rosicrucian manual (1918). first edition!!!!

7/29/2019 Rosicrucian Manual (1918). First Edition!!!!

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Nnmbrr amn

T H Y R A K I I M A L E H T O

T H E S U P H F .M F . G R A N D C O L O M R E

Born in. Burlington, I owa, October 29, 1902

Seated in the E gyptian A nle-C lmmbei of the Supicme G rand L odge

New York City



A M O N T H L Y M O N O G R A P H

F O R T H E M E M B E R S O F

A. M. O. R. C.

P R I V A T EL Y P U B L I S H E D A ND C I R C U L A T E D

B Y T H E

A M O R C C O L L E G E L I B R A R Y

N E W Y O R K C I T Y

T H I S E D IT I O N I S L I M I T ED A N D E A C H C O P Y

N U M B E R E D C O N S E C U T I V E L Y FO R

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

N U M B E R O F TH I S C O P Y . B



CONDITIONS OF MEMBERSHIP IN THE AMORC COLLEGE LIBRARY

<3*5

Only Members in good standing in the A. M. O. R. C. arc eligible

to M em bersh ip in the A M O RC Col lege L ibrary . Bef ore a L ibrary

Membership Card can be issued, the app'icant must show the Lodge

Librarian his regular Membership card, with dues paid within the

time limits of the Lodge.

Each Lodge wil l be served by a Lodge Librar ian, appointed for the

p ur po se o f s u p pl y in g the A M O R C M O N O G R A P H S to L ib r a r y M e m -

bers each month. Memb ers of Lodg es cannot secure these Mono-

graphs in any other way .

In securin g a Monogr aph from ti e Lod ge Librar ian, each Librar y

Member must present a Library Membership Card with coupons

attached. Th e Librar ian wi ' l demand one coupon each month in

exchan ge for a Monograph. Th e Coupons hear the Memb er ’s number,

as wel l as the Ser ial Number, on the copy of the Monograph . The

Coupons arc, therefore, receipts f rom the Library Members for Mono-

grap hs received f rom this L ibrary . AH such coupons (receipts) areforwarded by the Lodge Librar ians monthly to the Chief L ibrar ian

at the Supreme Grand Lodge and f i led in each Member 's record

envelope.

Th e A M O R C M onograp hs, of which th;s is a copy , arc loaned,

not sold, to Library Members, for an indefinite term, as stated on the

back of the Membership Cards. Eac h Membe r is bound to return,

upon demand from the Chief L ibrar ian, every copy of these Mono-

graphs, when his or her interest or associat ion with the Order is

terminated. Thes e condit ions of Membership are agreed to by the

acceptance of the Membership Card and the giv ing of coupons

(receipts) monthly .

E v e r y c o p y o f the A M O R C M O N O G R A P H S i s the p ro p er t y o f

the A M O RC Col lege L ibrary o f the A . M. O. R. C .

M E M B E R S M U S T N O T L O A N T H I S M O N O G R A P H T O

A N Y O N E , N O R C A N I T B E S O L D O R O T H E R W I S E D I S -

P O S E D O F E X C E P T A S S T A T E D A B O V E .

$This is the Second Monthly Issue of the Monographs, and is

Copyrighted ( 1918) in the Lib rar y of Congress , Washington , I). C. by

the A M O R C Col lege Library . Al l r ights are reserved and reprint in

wh ol e or part is fo rb id de n.



I OF FICIAL M AN U ALFor O F F I C E R S and M E M B E R S of T he

W c pr es ent to our Members in th is is su e a compl ete Manual re-

garding the Work, Symbols ar .d other matters pertaining to our Order .

This Manual wil l answer man y questions continual ly asked and wil l

be a guide for Officers and Members in properly and more efficiently

advancing in the principles of the Order.

The matter has been prepared unJer the direction of the Imper

ator and conforms with the National Constitution of the Order as

we l l as the un wr itte n la ws used by the Am erican Su prem e Co un ci l

in its procedures.

This Manual should be f reely consulted by al l Off icers and Mem-

bers and should have a careful reading and study.

P U R P O S E S A N D W O R K O F T H E O R D ER .

Al l A ppl icants fo r Admiss ion— and in fa ct , al l seri ous inq ui re rs

regarding the Order—should be correctly informed as to the Pur-

poses and Work of our Order .

The only correct way of so informing the inquirer, is to adhere

to the fol lowing statements:

The Order is pr imari ly a Humanitar ian Movement, making for

greater Health, Happiness and Peace in the earthly f ives of all M an-

kind. Note particularly, that wc say in the eart hly lives of men, for

we hav e na ug ht to do wi th any do ct ri ne m a king fo r a happy or

peaceful existence in a socalled spiritual life. Th e W ork of Rosae crucians is to be done here and now; not that we have neither hope

or expectation of another life after this, but that we know that the

happiness of the future depends upon what wc do today for others

as wel l as for ourselves.

Secondly, our purposes are to enable men and women to live

clcan. normal, natural l ives, as Nature intended, enjoying all the

privileges of Nature, and all her benefits and gifts, equally with all

of Mankind; and to be free from the shackles of superstition, the

limits of ignorance, and the sufferings of avoidable karma.

Th e Wor k of the Order— using the word "W or k” in an off icial

sense—consists of teaching, studying and test ing such Laws of God

and Nature, as make our Members Masters in the Ho ly Tem ple

(the physic al ,body) , and Wo rker s in the Div ine Laborato ry (Natur e’s

rTT’.v n̂zi.'.. ’ ! .. Tr̂ —7 7 ' c t k : n <

AP PR O VED BY TH E DE PA RT M EN T OF PU BLICS



domains) . This is to enable the Brothers and Sister s to render more

efficient help to those who do not know, and who need or require

help 3 i i d assistance.

Therefore, t l ; c Order is a School and Col lege, a Fraternity , with

si laboratory . The M embers are students and workers . 'Die gradu-

ates arc unselfish servants of God to Mankind, efficiently educated,

trained and experienced, attuned with the mighty forces of the

Cosmic or Div ine Mind, and Masters of matter , space and t ime.This makes them essential ly Mystics , Adepts and Magi .

The re arc no other benefits or r ights . Al l Memb ers arc pledged

to give unsel f ish Serv ice, without other hope or expectation of re-

muneration than to Evolve the Soul , and prepare i t for a greater

W o r k in th e nex t inc ar na ti on , that al l m a y be m ore ha pp y, mo re

healthy and more successful in life’s work.

J U R I S D I C T I O N .

The Order in North Ame rica is div ided into a number of Jur is-

dict ions. In the United Stales , each State is a separate Jur isdict ion

The West India Is lands form another jur isdict ion, as do Alaska, the

Phil ippine Is lands and al l other Dependencies of the United States .

Canada, at the present time, forms one Jurisdiction, but may be di-

vi de d la te r in to se ve ra l Jur isdict ions. T he C ou n try of Mexico , andthe several other countr ies south ot Mexico, form separate Jur is-

dictions.

Each Jur isdict ion of our Order in North America, is under the

autocra tic rule of a Grand Master , who in turn is under the auto-

cratic rule of the Imperator (the Supreme Pontiff for the Order in

North America) , and the American Supreme Council , with i ts Presi-

dent, the Supreme Gran d Master . The Supreme Grand Master is

likewise under the autocratic rule of the Imperator, and he, in turn, is

subject to the autocratic ru l ings of the Supreme Council of the

World .

The Grand Master ot each Jur isdict ion has the r ight and the

power to dictate and rule in his own Jurisdiction, without limitation,

except the limitations of the American Constitution of our Order, and

the terms of his Charter and the ByLaws of his own Jur isdict ion.

He is not af fected by the arbitrary or autocratic ru l ings of any other

Grand Master in any other Jur isdict ion.

Masters of Subordinate Lodges, in al l Jur isdict ions, have auto-

cratic power within their individual Lodges, l imited by the Constitu-

tion of the Order, the Grand Master of the Jurisdiction, and the

By L aws o f the indiv idu al L odges .

