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R O S I C R U C I A N E G Y P T I A N M U S E U M

Treasuresfrom ourMuseum

This small steatitecross, measuring11.7 x 5.3 x .7 cm,

comes from the Copticculture of Egypt. It wasmade during the ByzantinePeriod (320–642 CE) whilethe nation was a provinceof the Roman Empire ruledfrom Constantinople, alsocalled New Rome.

The Byzantine periodin Egypt was a time of great diversity.Practitioners of many mystical and spiritualpaths lived, worked, and worshiped side by side.These included Coptic Christians, traditionalEgyptian believers, Neo-Platonist philosophers,Hermetists (followers of the writings ascribed toHermes Trismegistus), the many groups oftencalled “Gnostic,” and initiates of the mysteryschools. The design of this cross, although overtlyChristian, reflects this culture of diversity.

The artifact is a typical, if miniature, exampleof a “Hand Cross” used by Coptic Christian prieststo bless the congregation during such rituals asDivine Liturgy (Eucharist) and other services.The basic design of this ancient cross is similar tothat still in use today in the Coptic, Ethiopian,and Eritrean Christian Churches. In general, thecross—used long before Christianity—did notcome into common use by Christians until atleast the 4th century CE, and the realisticdepiction of Christ’s body crucified on the crosscame even later in history.

As we examine this artifact more closely, thediverse interpretations of its symbolism maybecome apparent. On one side of the notchedtop part of the cross is a human figure dressed inEgyptian garb, perhaps in a Christian contextrepresenting Christ, the Virgin Mary, an angelor saint, or for other believers, an illumined wise

person. On the reverse is a stylized cross in leafyor thatched decoration, which extends down thehandle on both sides. The five rings and holes onthe reverse upper cross and the obverse base of thehandle may refer to the five wounds of Christand the five bases of ancient Mediterranean meta-physics: the four elements and the quintessence,positioned on the two sides of the cross to indicatethe reality that corresponds here below in theapparent world to that which is above in thespiritual world.

The thatched design on the handle may bereminiscent of palm fronds or waves of the Nile,both central to Egyptian life. It also is very similarto the “Pharaoh’s beard” pattern used in the stylizedbeards of the kings. This pattern is also found onthe sidewalks of Rosicrucian Park. For CopticChristians, the river and water imagery recallsthe baptism of Christ in the Jordan, which today isstill celebrated as a major feast on January 6 byall Christians of the Alexandrian Tradition. Palmswould also have the resonance of Jesus’ entranceinto Jerusalem before his crucifixion.

In Christian practice, the symbolicallydecorated reverse of the cross is used during thePaschal season, denoting the empty cross afterthe Resurrection. Perhaps the Pharaoh’s beardpattern is one way of denoting the Christian’sbelief in Christ’s kingship, or the Hermetist’s viewof her or his path as a royal road. Certainly thefigure on the front is not suffering, but serene,with his or her hands in the position of prayer ofan initiate.

No matter what the interpretation of this smalltreasure, it links our museum visitors and us to thecontinuity of Egypt’s long history, where art, belief,and culture do not die, but are always transmuted.

— Steven A. Armstrong, Ph.D. (Cand)Research AssociateRosicrucian Egyptian Museum

Coptic Cross

RC 1962

Official Magazine of theWorldwide

Rosicrucian OrderThe Stone, the Elixir, and the Royal Art 2

Is the goal of alchemy simply gold, or could it be anexalted wisdom, a spiritual gnosis meant to benefitrealized humanity?

Rosicrucian History, Part IX 7The Philosophers and the Rose-CroixPart 2In 16th-century England the Rosicrucian projectunderwent a special development, and amongothers, Francis Bacon was at its core. His ideas haveshaped our modern world in marvelous ways.

Two New Rosicrucian Websites Launched 14Both the Rosicrucian Order and the RosicrucianEgyptian Museum now have exciting new websitesto enhance our presence on the Internet and makethe Order known worldwide. And a members-onlysection is just around the corner.

The Self and Its Realization 16In the Alchemical transmutation of Self, the GreenLion must be tamed before he is given wings.

RCUI@Rosicrucian Park–Summer 2003 22Courses and Registration Form

Directors of the 26Supreme Grand Lodge of AMORC

Worldwide Directory 27of the Rosicrucian Order, AMORC

Front Cover:The “Cross of the Brethren” plate from Secret Symbolsof the Rosicrucians of the 16th and 17th Centuries.See page 3 for further explanation.

Articles Page

EDITOR

Robin M. Thompson

ASSISTANT EDITOR

Richard W. Majka

DESIGN & LAYOUT

C. H. Kawashima

Established in 1915 by the Supreme GrandLodge of the English Language Jurisdiction,AMORC, Rosicrucian Park, San Jose, CA 95191.

Copyright 2002 by the Supreme Grand Lodge ofAMORC, Inc. All rights reserved. Republication ofany portion of Rosicrucian Digest is prohibitedwithout prior written permission of the publisher.

ROSICRUCIAN DIGEST (ISSN #0035-8339) ispublished quarterly for $12.00 per year, singlecopies $4.00, by the Grand Lodge of the EnglishLanguage Jurisdiction, AMORC, Inc., at 1342Naglee Ave., San Jose, CA 95191. PeriodicalsPostage Rates paid at San Jose, CA.POSTMASTER:Send address changes to ROSICRUCIANDIGEST at 1342 Naglee Ave., San Jose, CA95191-0001.

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Statements made in this publication are not theofficial expression of the organization or its officersunless declared to be official communications.

No. 4 - 2002 Vol. 80 - No. 4

Rosicrucian Digest

THROUGHOUT the ages humanity hasstruggled to understand the intrinsicvalue and mystery associated with gold.

Writers, poets, artists, scientists, as well asalchemists and philosophers have chronicled itsplace within the social, economic, and thereligio-philosophical spheres of life.

According to Ralph M. Lewis, pastImperator of AMORC, one of the earliestrecorded references to gold was found in thecode of Menes, founder of the First and SecondDynasties of Egypt, sometime between 3500and 3000 B.C. He stated that the ancientEgyptians also developed an alloy of gold andsilver, the name of which, when translated intoGreek, became known as elektron.

In a discourse entitled “What Is thePhilosopher’s Stone?” Ralph M. Lewis came tothe conclusion that “there is nothing in theirwritings that relates that there was any attemptby these ancient Egyptians to make gold throughan alchemical process.” He then states, “Theorigin of the word alchemy in itself is a mystery.The word chymeia is of Greek origin. TheGreek geographer Agatharchides . . . relates thatthe Egyptians used the word chyma to refer to aningot of gold, this word being a derivative of theGreek cheo, meaning to pour or to cast. It wasnot until about A.D. 100 that the word alchemybegan to make its appearance, and this was inthe city of Alexandria. This city was a virtualmelting pot of the legends, religions, andphilosophies of Africa, Asia Minor, and Greece.”

Ralph Lewis then continues, saying thatcenturies later “. . . the Arabs conquered Egyptin the seventh century A.D. They embraced allGreek learning, which they spread westwardalong Africa and brought into Spain. Theylikewise took with them Alexandrian alchemy:(1) to transmute base elements, as lead andcopper, into gold; (2) to discover an elixir, aliving substance that would cure all ills andprolong life . . . . Geber was the most famous

of the Arabian alchemists . . . . He and hisArabian successors modified the philosophicaltheories of the Alexandrian alchemists. It wascontended that the true nature of matter is notin its essence or in a single quality. Rather, thefundamental principles were sulphur, fire,mercury, and salt.”

It would not be until many years later, in1382, that Nicolas Flamel and his wife Pernelledeclared that they were successful in creating theGreat Elixir.

It is not the purpose of this article to delvedeeply into the history and science behind thePhilosopher’s Stone, elixirs, or, for that matter,the art of spagyrics or the elusive Prima Materia.Rather, our focus shall be on the transmutationof the necessary elements required to build the“Inner Temple” by using the symbolical imagesand tools of the ancient alchemists.

Before we begin, it is important to under-stand what the position of AMORC is regarding

RosicrucianDigestNo. 42002

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The Stone, the Elixir, and the Royal Artby N.F. Brescia, F.R.C.

“Make a Circle out of a Man and Woman, derive from it a Square, and fromthe Square a Triangle: make a Circle and you will have the Philosopher’s Stone.”

Hermetic Emerald Tablet, entitled Tabula Smaragdina Hermetis–-Verba Secretorum Hermetis (Hermetic Emerald Tablet–HermeticSecret Word). Illustration from Secret Symbols of the Rosicrucians ofthe 16th and 17th Centuries. The words surrounding the illustrationmean “visit the bowels of the Earth; by rectifying thou shalt find thehidden stone.”

The Mysterium Magnum Studium Universali or the “Cross of the Brethren” plate, from Secret Symbols of the Rosicrucians of the 16th and17th Centuries, represents the whole ceremony of the Hermetic tradition. The kingly or Royal Art is accomplished by the transcendentaltransmutation of the lower self into the Divine Love and Cosmic Consciousness of the Higher Self. This Divine Love may be thought of as theAlchemical Marriage of the Soul which clearly indicates the very Elixir of Life itself. Hermetic and alchemical tradition states that “Blessedare they [illumined adepts] that do not drink from the bitter cup of death” so that they may come forth by day. To some degree this can also besaid of those who are granted the keys to the secret manna of the Philosopher’s Stone.


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the Philosopher’s Stone. Our RosicrucianOntology states:

“The principal search of the alchemists wasfor a pure and penetrating matter which, whenapplied to the metals, plants, or vegetables, exaltsthem. This perfect essence, this soul of matter,imparts its nature to all that is brought intocontact with it. This substance which transmitsits perfect qualities was called the Philosopher’sStone. To the transcendental alchemists, thePhilosopher’s Stone was not a substance butthe spiritual gnosis and exalted wisdom whosevirtue transmutes humanity to a higher planeof consciousness and personal power.”

The traditional doctrines or classes ofalchemy can be divided into two distinct, yet notaltogether separate, branches. The first branch isphysical alchemy, or the alchemical and scientificaspects of chemistry. The second branch belongsto transcendental alchemy, or the study ofHermetic philosophy and doctrines. An exampleof the latter is the Emerald Tablet ascribed toHermes Trismegistus or the Seven HermeticPrinciples of the Kybalion. Transcendentalalchemy can also be described as a combinationof the physical principles of alchemy and thoseof mysticism. Today Rosicrucian students utilizethe term mental alchemy when expounding the

Hermetic principles, and it is with this trans-cendental alchemy that the Stone, the Elixir, andthe Royal Art take on a new meaning.

In his book Cloud over the Sanctuary Karlvon Eckartshausen expresses his understandingof the Royal Art in these words:

“The true royal and priestly science is thescience of regeneration, or of the uniting offallen man with God. It is called a royal sciencebecause it leads man to power and rulershipover the whole of nature. It is called a priestlyscience because it makes everything holy,brings it to perfection, and spreads grace andblessing everywhere.”

Orval Graves, former AMORC Librarianand Dean of the Rose-Croix University, andan early alchemy instructor at the university,wrote in the October 1944 issue of theRosicrucian Digest:

“Those ancient mystic predecessors of theRosicrucian Order, the Mystery Schools,probably passed on to the Rosicrucians theirfire philosophy. One authority on the history ofRosicrucians maintained that at one time‘Fire-Philosopher’ was a synonym for the wordRosicrucian. An examination of the early historyof the Rosicrucians does prove that they werefamiliar with the physiological, mental, andspiritual fire which burns more or less in everyindividual being.”

However, there is another “Stone” spoken ofthroughout history. To be more specific, it isusually referred to as the “Brilliant Egg,” “CornerStone,” or “White Stone.”

For example, reference is made to this stonein the Old Testament of the Bible. Isaiah 28:16states:

“Therefore thus saith the Lord God, Behold,I lay in Zion for a foundation a stone, a triedstone, a precious corner stone, a sure foundation:he that believeth shall not make haste.”

Another example of this is found in Psalm118:22, which reads:

“The stone which the builders refused isbecome the head stone of the corner.”

It is interesting to note that seven morereferences are made to the stone in the NewTestament; namely, in Matthew 21:42; Mark12:10; Luke 20:17; Acts 4:11; Romans 9:33;Ephesians 2:20; 1 Peter 2:3-8.

Hermes Trismegistus shown seated and holding the Emerald tablet.

—Aurora consurgens, early 16th century.

The Book of Enoch, an ancient manuscriptdiscovered in Ethiopia in 1773, describes the“Stone” in these words:

“I then surveyed the receptacles of all thewinds, perceiving that they contributed toadorn the whole creation, and to preserve thefoundation of the earth. I surveyed the stone,which supports the corners of the earth. I alsobeheld the four winds, which bear up the earth,and the firmament of heaven. And I beheld thewinds occupying the exalted sky. Arising in themidst of heaven and of earth, and constitutingthe pillars of heaven.” (18:1-5)

The Book of Enoch, as well as the sacredbooks of Isaiah and Psalms, expresses a linkbetween God and humanity. This is alchemicallyand mystically created in the Book of Enochwhere it states:

“And Michael, one of the archangels, tookme by my right hand, raised me up, and broughtme out to where was every secret of mercy andsecret of righteousness. He showed me all thehidden things of the extremities of heaven, allthe receptacles of the stars, and the splendoursof all, from whence they went forth before theface of the holy. And he concealed the spirit ofEnoch in the heaven of heavens. There I beheld,in the midst of that light, a building raised withStones of ice; And in the midst of these stones,vibrations of living fire. My spirit saw around

the circle of this flaming habitation, on one ofits extremities, that there were rivers full of livingfire, which encompassed it.” (60:4-8)

This powerful and apocalyptic sentiment isechoed in Revelation 2:17, which reads:

“. . . To him that overcometh will I give toeat of the hidden manna, and will give him awhite stone, and in the stone a new namewritten, which no man knoweth saving he thatreceiveth it.”

The transcendental alchemical process is atrue understanding of the spiritual, mental, andphysical aspects of the universe. Hermetic trans-mutation is to a certain degree a mystical union,a marriage of opposites. Male and Female, Kingand Queen, Sun and Moon, Light and Darkness,and even Love and Hate. Using the fire of medi-tation, students of esotericism should work dailyin the crucible of their sanctums, distilling theallegorical and symbolical knowledge derivedfrom the Animal, Vegetable, and MineralKingdoms. Complementary to this knowledge isthe study of Vibrations, Colors, Metals, Planets,and the Four Elements—namely, Fire, Air,Earth, and Water.

Examples of this process can be found in theSepher Yezirah, the Fama Fraternitatis, theChymical Wedding of Christian Rosenkreuz, andthe Secret Symbols of the Rosicrucians of the16th and 17th Centuries. Rosicrucian studentsmay wish to peruse these books so as to discovercertain keys into the mystery of transmutationand the Lapis Philosophorum, or the Philos-opher’s Stone, which is fundamental in the questof spiritual transmutation.

To achieve mystical union, the individualmust go through mystical and symbolicaldeath, purification, and rebirth. Therefore,spiritual rebirth was represented by thePhilosophers’ Stone, and both of these were inturn represented by the legendary phoenix, thebird reborn out of its own ashes. The spiritualprocess of transmutation also represented thealchemical steps and symbols associated withtranscendental alchemy.

Manly P. Hall, in his work Lectures onAncient Philosophy—Companion to the SecretTeachings of All Ages, writes:

“When the cycles of intensification havereached a certain stage, those beings who have

Within the Philosopher’s Egg appears the androgynous rebis, aresurrected being that is “one thing from two.”

—Heinrich Jamsthaler, Viatorum spagyricum


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attained to this point can no longer be heldwithin the globe of the inferior creation, andthe soul seeps through the wall of the Egg ofExistence or, as the Buddhist might say, entersNirvana. This is the rebirth out of the Wombof Necessity; this is the time when manreleases himself from the bonds that bind himto the Wheel of Birth and Death. He who hasattained this end is rightly termed no longer aman but the Philosopher’s Stone . . . . The saltof the alchemists is but the terrestrial nature,the sulphur the celestial, and the mercury thesidereal. From the blending of these threespirits the Hermetists brought into existencethe Philosopher’s Stone.”

Diodorus Siculus, a Greek historian of the1st century B.C., transcribed an inscriptionfound upon an ancient Egyptian column. The

inscription contained an intriguing alchemicaland symbolical statement:

“I am Osiris the King—I am the eldestson of Saturn; I was born of the brilliant andmagnificent egg, and my substance is of thesame nature as that which composes Light.”

One can visualize Osiris the King cuttingthe mystical and symbolical “white stone”with his mighty and kingly sword, releasing itswinged creature of rebirth.

