is an unknown desire that wells up from these depths and in those

that know the Seeker makes to call from his heart on God, a voice

upraised in the very deep of the soul; for now the end is nigh. The Lion

and the dragon, the eager birds of prey shall fly before that which is our

Guard as the perpetual light shines forth.

I say unto you, believe and you will find. In the wind of the

spirit you shall go up the Hidden Mountain. All that is of dead stone in

your nature shall be rent like rocks; all that is perishable shall be

consumed like earthly dross; then there are shall follow a great calm.

The dawn and the daystar shall rise on the Mount of God and

the place of the Treasure shall be unveiled. In the images of the old

parable that Treasure is the Highest Tincture, which might turn the

world to gold. But this is the gold of God, according to another witness

of the Living Rose, and this transmutes the soul. O Fount of life and

health, Spirit and Presence of God; hereof is the Presence within,

according to the picture-language, and such is the Hidden Treasure of

the Secret mountain. The place of the treasure, in another mode of

symbolism, is a Temple on the Mountaintop, which is the Earth of the

World to come and the Land of the Living. What Laws of God come

forth from the summit of Horeb to those who cross, with Love with

their Guide, the arid wastes of Sinai? And what Transfiguration takes

place on this Mystic Tabor? But the Living Rose bears witness to the

High Tincture and the Eternal Life thereof.

That which is called the Mountain in this old speaking allegory

is known by other names in other types of legend. It is the Spiritual

Citadel which contains that True Stone and Talisman of Philosophers, a

gift which remains to eternity, though all things else dissolve. It is

called the Glory of the World and the Way of Truth, the Hidden

Sacrament of the Living Rose and the only Path to Life. It is also the

True Elixir. But however much we multiply the images, and there is a

profusion of others in the radiant lore of old, in reality it is one thing

only – a state of inward being attained in Love. It is reached by

contemplation when the soul eludes the processes of the past and comes

instead to bury itself in love. It enters then into the great reality of

being - which is its own reality - and finds its objects in the height of

the regenerated self; for there and thus only is God found within.

Care Frater look to that which you are and remember ever the

vocation of the Christ-Life. May you come to know the Christ whence

you came and whither you are going. The Christ-Life in our Order is

but a broad analogy to the Divine Life in Palestine, but it is exact within

its own measures. In similarity, the state of your mystical death is only a

broad analogy with the death on Calvary. Yet now in the meridian light

of the spirit you may bear witness to that emergence from the bondage

of darkness and the looking forward to that final attainment for all

mankind which is that of being brought into Divine Union.

So may we pray:

Thy Word is the protection for all those who are united by faith

in Thee. Send down, we beseech Thee, the Ambassador of Thy merciful

love; send down, we pray, Thy Holy Shekinah to abide with us and

bring us to that knowledge of celestial benediction. For man cannot

enter her Hidden Palace and behold her glorious face until he has been

reborn in Thee. Therefore do we beseech Thee that after such

regeneration may we aspire to live in her Holy Light and enter thence

into the Mystery of Thine Union.

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My Fratres

In due time do we come to the Way and we are called thereto

and if some swords are broken at the entrance-gate, if for some the

sword of the Cherubim keep that Way too keenly, there is also a sword

of the Spirit, before which even the Cherubim raise their guard, so that

those who are born for the Sanctuary may approach and go in.

Remember also that the Pearl of Great Price is in our own House, in the

Temple of our own personality; while that which is begun on earth from

all true points of departure may be completed also on earth in the

Heaven within us. For there is a certain mode of the mind which is other

than the logical understanding. It is more resplendent and more highly

enthroned. A Light descends there from through an ordered channel; it

is called the Light of the Spirit and this channel is that Path by which

the Fratres are called to go up.

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The practice of the Presence of God is a work in the heart of

man and the work of love therein. It is attained by desire in the heart

rather than by the thinking in the mind. At the beginning it is less an

intellectual process that a labour of love. In fruition it is an experience

of realization, a knowledge attained therein. The Presence is ever with

us , but it must be sought and found in the heart. The great secret of all

is to live in the Divine Presence until we on our part become that

Presence. The first work lies in the consecration of desire, the extinction

of that which is lower and increase in desire in the height, so that the

heart is fixed on God. Remember always that Love is the Path and Love

is also the goal. It is reached when the white heat of desire is held in the

stillness of the inward Divine Centre. In that stillness the image of God

shines in the soul. The soul henceforth and for ever is not apart from

God. Work always that the Spirit of God may rule more and more over

the emotions and desires. Let that which is given us to do be done with

the all strength of our being, and so shall you grow in the likeness of

God, till the Spirit and you are One.

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The part of the human personality enter into a true state of

consecration only when they are turned to God and covenant to abide in

Him. They enter into a new mode of life when God is their Supreme

Motive. There is a birth to come in our symbolism and see now that it

takes place in life; in very truth it rests with you and me. Our pattern is

the Christ-Life; our Way is His. In symbolism we are as that Bethlehem

in the land of Judah, and are heart is the stable therein, where the

Mystical King of Glory is brought to birth in time.

Remember also to be as the Rose whose five petals signify to us

the five virtues which lead to perfection, namely, Love of God,

Chastity, Charity, Humility and Steadfastness in the experience of the

living of the true Life. You are the Rose and must abide in its Centre.

Recommended Reading

Rosicrucian

“The Fama Fraternitatis or The Fame and Confession of the

Fraternity of the Rosy Cross.” Also the third Rosicrucian document

entitled “The Chemical Wedding.”

Kabbalah

The books of :-

Halevi

Dion Fortune

Gareth Knight

Rather more advanced :-

The Wisdom of the Zohar -Isaiah Tishby

Various Books by Aryeh Kaplan

Philosophy

Sophie’s World - by Jostein Gaarder

Religion

Every Frater should also have in his possession a Bible

Dictionary, Bible Concordance and Bible Commentary. If any Frater

needs assistance, please contact your college Director of Studies or the

Provincial Director of Studies.

Points of Contemplation

1 What is the time, place and location of your reception?

2 What do the watchwords “Ever upward and onward” signify?

3 What is the voice of Conscience?

4 What do the Words of the Grade signify?

5 How good an example are you to those in the lower Grades?

6 How do you use the Tree of Life in your everyday life?

7 What is the Rose a symbol of and why?

8 What does “Now we look through a glass darkly” mean to you?

9 What does “In my Father’s House there are many mansions, I go to

prepare a place for you.” mean to you?

10 How well do you know yourself?

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John Paternoster & Fred Shade 2003