Members, belonging to one Jur isdict ion, but v is it ing L odg es in

another Jur isdict ion, must be subject to the rul ings and laws of the

Jur isd ict io n in wh ic h they are vi s it ing .

Masters , v is it ing any Jur isdict ion, wil l l ikewise submit to the

rules and laws of the Jur isdict ion v is ited, except when honorary

exceptions are made by the Grand Master of such Jur isdict ion.

A l l Jur isdict io ns, wh ile separate to th e ex ten t in di ca ted abo ve ,



arc united under the Constitution, and arc not independent, as in some

other organizatio ns in this country .

M A K I N G A P P L I C A T I O N .

Men and women may become Members of our Order through

being invited to make Application for Admission, and then having

such application passed upon.

The Applicants must , therefore, bear the burden of Suppl ication.

They may be invited to make appl icat ion, but having bctn invited,

and having accepted the invitation to make application, each appli-

cant makes plea for admission, and must humbly seek and pray for

admission , as though he or she had not been invited to do so.i In

other words, the invitation to make application does not indicate that

the Applicant is desired to such an extent that supplication for

admission is not nccessary .

When an App licatio n bl an k is gi ve n to a ma n o r woman, with the

invitation to make pica for admission, the Member thus inviting

another , must advise the prospective Applicant, that admission to

the Order depends upon Applicant’s plea and his or her qualif ications;

and the Member must also make it plain, that a Membership Com-

mittee will pass upon the application in a formal and regular way.

Appl ic ations, wh ich pass th e Membership Com m it tee and se em w orthy of fur t.her co ns id er at io n, wi ll be ha nd ed to th e Se cretary ,

and the Mas ter shal l appoint some Member or Member s to , cal l

upon such Appli cant s (or have them call upon the Mem ber s); and

be interv iewed. At such interv iew, the new "Questionn aire" should

be handed to the Applicant and signed in the presence of the Member

or Members conducting the interv iew with the Applicant.

The said Questionnaire and the or iginal Appl ication blank are

then voted upon by the Lodge or the Lodge Council, and if there

are not two or more reasonable objections against the admission of

the Applicant (two black balls cast upon reasonable and sufficient

grounds) the said Applicant is elected to Membership and must be so

notified; he shall then call upon the Secretary, and advance the proper

Initiation Fee and be informed of the date of Initiation.

A l l Appli cants , at the ti me th e Que st io nn aire is be ing rea<J an dsigned, should be shown a copy of the Americ an Constitution o f the

Order, and the Applicant should be informed of its import, if he, does

not read the Constitution in its entirety.

It should be— and in a few mo nths will be—v ery diff icult to .enter

our Order . Thi s fact should be impressed on the minds of al l Appl i-

cants, along with the ideas . 'ct forth in the next paragraphs.

E N T E R I N G T H E L O D G E — ( Gu ar di an ’s E x am in at io n) .

In order to enter our Lodges, each appl icant for admission, claim-

ing to be a Member, must submit to an Examination by the Guardian,

at the door of the Lodg e. Th is is an ancient custom, and should be

rigidly adhered to by al l Guardians, as a matter of form. In fact , i t

wi ll be proper fo r th e Guardian to no t only demand the pr ope r



Pass Word from each appl icant for admission, as wel l as a Member-

ship Card, but to test the Members occasional ly , as regards the

rightful possession of the Pass Word.

Th e possession of cither a Membership Card or the Pass W ord

of any Degree, or both, does not constitute a benefit or right by

wh ic h th e possessor ca n demand ad mi tt an ce into one o f ou r Lo dges .

Doth, or either one of these possessions, may be unlawful ly known

or owned by a man or woman. It is the duty of the Guardia n to

learn whether this is so or not.

A leg it ima te M ember , pr ope rly possessing a M embership Ca rd ,

may present a Pass Word of some higher Degree than that in which

he or she ma y be properly registered. Therefo re, the mere posses-

sion or knowledge of a Pass Word is not suf f icient ev idence of a

Me mbe r’s stand ing in the Order. Th is point must be determi ned by

each Guardian, to his or her own thorough satsfact ion.

Naturally, the question arises—and perhaos will never be thor-

oughly sett led—as to what constitutes thorough sat isfact ion, in some

cases. Al l that each Guardian can do. and M U ST DO , is to make

himself or herself feel that every fair test has been applied, when

there is any doubt, and. if stil l doubtful, leave the matter to the

Master of the Lodge, who will make the final test and decide.

Ho w to Te st an Applicant. Appl icants for admiss ion should beclassed under three heads: Regular Members of the Lodge, where

admission to any lecture or convocation is sought; regular Memb ers

from another L odge (which includes vis itors or transferred Mem -

bers) ; and those who arc not Members of our Order , but seek admis-

sion and Initiation.

The first duty of the Guardian is to learn to which of the three

classes the Applicant for admission belongs.

A . R e gu la r M e m b e rs o f th e L od ge , wh ere admiss ion is de m a nd-

ed, may be known to the Guardian as regular iy Init iated Members of

that Lodge. The Guardian should know this only in two wa ys; by

having assisted him or her in being properly Init iated, or by having

seen him or her within the Lodge during a tiled and closed convo-

cation or lecture, conducted in due form. Th e first is considered

posit ive knowledge of the person’s proper Membership to the Order .

The second is considered suf ficient circumstantial ev idence of the

person’s Initiation into the Order.

W' he n a Gua rdi an o f an y Lod ge ca n be sur e of th e A pplicant ’s

r ight to admission by cither of these two points , the Guardian may

r ightfu l ly assume that the Applicant may enter the Lodge upon

giv ing the proper Pass Wor d for the Degree then in session. I f the

Member does not have the Pass Word, the Guardian may test the

Member, or send for the Master to do so.

Such a Member should be tested by being asked many and care-

fu l ly worded questions regarding what transpired during the Init ia-

t ion Ceremony of the Degrees, into which the Member claims Init i-

at ion. I f the Member has passed through such Ceremony, he or

she will be able to convince the Guardian or the Master, even though



the Pa ss Wo rd is forgotten. Tf the Guardi an is convince d of (he

Memb er 's Init iat ion, af ter str ict test , he may admit the Member

and give him or her the Pass Word .

B. Regu lar Members, claiming to come from another Lodg e

as visitors or with a Demit, desiring to affil iate with the Lodge,

must be more careful ly examined.

If a Demit is presented, the Secretary of the Lodge, as wel l as

the Master , should be summoned. The Se creta ry should examine

the Demit and scrutinize its form, to make sure that it is not a

forgery . (Dem its for our Lodg es arc made and suppl ied by the

Supreme Grand L odge. Al l arc al ike, and no Lod ge should pr int or

issue a different iorni of Demit, for this will prevent any other Lodge

from test ing the val idity of such Demit . ) Th e Sec reta ry should also

ask for the Memb er ’s Membershi p Card Then the Master and the

Guardian should test the Applicant. (The Master may delegate the

Deputy Master to do this in his place, if he desires, but the Guardian

should be present a: such test always).

First the Applicant should state in what Degree he last attended

lectures in the Lo dg e from which he demits. The n he should state

and give the Pass Word of the Preceding Degree, and the var ious

points of that Init iation. Then, these questions being answered

satisfactor i ly , he should explain the var ious points of the Ceremony of the last Initiation he passed through.

The Guardian and Master cannot be too exact in the questions

asked, and the answers returned. In other words, the Member

should PR O V E his or her Initiat ion into the Degree, whe re admis-

sion is now sought, regardless of the possession of the Pass Word

or Membership Card or even Demit .

A l l su ch tes ts sho ul d be given in pr iv at e, where the Member

cannot be coached by any other person. L ikewis e, the Guardian

should be sure, in test ing or aski ng a Member for the Pa ss Word

at the Temple door, that no one else hears such Pass Word given.

The Pass Word should always be whispered to the Guardian at

the door.

V ou c hi ng f o r Visi tor s A vi si ti ng M e m ber m a y be vouched fo r

by another Member of a Lodge, i f the Member so vouching can as-sure the Guardian that he or she has actually seen the visiting Member

in one of our Lodges, at some t ime when a regular convocation or

lecture was in session; or i f the Member so vouching can assure the

Guardian that the v is it ing Member has passed every test as to the

rightful possession of a Pass Word, and the vouching Member

further knows, by law ful or sat isfactory ev idence, that the v is itor is

a duly and properly Init iated Member of some Degree of our Order .