In the ancient manuscript The Voice of theSilence—the Book of Golden Precepts theinitiate is admonished to follow and adhere tothis mystical and wise saying:

“In order to become the KNOWER ofALL SELF thou hast first of SELF to be theknower. To reach the knowledge of that SELF,thou hast to give up Self to Non-Self, Being toNon-Being, and then thou canst reposebetween the wings of the GREAT BIRD. Ayesweet is rest between the wings of that whichis not born, nor dies, but is the AUMthroughout eternal ages. Bestride the Bird ofLife, if thou wouldst know.”

Within the very heart of this Great Bird liesthe secret diamond of the Philosopher’s Stone.Its brilliant fire, emanating from the sacred anddivine Pharos, acts as a guiding light for allaspirants who sail across the alchemical sea ofglass. This mystical journey blends Salt, Sulphur,Mercury, and Azoth into a living creation ofWater and Fire. ▲▲

“I am Osiris the King—I am the eldest son ofSaturn; I was born of thebrilliant and magnificentegg, and my substance is ofthe same nature as thatwhich composes Light.”

Alchemical allegory: The philosopher’segg, from a bird higher than the others,which must be carefully burned with aglowing sword. The alchemist cuts thewhite stone and releases its wingedcreature of rebirth.

—M. Maier, Atalanta fugiens

Part IX

The Philosophers and the Rose-Croix(Part 2)

by Christian Rebisse, F.R.C. translated from the French by Richard Majka, F.R.C.

Assistant Editor, Rosicrucian Digest

IN ENGLAND, the Rosicrucian projectunderwent a special development. Yet, incontrast to what occurred in the rest of

Europe, Hermeticism remained relativelyunobtrusive in this country.1 Nonetheless, thewritings of John Doget (15th century) showedthe influence of the Corpus Hermeticum, and theChristian Qabalist Francesco di Giorgio enjoyeda great reputation during the reign of Henry VIII.

The king, in fact, relied upon di Giorgio tosearch through the sacred texts for arguments infavor of his divorce from Catherine of Aragon.As for Catherine, she turned to CorneliusHeinrich Agrippa for advice. Despite theenthusiasm of Thomas More (1478-1535) forthe writings of Pico della Mirandola, it was onlyduring the reign of Elizabeth I (1533-1603) thatthe Hermeticism of the Renaissance gained in

“Many travel in all senses and knowledge is thus increased,” frontispiece of Francis Bacon’s Novum Organum

ROSICRUCIAN HISTORYfrom Its Origins to the Present


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influence. Its major proponents were PhilipSidney (1554-1586), diplomat, writer, and friendof Giordano Bruno; Walter Raleigh (1552?-1618), navigator, writer, and favorite of Elizabeth;Thomas Harriot (1560-1621), a mathematician;and John Dee (1527-1608). The latter, heavilyinfluenced by the writings of CorneliusHeinrich Agrippa, was the true leader of theElizabethan Renaissance. He owned a rich esotericlibrary that the queen was fond of visiting.

Edmund Spenser’s “Faerie Queen”

During the reign of Elizabeth I, occultphilosophy gave rise to debates that found tracesin the literature of the day. For instance, the greatpoem of Edmund Spenser (1552?-1599), FaerieQueene, and his Foure Hymnes, are colored bythe Neoplatonism of the Renaissance and byChristian Qabalism. The movement also hadits opponents, such as Christopher Marlowe(1564-1593), whose play The Tragicall Historyof Dr. Faustus (1594) denounced Hermeticism.The main character is presented as a discipleof Agrippa practicing diabolical magic. Thiswork enjoyed enormous success, which wasalso true of The Jew of Malta (1592), whereinthe author, by way of his criticism of the Jews,found fault with Christian Qabalah. Ben Jonson(1573?-1637) attacked Hermeticism in hisplay The Alchemist (1610).2 As for WilliamShakespeare (1564-1616), he took the opposingposition when responding to Marlowe’s The Jewof Malta with the Merchant of Venice, a work inwhich one may detect the influence of DeHarmonia Mundi by Francesco di Giorgio. Thisis also true of some other Shakespearean plays,including As You Like It or The Tempest(1611), which were influenced by De OccultaPhilosophia of Cornelius Heinrich Agrippa.The Tempest was performed during the festivitiescelebrating the wedding between Elizabeth,daughter of King James I, and Frederick V ofthe Palatinate. Frances A. Yates, the great expertof English Rosicrucian history, considered thiswork to be a veritable Rosicrucian Manifesto.

Francis BaconWhen speaking of the beginnings of

Rosicrucianism, the name of Francis Bacon(1561-1626), lord chancellor of England andphilosopher, is frequently mentioned. In along list of authors who have examined his

relationship with the Rose-Croix, JohnHeydon, the author of numerous works onRosicrucianism, was the first, but his theoriesare often excessive. His book entitled The HolyGuide leading the Way to the Wonder of theWorld (1662)3 contains a narrative, “The Voyageto the Land of Rosicrucians,” which is anadaptation of the Bacon’s New Atlantis. Itcombines elements from the Fama Fraternitatis,not hesitating to make Solomon’s House,mentioned by Francis Bacon, into the“Rosicrucian Temple.” Two centuries later, inhis book Nouveau Grade de Rose-Croix (1860),Jean-Marie Ragon made the ideas of Francis

Bacon the source of the “Society of the Rose-Croix or Brahmins of the North.”4 A wholestream of writers have also done their best toshow that Francis Bacon was the author ofWilliam Shakespeare’s plays.5 The author whowent farthest in his investigations was probablyW.F.C. Wigston with his book Bacon,Shakespeare, and the Rosicrucians (1888). Hisideas were reiterated by Mrs. Henry Pott inFrancis Bacon and his Secret Society (1892) and bynumerous other authors. However, apart fromsome interesting remarks, the latter oftenlaunched into bold speculations.

Francis Bacon (1561-1626)

The TheosophistsThe members of the Theosophical Society

were nevertheless very sympathetic to suchhypotheses, which they in turn enriched andpopularized. Thus, in her book The Masters(1912)6, Annie Besant proposed that FrancisBacon was one of the reincarnations of ChristianRosenkreuz, a member of a lineage of initiatesto which the Count of Saint-Germain alsobelonged, and which had its source in the royalhouse of Rakoczi. One of her associates, MariaRussak, soon afterwards published in themagazine The Channel a series of articlesrepeating such ideas. We find the same principlesin another work, The Rosicrucians (1913),published by Le Droit Humain, a Masonicobedience close to the Theosophical Society,in which H. Clarke and Katherine Betts claimedthat Francis Bacon was the author of theRosicrucian manifestos.7 The author who con-tributed most to popularizing all of the theoriesrelating to Francis Bacon’s role in Rosicrucianismwas the Theosophist and Belgian senator FranzWittemans. His book Histoire des Rose-Croix(1919), offers a mixture of interesting elementsand highly controversial positions. He repeatedthe theses of W.F.C. Wigston, Mrs. Pott, Dr.Speckman, E. Udny, and certain Theosophists.

Both Paul Arnold and Frances A. Yatesmoderated the arguments of W.F.C. Wigstonand adopted more realistic positions. It is truethat, for several dozen years, the discoveries ofRosicrucian historians have permitted a betterunderstanding of its genesis, and the notionthat Francis Bacon was the author of the FamaFraternitatis and of the Confessio Fraternitatishas become obsolete. However, this does notprevent us from placing the English philosopherin the Rosicrucian movement of the 17th century.In a way, he was one of those who succeeded bestin promoting the Rosicrucian ideal. This isundoubtedly the reason why certain people sawhim as being one of the most important person-alities of Rosicrucianism in the 17th century.

Moreover, in the Rosicrucian Enlightenment,Frances Yates shows that even though FrancisBacon distanced himself from 17th-centuryHermeticism on various points—particularly inhis stance against Paracelsianism and his rejectionof the concept of man as a microcosm—heremained strongly influenced by Rosicrucianism.8

A true proponent of the movement, he gave it

new expression through a project of reformingthe sciences which would shortly give birth tothe Royal Society—that is, the academy ofBritish sciences.

Novum OrganumFrancis Bacon’s project undoubtedly

originated with his father, Nicholas Bacon. AfterHenry VIII’s break with Rome, the elder Baconwas entrusted with the task of reforming theuniversities. Francis Bacon, after trying topersuade Queen Elizabeth, attempted toinvolve James I in his project of reforming thesciences. Near the beginning of his bookAdvancement of Learning (1605), Francis Baconaddressed the king in these persuasive words:“It indeed seems a great thing in a monarch, ifhe can find time to digest a compendium orimbibe the simple elements of science, or loveand countenance learning; but that a king,and he a king born, should have drunk at thetrue fountain of knowledge, yea, rather, shouldhave a fountain of learning in himself, is indeedlittle short of a miracle. And the more since inyour Majesty’s heart are united all the treasuresof sacred and profane knowledge, so that likeHermes your Majesty is invested with a tripleglory, being distinguished no less by the powerof a king than by the illumination of a priest andthe learning of a philosopher.” The project Baconset forth was that of a restoration of learning. Hewished it to be no longer the object of idlespeculation, but rather that it become a trueinstrument for providing prosperity andhappiness for humanity. In his book, hesuggested the creation of a fraternity gatheringtogether learned men from all countries, witheach member exchanging knowledge for thegreatest benefit of all. This concept brings tomind the purpose of the Fama Fraternitatis.9

The BeeFrancis Bacon desired to institutionalize

the sciences through programs of collectiveresearch and he wanted to see laboratoriesorganized rationally and methodically. We maysay in general that Francis Bacon’s project fore-shadowed the academies that took form soonafterward. He wanted to substitute the ancientapriorist and deductive logic with a new logic,one that was experimental and inductive. Tosymbolize the attitude which should be that ofthe researcher, he used the images of the ant,


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spider, and bee. The first accumulates(empirical philosophy), the second encloses inits web (rational philosophy), but the third,after having gathered pollen hither andthither, creates honey (a balance between thetwo philosophies). “The Rose gives honey tobees” Robert Fludd also stated when usingsimilar symbology.10 The English alchemistThomas Vaughan indicated that, according toVirgil, there is among bees a scintilla of divineintelligence of Empyrean emanations(Anthroposophia theomagica, 1650). Thefundamental work of Francis Bacon, NovumOrganum (1620)11, wanted to do away withthe ancient logic of Aristotle. It must be statedthat, no doubt due to his prudence andinclinations, little room was allowed foresotericism in his writings.

However, Francis Bacon wasunsuccessful in imposing hisproject of reform. Despite hisfirst disgrace in 1601 which hadbeen brought about by the fall ofhis protector, the count of Essex,the queen’s favorite, Bacongained the confidence of the newking, James I. Becoming theKeeper of the Seal in 1617, inthe following year he attained oneof the highest offices of thekingdom, that of LordChancellor, and he becameBaron Verulam. His career was interrupted in1621, at the moment when, after having beennamed Viscount St. Albans, he was the victimof a new scandal which completely removed himfrom power. It is during this period that hewrote New Atlantis.12 Not having succeeded infurthering his ideas in institutions, he repeatedthe theme which preoccupied him all his lifein the form of a story, of a utopia.13

New AtlantisThis book recounts the story of travelers

who, after having left Peru, sailed towardChina and Japan. Following unfavorablewinds, their ship sank. Short on rations andthinking themselves near death, they finallysighted an unknown island. At the time theyreached it and disembarked, some officials gavethem a scroll informing them of certainrequirements for their lodging. If they wantedto come to this land, they had to agree to live inthe Strangers’ House. Affixed to this document

was a seal showing cherubin’s wings by a cross,an emblem which recalled the expression at theend of the Fama Fraternitatis: “In the shadowof thy wings, Jehovah.” This land, calledBensalem, was inhabited by a strange people whosuccessfully combined wisdom and learning.Learning was both the goal and principle of itsinhabitants’ social structure. They seemed tohave accomplished the “Great Instauration” ofknowledge. They had rediscovered the paradi-siacal state before Adam’s fall, a goal envisagedby Francis Bacon and the Rosicrucian manifestos.The travelers were lodged in the Strangers’House. Before long, an ambassador explained tothem that this country was directed by Solomon’sHouse, or the College of the Six Days’ Work.This allusion may bring to mind that blessedtime in which Rosicrucians would light the “sixth

candle,” which, according to theConfessio Fraternitatis, precededthe end of time. “Solomon’sHouse . . . had for an endknowing the causes and secretmovement of things and of movingback the boundaries of the humankingdom in view of realizing allthings possible.”14 This group ofpriest-scientists had hugelaboratories where they engagedin reseach concerning science aswell as agriculture, husbandry,medicine, mechanics, the arts,

etc. The results of these researches benefited allthe inhabitants of this paradise of sciencewhere prosperity and peace reigned.

The core of the New Atlantis describes thevarious scientific riches and organization of thesociety living on the island of Bensalem. Therelatively short text remained uncompleted. Itwas only published in 1627, a year after thedeath of its author, by his chaplain WilliamRawley. Although the name Rosicrucian doesnot appear in this text, nor in any other works ofFrancis Bacon, the Rosicrucian influence canbe sensed in various places. This similarity didnot escape the notice of John Heydon, whoendeavored to emphasize the connectionsthrough his various writings. Francis Baconcould not have been unaware of the FamaFraternitatis, which was already circulating inmanuscript form. It should be rememberedthat he was associated with the festivitieswhich, in 1613, celebrated the marriage ofElizabeth, daughter of James I, to Frederick of

Detail from the frontispiece of theNew Atlantis

the Palatine, the protector of the Rosicrucians.Indeed, Francis Bacon had conceived anentertainment, the Masque of the MiddleTemple and Lincoln’s Inn, which took place theday after the wedding.

The Royal SocietyNot many years after Francis Bacon’s death,

his project for reforming the sciences foundmaterial form in the Royal Society (1660). In1645, at the height of the civil war, meetingstook place which gave rise to this society.Included among the men who formed the firstnucleus were many refugees from the Palatinate,who fled after the disaster of White Mountain.15

Among them were Theodore Haak and Dr. JohnWilkins, chaplain to the Elector Palatine. Wilkinsknew the concepts expressed in the Rosicrucianmanifestos thoroughly. He cited the FamaFraternitatis and the Confessio Fraternitatis inhis Mathematicall Magick (1648), a book inspiredby the writings of Robert Fludd and John Dee.Thus, it is not entirely surprising that RobertBoyle, another member of the group, whendiscussing these meetings in his letters, used theexpression “Invisible College,” an expressionfrequently used at the time to describe theRosicrucians. It is interesting to note that RobertMoray, one of the founding members of theRoyal Society and a devotee of alchemy, wasthe patron of Thomas Vaughan (1622-1666).Vaughan, using the pseudonym of EugeniusPhilalethes, published in 1652 an Englishtranslation of the Fama and the Confessio entitledThe Fame and Confessio.

These thinkers wanted to put an end to thephilosophical and religious heritage of theirpredecessors. In 1660, the meetings of this groupgave birth to the Royal Society. As Frances A.Yates has indicated, although its main purposeinvolved the advancement of science, ratherthan universal reform or charity and education,this society adopted a part of the Rosicrucianideals which had inspired Francis Bacon himself.Thomas Sprat, in his History of the Royal Society(1667), seemed to have understood this. Thefrontispiece of his book showed the bust of theking of England, Charles II, between WilliamBrouncker, first president of the society, andFrancis Bacon. The wing which is above thephilosopher seems to evoke the Rosicrucianexpression: “Under the shadow of thy wingsJehovah.” (The artist who created this engraving,John Evelyn, originally came from Bohemia.)

ComeniusIncluded among the men who participated

in the foundation of the Royal Society weremany notable individuals who had a directrelationship with the Rosicrucianism ofBohemia. One of the most engaging was theCzech philosopher, pedagogue, and writer JanAmos Komensky (1592-1670), better known asComenius. When he was 21 years old, Comeniusleft his native Moravia to continue his studiesat Heidelberg. He then attended the coronationof Frederick V and Elizabeth. All during his life,he supported the royal couple of Heidelberg,and even after the disaster of White Mountain(1620), he held out hope for Frederick’s returnto the throne. Following this tragedy,Comenius’ house was burned, he was forcedto flee, and soon afterwards he lost his wifeand children. A friend of Johann ValentinAndreae, he was enthusiastic about the projectof reform spelled out in the Rosicrucianmanifestos. His book, The Labyrinth of theWorld and the Paradise of the Heart (1623),which is a great classic in Czech literature—and,according to some, a classic of worldliterature—recalls the hopes he had placed inRosicrucianism. This book is that of an idealistwhose expectations had been destroyed by thebeginnings of the Thirty Years’ War. In Chapter12, entitled “The Pilgrim Bears Witness to theRosicrucians,” Comenius mentions in a veiledmanner the disaster which followed the end ofFrederick’s reign in 1621 and which gave rise inhis downfall to the project of reform launchedby Rosicrucianism. It is understandable that, in

Thomas Sprat, History of the Royal Society


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contrast to the utopias of hisfriend Johann Valentin Andreae(Christianapolis) and of TommasoCampanella (The City of the Sun),he described a city whereeverything goes wrong, science,employment, etc., and that thereis hardly any place where a personmay find peace and knowledge—or rather, “the paradise of hisheart.” He begins to dream about atime in which all swords would bebeaten into plowshares and spearsinto pruning-hooks.

The PansophyThis sorrowful period led Comenius to

reflect on the importance of education. Theideas of Universal Reform represented in theRosicrucian manifestos contributed quiteprobably to the hatching of a system which heplanned, the Pansophia or Universal Knowledge,based on the macrocosm-microcosm relationship.At that time he wrote one of his major books:Didactica Opera Omnia or the Universal Art ofEverything Taught to Everyone (1627-1632)16

This text was composed of a philosophical andmystical part and of another part in which hespoke of pedagogical means and tools. Ineffect, Comenius was not only preoccupied byreflecting upon pedagogy; he was alsointerested in its outcome. He included histheory in universal history, and saw ineducation the solution offered to humanityfor restoring the purity it lost after Adam’s fall.It was the best means of preparing oneself foreternal life. He desired therefore that all humanbeings, whatever their background, shouldhave access to this teaching. This work wasfollowed by an essay written by JohannValentin Andreae called “Exhortation,” whichinvited everyone to follow the methodproposed by Comenius.

After many years of forced exile, Comeniuswas invited by his friend Samuel Hartlib, aschoolmate from Heidelberg University, totravel to England for participating in his projectof educational reform and in the organizationof philanthropic societies. These two admirersof Francis Bacon felt themselves mandated toconstruct his “New Atlantis.” It was in Englandthat Comenius wrote The Way of Light (1641),17

where the themes of the manifestos were soapparent that certain historians have called this

book the “Fama of Comenius.” Inthe preface to the version that hepublished in Amsterdam in1660, he even spoke of membersof the Royal Society as beingIlluminati!

The College of LightBeginning in 1645,

Comenius began drafting a workwhich represented the culminationof his work: The UniversalConsultation on the Reform ofHuman Affairs. The central

concept of this work—i.e., the necessity of properreform for the establishment of an era ofprosperity and peace, recalls the basic conceptof the Rosicrucian manifestos. The work wasto be divided into seven parts (only two werecompleted), a number whose symbolicalsignificance is beyond the scope of this article.Each part bore a name whose prefix pan-emphasized universality: Panegersia, Panaugia,Pansophia, Panpedia, Panglossia, Panorthosia,Pannuthesia—these being distinctive sciencesleading humanity to reflect on its place inCreation, to contemplate the Universal Light,to have access to Universal Wisdom, to adopta Universal Language, to promote theeducation of all people, etc. He also proposeda new world organization where each countrywould be directed by three organizations—aCollege of Light, a Holy Consistory, and aninternational Tribunal of Peace—institutionswhich foreshadowed such great internationalstructures as the United Nations andUNESCO, which came into being centurieslater. Although Jan Comenius died before he

Comenius, by Max Svabinsky

The type of school denounced by Comenius in which students aretaught by means of corporal punishment. German engraving ofthe 17th century

could complete this work, he did manage tofinish most of it.18

Through Comenius, Rosicrucianismcontributed to the establishment of a newmethod of understanding teaching. JulesMichelet described him as the “Galileo ofEducation.” The pedagogue JeanPiaget, who admired himprofoundly, considered Comeniusto be one of the precursors ofpedagogy, psychology, didacticsand the relationships betweenschool and society.19 Comenius isa individual generally praised andrespected for his humanism. InDecember 1956, UNESCOsolemnly paid homage to him. Inthe general conference given onthis occasion, Comenius wasdescribed as one of the leading proponentsof ideas which inspired this organization atits founding.

The EnlightenmentAs you may have noticed, the Rosicrucian

manifestos engaged the philosophers of thetime and played a role in the development ofEuropean culture.

Following this period,esotericism, philosophy, andscience were to separate, with theEnlightenment on one side andIlluminism on the other side. Atthis juncture there arose the firstmajor groups long characterizingWestern esotericism. Until thenthe supporters of esotericismformed loose groups rather thantrue organized movements, butnow there appeared initiaticorders, such as those of the Rose-

Croix and of Freemasonry, organized intolodges which transmitted initiations. Thissubject will be discussed in our next installment.

“May violence subside from thingsand may everything flow fromitself,” Comenius’ emblem

1 On this point, see Frances A. Yates, The Occult Philosophyin the Elizabethan Age (Warburg Institute, 1987); and“Histoire des courants ésotériques et mystiques dans l’Europemoderne et contemporaine” by Antoine Faivre, summarizedin Annuaire de l’École Pratique des Hautes Études, vol.XCVI, 1987-1988.

2 This date, as those of the works mentioned hereafter, arethose of the first public performance.

3 The Holy Guide, leading the Way to the Wonder of the World(a Compleat Phisician) . . . with Rosie-Crucian medecines . . .(London, 1662).

4 Franc-Maçonnerie, Ordre Chapitral, Nouveau Grade de Rose-Croix (Paris: Collignon Libraire-Éditeur, 1860) pp. 17-20.

5 So as to not deviate from our subject, we will now touch uponthis matter which has given rise to an impressive quantityof publications. We refer readers to the book of IgnatiusDonnelly, Greta Cryptogram: Francis Bacon’s cipher in theso-called Shakespeare Plays (1887); to those of the mathematicianGeorg Canton, La Confession de foi de Francis Bacon,Résurrection du divin Quirinus Francis Bacon, and Le Recueil deRawley (1896, republished by Erick Porge chez Grec in1997 under the title La Théorie Bacon-Shakespeare); to that ofDr. Speckman, Bacon is Shakespeare (1916), as well as thearticle “Bacon or Shakespeare,” in the Rosicrucian ForumVol. III, No. 1 (August 1932) pp. 25-27.

6 The Master (London: Theosophical Publications, 1912). Thiswork followed a series of conferences given by A. Besant atLondon in 1907. Rudolf Steiner took a similar position duringthe same period. In 1912 A. Besant, M. Russak, H.Wedgwood, and other Theosophists created an orderreminiscent of Rosicrucianism. Their work was interrupted in1918. Maria Russak then became a member of AMORC.

7 The authors of this work only used their initials: H.C. andK.M.B. It was published in Paddington by Amy Bothwell-Gosse, an eminent member of the English branch of LeDroit Humain and the editor of the review The Co-Mason.

8 Francis Yates, The Rosicrucian Enlightenment (Boulder,CO: Shambhala, 1978) Chapter XI. For this informationshe relied upon a study by Paolo Rossi, Francis Bacon: fromMagic to Science (1968).

9 Although the Fama Fraternitatis was not published until 1614,whereas Of the Proficience and Advancement of LearningDivine and Humane was published in 1605, it should berecalled that the first Rosicrucian manifesto circulated inmanuscript form many years before its publication.

10 “Dat rosa mel apibus,” the celebrated illustration of SummumBonum (1626). This drawing is shown in conjunction withthe eighth article of this series, “The Rose in Bloom,” in theRosicrucian Digest (No. 4, 2001).

11 Novum Organum (London, 1620). 12 There remains some uncertainty as to the date of its writing.

It has been generally claimed that he worked on this text in1623. See La Nouvelle Atlantide, Michèle Le Doeuff andMargaret Llasera (Paris: Payot, 1983) p. 13. Bacon wished thistext to be published following his Natural History (SylvaSylvarium), a work he had already issued as a draft in 1620.

13 As Blandine Kreigel has shown, in the Renaissance this themeof utopia was interdependent with the Copernican revolution.It testified to the search for a new balance in a new world.See “L’Utopie démocratique de Francis Bacon à GeorgeLucas,” in Revue des deux mondes (April 2000) pp. 19-33.

14 The New Atlantis, according to “Voyage dans la penséebaroque,” op. cit., p. 72.

15 Rosicrucian Digest (No. 4 2001) p. 7. 16 La Grande Didactique (Paris: col. Philosophie de l’éducation,

1992) éd. Klincksieck. 17 The Way of the Light (1641) a work only in manuscript form.18 See his summary in Utopie éducative, Comenius (Paris: Jean

Prévot, 1981) éd. Belin, pp. 210-264. 19 He wrote a strongly eulogistic article on Comenius in the

Revue de l’UNESCO in 1957 (a text reproduced in the in thepostscript of Utopie éducative . . . op. cit.).

Footnotes


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WITH THE click of abutton, people fromaround the world can

learn more about the RosicrucianOrder, AMORC. They can read thePositio Fraternitatis Rosae Crucis;scholars and students can researchartifacts at the Rosicrucian EgyptianMuseum; and members will be ableto access archival documents, ask theirClass Master questions, find outwhen or where the nearest affiliatedbody meets, or participate in anonline class or discussion group.

Two new websites have beenlaunched by the English GrandLodge—www.rosicrucian.org andw w w. e g y p t i a n m u s e u m . o r g —designed under the direction ofGrand Master Julie Scott and SororLisa Rubarth, former ProductionDirector of NBC’s Olympic website,nbcolympics.com “Our goal was tocreate a valuable resource formembers and to make the website sointeresting that people want toexplore more. We also wanted to make it easyto navigate,” says Soror Rubarth. “I thinkwe’ve done that.”

The website www.rosicrucian.org focuses ontwo areas—services to the members in themembers-only section and an introduction tothe Rosicrucian Order, AMORC, for the public.

Two New Rosicrucian Websites Launched

Homepage for the Rosicrucian Order’s new website, www.rosicrucian.org

Want to find a Rosicrucian Affiliated Body and discover what events are takingplace there? The new website makes this very easy. Click on a state or region tofind the location of AMORC Affiliated Bodies in that region; click on theAffiliated Body and the next screen shows their addresses, phone numbers, e-mailaddresses, and the activities they offer.

“In the 1600s Rosicrucians announced theirpresence by plastering posters on the walls ofParis. Fortunately we have a more effective toolto announce our presence today—the internet.We’re letting the world know the Rosicruciansare here through www.rosicrucian.org andwww.egyptianmuseum.org” says Grand MasterScott.

The public section of www.rosicrucian.orgpresents an introduction to the Order, includingthe history of the Order, news from the EnglishGrand Lodge, and a slide show of RosicrucianPark with excerpts from the “75th Anniversaryof Rosicrucian Park” exhibit now showing atthe Rosicrucian Egyptian Museum. It alsoincludes a map showing Rosicrucian affiliatedbody locations, with open meetings and otheractivities listed, as well as a place for onlineregistration for Grand Lodge programs andevents. There is a link to purchase Rosicrucianbooks online, details of the Rosicrucian Parkrenovations, and directions to the Park.

The members-only section, scheduled tobe launched early in 2003, will include

archival documents from the RosicrucianResearch Library; online classes; discussiongroups on Rosicrucian topics such as ritual,philosophy, healing; the Traditional MartinistOrder; and a Neophyte Forum. The RosicrucianDigest and Forum magazines will also beavailable online.

The new website, www.egyptianmuseum.org,the website of the Rosicrucian Egyptian Museum,presents the latest research on Egypt and theMuseum. There are special articles on thecollaboration between National Geographicand the museum, featuring Museum Curator,Lisa Schwappach-Shirriff. The site includes anonline 360-degree tour of the Museum’s tomb,interactive maps of Egypt, the latest news inEgyptology, a calendar of museum events, and“Our Collection”—photographs and detailedinformation on some of our most interestingartifacts.

“These two new websites represent theOrder well and reinforce our reputation as acredible, scholarly organization,” says GrandMaster Scott. “They also provide access to variousprograms, documents, and other resources formembers, regardless of where they live andtheir proximity to San Jose.”

Be sure to visit www.rosicrucian.org andwww.egyptianmuseum.org soon. ▲▲

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An interesting page from the Rosicrucian Egyptian Museum’s new website,URL:http://www.egyptianmauseum.org/about/index/html

National Geographic’s “Mummy Road Show” paid a recentvisit to the Rosicrucian Egyptian Museum. And now membersand the public can read all about it on the Museum’s newwebsite. Shown above, Museum Curator Lisa Schwappach-Shirriff confers with one of the show’s co-hosts—Dr. RonaldBeckett from Quinnipiac University, Connecticut—duringvideotaping of a mummy autopsy at the Museum. Theepisode is due to air in the first quarter of 2003.


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COUNTLESS WORDS have been usedto describe the duality of humans bothas physical beings and as spiritual beings.

Many schools of thought claim that, in additionto the visible physical body, each person possessesone or more invisible bodies bearing specificnames. Likewise, human consciousness is subjectto a division into two fields or modes of expres-sion called the outer self and the inner self.Thus, in addition to the objective consciousnessor outer self, each person has a more profoundawareness of the divine and immortal natureto which many names are attributed: ChristConsciousness, Spiritual Self, Divine Self, ormore generally Inner Master. This spiritual orsubliminal consciousness is distinct in itsessential nature and is even opposed to anotherform of consciousness called the outer self,which is profane or mortal. In such a dualisticconception, fraught with so many antagonisticrelationships in the method of expressingconsciousness in each of us, the underlyingconcept is that spiritual study and practice shouldawaken the inner self with the aim of controllingthe outer self through its divine power.

If the primary reason for our affiliation withthe Rosicrucian Order, AMORC, is to attain theeventual Illumination of our consciousnessand being and to witness the Divine Light forour happiness and that of our fellowmen, thenunderstanding the subject of self-realizationis of the highest importance for us, because it isthe focus of the spiritual quest of all studentsof mysticism, even though methodologicalapproaches may sometimes differ from oneschool of thought to another.

Let us now begin our discussion by takingup the following points one by one: the definitionof self, the fundamentals of self-realization, theobstacles to self-realization, and some aspects ofthe technique which are connected with them.The mastery of these various points largelyexceeds the abilities of the author, and thus thisdiscussion is simply the synthesis of his present

understanding pertaining to this material in thelight of Rosicrucian teachings, and of somewritings by our older fratres and sorores onthe path of light. All of this will be touchedupon so as to arouse our own reflections on acommon theme.

Definition of SelfIn general, when we speak of self, we refer

primarily to Absolute Being or to God. This ishow God is designated in the Holy Scriptures. Inthe Bible (Exodus 3:14) God is spoken of inthese words: “I am that I am.” The Hebrewword Yahweh, which is translated by “I am,”also designates God. In the Bhagavad Gita, thesacred book of India, the Lord Krishna says:“Arjuna, know that I am in the heart.” Thus,absolute being is “That which is”; it is the Self,the Universal God or the Cosmic.

However, mystics on their part say that theynot only experience contact with the Absoluteor the Cosmic, but also with their inner beingor self—in other words, with the Divine Sparkexisting within each of us. It appears as a dualityof the existence of self: as the Universal Self orSoul which is the Atman of the Hindus, theGod of the Universe ruling in the macrocosm;and as the individual self, an emanation of theUniversal Soul, which governs all the functionsof the human, the microcosm. The Bible refersto this by stating: “The Kingdom of Heaven iswithin you.” Thus, this individual self is

The Self and ItsRealization

by Jean Massengo, F.R.C.

A message delivered at a recentRosicrucian Conclave held in

Brazzaville, Congo.

Rosarium philosophorum, manuscript, 16th century

imprisoned in the body “as an oyster in its shell.”It receives a constant flow of messages andexperiences from its source, partly from thecosmic world, partly from our sensory andmental organs, commonly called the outer selfor more simply the ego.

Psychologists also mention the concept ofduality when discussing the subject of thehuman soul. According to Carl Gustav Jung, aprominent 20th century psychoanalyst, thereexists within the human soul a rational part oranima rationalis, which is its subtle point andwhich engages in dialogue with the unconsciousanima. The rational part relates to the outerself and the unconscious anima to the divine selfor inner self. For this author, who thoroughlyinvestigated the manifestations of the humansoul from the psychological viewpoint, the soulis the totality of the psyche which belongs asmuch to the unconscious as the conscious.

The unconscious is, for Jung, the very basisof the soul from which consciousness arises.According to him, all souls constitute what onemay call an unus mundus or “one world” and havea similar fundamental structure in common. Hereferred to the nature of these profounduniversal structures of the soul by the genericterm of archetype. The archetype, as theprinciple of the formation of symbols or theappearance of images, constitutes the contentsof consciousness. Because of this, it is animportant spiritual factor. This is why thealchemy of dreams is an important means forself-transformation, beginning with analysis andthe study of symbols revealed through dreams.