In such a case, the Guardian can demand the Pass Word in the usual

way , as k fo r the Membership Card , an d th en admit the v is i to r to

the Lodge.

Membership Cards must be shown, upon demand, by al l Mem-

bers, and the Card must show that al l dues of the Lodge to which the

member belongs have been paid up to within s ix months. No one



shal l be admitted 1 0 any Lodge (their own or another) , unless dues

are paid up to within six months. In some Lo dg es or Juris dicti ons,

i f dues arc in arrears three months (more or less) , the Member can

not enjoy the pr iv i leges of Active Membership. The only guide for

Guardians, in the case of v is it ing Members, is to set s ix months as the

l imit for arrears . Natural ly , Memb ers presenting Demit s should

have a Member ship Car d, sho win g all dues paid up to the time of

issuing a Demit. Ne w dues in the Lodge , to which transferred,

must begin at the time of admission to such Lod ge.

Responsibi l i ty for Admission to Lodges . The Guardian, as wel l

as the Mast er , are responsible to the Order and the Supre me Grand

Lodge, for the admission into any Lodge of any one who is not a

properly Init iated Member in good standing. Ther efore, v is itors

should not be permitted to attend but one session of a Lodge, after

showing Membership Card, giv ing Pass Word and proving by test to

be a Member. There after , the Secretary of the Lodge should com-

municate, by letter or telegraph, with the Secretary of the v is i tor ’ s own

Lod ge, as to the visitor' s good standing in the Order. If a visitor

wi sh es to att end on e fu ll De gre e, or ta ke an Init ia t ion in an ot her

Lodge, he should sccurc a Demit f rom his own Lodge for the t ime

of his v isit . I f any Maste r or Guardian wil fu l ly admits a NonMemb er

lo any secret Lodge session, he shal l be Excommunicated for a v iola-t ion of his Obligation. I f any M aster or Guardian, through careless

attention to the rules or detai ls of Examination, admits a NonMem-

ber to any secret Lodge session, he shal l be removed from of f ice for

inefficiency.

V I S I T O R S .

V isitors to a Io dg e mu st su bm it to the rul es an d la w s o f s: ich

Lod ge, and the Juris dicti on in which it is located. Vis its to a Lo dge

cannot extend over a period of more than three months, after which

time a visitor must be tran sferr ed to such Lodge. Duri ng the time

of visiting a Lodge, whether in the same city or another city than

that in which the Member’s own Lodge is located, a visitor must

pay his or her regular dues to the Lodge to which he or she belongs.

By showing a Membership Card to the Secretary of a Lodge, indi-cating that the dues have been paid to one’s parent Lodge, one may

vi si t an y L o d g e wi tho ut pa y ing du es to su ch L od ge . A r re a rs in

dues to any parent Lodge of more than three months ( including the

present month), wil l prohibit a Member f rom vis it ing a Lodge.

V is i tors to a L od g e are to be con sid ere d as guests of th e I^odg e,

mnd, i f Masters or Past Masters of Lodg es, are to occupy scats in

the East with the Master of the Lodge v is ited.

V i s i tors m a y att end on ly th ose sessi ons o f such Degree , as the y

were in dur ing th ei r regular att en danc e at the pa re nt L o d ge s . I f a

v is it is ma de to a I .od gc dur ing a ny ot he r D eg re e session, the

Master may, i f deemed advisable, suspend al l Degree Work for hal f

hour, open the Lodg e in the Fir st Degre e, and permit the visitor to

be introduced to his Lodge.



Members may be transferred f rom one Lodge to another , only

wh en th e Member in te nd s or expects to be a M em ber o f th e L od g e

to which he is transferre d, for three months or more. If a Member

wi shes to at te nd another L o d ge fo r les s tha n th re e mo nths, he or she

must be classed as a visitor to that Lodge, and be subject to the

hospital i ty of such Lodge.

Continued v is its to any Lodge should be made only when a

Member is in another city t?>azi that in which his own Lodge is

located.

W h en a Member is tr ansfe rred to a L od ge , and presents to that

Lodge a properly s igned Demit , the Secretary of such Lodge should

give preccdcnce to such transferred Member over al l other Applicants

for admission to that Lodge, should there be a waiting list for

admission.

Upon transfer , the Member must assume al l the obl igations and

dues of the Lodge to which he is transferred, regardless of what they

may have been in a former Lodge.

D E M I T S .

W hen any Member des ir es to be tr ansf err ed fr om on e L o d g e to

another ( for a longer period than one whole Degree , or for taking

the Initiation of another Degree in another Lodge), such Member

shal l receive f rom the Secretary of the Lodge an of f icial Demit

The se Demit forms are suppl ied to all L odg es and their Secretar ies ,

by the Supreme Grand Secr etary , and are of Off icial sty le. The

gran ting of a Demit to any Me mb er is contingent, h oweve r, upon lime

fol lowing condit ions: Th at the Member desir ing the Demit was alegular ly Init iated Member, and active in some Degree of the Lodge

at the time tl c Demit wa s reque sted; that the Me mbe r’s dues were

paid in full up to and including the month in which the Demit was

r .quested; that the Member was in good standing and proving worthy

of continued Membership in the Order; that there is no ulterior motive

in the Member's mind, in desiring a Demit, nor hope of avoiding any

jus t se nt enc e or con vi ct io n at th e ha nd s o f the M aster or hi s Co un ci l

in the near future, which would be frustrated by such Demit; thatl! e Demit do cs not permit the Membe r to resign from the Lo dg e to

avoid obligations or promises, which should be fulfil led.

Members who, for any reason other than those outl ined above,

wi sh to re ti re fr om activ e wor k in the Order , fo r an in de fi ni te ti me,

may have an official Demit by paying all dues to date.

Members who have become inactive, through reasons which are

good, but not associated with any violations or anticipated censure,

may have a Demit f rom such Lodge at any time, af ter ret i r ing from

active work in the Lodge, by apply ing to the present Secretary of the

Lodge, and paying all dues which were in arrears up to the time

she Mem ber ret ired f rom active work in such Lodge. But such Demit

shall not be issued to any longretired Member, by any Secretary,



until he lias fully satisfied himself from all records, and by examin-

ation of the Member, that such Member was in good standing in the

Lod ge at the time of his retirement. If necess ary, the recor ds of the

Grand Lodge or the Supreme Grand Lodge should be consulted, and

in ai l such cases, the Secretary should also have the approval of his

act f rom the Master of the Lodge.

T H E A N T E C H A M B E R .

This is the room in which the Initiates are f irst prepared for

Initiati on in severa l Degree s. On such occasions , it shall be guarded

by the Guardian of the Temple, assisted by the Depu ty Master . In

the First Degree Initiation, this room is in charge of the Conductor

of the Lodge, and no one may enter it without the permission of the

Conductor , unless so decreed by the Master .

T H E C H A M B E R .

This is the Sccrct Room, wherein the first part of the First

Initiation is conductcd. It is the Chamber of the Cros s, the Abidin g

Place of L i fe and Death, the Tomb of Si lcncc, and the Place of Terror .

A l l these name s have be en app li ed to it in the pa st, and ea ch e x -

presses to the mind of the Initiate its function in the First Degree

Initiation.

This Chamber is guarded, at F irst Degree Init iat ions, f irst by the

Conductor in the AnteChamber, then by the Herald, and then by

the Torch Bearer .

W h e n not us ed fo r Ce remonies, it sh ou ld be reverenced an d ke pt

undefiled by the uninitiated. Not hing should ever occur in it, to pr o-

fane it (such as levity, unbecoming conduct, or manual labor).

T H E T H R E S H O L D .

This is the Most Beloved place in each Lodge to the Init iated,

for i t represents the Doorway to Light and Knowledge.