Furthermore, the Rosicrucian teachingsemphasize that the self, or spiritual being, residesin a pure state in the depths of each humanbeing. This pure energy, or soul, comes fromthe Vital Life Force permeating it. But the VitalLife Force is not the sole privilege of humans.Indeed, it applies as well for all living beings.Therefore, from the Rosicrucian viewpoint, thereexists only one living essence or Vital Life Force,from which have developed a myriad of livingbeings. This is in accordance with the conceptof Jung’s “one world” applied on the physicallevel. Therefore, due to the sensitivity of theirnervous systems and psychic centers, humansare the only beings living on earth capable ofbeing conscious of their being and of the cosmicforce permeating it.

In short, no matter what approach we taketo the subject, the human, by the nature ofhis soul, is a composite being. Each person

participates both in the unknown and theknown, in the unconscious and the conscious,in what transcends him and what is immanentin him. That is why the words self or being canhave many meanings. On the microcosmic scale,it may refer to the individual’s mental or personalidentity—that is, personality. Or it may referto the quality called “psychic” in the human—that is, the psychological aspect. And, it mayrelate to the person’s soul. On the macrocosmicscale, the word may signify quite simply God.

In dividing our being into various parts orforms of consciousness, we wrongly emphasizethe characteristics of self—which are only itsattributes or forms of manifestation ondifferent levels—as being entirely distinctfrom one another and having only certainfunctional relationships. This is a source ofconfusion for understanding what self is.Fundamentally, it involves only a singleunderlying essence, because the self is one,much like an iceberg floating on the surface ofthe ocean, whose visible part corresponds tothe “ordinary self,” and the immersed part tothe “transcendental or spiritual self.” That iswhy the Upanishads, the sacred writings ofIndia, state,“He who is in the sun is also in theman.” And did not Christ declare: “Are notmy Father and I One?”

Fundamentals of Self-Realization

As we have just emphasized, the self orspiritual being, as the Divine Essence, residesin a pure state in the very depths of our being.Since the self is always in a pure state withinhumans and since matter and life cannot existwithout the self, why must we realize the self,and what does this realization consist of?

The answer to the first question may besummarized as follows: all things are in God inthe latent state or in essence, and not in a distinctform. By its attribute, which is the UniversalSoul, this Divine Intelligence breathes life andawareness into the universe, into nature, andinto humans. Everything happens as though,despite His pure and perfect nature, God hadno awareness of either His purity or perfection.Through the act of creation, God has, so tospeak, need for matter and for life, using themas a mirror to become aware of the extent of Hisinfinite nature. It is through the progressiveemergence of the spiritual virtues of the soulwithin the human personality that the Self, orGod, achieves such awareness.


Page 18


As to the question of knowing what self-realization consists of, all the Masters of Wisdom,by stressing the precise point we have developed,are unanimous in saying quite definitely thatthe self is always realized; there is no newknowledge to be acquired. However, somethingstands in the way of our being aware of it. Thisobstacle to self-realization is called quite simplyignorance. That is why a Rosicrucian adage states:“It is from ignorance and ignorance alone thatman must free himself so that the light of hisinner self may shine in its greatest glory.”

In essence, humans are divine in theirconsciousness and their whole being. The vitalearthly elements contained in their body, whetherorganic or mineral, contain the divine energythat Rosicrucians call spirit energy. Likewise,the air humans breathe brings into their bodythe spiritual essence of the Vital Life Force.Therefore, self-realization is not somethingoutside of us: it is the full realization of self—in other words, the full realization of thespiritual dimension of our being.

However, from a relative point of view, forthe common person—a situation applying tomost of us—things are not so simple.Achieving self-realization is only possible througha long and exacting effort of the individualupon himself. There are at least two reasonsfor this. The first stems from the fact that theseeds of the Divine Essence which must serveto give rise to the spiritual faculties withinhumans are only found in a latent or dormantstate. In other words, they not yet well expressedin the soul personality. The second reason isdue to the fact that the awakening of completeself-awareness is not instantaneous, but gradual.By its very nature it is a slow process. It generallyunfolds in a progressive and hierarchicalway—in other words, by going from theindividual self toward the Absolute Self—andthus the need for being affiliated with aTraditional Order for accelerating this process.

To conquer ignorance, all our efforts mustbe geared to becoming aware of the relativelylow vibrations on the Cosmic Keyboard uponwhich the sensations of the outer self depend,and of the much higher octaves of CosmicEnergy upon which the psychic and spiritualfaculties depend. As these two parts of selfbegin to establish increasingly harmonious ties,the veil separating them will gradually be tornaway, the eyes of the soul will be opened, and wewill become increasingly happy in rediscoveringthe ever-realized self, which will appear as anew discovery.

Some Obstacles to Self-Realization

Many obstacles may oppose or hinderself-realization. We will mention mostparticularly various obstacles connected with thefundamental characteristics of our mind andits mode of functioning, and other obstaclesconnected with the choice of spiritual life.

The activity of our brain, principally themind in its relations with our objective andsubjective consciousness, is by far the primaryobstacle to self-realization due to the false ideasand doubts which it allows us to entertainregarding our deepest nature, the meaning ofour life and mission on earth. Also, it is whatmakes us hesitate and doubt and turns us intoskeptics. The brain has also inculcated in usthe false notion that only what we see, feel,and hear through our cerebral consciousness isworthy of being trusted. In fact, it is generallythe mind (or rather, our ego) more than ourheart which dictates the reasons for our choicesin the exercise of our free will. The universeperceived by the sense organs is thus only aprojection of the mind. This point of view isin accord with the Rosicrucian teachings whichstipulate: “The physical universe takes on theforms it has due to our objective faculties,which constitute the molds into which certainuniversal energies enter as they assume thequalities they have to our senses.”

Another fundamental characteristic of themind is its facility to wander. By nature it isunstable, impermanent, and transitory. As wementioned previously, it is through the

D. Stolicus von Stolcenberg, Viridarium chymicum, Frankfurt, 1624.The “blood of the green lion”—i.e., green vitriol, a highly corrosive sulfurousacid—swallows the golden sun.

appropriate techniques and through perseverancethat it can be stabilized and introverted—inother words, turned toward “the interior” tomake it an effective tool for mystical work.

Concerning the kinds of relationshipswhich must be established between the two partsof self, we generally commit an error by thinkingthat spiritual practice will awaken our innerself to such a degree that the latter will createa balance of power in its favor, thus stifling orannihilating the outer self or ego. Indeed, thissort of reasoning often leads to self-willedmortification and neglect of the physical body.This constitutes an obstacle, because it rests uponthe notion that constant conflict exists betweenthe inner and outer selves in the control andconduct of life, and that, consequently, thesolution resides in repressing the physical bodyand its appetites. Although we notice quiteoften considerable resistance or apathy on thepart of the outer self not to follow our spiritualimpulses, the outer self may be gradually led torecognize the existence of the inner self and tocooperate with it before submitting voluntarilyto its complete direction. If we take the outer selfby force or try to rush it, it will rear up like ahorse and become uncontrollable and capricious.

As Dr. H. Spencer Lewis, Imperator ofAMORC from 1915 to 1939, wrote in one ofhis many articles on the subject: “The outer selfmust never be enslaved by any power, internalor external. It must be led to assume its properplace in light of the duality of human con-sciousness and being.” In fact, in all normalphases of the psychological functioning of lifeduring childhood, the inner self is the guidingfactor, the seat of personality and individuality.It is the Christ Spirit, the Christ in us, whichallows the healing of illnesses and guides us byits inspirations and warnings, often without ourrealizing it. The conscious phase of self-realizationmust take into account this preexisting situationin childhood and make sure that, during adult-hood, the outer self will remain its happy andwilling servant.

As for the choice of a spiritual path, we cansay without hesitation that it should be a tradi-tional and initiatory one. This will guaranteethat the seekers will have at their disposal triedand tested teachings based on a true “Science ofBeing” or “Ontology,” which they can dependupon with confidence. But these paths or waysare not legion. Sogyal Rinpoche, a contemporaryinitiate of Tibetan Buddhism, wrote thefollowing on this subject, in a work entitled

The Tibetan Book of Life and Death: “In allTraditions, most all spiritual Grand Masters agreeupon the fact that it is essential to know aparticular way or path of wisdom thoroughly,and to follow, with all one’s heart and soul, onlyone tradition until the end of one’s spiritualjourney, while remaining open toward the truthsof all others . . . . We are in the habit of sayingin Tibet: ‘To know one path is to accomplishthem all . . . .’ To undertake the spiritual pathis one thing; to find patience, endurance,wisdom, courage, and humility to travel it tothe end is quite another.” This quotation nowleads us to touch upon some aspects of thetechnique of self-realization.

Some Aspects Relating to theTechnique of Self-Realization

As we have emphasized, it is important tobe affiliated with a wisdom school or, better yet,with a traditional and initiatory order so as tofollow the necessary preparation before achievinga certain degree of self-realization. By enteringinto the égrégore of such an order, the knowledgewhich the seeker must acquire and apply isdispensed in a gradual, effective, and thoroughmanner. As a philosophical, initiatory, andtraditional order, AMORC possesses a uniqueontology, as it incorporates the secret knowledgeor gnosis, both cultural and spiritual, whichinitiates of the past have transmitted through theages. Today this constitutes the foundations ofthe Rosicrucian teachings, a few significantaspects of which we will now discuss.

Upon affiliating with the Order, our firstefforts attempt, among other things, to stabilizeand gradually calm the mind. This is largelyprovided by the teachings of the early degreesthrough the answers provided to fundamentalquestions relating, for example, to our innernature, to the mysteries of life and death, etc.,but also through the concentration exercisesgiven in the lessons. However, we are soon warnedthat stabilizing and introverting the mentalfaculties only result from long-term effort.Concerning the reasons for this state of affairs,this is what Ramana Maharshi said in the formof an analogy:

“One succeeds in stabilizing the mind bymeans of practice and the absence of passion.Success comes only gradually. The mind is likea zebu that is so long accustomed to grazingon the fields of others that it can only remainin its own stable with difficulty. In vain doesone offer the zebu more tasty grass and finer


Page 20

fodder; at first it will obstinately refuse them.In time it will begin to eat a little. But thetendency to wander about will come again, andthe zebu will slip away. But by being temptedby its owner, the zebu will become accustomedto its stable. And finally, even if it is not tied up,the zebu will escape no longer. It is the same forthe mind: when it discovers its own happiness,it will no longer wander.” Through this analogy,we will understand that we can thus “seduce” themind by good thoughts, the thoughts of love.Likewise, it will become increasingly accustomedto taking the good path, notably in thinking ofGod. The old patterns of thought must disappearor die. Therefore, we are urged to free ourselvesby using a true form of mental alchemy.

An essential characteristic of mind is alsoits ability to be stabilized by breathing rhythms.Indeed, there exists a close relationship betweenthe state of mind and the breathing rhythm. Thisfact is even exploited by the Eastern adepts in thepractice of pranayama or “breath control.” Con-cerning this subject, a most revealing analogystates that “the mind is the knight and thebreath is the horse.” The conscious observanceof diligently practiced breathing rhythmsallows a person to control the mind by pacifyingor calming it. That is why pranayama isconsidered to be the “breaking in of the horse.”Through this breaking in, the knight (mind) isin turn broken in. From this we can understandwhy breathing exercises, as well as vowel sounds,play an important part in Rosicrucian rituals.Although we have considered the ordinary mindto be an obstacle to self-realization until now,when it is tamed and at peace, it becomes anincreasingly effective and outstanding tool forconcentration, visualization, mental creation,psychic projection, meditation, etc. It alsobecomes the ultimate means for establishingcontact with the Divine within us.

Therefore, the Rosicrucian teachings proposeto develop not just one facet, but many facets,of our personality. In the Eastern world five moreor less distinctive ways by which self-realizationmay be attained are generally mentioned. Theseinvolve in particular the following: jnana-yoga(the way of knowledge and wisdom), bhakti-yoga(the way of devotion and the adoration of God),karma-yoga (the way of disinterested action),raja-yoga (the way of asceticism or the domina-tion of the body by the mastery of spirit), andhatha-yoga (the way of internalizing attentionand control of mind). In the Order’s teachingsmost of the techniques advocated by theseways that are essential to seekers of a Western

background are found to one degree or another.Furthermore, these teachings are not compart-mentalized and seek a harmonious andprogressive overall development of the memberon all the levels of his being: physical, emotional,mental, and spiritual.

Along with the exercises, many othertools and opportunities are offered, such asprayer, meditation, participation in groupwork (convocation rituals and Rosicrucianconventions), cosmic harmonization, service,and initiations. Initiation, in particular, is themeans that Divine Providence has placed at thedisposal of humanity and by which we mayexperience our inner self intimately.

The very first mystical initiation, to whichwe should most justifiably aspire by our currentpreparation within AMORC, and which we caneven hope to attain during this incarnation, isprecisely the one which will enable the self toreveal itself to us. In keeping with the ancientRosicrucian adage “When the disciple is ready,the Master will appear,” if we are deemed worthy,we will then have the conscious experience ofour dual identity: body and soul, substance andessence, conscious and unconscious. This will bealready an important stage in the awakening ofour Being—in other words, our Inner Master.

Thus, this experience, no matter how out-standing it may be, will not be an end in itself,but rather the point of departure for a longmystical journey that is characterized primarilyby hard trials punctuated nonetheless by periodsof inner exaltation. Indeed, as we have empha-sized previously, though the self is unique andnot multiple, its realization is nonethelessgradual, and it is a law of the inner life whichrequires that the initiatory journey toward self-realization be a “Way of the Cross.” No studenton the Path of Light can avoid it, because, inkeeping with the first law of spiritual alchemy,“the Green Lion must be tamed before he isgiven wings.” The Green Lion is the averageindividual not having developed his latentfaculties, whereas the wings constitute the meansby which he can fly away eventually toward God;but this is an arduous task since it involvesgenuine transmutation.

Thus, it is only after some years and manyincarnations dedicated to the study andapplication of spirituality under the directionof our Inner Master that we can hope to passthrough victoriously the ever more demandingand exalting final stages of the Purification of

Self, of the Illumination of Self, of the DarkNight of the Soul, and of the Unitive Life, asrevealed by Evelyn Underhill in her masterpieceentitled Mysticism. To the faculties transmutedby cerebral intelligence are added the vitalizingfaculties of the intelligence of the heart. Wewill thus develop all the virtues of the soul,

among which we can mention compassion,humility, nonviolence, tolerance, patience,courage, detachment, altruism, benevolence,and wisdom. At that moment we will deservethe title of “Realized” or of “Cosmic Master”to which all students of mysticism aspire indue time. ▲▲

JJourneyourneyttoo

EgyptEgyptApril 29 – May 17, 2003

With Imperator Christian Bernard, Grand Master Julie Scott, fellow Rosicrucians and friends

Experience this once-in-a-lifetime trip to Egypt with initiations in the Great Pyramid, at theGreat Sphinx and at Lake Moeris conferred by Imperator Christian Bernard, and a specialceremony at the site of Tel-el-Amarna, the city built by the Pharaoh Akhnaton.

This extraordinary journey includes a 10-night deluxe cruise on the Nile (from Aswan to Cairo)with stops at Kom Ombo, Edfu, Luxor, the Valley of the Kings, Karnak Temple, Dendereh, NagHamady, Abydos, Assuit, Tel-el-Amarna, Beni Suief and Cairo.

Includes: 10-night cruise on the Sonesta Nile Goddess, all meals (except 2 dinners), 4 nights atthe Mena House Oberoi Hotel in Cairo, 2 nights at the Aswan Oberoi Hotel, round-trip airfarefrom New York, entrance fees, taxes, travel insurance, licensed English-speaking guide and transfers.

PRICE: $3940 per person (double occupancy), including international round-trip air from NewYork. Air supplements from other cities are available.

Space is limited.