It is the Entrance f rom the Chamber to the Temple, and, in the

First Degree Init iat ion, is guarded by the Guardian of the Temple,

whi le a n y ot her entra nce to th e Tem ple is gu arded by the Secretary

or Deputy Master .Th e Thresh old should never be crossed af ter or between con-

vocat ions o r lec tu re s, wi th out du e re ve ren ce be ing shown b y the

trespasser , standing upon the Threshold and making the Sign of the

Cross, while facing the inter ior of the Temple.

I f represents the Passag e f rom Darkness to Light, and from

finite life to infinite life.

T E M P L E .

Th e word is der ived f rom the Latin tempus— time. T o us, the

true Temple of which we hope to be Masters , is the body 0 1 man,

f inding its counterpart in the Universe, which is the Temple of God.

The term Temple is appl ied to our buildings, devoted to the

worsh ip o f G od an d God 's la ws, wh ere in are C ha m b ers fo r st ud y.



w ork am i me di ta t io n. Bec ause of th e sa credness of suc h stu dy,

wo rk and me dita ti on , ou r Te m ple s ar e sa cr ed, and mu st be so con-

sidered and regarded, passively and actively , by al l Members. "A s

above, so below.” TJ ie Temp le oi God. being universal , nonsectar ian,

charged with cosmic powers and v ibrating forces, and designed by

the Master Architect to continue His creative work in love, good-

ness and justice, so our Temples should represent a place, where

universal minds, regardless of creeds or dogmas, may abide, attuned

wi th suc h v ibratory fo rc es wi thi n, a s make fo r lov e, goodness, jus ti ceand peace, that nature may continue her creation without inter-

ruption or interference.

L O D G E .

W ith in ou r sac red T e m p le s the re arc m a n y C ham bers, the

principal one being the Lodge . Th e Lod ge is the Central Chamber

of al l Temples, devoted to the general convocations and formal

W orship o f God and God’s W o rk s . It is , th er ef or e, the " in ne r " or

"middle” Chamber, the Soul of the Temple, the f irst circle within

the great circle—the Holy Sanctum, the "abiding place of the Pres-

ence o f God” .

Our Lodges also represent the surface of the earth, with four

cardinal points or horizons— East . South, West and North , with

earth, f ire and water beneath our feet , and air and "Nous” over-head, beyond which are the "stars and sky”—the immaterial world

The Lodge is arranged so that i t serves i ts purpose and per-

forms its functions symbolical ly and practical ly . Its appointments

arc such as make for efficiency in the Work to be done, and regularity

in the Practices performed therein. These arran gements and ap-

pointments are explained hereinafter .

The Furnishings of a Lodge of our Order are standardized, and

serve the excel lent purpose of providing the necessary art icles and

means for Wo rk and Worship. These, too. are explained hereinafter

E A S T .

The "East” of the Lodge, is the first point on the horizon, and.

therefore , the most importa nt point of direction in the Lo dge , to ail

Rosaecrucians. It was in the East , that man first saw the “ Symbo lo f L i f e " , and k new by what he saw, that God ’ s L aws were m echanic-

al ly and mathematical ly perfect . The diurnal r is ing of the Sun, with

such infinite exactness, after a period of transition from ebbing life

at the West, to its resurrection again in the East, without even illum-

inating the dismal darkness of the North, likewise teaches man, that

life is contin uous and immorta l, rising again a nd again to do its work,

in the East, the South and the West.

In the Ea st is the new life begun. Fro m the East c omes forth

the Glor y of God, “which is of God” . Therefore, in our Lo dges , the

East is the point to which all Brothers and Sisters seek that Dawn

of Illumination and Divine Resurrection, from the "dismal darkness



of the West” , as wil l make them free f rom the superst it ions of dark-

ness (ignorance) and the fears of night (evil).

For this reason, the East is always respected and saluted, as the

"place of Divine I l lumination and Resurrection” . It must be so

regarded at al l t imes, and must never be occupied by the profane

(unilluminated, uninitiated) or the unworthy.

Diagram to llluftrate How the SUN, Risi ns in the Eaift and Pawin g

to the South and W eil , Illuminates the Three Points of the Lodge, end, by Passing from West to East,

Under the Enrth, Leave# the North

in Darkness.

S O U T H .

The South, in our Lodges, is that point , where the Sun (source

of il lumination) shinrs in the greatest glory and strength, and finds

the culminati on of its asc end enc y into the realm of heaven (spiritual-

ity). The ref ore, this point is wher e the Divine M ind finds fullest

(spiritual) expression, and is occupied in all 1odgcs by the Chaplain,

the spir itual representative of God in His Temple.

From the South shal l come words of prayer and holy blessings,

in al l matters of our Work and Serv ice to God and Man.

W E S T .

In the West , the Sun of l i fe s lowly resigns i tsel f to the close of

i ts journey , and, in radiant splendor, goes to rest in the “arms of

the Mother” (peacc and quiet) .

The West , in our Lodges, is that point where the Brothers and

Sisters seek pcace, rest and attuncment with the cosmic, through

silent praye r and meditation. It is where the Mat re (mo ther) o f the

Lodge awaits the coming of her chi ldren, and welcomes them ever

to " rest awhile and tarry in Communion with God” .

N O R T H .

The place of "dismal darkness" , where the Sun sheds not i ts

glor io us l ight . It is the abyss of ev i l , the val ley of death (stagnati on),

the realm of darkness ( ignorance) , the hours of night (ev i l ) .

It is “the place from wh ence cometh naught but desire to corne

14



hither” , hence i( is the ph cc or point in the Lod ge, wh ere the See ker

for Light (appl icant) dwcl leth, and the Neophyte (new Init iate) ,

enters the Lodge in search of more light.

T H E A L T A R .

In the Eas t of the Lo dge , is s i tuated the Altar of . the Master ,

wh o re present s the Gre ate r L ight , and is, in fa ct , the L e s s e r L ig ht ,

in al l Lodge convocations, except when “the Vestal L ight may more

symbolical ly represent the r is ing of the Greater Light in i ts g lory ’ ' .

Sacred and Holy , shal l the Altar be, that f rom its bosom may

conic Intellectual and Spiritual Illumination, equal to the physical

illumination given by the Sun.

S H E K I N A H .

In the centre of the Lodge, where l ines f rom the four points of

the horizon would meet, is the Heart of the Soul of the Temple.

Th is point— the fifth point of the Lod ge — is occupied by the

Sacred Triangle, cal led the Shekinah (pronounced shekynah, with

accent on the middle syllable).

The Shekinah is the Symbolical Place, representing " the Presence

o f God in ou r M idst ” .It is "the point within the inner circle”. (T he outer circle ia

the Temple; the inner circle is the Lodge).

Thus, i t is “ the tr iangle within the two circles” , i l lustrated as

shown herewith.

It indicates , therefore, that God is in al l places (L od ge s— meeting

places) , in ai l t imes (Temple—time), therefore, He is omnipresent,

and, consequently, omnipotent.

The Shekinah is i l luminated at al l convocations, to symbolize the

“ fire and fervor, f lame and light” of the Divine P resen ce.

Three candles arc used upon the Shekinah, to remind us of the

law, that with no less than three “points" can pcrfcct manifestat ion

exist.

The Shekinah is placcd with its third point (having the shortest

candle) toward the West , so that the “ Presence of God ” ma y mani-



fest in the West, where dwells the Children of Light in peace, love

and meditation.

The other two points of the Shckinah are toward the East , f rom

whence co meth " L i f e , L igh t an d L o v e ” .

Th e Shckinah receives i ts power through the Sacrcd. Mystical

Vibr at io ns, generated in the E a s t of the Lodge , and ra dia te thr ou ghthe Attar, toward the Shckinah, which is the focal point for such

Vibr at io ns. T h us , th e “ Presence of God" is car ri ed in Vibrations fr om

the East to the “ Hear t of the Soul of the Tem ple ” .

T H E S A N C T U M .

In each Lodge there is a place, a condition, called the Sanctum.