Seven Wonders TravelToll-free telephone: 1.877.943.4978

Email: [email protected]

Website: www.sevenwonderstravel.com/pages/rosicrucian.html

RCUI @ Rosicrucian ParkSummer 2003 Registration Form

Name: ________________________________________________________________ Key# __________________________

Address: _______________________________________________________________________________________________

City: ____________________________________ State: ____________________________________ Zip: ______________

Telephone: ________________________________________ E-Mail: ____________________________________________

All Classes are offered under the Law of AMRA

Course Title & Instructor Date AMRA Total

Mysticism & Science May 9, Fri., 6-7 pm AMRARobert G. Waggener, Ph.D., F.R.C. May 10, Sat., 8:30 am-12:00 pm/1:30-5:00 pm(Open to nonmembers) May 11, Sun., 8:30 am-12:00 pm

Journey Into Self May 12, Mon., 6-7 pm AMRALonnie Edwards, M.D., F.R.C. May 13, Tue., 8:30 am-12:00 pm/1:30-5:00 pm

May 14, Wed., 8:30 am-12:00 pm

Divine Love in Healing & Self-Realization May 14, Wed., 6-7 pm AMRAJohn Bradley, D.C., S.O.T., F.R.C. May 15, Thu., 8:30 am-12:00 pm/1:30-5:00 pm

May 16, Fri., 8:30 am-12:00 pm

Rosicrucian Principles May 17, Sat., 8:30 am-12:00 pm/1:30-5:00 pm AMRAEdward Lee, F.R.C. May 18, Sun., 8:30 am-12:00 pm/1:30-5:00 pm

The Mysterious Book “M”–Ladder of Light May 19, Mon., 6-7 pm AMRAJune Schaa, S.R.C. May 20, Tue., 8:30 am-12:00 pm/1:30-5:00 pm

May 21, Wed., 8:30 am-12:00 pm

Hermetic Philosophy May 21, Wed., 6-7 pm AMRAEd Elton, Ph.D., F.R.C. May 22, Thu., 8:30 am-12:00 pm/1:30-5:00 pm

May 23, Fri., 8:30 am-12:00 pm

Rosicrucian Alchemy May 24, Sat., 8:30 am-12:00 pm/1:30-5:00 pm AMRAArt Kompolt, F.R.C. May 25, Sun., 8:30 am-12:00 pm/1:30-5:00 pm

Evolving Ancient Egyptian Spirituality & May 26, Mon., 6-7 pm AMRARosicrucian Origins May 27, Tue., 8:30 am-12:00 pm/1:30-5:00 pmSteve Armstrong, Ph.D. (Cand.) May 28, Wed., 8:30 am-12:00 pm

“Idea” as the Origin of Psychic Phenomena May 28, Wed., 6-7 pm AMRAMark Moulton, Ph.D., F.R.C. May 29, Thu., 8:30 am-12:00 pm/1:30-5:00 pm

May 30, Fri., 8:30 am-12:00 pm

The Artist Within May 31, Sat., 8:30 am-12:00 pm/1:30-5:00 pm AMRAHarold Page, F.R.C. (Open to nonmembers) June 1, Sun., 8:30 am-12:00 pm/1:30-5:00 pm

Grand Total:

All classes are held in the Social Room above the Grand Temple

METHOD OF PAYMENT❏ Make check payable to AMORC FUNDS and mark RCUI Summer 2003

❏ MasterCard ❏ Visa ❏ Discover ❏ American Express

Card No.: ______________________________________________________________ Expires: _______________________

Name as it appears on card (Please print clearly) ______________________________________________________________

Signature: __________________________________________________________________ Date: _____________________

If paying by credit card, you may FAX to: 408 947-3677 or MAIL this form to: ATTN: RCUI Registration, Rosicrucian Park, 1342 Naglee Avenue, San Jose, CA 95191-0001, USAONLINE Registration: http://www.regonline.com/?7014

Note: Members will be required to show membership credentials & paid dues receipt at time of class check-in.

“Whatsoever thou resolvest to do, do it quickly. Defer not till the evening what the morning may accomplish.”

PLEASE NOTE: English Grand Lodge administrative offices will be closed Dec. 23, 2002, throughJan. 1, 2003, for our Winter Holiday. Also, administrative offices will be closed for meetingsJanuary 21-22, 2003.

ROSICRUCIAN BOOKSSecret Symbols of the RosicruciansA rare collection of full-size plates(12" x 18") illustrating andexplaining Rosicrucian symbols.Invaluable reference material.501470 $29.95Softcover, 58 pages

Inner World of Dreamsby Phyllis L. Piptone, Ph.D., S.R.C.Learn all about your dreams andwhat they can teach you aboutyourself and your world—from amystic’s point of view.500079 $9.95Softcover, 144 pages

Mystical Life of Jesusby Dr. H. Spencer Lewis, Ph.D., F.R.C.A fascinating, non-sectarian treatmentof the unknown life of Jesus, basedon records preserved in the archivesof ancient monasteries of the EsseneBrotherhood and the RosicrucianOrder.501980 $14.95Softcover, 248 pages

Lemuria—The Lost Continentof the Pacificby Wishar S. Cervé, F.R.C.Learn the incredible truth about theLemurian civilization’s high develop-ment, advanced technology, and deepcomprehension of psychic and spirituallaws, and how this civilization wasutterly destroyed. Includes fascinatingmysteries of Mt. Shasta.510728 $12.95Softcover, 197 pages

Arcadia:The Ancient Egyptian Mysteries, Arcadia and the Arcadian Academyby Peter DawkinsThis book shows how Sir Francis Bacon, a past Imperator of theRosicrucian Order, worked to bring about the enlightenment of humanitythrough the use of Arcadian symbolism. This carefully annotated workcontains over 100 diagrams, portraits, and illustrations.502100 $12.95Softcover, 299 pages

HOW TO PLACE AN ORDERIn ordering, please indicate the name of the book, the six-digit item number, and the price.Orders can be placed in the following ways:E-MAIL at: [email protected] FAX: (408) 947-3577MAIL your order to: Rosicrucian Supplies, 1342 Naglee Avenue, San Jose, CA 95191, USAAll orders require an active credit card. Please be sure to include the card number, type (MasterCard, Visa,Discover, or American Express.), expiration date, and name as shown on credit card. Allow 4 weeks for delivery.

You may have noticed something differentabout this issue of the Rosicrucian Digest.

The text of this issue was printed on 100%post-consumer waste (pcw) paper. This meansthat no new trees died in order to publish theinner pages of this magazine. (The cover of thisissue is printed on 30% pcw paper. We are stilllooking for a vendor who can supply 100% pcwcover stock paper.)

Besides saving trees, 100% pcw paper alsorequires less water and energy to produce becauserecycled pulp requires less processing than virginpulp and it also produces fewer emissions, lesswastewater, and less solid waste.

The Magazine Paper Project, a non-profitcoalition, estimates that by printing this issueof the Rosicrucian Digest, and all future ones, on100% pcw paper, we are saving 55 trees per year.When you add the Rosicrucian Forum, which isalready printed on 100% pcw paper, to thiscalculation, we are saving over 100 trees per year.That is about the number of trees at RosicrucianPark. So in essence, we are saving a park, likeRosicrucian Park, every year, just by choosingrecycled paper.

It may seem like we are each doing ourpart when we carry our recycling out to the curbevery week, and we are helping, but there is morewe can do. We can buy recycled products such asthe paper for this magazine.

According to National Geographic, each yearthe world mows down enough trees to fill anarea larger than the state of Florida! Andaccording to the Magazine Paper Project,magazines alone consume 35 million more treesper year than they need to because only 5% ofmagazines are printed on recycled paper! We aredoing our part to reverse that trend. Multiplyour commitment by the hundreds of thousandsof magazines that exist and we can make a hugeimpact on preserving forests.

So, there is something different about thisissue of the Digest. What you are holding inyour hands is a manifestation of the EnglishGrand Lodge’s commitment to the Rosicrucianideal of responsible use of our natural resources.Pass it on!

NNotice Sotice Something Domething Differifferent?ent?

X

ROSICRUCIAN CONVENTIONS/CLASSES/GATHERINGS

Active Rosicrucian members at any level of study are eligible to attend Rosicrucian Conventions, RCUI Classes, IRC Classes, Retreats,and Mystical Weekends, although certain activities at these events may be restricted. Traditional Martinist Order events are openonly to active TMO members, unless otherwise specified. Some of the events listed also include activities that are open to thepublic—check the event description to find out if there are such activities. For additional information, check the Calendar atour website at www.rosicrucian.org

DALLAS, TEXASMystical Weekend & RCUI ClassJanuary 24-26, 2003Triangle Lodge, Dallas, will host the RCUI class entitled“Mysticism Brought to Life: Practical Applicationsof the Rosicrucian Principles” at Triangle Lodge onSaturday and Sunday, January 25-26. It will be taughtby RCUI Instructor Edward Lee. The Mystical Weekendwill begin Friday evening at 7 p.m. with a public lecturepresented by Grand Councilor Robert Wuest. For moreinformation or to make reservations, please call TriangleLodge at (214) 526-2890, or Carla Bertelson at (972)754-0899 or (972) 599-0253.

LONG BEACH, CALIFORNIARCUI ClassJanuary 25-26, 2003Bell Lodge will host a two-day RCUI Workshop entitled“The Mystical Kabbalah—Theory and Practice,”taught by RCUI Instructor Lloyd Abrams, Ph.D., F.R.C.This Workshop will be held at Bell Lodge, 6826 PineAve., Bell, CA 90201-3549. Please send only check ormoney order for $85.00 (includes lunch both days ifregistered before December 15, 2002) to Abdiel Lodge,2455 Atlantic Ave, Long Beach, CA 90806 Attn:Treasurer. After December 15 the cost will still be $85 butwithout lunch for the two days. For more information,telephone Sheila Regueira, Master, at (562) 866-2503.

SACRAMENTO, CALIFORNIAMystical WeekendFebruary 15-16, 2003The Robert Fludd Chapter will be sponsoring a MysticalWeekend at the Eastern Star Temple, “K” Street,Sacramento. The theme will be “Health, Healing &Harmonium, the Mystic’s Touch.” For moreinformation, please email [email protected]

CALGARY, ALBERTA, CANADARegional ConventionApril 25-27, 2003The Canadian Prairie Regional Committee will be hostingtheir Regional Convention at the King George MasonicTemple, 2323 Osborne Crescent SW, Calgary. TheGrand Lodge dignitary will be Grand Master Julie Scott.The Convention’s theme will be “Love and Service:Heart of the Mystic.” This Regional Convention alsocelebrates Calgary Pronaos’ 50th Anniversary. For moreinformation, please phone Carrissa Wieler at (403)275-3053 or email [email protected]

SINSINAWA, WISCONSINRCUI ClassJune 6-8, 2003The West Central Region will host the RCUI classentitled “World Harmony—Convergence of ModernScience and the Rosicrucian Teachings,” taught byRCUI Instructor Robert Waggener, Ph.D., F.R.C., I.R.C.The class will be at the Sinsinawa Mound Center,Sinsinawa, WI. For more information, please [email protected]

NEW YORK, NEW YORKRCUI EastJune 18-22, 2003The North Atlantic Region will be sponsoring two RCUIclasses entitled “Alphabet of the Soul,” taught by RCUIInstructor June Schaa, S.R.C.; and “As Above, So Below,”taught by RCUI Instructor Steven Armstrong, F.R.C.,Ph.D. (Cand). The classes will be held at the New YorkCity Lodge, 32 Irving Place, New York City, NY. Formore information, please phone (718) 439-8437 oremail [email protected]

MINNEAPOLIS, MINNESOTARegional ConventionOctober 3-5, 2003The West Central Regional Committee will besponsoring their Regional Convention at the Red LionHotel, 1870 Old Hudson Rd, St Paul, MN. The GrandLodge dignitary will be Grand Master Julie Scott. Formore information, please email [email protected]

RYE BROOK, NEW YORKTrilingual Martinist ConventionOctober 10-12, 2003Martinists from all over the world will gather in Rye Brook,New York, to contribute their Light to the Eternal Lightof our Order. Together we will study the principles broughtout in our convention theme “The Martinist Way:Developing the Ideal Personality.” We will be honoredby the presence of our Most Venerable SovereignGrand Master, Christian Bernard; our Most VenerableGrand Master, Serge Toussaint; our Most VenerableGrand Master, José Luis Aguilar Moreno; and our MostVenerable Grand Master Julie Scott. To register online,please go to www.regonline.com/?6481

®

Directors of the Supreme Grand Lodge of AMORCDecember 31, 2002

Christian Bernard, F.R.C., President & Imperator, Supreme Grand Lodge of AMORC.

Charles Vega Parucker, F.R.C., Vice President, Supreme Grand Lodge of AMORC; Grand Master, Grand Lodge of the Portuguese Language Jurisdiction, AMORC.

Burnam Schaa, F.R.C., Secretary, Supreme Grand Lodge of AMORC.

Irving Söderlund, F.R.C., Treasurer, Supreme Grand Lodge of AMORC.

Peter Bindon, F.R.C., Grand Master, English Language Jurisdiction for Australia, Asia, and New Zealand,AMORC.

Irène Beusekamp-Fabert, S.R.C., Grand Master, Grand Lodge of the Dutch Language Jurisdiction,AMORC.

Julie Scott, S.R.C., Grand Master, Grand Lodge of the English Language Jurisdiction for the Americas, AMORC.

Sven Johansson, F.R.C., Grand Master, Grand Lodge of the English Language Jurisdiction for Europe and Africa, AMORC.

Serge Toussaint, F.R.C., Grand Master, Grand Lodge of the French Language Jurisdiction, AMORC.

Maximilian Neff, F.R.C., Grand Master, Grand Lodge of the German Language Jurisdiction, AMORC.

Nikolaos Papadakis, F.R.C., Grand Master, Grand Lodge of the Greek Language Jurisdiction, AMORC.

Jean-Philippe Deterville, F.R.C., Grand Master, Grand Lodge of the Italian Language Jurisdiction,AMORC.

Ukio George Yorioka, F.R.C., Grand Master, Grand Lodge of the Japanese Language Jurisdiction, AMORC.

Live Söderlund, S.R.C., Grand Master, Grand Lodge of the Scandinavian Languages Jurisdiction, AMORC.

José Luis Aguilar Moreno, F.R.C., Grand Master, Grand Lodge of the Spanish Language Jurisdictionfor the Americas, AMORC.

Irene Regidor, S.R.C., Grand Master, Grand Lodge of the Spanish Language Jurisdiction for Europe, Africa, and Australasia, AMORC.

Michal Eben, F.R.C., Grand Master, Grand Lodge of the Czech and Slovakian Languages Jurisdiction, AMORC.

PLEASE NOTE: The Worldwide Directory of the Rosicrucian Order, AMORC, includes more than 1200 AMORC affiliated bodieslocated in countries throughout the world. In recent years the Rosicrucian Order has expanded into a number of nations previously devoid of Rosicrucian members and organization—particularly in Eastern European nations.Although Rosicrucian affiliated bodies do not exist in every country in the world, there are Rosicrucian sanctum membersresiding in virtually all nations. — Editor

ANGOLA (1)Luanda: Luz de Luanda Lodge

ARGENTINA (11)Buenos Aires: (M) Buenos AiresLodgeComodoro Rivadavia: ComodoroRivadavia PronaosCórdoba: (M) Córdoba LodgeLomas de Zamora: Cruz del SurPronaosMendoza: (M) Mendoza LodgeNeuquén: Neuquén LodgePuerto Madryn: Luz del GolfoNuevo Pronaos; Puerto MadrynPronaosRosario: Rosario ChapterSalta: Luz de Salta LodgeSan Juan: San Juan ChapterSanta Fe: Santa Fe Lodge

Santiago del Estero: Santiago delEstero ChapterTandil: Tandil PronaosTucuman: Tucuman Pronaos

ARUBA (9)San Nicolas: Aruba Chapter &Pronaos

AUSTRALIA (13)Australian Capital Territory:Canberra: Canberra Pronaos

New South Wales:Lismore: Lismore AtriumNewcastle: Newcastle PronaosSouthern Highlands: SouthernHighlands AtriumSydney: (M) Sydney Lodge;Nepean Valley Atrium; WesternSydney Atrium

Wollongong: Illawarra Atrium

Queensland:Brisbane: (M) Brisbane LodgeCaloundra: Sunshine Coast AtriumCairns: Cairns AtriumGin Gin: Wide Bay AtriumGold Coast: Gold Coast PronaosGympie: Gympie PronaosRockhampton: RockhamptonAtriumToowoomba: Toowoomba Atrium

South Australia:Adelaide: Light ChapterMount Gambier: Mount GambierAtrium

Victoria:Ballarat: Roy Eva Pronaos

Melbourne: (M) Harmony Lodge;Brimbank Atrium; West MelbourneAtrium

Western Australia:Perth: Perth Pronaos; DarlingRange Atrium

AUSTRIA (5)Feldkirch: Feldkirch Pronaos Klagenfurt: Klagenfurt AtriumSalzburg: Salzburg Pronaos Vienna: (M) Wien Lodge

BARBADOS (2)Bridgetown: Barbados Chapter

BELGIUM (4,9)Antwerp: Oase Pronaos (9)Asse: Arcanum Pronaos (9)Brugge: Sarepta Pronaos (9)

WORLDWIDE DIRECTORYof the Rosicrucian Order, AMORC

andTraditional Martinist Order

as of December 1, 2002

Any member of AMORC in good standing, having planned a visit to a specific affiliated body in this directory, may write for informationabout contacting an officer of the body. Inquiries should be addressed to the appropriate Grand Lodge, whose address appears immediatelybelow, and must be accompanied by a self-addressed stamped envelope or equivalent international postal coupons. Cities with TraditionalMartinist Order Heptads are indicated by this symbol (M).

Grand Lodge of the Czech and Slovakian LanguageJurisdiction, K Dubci 260, 190 16 Praha 9 - Kolodeje, CzechRepublic. Affiliated bodies of this Grand Lodge are indicated bythis symbol (14).

Grand Lodge of the Dutch Language Jurisdiction, DeRozekruisers Orde, AMORC, Grootloge der NederlandsSprekende Gebieden, Groothertoginnelaan 36, 2517 EH TheHague, Netherlands. Affiliated bodies of this Grand Lodge areindicated by this symbol (9).

Grand Lodge of the English Language Jurisdiction for theAmericas, AMORC, 1342 Naglee Avenue, San Jose, CA 95191,U.S.A. Affiliated bodies of this Grand Lodge are indicated by thissymbol (2).

Grand Lodge of the English Language Jurisdiction forAustralia, Asia, and New Zealand, P.O. Box 1087, BurwoodNorth, NSW 2134, Australia. Affiliated bodies of this GrandLodge are indicated by this symbol (13).

Grand Lodge of the English Language Jurisdiction for Europeand Africa, Greenwood Gate, Blackhill, Crowborough, EastSussex TN6 1XE, England. Affiliated bodies of this Grand Lodgeare indicated by this symbol (3).

Grand Lodge of the French Language Jurisdication, Ordre dela Rose-Croix, AMORC, Grand Loge des pays francophones,Château d’Omonville, 27110 Le Tremblay, France. Affiliatedbodies of this Grand Lodge are indicated by this symbol (4).

Grand Lodge of the German Language Jurisdiction, DerOrden vom Rosenkreuz, AMORC Großloge fürDeutschsprechende Länder, Stolzenbergstraße 15, D 76527Baden-Baden, Germany. Affiliated bodies of this Grand Lodge areindicated by this symbol (5).

Grand Lodge of the Greek Language Jurisdiction, 41Drossopoulou St., 112 57 Athens, Greece. Affiliated bodies of thisGrand Lodge are indicated by this symbol (6).

Grand Lodge of the Italian Language Jurisdiction, Ordine dellaRosacroce, AMORC, Grande Loggia per tutti paesi di linguaitaliana, Casella Postale 13258, 20130 - Milano, Italy. Affiliatedbodies of this Grand Lodge are indicated by this symbol (7).

Grand Lodge of the Japanese Language Jurisdiction, 49-16,Wakamiya 2-Chome, Nakano-Ku, Tokyo 165, Japan. Affiliatedbodies of this Grand Lodge are indicated by this symbol (8).

Grand Lodge of the Nordic Languages Jurisdiction, Rosenkors-Orden, AMORC, Gathes Väg, S-439 36 Onsala, Sweden.Affiliated bodies of this Grand Lodge are indicated by this symbol(10).

Grand Lodge of the Portuguese Language Jurisdiction, OrdemRosacruz, AMORC, Grande Loja do Brasil, Caixa Postal 307,80001-970 Curitiba, PR, Brazil. Affiliated bodies of this GrandLodge are indicated by this symbol (1).

Grand Lodge of the Spanish Language Jurisdiction, GranLogia AMORC de Habla Hispana para Las Américas, TorreAndrade, Roma No. 912, Esq. Con Calzada Tepeyec, Local F-6,C.P. 37370 Léon, Guanajuato, México. Affiliated bodies of thisGrand Lodge are indicated by this symbol (11).

Grand Lodge of the Spanish Language Jurisdiction, GranLogia AMORC de Habla Hispana para Europa, Africa yAustralasia, Caunedo 32, 28037 Madrid, Spain. Affiliated bodiesof this Grand Lodge are indicated by this symbol (12).

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Brussels: (M) Ralph M. LewisLodge (4)Charleroi: Tolérance Pronaos (4)Gent: Alexa Middelaer Pronaos (9)Liège: Harmonie Pronaos (4)

BENIN (4)Abomey: (M) Néfertiti LodgeAbomey Calavi: Belénos ChapterAllada: Ralph Maxwell LewisPronaosAzové: Harmonia PronaosComé: (M) Helios PronaosCotonou: (M) Ahiha Henri Lodge;Cheops Lodge; Jeanne GuesdonPronaosDassa Zoumé: Lux Vitae PronaosDjougou: Agni PronaosKandi: Fiat Lux PronaosLokossa: Chephren PronaosNatitingou: Atacora PronaosOuidah: Copernic PronaosParakou: (M) Spinoza LodgePobé: Ptolémé PronaosPorto Novo: (M) Pythagore LodgeSavalou: Akhenaton Pronaos

BOLIVIA (11)Cochabamba: Tunari LodgeLa Paz: La Paz LodgeSanta Cruz de la Sierra: SantaCruz de la Sierra Chapter

BRAZIL (1)Acre:Rio Branco: Rio Branco Pronaos

Alagoas:Arapiraca: Arapiraca ChapterMaceió: Maceió Lodge

Amapá:Macapá: Macapá Pronaos

Amazonas:Manaus: (M) Manaus Lodge

Bahia:Alagoinhas: Alagoinhas ChapterFeira de Santana: Feira de SantanaLodgeIlhéus: Ilhéus PronaosItabuna: Itabuna LodgeSalvador: (M) Mares Lodge;Salvador LodgeSanto Antonio de Jesus: SantoAntonio de Jesus PronaosVitória da Conquista: Vitória daConquista Chapter

Ceará:Fortaleza: (M) Fortaleza Lodge;Marajaig ChapterJuazeiro do Norte: Juazeiro doNorte Pronaos

Distrito Federal:Brasília: (M) Brasília LodgeTaguatinga: Alvorada do PlanaltoPronaos

Espíritu Santo:Cariacica: Cariacica ChapterLinhares: Linhares ChapterVila Velha: Vila Velha ChapterVitória: Vitória Lodge

Goiás:Anápolis: Anápolis PronaosGoiânia: (M) Goiânia LodgeItumbiara: Itumbiara PronaosPires do Rio: Pires do Rio Pronaos

Maranhão:São Luís: São Luís Chapter

Mato Grasso:Barra do Garças: Barra do GarçasPronaosCuiabá: (M) Cuiabá LodgeRondonópolis: RondonópolisChapterSinop: Celeste ChapterSorriso: Sorriso Pronaos

Mato Grosso do Sul:Campo Grande: Campo GrandeLodgeCorumbá: Corumbá PronaosDourados: Dourados ChapterPonta Porã: Ponta Porã PronaosTrês Lagoas: Três Lagoas Pronaos

Minas Gerais:Araguari: Araguari PronaosBarbacena: Barbacena PronaosBelo Horizonte: (M) BeloHorizonte Lodge; Vila Rica LodgeBuritizeiro: Pirapora PronaosCampo Belo: Campo Belo PronaosContagem: Contagem PronaosDivinópolis: Divinópolis ChapterGovernador Valadares:Governador Valadares ChapterIpatinga: Vale do Aço ChapterItuiutaba: Ituiutaba PronaosJoão Monlevade: MonlevadePronaosJuiz de Fora: (M) Juiz de ForaLodgeMontes Claros: Montes ClarosPronaosMuriaé: Muriaé PronaosPoços de Caldas: Poços de CaldasPronaosSão Joao del Rei: São Joao del ReiPronaosSete Lagoas: Sete Lagoas PronaosUberaba: Uberaba PronaosUberlândia: Uberlândia LodgeVarginha: Varginha Pronaos

Pará:Ananindeua: Ananindeua PronaosBelém: (M) Belém Lodge

Paraíba:Campina Grande: Campina GrandePronaosJoão Pessoa: (M) João PessoaLodge

Paraná:Apucarana: Apucarana PronaosCampo Mourão: Campo MourãoPronaosCascavel: Cascavel PronaosCornélio Procópio: CornélioProcópio PronaosCuritiba: (M) Água Verde Lodge;Curitiba Lodge

Fóz do lguaçú: (M) Fóz do lguaçúLodgeGuarapuava: Guarapuava PronaosLondrina: (M)Londrina LodgeMaringá: Maringá LodgeParanaguá: Paranaguá PronaosPonta Grossa: Ponta Grossa ChapterSão José dos Pinhais: São José dosPinhais PronaosUmuarama: Umuarama PronaosUnião da Vitória: União da VitóriaPronaos

Pernambuco:Arcoverde: Arcoverde PronaosCaruarú: Caruarú PronaosPaulista: Paulista ChapterPetrolina: Petrolina ChapterRecife: (M) Recife Lodge; BoaViagem Chapter

Piauí:Teresina: Teresina Chapter

Rio de Janeiro:Angra dos Reis: Angra dos ReisPronaosAraruama: Araruama PronaosBarra do Piraí: Barra do PiraíPronaosBarra Mansa: Barra Mansa ChapterCabo Frio: (M) Cabo Frio ChapterCampos: Campos ChapterDuque de Caxias: Duque deCaxias LodgeItaboraí: Itaboraí PronaosItaguaí: Itaguaí PronaosMacaé: Macaé ChapterMaricá: Maricá PronaosNilópolis: (M) Nilópolis LodgeNiterói: (M) Niterói LodgeNova Friburgo: Nova FriburgoChapterNova Iguaçú: Nova Iguaçú LodgePetrópolis: Petrópolis LodgePiabetá: Piabetá PronaosResende: Resende ChapterRio de Janeiro: (M) Bangu Lodge;Campo Grande Lodge; GáveaLodge; Guanabara Lodge; Ilha doGovernador Lodge; JacarepaguáLodge; Leopoldinense Lodge;Madureira Lodge; Méier Lodge; Riode Janeiro Lodge; Barra de TijuacaChapter; Santa Cruz PronaosSão Gonçalo: (M) São GonçaloLodgeSão João de Meriti: São João deMeriti ChapterTeresópolis: Teresópolis ChapterValença: Valença ChapterVolta Redonda: Volta RedondaLodge

Rio Grande do Norte:Mossoró: Mossoró PronaosNatal: (M) Natal Chapter

Rio Grande do Sul:Bagé: Bagé PronaosBento Gonçalves: Bento GonçalvesPronaosCachoeira do Sul: Cachoeira doSul Pronaos

Canoas: Canoas PronaosCaxias do Sul: Caxias do SulChapterCruz Alta: Cruz Alta PronaosErechim: Erechim PronaosEsteio: Esteio PronaosIjuí: Ijuí PronaosPasso Fundo: (M) Passo FundoLodgePelotas: Pelotas ChapterPorto Alegre: (M) Porto AlegreLodgeRio Grande: Rio Grande PronaosSanta Maria: Santa Maria ChapterSantana do Livramento: Santanado Livramento PronaosSanta Rosa: Santa Rosa PronaosSantiago: Santiago PronaosSanto Angelo: Santo AngeloChapterSão Borja: São Borja PronaosTaquara: Taquara PronaosUruguaiana: Uruguaiana PronaosVimão: Vimão Pronaos

Rondônia:Cacoal: Cacoal ChapterJi-Paraná: Ji-Paraná PronaosPorto Velho: Porto Velho Lodge

Roraima:Boa Vista: Boa Vista Pronaos

Santa Catarina:Balneário Camboriú: CamboriúPronaosBlumenau: Blumenau ChapterCaçador: Caçador PronaosChapecó: Chapecó PronaosCriciuma: Criciuma PronaosFlorianópolis: (M) FlorianópolisLodgeItajaí: Itajaí PronaosJaraguá do Sul: Jaraguá do SulPronaosJoinville: Joinville ChapterTubarão: Tubarão PronaosXanxerê: Xanxerê Pronaos

São Paulo:Águas de Lindóia: Águas deLindóia Pronaos Americana: Americana ChapterAraçatuba: Araçatuba Pronaos Araraquara: Araraquara Lodge Arujá: Arujá PronaosAssis: Assis Pronaos Atibaia: Atibaia Pronaos Avaré: Avaré Pronaos Barretos: Barretos PronaosBaurú: (M) Baurú LodgeBotucatu: Botucatu Pronaos Bragança Paulista: BragançaPaulista PronaosCaçapava: Caçapava PronaosCampinas: (M) Campinas Lodge Caraguatatuba: CaraguatatubaPronaosCasa Branca: Casa Branca PronaosCatanduva: Catanduva PronaosFernandópolis: FernandópolisPronaosFranca: Franca Chapter Guará: Guará Pronaos

Guaratinguetá: GuaratinguetáPronaosGuarujá: Guarujá PronaosGuarulhos: (M) Guarulhos LodgeIgarapava: Igarapava Pronaos Itaquera: Itaquera PronaosItapetininga: Itapetininga Pronaos Jacareí: Jacareí Lodge Jundiaí: Jundiaí Chapter Lorena: Lorena Pronaos Marília: Marília Chapter Mogi das Cruzes: Mogi das CruzesChapterOsasco: Osasco ChapterOurinhos: Ourinhos PronaosPiracicaba: Piracicaba ChapterPirassununga: Pirassununga Pronaos Praia Grande: Praia GrandePronaosPresidente Prudente: (M)Presidente Prudente LodgePresidente Venceslau: (M)Presidente Venceslau Chapter Registro: Vale dos Reis Pronaos Ribeirão Pires: Ribeirão PiresPronaosRibeirão Preto: (M) Ribeirão PretoLodgeRio Claro: Rio Claro PronaosSalto: Salto Pronaos Santa Rita do Passa Quatro: SantaRita do Passa Quatro PronaosSanto André: Santo André LodgeSantos: (M) Santos Lodge São Bernardo do Campo: SãoBernardo do Campo Lodge São Caetano do Sul: ABC LodgeSão Carlos: (M) São Carlos LodgeSão Joaquim da Barra: São Joaquimda Barra Pronaos São José do Rio Preto: São José doRio Preto Lodge São José dos Campos: (M) São Josédos Campos Chapter São Paulo: (M) Lapa Lodge;Santana Lodge; São Paulo Lodge;Tatuapé Lodge; Santo AmaroChapter; São Miguel PaulistaChapter; Tucuruvi Chapter São Vicente: São Vicente LodgeSorocaba: Sorocaba LodgeSuzano: Suzano Chapter Taubaté: (M) Taubaté ChapterTupã: Tupã Pronaos

Sergipe:Aracajú: Aracajú Chapter

Tocantins:Gurupi: Gurupi PronaosPalmas: Palmas Pronaos

BURKINA FASO (4)Banfora: Lumière PronaosBobo Dioulasso: (M) HarmonieLodgeKoudougou: Pythagores PronaosOuagadougou: (M) AkhenatonLodge

CAMEROON (4)Bafoussam: (M) PhiladelphiaChapterBertoua: Lumière de l’Est PronaosDouala: (M) Kut Hu Mi Lodge;Moria El Lodge

Ebolowa: Reflexion PronaosEdéa: Salomon LodgeEséka: Mont Carmel PronaosGaroua: Rama LodgeKribi: Océan de Lumière ChapterMaroua: Kaliao PronaosMbalmayo: Le Nyong PronaosNgaoundéré: Mont Sinai PronaosNkongsamba: Essoa PronaosYaoundé: (M) Aristote Lodge

CANADA (2, 4)Alberta:Calgary: Calgary PronaosEdmonton: Northern Light Lodge

British Columbia:Kelowna: Okanagan Atrium GroupVancouver: Vancouver Pronaos

Manitoba:Winnepeg: Winnepeg Atrium Group

Newfoundland:St. John’s: Atlantic Rose Pronaos

Nova Scotia:Halifax: Halifax Pronaos

Ontario:Hamilton: Hamilton PronaosLondon: Cosmos ChapterMississauga: Mississauga PronaosOttawa: Trillium ChapterToronto: (M) Toronto Lodge

Québec:Hull: Rose de I’Est Pronaos (4)Levis: Nouvelle Harmonie Pronaos(4)Longueuil: (M)Poséidon Lodge (4)Montreal: (M) Atlas Lodge (4);Mount Royal/Nicholas RoerichChapter (2)Québec: (M) Pyramide Lodge (4)St.-Jérôme: Harmonie Pronaos (4)Sherbrooke: (M) Lumière de l’EstChapter (4)Valleyfield:Soleil LevantPronaos(4)