It is located between the Shckinah and the Altar . Th e H oly Place

occupies al l the spacc between the Eastern edge of the Shckinah and

the Western line of the Altar, but docs not reach to both sides of the

Lodge . Th e Southern and Northern boundaries of this space, are

determined by leaving on each s ide of the Lodge suf f icient walk ing

space— about two and oneha lf to three feet—for reac hing either the

Morthern or Southern s ides of the Altar . The remain der of the space

between the Altar and Shekinah forms the Holy Sanctum.

In the Sanctum, at its Easterly end. in front of the Altar, is the

Vesta l Sta nd , an d th e "s tat ion ' ’ o f Colr .mbc.

The Sanctum is kept holy , and reserved exclusively for certain

points or parts of sacrcd Ceremonies or Convocations, held in the

Lodge, and must not be used for other purposes.

It is also the place where Neo phyte s and Mem ber s stand, for

the taking of sacrcd Oaths and Obligations, 2 nd where Brothers

and Sisters are Knighted or Ti l led.

Trespassing between the Altar and the Shckinah, or in other

wor ds, “ crossing the Sanc tum ” , is not on ly for bi dd en to al l, but the

Master or Colombe. but is a " ser ious and gr ievous error , br inging the

wrath of God upon the L od ge , and mo re esp ec ial ly up on th e tr es-

passer . ”

The foundation for such a solemn warning, is in the statementpreviously made (see Shekinah), wherein it is explained, that from

the Altar comes forth “ Life, L igh t and Love” , and the Shekinah

receives i ts power (the Presen ce of God) f rom the Vibratio ns passing

through the Altar to the Shekinah. This would make the Sanctum

a place always chargcd with sacrcd Vibrations, and trespassing be-

tween the Altar and the Shckinah would interrupt the flow of such

Vibratio ns , and dis tu rb th e H a r m on y est ab l is he d th er e.

The Master has the authority , in fact command, to reprimand

one who will defile the Sanctum, by trespassing it from North to

South or South to North. Wh en the Sanctum is entered tor any

legitimate purpose, he who enters it, may pass only to the centre

of it, and must leave it from the same point by which he entered it.

L ikewise, must each who entered it , immediately face the East , f rom

the centre of i t , and make the "Sign of the Cross” , before doing that1<i



act or performing that function which necessitated entrance into the

Sanctum.

In leaving the Sanctum, he who entered it, must not only leave

by the same point of entrance, but the exit must be made by step-

ping backward, and always facing the East .

T H E M A S T E R .

“ Fo r he who is greatest among you, shal l be the greatest Servant

unto all ."

The Master of every Lodge, is the Master Servan t. Tha t t it le

and position has been bestowed upon one because of ability, character,

wo rthiness and wi ll ing ne ss to se rv e.

The Master of cach Lo dge is, by v irtue of the Constitution, the

autocratic executive of that Lodge, limited in his acts only by the

Constitution and the Decrees of the Impcrator , the Supreme Grand

Master , or the American Supreme Council .

Symbolica l ly , he is the Greatest L ight of each Tem ple and each

Lodge. He is the Imperat or 's representative in each Temple , and

the Supreme Grand Master ’ s representative in cach Lodge.

His place is in the East , f rom whence al l Knowledge comes.

He stands in the East at all convocations and lectures, to act as amedium—the Master Messenge r— for the Radiation of L ight and the

Dissemination of Knowledge.

The Su prem e Grand M aster sha l l be addressed as : Th e M ost

Worship ful Supreme Grand M aster . Du rin g al l convo cat ion s he sh al l

be saluted as hereinafter explained (sec Salutations), and in all ways

shown that respcct, consideration and honor due his noble, unselfish

and autocratic position.

In Grand Lodges, the Master is of f icial ly known as the Grand

Master . In al l Lodg e convocations, he is to be addressed as : The

W orship fu l Grand Master , and sh al l be sa lu ted and re sp ect ed li ke

unto other Masters , so far as form and ceremony are concerned.

In Subordinate Lodges, of al l Grand jur isdict ions, the Master

shall be addressed as : The Wo rth y Master . He shal l be saluted and

rcspcctcd like unto a Grand Master, so far as form and ceremony areconcerned, al though amenable to the Grand Master of his Jur isdict ion

and its Grand Council

T H E M A T R E .

The Mother o f each L odg e holds therein a position akin to that

of the Maste r Her station is in the Wes t, where the Sun retires in

glory, and life closcs its material activities and finds sweet repose.

She is Mother in a material and spiritual sense to the children

of cach L odge (the Brother s and Sisters) , and to her should be con-

fided those intimate personal problems of life which none but a mother

ran understand Then she. in turn, may secretl y and in strict confi-

dence seek the help of the Master of her Lodge or such Brothers or



D I A G R A M O F R v C v T E M P L E A N D L O D G E



EXPLANATION OF THE DIAGRAM

The diagram represents a typical Rosaecrucian Tem

ple with its stations and appointments. When Lodges

plan their own Temples this diagram should be asclosely adhered to as possible.

The figures on the diagram have the following indi

cations :

1. The Master’s chair on the triangular dias in the East.

2. and 3. Scats for V isiting Masters.

4. The Vestal Chair.

5. The Vestal Stand.

6. The Deputy M aster’s Chair.

7. The Secretary’s Chair at a desk.

8. The Treasurer's Chair at a desk.

9. The Precentor’s Chair.10 The Organist’s Chair.

(N ote: If the Organ is placed on the opposite side of the Lodge, then the chairsnumbered 6, 9 and 10 should be changedlikewise.)

11. The Conductor’s Chair.

12. The Chaplain’s Station and Chair.

13. The Herald’s Chair.

14. The Shekinah wi th Candles.

15. The Prayer Stool.

16. The Medalist's Chair.

17. The High Priestess’ Station and Chair.18. The Torch Bearer’s Chair.

19. The Threshold.

20. The Guardian’s Chair at Temple entrance.

21. The M atre’s Station and Chair.

22. The Rosey Cross in the Chamber.

23. and 24. Scats for V isiting Officers.

For a description of the other parts of the Templeand Lodge read the definition of various terms in theManual herewith.



Sisters as can render (often without knowing the benefactor) the

material or spiritual help necessary.

How often there are small problems, delicate problems and inti-

mate alTairs which burden our hearts and tax our greatest endeavors

to overcome. And— how many of these often rol l aw ay into insign fi

can ce or becom e nil, when once we confide them to Mo the r! Mother

who un ders tands, mo th er who sym pathises , mother who k no w s an dtrusts and loves and sacrif iccs that we may be happy.

Let us ever keep the name, tlic spirit, the holy Godpurpose of

Moth er sacred and sweet; and never n ny we be too proud to kneel

before the warm heart and kind smile of our Matre, and find iti her

and with her the sweet repose and Peace Profound at any time,

wh ic h wc ho pe to find at the en d o f li fe , wh en th e Sun sets in the

W est and il lu mi nes the pl ac e of Mot her in ou r L odges .

T H E V E S T A L F I R E .

This Symbolical furnishing of al l Lodges of our Order , occupies

a placc directly ir. front of the Alta r in the East. Th e stand, on

wh ic h th e Vesta l 's L’ rn is pl ace d, sh ou ld be at le as t tw o fe ct fr om

the edge of the Altar, to permit room tor the Vest al (Co lom be) to

stand between it and the Altar.

In the days of o ld, every Lodge was furnished with a Vestal

Al tar, on wh ic h a H o ly F i r e bu rne d co nti nuo us ly d a y an d ni gh t, and

w a s at te nd ed by a care t ak er, or by a bl ue li gh t, burning during al l

convocations in Lodges, used only occasional ly by the Order .

The "Light" thus used, is either a candle or lamp with a blue

globe, setting within or on top of the urn, or on the Vestal Stand,

wh en th e U rn is not used .

In our Lodges of today, the Vestal Altar may be replaced by

a Stand oi some kind, appropriate in design, and surmounted by a

metal Urn, in which Incense is burned to represent the ancient

‘ ‘Vestal F ire” , and wherein the "Less er Light ” is demonstrated at

I nitia tions.