Saskatchewan:Saskatoon: Saskatoon Pronaos

CENTRAL AFRICANREPUBLIC (4)Bangui: Maitre Eckhart Lodge

CHAD (4)N’Djamena: (M) Ralph MaxwellLewis Pronaos

CHILE (11)Chillán: Atón PronaosConcepción: Concepción PronaosCuricó: Curicó PronaosPunta Arenas: Punta Arenas LodgeQuillota: Perfecti PronaosSantiago: (M) Tell-El-AmarnaLodgeTalca: Talca PronaosTemuco: Luz de Temuco ChapterViña del Mar: Akhetaton Lodge

CHINA (13)Hong Kong: Hong Kong Pronaos

COLOMBIA (11)Barranquilla: (M) BarranquillaLodgeBogotá: (M) Nuevo Mundo LodgeBucaramanga: Luz de BucaramangaPronaosCali: Menfis ChapterCartagena: Cartagena PronaosEnvigado: Primavera PronaosManizales: Manizales PronaosMontelíbano: Berta Mizrahi PronaosPereira: Pereira PronaosSanta Marta: Santa Marta Pronaos

CONGO, Democratic Republic(4)Bandundu: Nsemo PronaosBoma: Plotin PronaosBukavu: (M) Mapendo LodgeBunia: Maendeleo PronaosButa: Archimède PronaosButembo: Sekmet PronaosGoma: Bes Lodge Isiro: Lumière PronaosKananga: Butoke PronaosKenge: Philon d’Alexandrie PronaosKindu: Matumaini PronaosKinshasa: (M) H. Spencer LewisLodge; Tii LodgeKisangani: Honoré de Balzac LodgeKolwezi: (M) Tef Nout PronaosLemba: Uranus LodgeLubumbashi: (M) San Jose LodgeMatadi: Henri Kunrath PronaosMbandaka: Sphinx PronaosMbuji Mayi: (M) Diba ChapterMuanda: Horus PronaosMwene-Ditu: Pax PronaosN’djili: Louxor ChapterTshikapa: Kut Hu Mi PronaosUvira: Nyota Pronaos

CONGO, Republic (4)Brazzaville: (M) AscensionLodge; Tanu Manasi Lodge,Tolérance LodgeDolisie: Jeanne Guesdon PronaosMossendjo: Réintégration PronaosOuesso: Surya PronaosOwando: Sérénité PronaosPointe Noire: (M) La Lumière duCongo Lodge; Paul Taty LodgeSibiti: Jupiter Pronaos

COSTA RICA (11)San José: San José Chapter

COTE D’IVOIRE (4)Abengourou: Harvey SpencerLewis ChapterAbidjan: (M) Jeanne GuesdonLodge; Kephren Lodge;Thoutmosis III LodgeAbobo Garé: Sénèque LodgeAboisso: Amour PronaosAdzopé: Jean-Jacques RousseauPronaosAgboville: Jacob Boehme PronaosAkoupé: Aube d’Or PronaosAnyama: Hator PronaosBéoumi: Isaac Newton ChapterBocanda: Horus Pronaos

Bondoukou: Démocrite PronaosBongouanou: Mykerinos PronaosBorotou-Koro: Cohésion PronaosBouaflé: Paracelse ChapterBouaké: (M) Ralph Maxwell LewisLodgeBoundiali: Flambeau de la BagoéPronaosBuyo: Terre d’Eburnie PronaosDabou: Moria El PronaosDaloa: Hieronymus LodgeDanane: Espoir PronaosDaoukro: Lux Rosae-Crucis PronaosDimbokro: Cecil A. Poole PronaosDivo: Socrate LodgeDuékoué: Ra PronaosFerkéssédougou: Kone TiekouraKafalo PronaosFerké-II: Michael Maier PronaosGagnoa: (M) Aton LodgeGrand Bassam: Adon Ai PronaosGuiglo: Lumière de l’Ouest PronaosIssia: Celeste Noyrey PronaosKatiola: Plotin ChapterKorhogo: (M) Yves Nadaud LodgeLakota: Ta Meri PronaosMan: (M) Harmonie LodgeM’bahiakro: Héraclite PronaosOdienné: René Descartes PronaosOumé: Le Verseau PronaosSan Pédro: Felicité LodgeSassandra: Atlantis PronaosSéguéla: Anaximandre PronaosSoubré: Eau Vive PronaosTabou: Khepry PronaosTanda: Abron-Fie PronaosTiassalé: Vie PronaosToulepleu: Hera PronaosToumodi: Roger Bacon PronaosYamoussokro: (M) Edith LynnLodgeYopougon: Empédocle Lodge;Mont Pico Lodge

CROATIAZagreb: Zagreb Pronaos

CUBA (11)Camagüey: Camagüey LodgeHavana: Lago Moeris LodgeSanta Clara: Santa Clara Chapter

CZECH REPUBLIC (14)Brno: Brno AtriumCeske Budejovice: CeskeBudejovice AtriumHorice v Podrkonosi: Horice vPodrkonosi AtriumJablonné v Podjestedí: ManueloBrtník PronaosJihlava: Jihlava AtriumLitomerice: Litomerice AtriumLitomysl: Litomysl AtriumOpava: Opava AtriumOstrava: Moravian Silesian PronaosPraha: Comenius PronaosPrerov: Prerov AtriumVsetín: Vsetín Atrium

DENMARK (10)Aalborg: Aalborg PronaosCopenhagen: H. Spencer LewisPronaos

DOMINICAN REPUBLIC (11)Santiago: Luz del Cibao PronaosSanto Domingo: (M) SantoDomingo Lodge

ECUADOR (11)Guayaquil: Guayaquil ChapterQuito: AMORC de Ecuador Lodge

EL SALVADOR (11)San Miguel: San Miguel ChapterSan Salvador: (M) San SalvadorLodgeSanta Ana: Santa Ana PronaosSonsonate: Sonsonate Pronaos

FINLAND (10)Helsinki: Finlandia PronaosTampere: Tampere Atrium

FRANCE (4)Agen: (M) Jollivet Castelot ChapterAix-en-Provence: (M) Rose du SudLodgeAlbi: Edith Lynn PronaosAngers: (M) Alden ChapterAngoulême: Isis PronaosAnnecy: Amatu PronaosArpajon: (M) Mahatma GandhiChapterAurillac: Gerbert PronaosAvignon: Plutarque PronaosBastia: Etoile du Sud PronaosBayonne: (M) Amaya ChapterBelfort: Erik Satie ChapterBesançon: Akhenaton PronaosBessancourt: Lumière d’OccidentChapterBeziers: (M) Apollonius de TyaneChapterBordeaux: (M) Léonard de VinciLodgeBourgoin: Iris PronaosBry-sur-Marne: (M) Ankh ChapterCaen: (M) Sérénité ChapterCannes: Phoenix PronaosCarcassonne: Imhotep PronaosChalon-sur-Saône: Le VerseauPronaosChambéry: (M) Thot HermesChapterChâteau Arnoux: HermontisPronaosChevrières: Lumen ChapterClermont-Ferrand: Gergovia LodgeColmar: Fidélité PronaosDijon: (M) Bernard de ClairvauxPronaosDunkerque: Septentrion PronaosEpinal: Connaissance PronaosFougère: Rose Vendée PronaosGrenoble: (M) Louis Claude de St.-Martin LodgeIstres: Sophia PronaosLe Mans: (M) Jacob BoehmePronaosLe Neubourg: (M) Zanoni LodgeLille: (M) Descartes LodgeLivron-sur-Drôme: (M) CristalPronaosLyon: (M) Maat LodgeMarseille: Haroeris Chapter

Maurepas: Gustave MeyrinkPronaosMetz: (M) Frees ChapterMontauban: Shambala PronaosMontpellier: (M) Moria-El LodgeMulhouse: (M) Robert BangertChapterNanterre: Aton ChapterNantes: (M) Jacques de MolayLodgeNice: (M) Héraclès LodgeNîmes: Claude Debussy ChapterOrléans: (M) Orphée LodgeParis: (M) Giordano BrunoLodge; Jeanne Guesdon Lodge;Cagliostro PronaosPau: Khephren PronaosPérigueux: Zoroastre PronaosPerpignan: Sol Invictus PronaosQuimper: Galaad PronaosReims: (M) Rosae Crucis ChapterRennes: Graal PronaosRouen: Renaissance PronaosSaint-Etienne: Flamme PronaosSaint-Pourcain-sur-Sioule: TaNoutri PronaosSaint-Quentin: Lumière PronaosSainte-Maxime: Antoine de St. Exupéry PronaosStrasbourg: Galilée ChapterTarbes: (M) Pays de Bigorre PronaosThaire d’Aunis: Osiris ChapterToulon: (M) Hermès ChapterToulouse: (M) Altaluz LodgeTours: Blaise Pascal PronaosVannes: Vérité PronaosVersailles: (M) Georges MorelLodge

FRENCH GUIANA (4)Cayenne: (M) Pythagore Lodge

GABON (4)Franceville: Akhenaton PronaosLibreville: (M) Kut-Hu-Mi LodgePort Gentil: Amenhotep IV Chapter

GERMANY(5)Aachen: Aachen AtriumAugsburg: Augsburg PronaosBaden-Baden: (M) Baden-BadenLodgeBerlin: Berlin ChapterBielefeld: Bielefeld ChapterBonn: Bonn PronaosBraunschweig: Braunschweig AtriumBremen: Bremen PronaosDortmund: (M) Dortmund LodgeDuisburg: Duisburg Pronaos Düsseldorf: Düsseldorf LodgeEhlscheid: Ehlscheid AtriumEssen: Essen PronaosFrankfurt: Frankfurt LodgeFreiburg: Freiburg Pronaos Friedrichshafen: FriedrichshafenPronaosGöttingen: Göttingen AtriumHamburg: Hamburg LodgeHannover: Hannover Pronaos Heidelberg: Heidelberg Pronaos Heilbronn: Heilbronn AtriumKarlsruhe: Karlsruhe PronaosKiel: Kiel Pronaos

Koblenz: Koblenz AtriumKöln: KöIn PronaosKulmbach: Kulmbach AtriumLeipzig: Leipzig AtriumLübeck: Lübeck PronaosMunich: München LodgeNürnberg/Fürth: Nürnberg/FürthPronaosRegensburg: Regensburg PronaosRostock/Warnemünde:Rostock/Warnemünde AtriumSaarbrücken: Saarbrücken PronaosStuttgart: Stuttgart LodgeSylt: Sylt AtriumUlm/Neu Ulm: Ulm/New UlmPronaosWiesbaden: Wiesbaden Pronaos Würzburg: Würzburg Pronaos Wuppertal: Wuppertal Atrium

GHANA (3)Accra: Accra LodgeAgona-Swedru: Moeris PronaosAkim Oda: Akim Oda PronaosAkuse: Akuse PronaosAnloga: Anloga Atrium GroupBolgatanga: Bolgatanga PronaosCape Coast: Cape Coast PronaosHo: Volta PronaosKoforidua: Koforidua PronaosKumasi: Rosa Mundi LodgeSunyani: Sunyani PronaosTakoradi: Takoradi PronaosTamale: Tamale PronaosTarkwa: Tarkwa Atrium GroupTema: Tema Chapter

GREECE (6)Athens: (M)Parthenon LodgeKomotini: (M) Axieros PronaosRhodes: Rhodes PronaosThessaloniki: Estia Pronaos

GUADELOUPE (4)Basse-Terre: (M) Soleil Chapter

GUATEMALA (11)Guatemala: (M) Zama Lodgelzabel: Luz Divina Pronaos

GUINEA (4)Conakry: Memphis Pronaos

HAITI (4)Cap-Haitien: Jeanne GuesdonPronaosGonaives: Akhenaton PronaosLes Cayes: Des Incas PronaosPort-au-Prince: (M) PhoenixLodgeSaint-Marc: Saint-Marc Pronaos

HONDURAS (11)La Ceiba: Sonaguera PronaosPuerto Cortés: Puerto Cortés PronaosSan Pedro Sula: San Pedro SulaLodgeTegucigalpa: Francisco MorazánChapter

INDIA (13)Chennai: Chennai PronaosKolkata: Kolkata PronaosMumbai: Mumbai Pronaos

IRELAND (3)Dublin: Dublin Pronaos

ITALY (7)Bari: Ankh PronaosGrosseto: Dante Alighieri PronaosMilan: (M) Gladys Lewis Lodge &PronaosModena: Francesco Bacone PronaosReggio di Calabria: T. CampanellaPronaosRome: Giordano Bruno PronaosSiracusa: Akhenaton PronaosTurin: Armonia PronaosVerona: (M)Maat Lodge & PronaosVicenza: Socrate Pronaos

JAMAICA (2)Kingston: (M) St. ChristopherLodge

JAPAN (8)Fukuoka: Sphinx PronaosNagoya: Tel el-Amarna ChapterOsaka: Ankh ChapterSapporo: Hermes ChapterSendai: Cosmos PronaosShizuoka: Nefertiti PronaosTokyo: Validivar Lodge; EasternPyramid Pronaos

KENYA (3)Nairobi: Nairobi Atrium Group

LEBANON (4)Beirut: De I’Unité Pronaos

MADAGASCAR (4)Antananarivo: Lémurie MystiquePronaos

MALAYSIA (13)Kuala Lumpur: Kuala LumpurPronaos

MALI (4)Bamako: Harmonie Chapter

MARTINIQUE (4)Fort-de-France: (M) Paix ProfoundLodgeTrinité: Fraternité Chapter

MAURITIUS (4)Rose Hill: Luz Lodge

MEXICO (11)Acapulco: Acapulco ChapterAguascalientes: AguascalientesPronaosCárdenas: Cárdenas PronaosCelaya: Celaya LodgeChihuahua: Iluminación PronaosCiudad Juárez: Juárez LodgeCiudad Victoria: Victoria PronaosCoatzacoalcos: CoatzacoalcosPronaosCuautla: Cuauhtlan PronaosCuernavaca: (M) XochicalcoChapterCuliacán: Culiacán LodgeDurango: Durango ChapterEcatepec: Ehecatepetl ChapterEnsenada:(M)Alpha Omega Lodge

General Terán: General TeránPronaosGómez Palacio: Gómez PalacioPronaosGuadalajara: Guadalajara LodgeHermosillo: Hermosillo PronaosIrapuato: Irapuato PronaosLeón: (M) Guanajuato LodgeLibres: Libres PronaosLos Mochis: Los Mochis PronaosMatamoros: Aristóteles LodgeMazatlán: Mazatlán PronaosMexicali: Mexicali ChapterMéxico: (M) Quetzalcoatl Lodge;Teotihuacán PronaosMiguel Alemán: Lemuria PronaosMonclova: Monclova PronaosMonterrey: (M) Monterrey LodgeMorelia: (M) Tzintzún LodgeNueva Rosita: Rosita ChapterNuevo Laredo: Nuevo LaredoChapterPerote: Perote PronaosPuebla: (M) Puebla ChapterQueretaro: Queretaro ChapterReynosa: (M) Reynosa LodgeSaltillo: Saltillo PronaosSan Felipe: San Felipe PronaosSan Luis Potosí: Evolución LodgeTampico: Tampico ChapterTijuana: (M) Cosmos Lodge; OtayTijuana LodgeToluca: Toluca PronaosTorreón: Torreón PronaosTuxtla Gutiérrez: MactumactzaPronaosUruapan: Cupatitzlo PronaosVeracruz: Zoroastro LodgeVillahermosa: Tabasco ChapterXalapa: Xalapa Pronaos

MONACO (4)Monaco: Monoecis Pronaos

NETHERLANDS (9)Amstelveen: Jan Coops Chapter &PronaosAmsterdam (Bijlmermeer):Ichnaton PronaosArnhem: Chepera PronaosAssen: Cheops PronaosEindhoven: Horus Chapter &PronaosHaarlem: Aton PronaosHarderwijk: Osiris PronaosHengelo: Ankh PronaosLeeuwarden: It Ljocht PronaosMaastricht: Alden PronaosMiddelburg: In Liefde BloeiendPronaosRotterdam: Spinoza PronaosThe Hague: (M) Isis Lodge &PronaosUtrecht: Atlantis Pronaos

NETHERLANDS ANTILLES (9)Philipsburg (St. Maarten): IshtarPronaosWillemstad (Curaçao): (M)Curaçao Chapter & Pronaos

NEW ZEALAND (13)Auckland: (M) Auckland LodgeBay of Plenty: Bay of Plenty AtriumChristchurch: Christchurch AtriumNapier: Athenaeum AtriumNelson: Nelson AtriumNew Plymouth: Taranaki AtriumWellington: Wellington Atrium