The soft "blue l ight” of medieval t imes, may be used also, by

burning in the Lodge a candle with a blue globe on the Vestal Stand

W here L o d g e s of ou r Order ar e us ed exclusive ly by us, and a r -rangements can be made, such “blue l ight” should burn day and night

continuously, by transferring the flame from candle to candle every

24 hours.

T H E V E S T A L C O L O M B E .

Th e Vesta l of each Lodge is the ritual ist ic Colombe. Aside

from her ritualistic work, she should see that the "blue light" or

incense fire, or both, 0 1 1 ihc Vestal Stand are l ighted for each con-

vo ca ti on .

She should have a permanent scat , at the r ight s ide of the Vestal

Stand, and this must ne ver be occupied by any other Officer or

Member of the Order . A v is it ing Vestal should be seated at the

left side of the Vesta l Stand.



The Cotom be o f each L odge , represents “ L i f e , L ight and L ov e” ,

also the Conscicnce of each Brother and Sister of the Lodge.

In al l convocations, ceremonies, lectures, Council hearings or dis-

cussions, she should have precedence over al l others , excepting the

Master , in voicing any sentiment or directing any act of C eremon y

or Kite. "W he n Colombe speaks, al l shal l be s i lent I" says an old

f aw o f the Temple; for f rom the Mouth of a Child comes Wi sdom,and from the Bosom of Conscience comes Truth.

Colombes must be less than 18 years of age, when appointed to

iheir of fice, and not younger than 13 years of age. Eac h must serve

until 21 years of age, during which time they must re'ain their virtue

(remaining unmarried). Th ey are ret ired with honor on their 2 1st

birthday , when a successo r is instal led with f i tting Ceremony.

Colombes are, in fact , "Br ides oi the Order" during their term of

office.

T O T H E V E S T A L C O L O M B E .

By Char les Hine Hu bbard.

Beaut i f ul Character, Tru e Hera ld o f the Cy c le ' s New Pro gre ss io n~

The New. Pu re Wom anhood o f a Newer , Pu rer Race—bef ore

Thy Heart ’ s Most Holy Shrine in solcmntoned Confession

My thoughts, truchomagcd al l attend, Thy Pureness to adore!

Sweet Vestal , the worldly masters scof fed at Thee, Thy garments

sought to mar.

Je ere d at T h e e , an d la ug hed at T h e e ; bu t wi th f o rg iv in g swe etn ess.

Fnscon scd with Rose and Cr oss. Thou sought that ever Perfect Land,

W here in T h y God awaited T h e e wi th th e C row n of His Com plete-

ness!

An d now . Sweet Do ve of Pur est W om an hood , the T em ple Be l l s soft

r inging

Their mel low tones of Holy Gladness, pause, whilst there surround

T h e e

Friends whose faces al l famil iar are, Thy entrance gladly s inging,

For Thou ar t , Thy se l f , the Cy c le ’ s Ev o lu t ion—its own Eterni ty !

T H E S IG N O F T H E C R OS S.

Reference has been made many times in the preceding j>ages to

the Sign of the Cross. An explanation of this term and Sign is

necessary.

Briefly written, in ancient manuscripts and in Official papers, the

term is expressed or indicated by “ S. C. ” Again, the term and sign is

expressed by a cross (}) , while of ten the words, “ Sign of the 4” ,

arc used.

Th e Sign itsel f is made as fol lows: Start ing with the lef t hand

at the side of the body, hanging in a natural position, the right hand

is brought up to a place on a level with the chin, but about six to

ten inches in front of the body. Th e fingers of the right hand are



closed, except the thumb and firai and second fingers, which are

extended and brought together at the finger tips, the fingers pointing

outward from the body.

Then the right hand, with fingers held as described, starts 1 0

make the Sign, by moving the hand downward, in a perfect l y perpen

dicu'a r line, until the hand is about opposite the navel. Th en the

hand is brought upward in a curved line, to a place about opposite the

lef t breast ; then straight across , in a horizontal l ine at r igh t angles

to the perpendicular line, to a placc opposite the right breast; then,

on a curvcd line, l ike an arc, to the level with the throat, where the

Sign began, and downwa rd in another perpendicular l ine to the navel

again. Then dr op the right hand to the side.

These perpendicular and horizontal l ines cross each other op-

posite the heart, at which place on the Cross the Rose is placed.

A t no ti me sh ou ld th e ha nd and fi ng ers come ne arer the b o d y than

six inches. The Sign is not made on one’s body , but fro m it, and away

from the person, making the Sign.

It should be made s lowly and with dignity and sincere reverence.

It represents the Obligation and Oath, taken by all Initiates at the

time of the First Degree Init iat ion, and at other t imes in Ceremonies

and convocations.

It is used by Masters , Off icers and Members, when taking or

indicating a solemn Obligation to the Order or i ts Membe rs. It

should never be supplanted by any other form of pledge. Ev en in

courts of law, and elsewhere, when one is called upon to pledge to an

oath or statement, by placing the hands upon the H oly Bible, or

by raising the hand, the Sign of the Cross should be used in prefer-

ence. In America, one is privilege d to use wha teve r form, for takin g

an oath, that is the most sacred to the maker of the oath; this per-

mits al l Rosaecrucians to vow their al legiance to an obl igation or

swear to any statement, in court or out cf i t , by making the Sign of

the Cross, in preferenc e to any other form. And, this preference

should always be shown, explaining, if called upon to do so, that to

y o u "t he Sign th us ma de is th e mo st sa cr ed an d bi nding o f any" .

F O R IT C A L L S U P ON T H E M A K E R T O T E L L T H E T R U T H ,

R E G A R D L E S S O F A L L C O S T S A N D A L L C O N S E Q U E N C E S ,mindful of the Te rro r of the Thres hold and warning of your C on -

science.

S A L U T A T I O N S .

The fol lowing Salutations shal l be used by al l Members, under

the circumstances indicated:

Ente r ing the Lodg e. When ever a convocation is being held in

a Lod ge, or a lecture is to begin, and the Lod ge is open to Mem bers ,

all Members must approach the door of the Lodge, and, in a whisper,

give the regu lar Pass W ord for such Degree, as may be working in

the Lod ge, to the Guardian at the door . I f demanded, the Member

must submit to an Examination (see Exami nation hereinafter) . Un-



less the Tass Wcrd can lie Riven, admission to the Lodge will be

denied by the Guardian.

A f te r en te ri ng tht L o d g e , the M e m b e r mu st ma ke a Salu ta ti on

to the Fast . This is done by the Memb er walkin g quiet ly to the

W e s t o f th e Sh ek ina h, fa c ing th e Ii as t, an d, with the tip of the left

foref inger , make that Sign which was made in the First Degree Init i-

ation, when all Initiates faccd thusly. and took the Solemn Obligation

of Serv ice. The purpose of such Salutation, when f irst enter ing a

Lodge, is to indicate that the Member renews, or s ignif ies his remem-

brance cf , the Obligation taken in the First Degree Init iation. After

Such Salu tato ry Sign, the Membe r may take the seat. Th is is the

general Sign of Salutation in al l Jur isdict ions.

Saluting the Master . I f , during any convocation or lecture, a

Memb er desires to add ress the Master, or ask a question, the Mem -

ber shall await the first opportunity to interrupt the Master, and

then shall rise in front of his or her seat and face the East, then,

•rhen the Master observes this, make the Sig n of the Cross. Th e

Master wil l then say : "H ow may I serve my Brot her? " (or s ister) .

Then the Member shall say : "M ost Worshipful Grand Master ” , or

" Worsh 'p f u l Grand M aster ” , o r " Worthy M aster ” , and orocccd to ask

the question, make a plea, ask for permission to leave the Lodge, etc.

While th us spe aki ng, th e M e m ber mu st fa ce the Eas t , and speak withdignity. When finished speakin g, the Member must take his or her

seat quiet ly , or do that thing which was desired, without interrupting

the convocation or lecture.

T H E O B L I G A T I O N O F S E R V IC E .