NICARAGUA (11)León: León PronaosManagua: Marta Lewis Lodge

NIGER (4)Niamey: Sahel Mystique Pronaos

NIGERIA (3)Aba: (M) Socrates LodgeAbakaliki: Abakaliki PronaosAbeokuta: Abeokuta ChapterAbonnema: Abonnema PronaosAfikpo: Afikpo PronaosAgbor: Divine ChapterAhoada: Arcane PronaosApapa: Sacred Light LodgeArochukwu: Arochukwu PronaosAsaba: Asaba ChapterAwka: Awka ChapterBori: Ee-Dee LodgeCalabar: (M) Apollonius Lodge;Unical PronaosEket: (M) Lotus LodgeEnugu: (M) Kroomata Lodge;Nkalagu PronaosIbusa: lbusa PronaosIhiala: (M) Isaac Newton LodgeIkeja: Harmonium Lodge;Memphis LodgeIkom: Elijah PronaosIkorodu: Ikorodu ChapterIkot Ekpene: Ikot Ekpene PronaosKwale: Illuminati PronaosLagos: (M) Isis LodgeMarina: Lagos Island ChapterMbaise: Mbaise PronaosNkwelle: Ezunaka PronaosNnewi: Nnewi ChapterNsukka: El-Morya ChapterObudu: Obudu PronaosOgoja: Amatu ChapterOhafia: Ohafia PronaosOkigwe: Solar PronaosOkrika: Okrika PronaosOmoba: Ngwa ChapterOmoku: St. Germain ChapterOnitsha: (M) Paracelsus LodgeOrlu: Orlu ChapterOron: Oron PronaosOsogbo: Osun PronaosOtta: Jubilee PronaosOwerri: (M) Plato LodgeOzoro: Heliopolis ChapterPatani: Patani PronaosPort Harcourt: (M) Thales LodgeSaba Yaba: Wisdom ChapterSagamu: Remo PronaosUghelli: Ughelli LodgeUmuahia: (M) Cagliostro LodgeUmunede: Umunede PronaosUyo: (M) Aton LodgeWarri: (M) Kut-Hu-Mi LodgeYola: Aristotle Lodge

NORWAY (10)Asgardstrand: Kristrina AtriumBergen: Bergen AtriumFredrikstad: Borg AtriumHamar: Mjösa PronaosKristiansand: Agder PronaosOslo: Oslo PronaosStavanger: Rogaland PronaosTrondheim: Nidaros Pronaos

PANAMA (11)Boquete: Boquete PronaosChanguinola: Changuinola PronaosColón: Amon-Ra ChapterDavid: David LodgeLa Chorrera: La Chorrera PronaosLa Concepción: La ConcepciónPronaosPanamá: (M) Panamá LodgePuerto Armuelles: Puerto ArmuellesPronaos

PARAGUAY (11)Asunción: Asunción LodgeCiudad del Este: H. Spencer LewisPronaos

PERU (11)Arequipa: Arequipa ChapterCerro de Pasco: Pasco PronaosChiclayo: Chiclayo ChapterIquitos: Las Esfinges LodgeLima: (M) AMORC de Lima LodgePiura: Piura PronaosTrujillo: Trujillo Chapter

PHILIPPINES (13)Manila: Philippines ChapterQuezon City: Quezon City Atrium

PORTUGAL (1)Alcobaça: Alcobaça PronaosLisboa: (M) Lisboa LodgePorto: Porto Chapter

PUERTO RICO (11)Mayaguez: Font de la Jara ChapterPonce: Ponce LodgeSan Juan: (M) Luz de AMORCLodge

REUNION (4)Saint-Denis: (M) Maat Lodge

RUSSIAMoscow: Illumination Pronaos

RWANDA (4)Kigali: Osiris Pronaos

ST. LUCIA (2)Castries: Castries Atrium Group

SENEGAL (4)Dakar: (M) Karnak Chapter

SINGAPORE (13)Singapore: Singapore Pronaos

SLOVAKIA (14)Bratislava: Jesenius PronaosKosice: Kosice Atrium

SOUTH AFRICA (3)Cape Town: Cape Town PronaosDurban: Cosmos Atrium Group

Johannesburg: (M) Southern CrossLodgePort Elizabeth: Sacred Rose AtriumGroupPretoria: Pretoria PronaosRosebank: Cosmic Light AtriumGroup

SPAIN (12)Barcelona: (M) Ramón LlullLodge; Antakarana PronaosCartagena: (M) Mastia ChapterHuelva: Tartessos PronaosLas Palmas: (M) Alcorac LodgeMadrid: (M) Columbus LodgeMálaga: (M) Hathor PronaosPalma de Mallorca: Ankh PronaosSan Sebastian: San SebastianChapterSanta Cruz de Tenerife: (M) AboraLodgeTarragona: Tarragona PronaosValencia: (M) Sirio PronaosZaragoza: Zaragoza Pronaos

SURINAM (9)Paramaribo: (M) Paramaribo Lodge& Pronaos

SWEDEN (10)Göteborg: Göteborg PronaosJönköping: Smolandia PronaosLund: Delfi PronaosStockholm: Svithiod Pronaos

SWITZERLAND (4, 5, 7)Aarau: Aarau Atrium (5)Basel: Basel Pronaos (5)Bern: Bern Pronaos (5)Bienne: Maitre Kelpius Pronaos (4)Fribourg: Khnoum Pronaos (4)Genève: (M) H. Spencer LewisLodge (4)Lausanne: (M) Akh-En-AtonChapter (4)Lugano: Leonardo da Vinci Lodge (7)Sion: Gladys Lewis Pronaos (4)St. Gallen: St. Gallen Atrium (5)Winterthur: Winterthur Atrium (5)Zürich: Zürich Lodge(5)

TOGO (4)Anécho: Hieronymus PronaosAtakpamé: Vintz Adama LodgeDapaong: Luxor PronaosHahotoé: El Moria PronaosLama Kara: Le Verseau ChapterLomé: (M) Francis Bacon LodgeNuatja: Lumière PronaosPalimé: Héraclite PronaosSokodé: (M) H. Spencer LewisLodgeTsévié: Socrate Pronaos

TRINIDAD AND TOBAGO (2)Port of Spain: Kairi LodgeScarborough: Tobago Pronaos

UNITED KINGDOM (3)England:Bath: Christopher Wren AtriumGroupBournemouth: BournemouthAtrium Group

Burnley: Red Rose Atrium GroupDurham: Northern Lights AtriumGroupHassocks: Raymond Andrea PronaosLeeds: Leeds PronaosLiverpool: Pythagoras ChapterLondon: (M) Francis Bacon Lodge;London Chapter; Wanstead SpringsChapter; Robert Browing Pronaos;Michael Faraday Atrium Group;Wembley Atrium GroupManchester: John Dalton ChapterMilton Keynes: Zanoni PronaosNottingham: Byron ChapterPortsmouth: William Blake AtriumGroupReading: Lucis Atrium GroupSheffield: Paracelsus Atrium GroupTruro: Cornish PronaosWolverhampton: WolverhamptonAtrium Group

Northern Ireland:Belfast: Belfast Pronaos

Scotland:Edinburgh: Edinburgh AtriumGroupGlasgow: Orion Atrium Group

Wales:Newport: H. Spencer Lewis AtriumGroup

UNITED STATES (2, 11)Arizona:Mesa: Valley of the Sun Pronaos

California:Bell: (M) Bell Lodge (11)Capitola: Rose PronaosLong Beach: Abdiel LodgeLos Angeles: (M) Hermes Lodge;Los Angeles Lodge (11)Mill Valley: Golden Gate PronaosOakland: Oakland PronaosPleasant Hill: Golden LotusAtrium GroupSacramento: Robert Fludd ChapterSan Diego: San Diego Lodge (11);Mystic Light Atrium GroupSan Francisco: San Francisco Lodge(11); Golden Gate PronaosSan Jose: (M) Ralph M. LewisLodge; San José Lodge (11)San Luis Obispo: San Luis ObispoPronaosSanta Rosa: Santa Rosa PronaosVallejo: Vallejo Chapter

Colorado:Boulder: Columbine Pronaos

Colorado Springs: Pike’s PeakPronaosDenver: (M) Rocky MountainChapter

Connecticut:Hartford: Hartford Pronaos

District of Columbia:Washington: (M) Atlantis Lodge;Washington Chapter (11)

Florida:Hialeah: Hialeah Chapter (11)Miami: (M) Miami Lodge;Mistes Lodge (11); WestchesterChapter (11)Orlando: (M) Orlando ChapterPalm Bay: Melbourne PronaosPompano Beach: Fort LauderdaleChapterSt. Petersburg:(M)Aquarian PeaceLodge

Georgia:Avondale States:(M)AtlantaLodge

Kansas:Wichita: Astra Lux Atrium Group

Illinois:Chicago: (M) Nefertiti Lodge:Chicago Chapter (11)

Indiana:Hammond: Calumet PronaosIndianapolis: Indianapolis Pronaos

Louisiana:Bossier City: Arklatex PronaosNew Orleans: (M) New OrleansChapter

Maine:Portland: Eastern Dawn Pronaos

Maryland:Silver Spring: Rosebud PronaosTowson: Chesapeake Pronaos

Massachusetts:Allston: (M) Johannes KelpiusLodge

Michigan:Detroit: (M) Thebes LodgeFlint: Moria El PronaosKalamazoo: Isis Atrium Group

Minnesota:Minneapolis: Essene Chapter

Missouri:Kansas City: Sanctum Lux AtriumMarshfield: Osiris Risen AtriumGroupSt. Louis: (M) St. Louis Lodge

Nebraska:Lincoln: Prairie Light Atrium Group

Nevada:Las Vegas: Las Vegas PronaosSparks: Sierra Nevada Pronaos

New Jersey:Elizabeth: Elizabeth Chapter (11)Guttenberg: Christian RosenkreuzPronaos (11)Jersey City: (M) H. Spencer LewisChapterWest New York: New Jersey Chapter(11)Woodbridge: Marquis De LafayettePronaos

New York:Bronx: Bronx Chapter (11)Brooklyn: Kings Rosy Cross Lodge;(M) New York Lodge (11)Buffalo: Rama ChapterMayville: Chautauqua Lake PronaosNew York: (M) New York CityLodge; Manhattan Chapter (11)Ronkonkoma: Dove PronaosWhite Plains: Thomas Paine Pronaos

North Carolina:Chapel Hill: Triangle Rose PronaosWinston-Salem: Piedmont RosePronaos

Ohio:Columbus: Helios PronaosDayton: Elbert Hubbard ChapterSolon: Osiris Atrium GroupYoungstown: Youngstown Chapter

Oregon:Portland: Enneadic Star Pronaos

Pennsylvania:Allentown: Allentown PronaosPhiladelphia: (M) BenjaminFranklin PronaosPittsburgh: Golden Triangle AtriumGroup

Rhode Island:Lincoln: Providence Pronaos

Tennessee:Nashville: Circle of Light AtriumGroup

Texas:Austin: Sa Ankh PronaosBryan: Alpha Draconis PronaosDallas: (M) Triangle Lodge; DallasChapter (11)El Paso: Mystic Light PronaosFort Worth: Solering Chapter; FortWorth Chapter (11)

Houston: (M) Armonía Lodge (11);Maat PronaosMcAllen: McAllen Pronaos (11)San Antonio: Mystical RoseChapter; Universo Chapter (11)

Utah:Salt Lake City: Utah WasatchPronaos

Vermont:Peachman: Twin States Pronaos

Virginia:Roanoke: Living Light Pronaos

Washington:Seattle: (M) Michael Maier Lodge

Wisconsin:Delavan: Mystic Triangle AtriumGroupMilwaukee: Karnak Chapter

URUGUAY (11)Maldonado: Maldonado PronaosMontevideo: (M) Titurel Lodge

VENEZUELA (11)Acarigua: Luz de Portuguesa PronaosBachaquero: La Rosa Mística PronaosBarcelona: Delta PronaosBarinas: Barinas PronaosBarquisimeto: (M) BarquisimetoLodgeCaracas: (M) Alden Lodge; MirandaChapterCarora: Carora PronaosCumaná: Luz de Oriente ChapterEl Tigre: El Tigre PronaosLos Teques: Los Teques PronaosMaracaibo: Cenit LodgeMaracay: Lewis LodgeMaturín: Maturín PronaosPuerto Cabello: Puerto Cabello Punto Fijo: Punto Fijo PronaosSan Cristóbal: Kut-Hu-Mi ChapterSan Felix: Luz de Guayana LodgeSan Juan de Morros: San JuanPronaosValencia: (M) Validivar LodgeValera: Menes Chapter

ZIMBABWE (3)Harare: Flame Lily Pronaos

Hierarchy Periods for 2003Hierarchy members are encouraged to participate on these dates at 8 pm local time.

February 20 May 15 August 21 November 20v v v

Registration Form

2004 AMORC World Peace ConferenceSan Jose CA USA

June 29 through July 4, 2004

To register for the 2004 AMORC World Peace Conference: You may either register on online at:

www.rosicrucian.org/worldpeaceconference/register

or mail this completed registration form with your payment to:

2004 AMORC World Peace ConferenceRosicrucian Park, 1342 Naglee Ave, San Jose CA 95191, USA

Please print clearly and use one form per participant:

❑ Frater ❑ Soror ❑ Colombe ❑ Grand Councilor ❑ Regional Monitor Key Number _______________

First Name: _________________________________ Family Name: _________________________________

Street Address: ______________________________ City: _________________________________________

State/Province: ________________________ Zip /Postal Code ________ Country: _____________________

Email: _____________________________________ Telephone: ____________________________________

Language (please identify all languages spoken): _________________________________________________

If possible, I prefer translation into:

❑ English ❑ French ❑ German ❑ Spanish

Event Fee Total

First Temple Degree Initiation AMRAJune 27 & 28 at the Grand Temple, Rosicrucian Park

RCUI Class:“Mysticism Brought to Life: Putting the Rosicrucian Principles into Action” $75June 29, 9 am-5 pm, Fairmont Hotel

RCUI Class: $75“The Rosicrucian Medicine Wheel”June 30, 9 am-5 pm, Fairmont Hotel

RCUI Class: $75“Introductory Qabalah for Rosicrucian Students”July 1, 9 am-5 pm, Fairmont Hotel

2004 AMORC World Peace Conference, July 2-4, Fairmont Hotel $150

AMRA Donation

Total amount enclosed:

Registrations will not be accepted after February 15, 2004. ABSOLUTELY NO registrations will be taken at the door.

PAYMENT BY CREDIT CARD ONLY: ❑ VISA ❑ MasterCard ❑ American Express ❑ Discover

Card Number: ____________________________________ Exp. Date: Mo ___________ Yr ____________

Name on Credit Card (Please print clearly) ________________________________________________________

Signature: _______________________________________________________________________________

Schedule DetailsMon., June 28, 1 pm-9 pm: Check-in for those attending RCUI classes.

Tues., June 29, 9 am-5 pm: RCUI class “Mysticism Brought to Life: Putting the RosicrucianPrinciples into Action”–Edward Lee, FRC, Instructor

Wed., June 30, 9 am-5 pm: RCUI class “The Rosicrucian Medicine Wheel”–Robin Thompson,FRC, Instructor

Thurs., July 1, 9 am-5 pm: RCUI class “Introductory Qabalah for Rosicrucian Students”–June Schaa, SRC, Instructor

Thurs., July 1, 5 pm-9 pm: Check-in for those attending the Conference only.

Fri., July 2 – Sun., July 4: Conference program opens at 9 am on Friday morning and concludes at 6 pm on Sunday witha Chapter Convocation with our Imperator, Christian Bernard.

Convocations at Rosicrucian ParkConvocations will be held on the evenings of June 29 – July 3 in the GrandTemple at Rosicrucian Park. Attendees will be assigned a date and time to attendone of the convocations presented. We will not be translating the discourses givenin the Temple so attendees will be assigned to a convocation based on language.Space is extremely limited for these convocations and will be assigned based onearly registrations. Please book early if you are planning to attend one of theconvocations in the Grand Temple.

Hotel InformationThe Convention hotel is the elegant Fairmont San Jose Hotel,conveniently located in the heart of downtown San Jose approximately2 miles (3.2 km) from Rosicrucian Park and only a few minutes fromSan Jose International Airport.

To book your room you may contact the Fairmont San Jose Hoteldirectly by phoning 1.800.346.5550 or 1.408.998.1900, and specifythat you are attending the Rosicrucian World Peace Conference. Ourgroup booking code is OAMO. Online booking for our group will beavailable after February 28, 2003.

2004 AMORC WORLDPEACE CONFERENCE

Travel Back to the Source….

San Jose CA USAJune 29 through July 4, 2004

PostagePaid

Rosicrucian Park1342 Naglee Avenue • San Jose, CA 95191USA

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