Al l In it ia te s in the F irs t Degree Ini t ia ti on ar e ca l le d up on to

stand in the Holy Sanctum of the Lodge, and, facing the East,

make a certain Sign, and at the same time repeat after the Master

the follo wing sacred Obliga tion, which is volun tari ly taken, and is

forever binding upon al l Members:

“ Bef ore the Sign of the Cross, and in the name of our God. I

promise to forever do my utmost to restore to the world the Light

wh ic h is gon e ani l the Se cre ts wh ich arc bes t fo r Man to know.”

This Obligation of Scrv ice makes i t imperative for the Members

to study and'pr acti se. to test and try the 'secret La ws , taught in ourOrder, and T O A P P L Y T H E M A T E V E R Y O P P O R T U N E T I M E ,

so that the L I G H T which is gone may be restored, and darkness

(ignorance and evil) dispelled.

L O D G E D E C O R U M .

It should not be necessary to speak on this subject to a Rosae

crucian; for al l appreciate the Sanctity and goodness of the Temple

and the Lodge.

Oncc within the Lodge Room, the Members must refrain f rom

loud conversation or unnecessary walki ng about. Bear in mind, that

some within the Lodge may be in deep meditation, requiring silence;

others may be conducting si lent and sacred convocations. Entrance

into the Lodge should not disturb these silent workers.



Whenever a M e m b e r mu st leave the L o d g e be fo re (h e c lo se of a

lecture or convocation, the Member must secure permission f rom the

Master , by saluting him anil asking lor th* pr iv i lege, as explained

in the preceding paragraph. The n having secured permission, he

must again salute the Master in the East in the manner described in

the paragraph regarding Saiutin g the Master , af ter which the Member

shall proceed quickly and qu.ctly to leave the Temple.

A t th e clos e o f al l convo cat ions or le ct ur es, a f ter the Mas ter

has properly closed the Work and bid the Members depart, they shall

remain standing before their seats, facing the East, until the Master

has stepped from the Alta r in the East, and slo wly proce eded down

the Lo dg e and out of the door, into the AnteC hamb er. The n the

Memb ers ma y quiet ly move towa rd the door , or hold their informal

meeting until the Lodge is f inally closed by the Guardian, by an-

nouncing that all must leave, and the Lodge room be elosed for

the day.

L E C T U R E S .

The principal teachings of our Order are given to the Members

in the Temple Lectures at the regular convocations of each Degree.

In fact , each degree of our Ord er consists of an Init iat ion and from

seven to twelve or more lectures. In the Highe r Degrees, the lec-

tures for each Degree increase in number.

These lectures arc given by the Master to the Members, by read-

ing and illust rating ti e definite lesson for the day. Th es e lectures are

prepared by the Imperator ’s .Staf f at the Supreme Grand Lodge, and

sent in typewritten form, sealed and protected, to the Masters of a'. l

Lodg es of our North Americ an Jur isdict ion.

AH L o d g e s rec cive ide nt ica ll y the same lc ctu res . In the We st

Indies , the lessons are translated (af ter being received) into Spanish

and so given. In New York , in an Italian and a French Lodge , the

lessons are translated by the Masters into Italian and French, and so

given. Nothing is added to the Wo rk or Teachin gs by the Mst rrs .

as personal opinions, unless so stated to the Members at the timeThe teachings given to the Members at the Supreme Grand

Lodge, are l ikewise the same as those given to other Lodges. The

Imperator instructs only one Degree at the Supreme Grand Lodge—

the highest Degree. The other three or four degrees meeting there

we ekl y, on di ff er en t ni gh ts , re cei ve in str uc ti on f rom Brothers wi»Q

have been selected for such work and who arc Members of a special

class in Oratory and Reading, preparing themselves, under very co m-

petent instructors to become excel lent speakers and readers for

National Work in our Order .

The teachings are modified or added to, from time to time,

according to new f indings here or abroad. Such changes or addit :ons

wi ll be se nt to ea ch L od ge , to be giv en to the M embers, or . perha ps/

a n no un ce d in C R O M A A T



There is no part icular advantage of attending the lectures in the

Supreme or any Grand Lodge, unless i t he due to the fact that in

some Lodg es there are those who do some Resea rch W ork between

Icctures and arc prepared at each lecture to ask intelligent questions

or enter into the discussion of t i e lecture. The refor e, i f behooves

every Member to encourage the asking of questions and the discus-sion of points contained in the lectures.

W h e n qu est io ns arc asked o f the M aster which he ca nnot answer

from our point of view, he will frankly state so, and may then write

to the Supreme Grand Lodge for the answer, or the Members may

nsk that the question be answere d in the pages of CR O M A A T , for

the benefit of many.

W hen qu est io ns ar e aske d wh ich the M aster be l ieve s cal ls fo r

answers pertaining to Work covered in higher Degrees, the Master

shal l properly refrain f rom answering the question and defer i t to

a later Degree.

R O S A E C R U C I S.

This is the Latin form of the name, and is generally used in all

countries becausc it lends itself very readily to use in all languages

and ai the same time is a complete explanation of the true meaning

Th e words , t rans lated into Eng l i sh , mean: “ Of t i e Rosey C ro ss ”

Theref ore, the words “of the” should never precede the w^rds

“ l iosae Crucis" . The name of our Order is Ancient and Mystica l

Order Ros ae Crucis . Orde r Ro sae Crucis is a shorter way of writ im?

the name, and it means : Order cf the Rcsev Cross. Th e of f icial

abbreviation of the name, however, is. as given in the American

Constitution—A. M. O. R. C.

The words. Rosae Crucis . are never translated when used in

orher languages. For instance: our Crand Lod ge in We st Ind ii ,

conducted in the Spanish tongue, translates the name Ancient and

M y st ica l Order Rosae Cru c i s as f o l 'ows : A nt igu a y M s t l ca Orden

Rosae Cru c i s .

R O S E Y C R O S S.

This term is not used officially by our Order, except as an ex-

planation of the term Rosae C ruc ’s . The reason for this is twofold.

R y using .Rosae Crucis instead, we adhere to the foreign custom.

An d, we l ike wi se ke ep f rom id ent if yi ng our se lve s wi th any o f the

commercial proposifons in America, using the term Rosey Cross as

titles fo r writ tentosell bo oks which have noth ing to do wit h our

work, or as th e name for co lon izati on sc heme s, cl ass es , etc.

The term, Temple of the Rosey Cross, is used, or was used, by an

inner or branch organization of the Theosophical Society , created

by Mrs. Marie Russak . Mrs. Rus sak did not intend to imitate any

foreign brotherhood, nor did she claim her Temple to be a branch

of the old and ancient f ra 'ernity . She selected this name, because

it typified the acme of occult and secret knowled ge. In 1917 , jus!

before she ret ired as Editor of the magazine. “ Channel" , she pub-



l ished in its pages the complete history of our Order (taken from our

own magazine, the American Rosae Crucis) , and stated that she was

pleased to f ind the real Order Rosae Crucis being established in

Amer ica , fo r sh e knew fr om her tr ave ls abr oad that th e re al Or der

was her e an d sh e wo ul d do al l sh e cou ld to he lp us. T he re fore , let

all know that there is no connection between the Temple of the

Roscy Cross (thcosophical) and our Order .T H E R O S E A N D T H E C RO S S .

A book m ight be wr itten up on the subj ect o f th e Sy m b o lo g y or

Mystica l meaning cf the Rose and the Cross. Th e most popular ex -

planation of these two Symbo ls— the one which writers in encyclo-

paedias love to use with great sho w of seem ing authority— is that

the Cro ss and the Ros e l ave much to do with d^w and other al-

chemical terms. Th is is s imply fancifu l, though satisfactory explan-

ation for the casual reader. It is not the Trut h, however.

So far as legend is concern ed, we are informed in our own rec ords

that man f irst used the Symbol of the Cross when, in Egypt or pos-

sibly Atlantis, a Mystic stood at sunrise upon a plane, and, looking

toward the Hast, he raised his arms to a level with his shoulders in

adoration of the Sun— the giver of l i fe . Then, turning to face the

W est to sal ut e the pl ac e where li fe en de d, sym boli ca ll y , he fo un d

that his arms and body, while in the act of salutation, formed a shadow

on the ground before him, cast by the r is ing Sun. Th e sha dow was

in the form of the Cross, and to him it meant that life was but a

shadow— the shadow o f the Cross .

An exp lan ation , of te n of fe re d b y the wi se , is that the or ig in of the

Cross w as in the crux ansat a of the Egyp tian s— the cross with the

oval opening at top, of ten seen in Egyptian designs and used symboli-

cal ly in Egyptian and mystical Ea stern writ ings. The crux ar . sata,

cal led the cross of l i fe , was designed by the Egyptians and Mystics to

represent the two human organ s of reproduction, united— thereby

symbolizing the crcation cf l i fe . Th e statement chat in t ime the oval ,

or upper part of the crux ansata wa s d ose d into one .perpendicular

piece, thereby giving the origin of the Cross we use, is a mistake, for

in our records we find, as will others f ind, on the oldest Egyptianrecords of Mysticism and history , both crosses used in the same period.

They seemed to conic into existence about the same t ime—at that

t ime when the Master Minds of the Orient were or iginating and

creating symbols which would have definite meanings to the minds of

the learned students. I f the Cross and other symbols confuse and

perplex the wise today, it is not to be wondered at that in the days

gone by there were many who saw naught in these symbols but

arbitrary marks of indef inite character .

The Rose, on the other hand, offers little trouble to the student

of Symbo logy . Its f ragrancc, i ts cycle of budding into l i fe, maturing

into full bloom and sweetness and then drooping to decay and dust,

represents the Cycle of L i fe —even human l i fe. Tha t the seed of the

disintegrating Rose should drop to earth and in earth find again the



opportunity to be reborn, typif ies the Mystic ’ s understanding of

continuity of life, or reincarnation.

In our Work, the Cross represents many things esoter ical ly ;

l ikewise the Rose. But exot er ici l ly , the Rose represents Secr ccy and

Evolution, while the Cross represents the Labors and Burdens of

L i fe and the karma which wc must endure in our earth l i fe .

In our r itual of the First Degree Init iat ion, there is this rcfcrcnrcto the Cross and the Rose : “ Li fe is represented by Light, Aspirat ion

by the Rose and the Cross, and Death by Darkne ss. " Fro m this wc

wo uld le ar n that A sp irat ion— the des ir e to do. to serv e, to accomp li sh

and to Master and finally attain—'s possible through the karma

(cross) we must endure and the evolution (rose) wc attain thereby.

T H E T R I A N G L E S .

There has been much discuss 'on as to why we use as a Symbol

the Inverted Triangle. Just wh y the tr iangle with point downw ard is

callcd inverted, has not been explained to us. Th ere is no reason,

except Mystical ly , why a tr iangle, such as ours , should have any

def inite posit ion. A tr iangle is alway s a tr iangle, regardless of posi-

tion, and to use the word, inverted, is to presume that the triangle has

a prop er position of some kind which can be inverted.

W e ar c not un aware o f th e fa rt , that cer ta in organizat ions in

A m er ic a have us ed th e tri angle wi th th e po in t up ward as a Myst ica l

Sign , but this did not give to that position of the triangle an y proper

or just position which should not be varied.

It has been said that we— mean ing the founders of our Order in

this country—placed the triangle with the point downward simply

because it had been used the other way by other organ izatio ns. But

those who say this , are possibly unaware that there are many organi-

zations— even Masonic— which use and have used tor many years , the

tr iangle point downward. One of these is the America n Y. M. C. A.

who have us ed a red tr iang le, po int downward wi thi n a re d ci rc le ,

for many years before our Order was establ ished here.

But the very best—anti truthful—explanation for our use of the

triangle in this fashion is the fact that it was used by the old Mystics

in Egypt and possibly Atlantis , ro represent the Div ine (or socal ledspiritual) creations of the Universe, while the triangle with the point

upward was used to represent the material creations of this world.

(The pyramids of Egypt typify the mater ial tr iangle. )

The doctr inc of the tr in ty is an af tercreation of the old Mystical

law of the tr iangle. By co mparin g the laws given in our Temple

lectures regarding the two tr iangles ( in the First Degree Lectures)

wi th th is do ct ri nc , on e wi ll find at onc e th e si mi lar it y, as wel l as an

explanation of why the tr iangle with the point downward represents

Divine or Spir itual Creations.

Throughout the Work of the higher Degrees, the tr iangle or the

“ law of three points" , helps to solve many problems. In fact , in

the Wo rk be ing done at the Su prem e Grand L odge in New York ,

in the laboratory or out of it, in chemistry, electricity, healing, music,



and even in the more subtle manifestations of nature’s laws, the

tr iangle in one of i ts two posit ions is used and always becomes the

f inal or grand Universal Solvent.

Tl ie Cross within the Spir itual Tr iangle is the Off icial Symbol

of our Order and is a ver y sacred Symbol . In one form or another

it is to be found on every seal of eve ry Lod ge. It is an identifying

mark not used by any other organization or society in the world.

S P I R I T A N D S O U L .

Our Members soon discern the true difference between Spirit

and Soul—not as terms, but as essentials of our earthly existence and

consciousness.

Therefore, our Members should use these words with discretion,

even in casual conversation; for it should be evident in your lan-

guage, always, that you understand and make the dist inction known

to us. The practice of using the word “Sp irit” whe n the word or

term ambition or incentive is meant, should he discouraged. L ik e-

wi se , th e te rm "s piri tu al li fe ” or “ sp iri tu al ex istence" sho ul d be d is-

carded, for i t is an incorrect term for “Cosmic existence” or "Div ine

life.”

Membe rs should also remember the law that : Spir it may mani-

fest in matter or through matter without Soul, but Soul cannot man-

ifest to us on earth, or to our consc iousn ess witho ut the associationor coexistence ol Spir it .

S E C R E C Y .

There seems to be some doubt in the minds of many of our

Members, as to what is Secre t in our Wor k and what is not . This

doubt may be removed by the fol lowing explanation:

The principal objcct of Secrecy in our Order, is to prevent those

who do not belong to th e Ord er (t ho se who hav e no t be en exami ne d,

tested, tried, initiated and instructed), from entering our sessions and

convocations, and enjoying, those pr iv i leges or r ights which our Mem-

bers enjoy , by v irtue of their Obligations and Serv ice.

Therefore, the Principles of Sccrecy are associated with al l that

transpires in each Init iat ion Ceremony, or immediately preceding or

fol lowing. In other words, those things which every Member is

bound by Oath to keep Secret are: The features of each Init iat ion

Ceremony, including what was said by the Master and cach Officer,

as wel l as the Member, in the Temple Ceremony; and what was done

bry the Master, Officers and Member during, preceding or following

the Ceremon y. This includes the methods of opening and closing

such Cere monies , ti e terms, w ords , phrases, s igns, sym bols, etc. .

used in the Temple, Lo dg e or Outer Chambe rs on the evening or

day of such Init iat ions, as wel l as the Grips, Pass Words, Salutations

and Sign s of Recognit ion. fme

The foregoing things are to be held ssWedly Secret by the

Member s. Th e first Oath, taken by every Imiiate, that taken before

being Initia led and signed by the Initiate’s: name in the Official



Black Bo ok of each Lodge, is as fol lows: “ Before the Sign o f the

Cross, 1 promise, upon my honor, not to reveal to any one, but a

known Brother or Sister of this Order , the Signs, Secrets or Words

wh ich I may le ar n pr ior to , during or aft er pass in g th ro ugh th e F ir s t

Degree . " This Oath, being taken prior to Membership, is considered

binding upon the Mem ber for al l Degrees. How ever , each Degree has

i‘.s own Oath, similar in substanc e to the forego ing, so far as Secr ec y of s igns, words and symbols arc concerned.

There is no obl igation upon the Members of our Order , however ,

to keep Secret all the laws and principles which they learn in our

lectures and teachings. It is not the purpose of the Ord er to educate

men and women in vital fundamental laws which they can never

ef f iciently and properly ucc for the benef it of others . T o say , that not

one of our laws or principles should be given or used outside of our

Membership, would defeat the very purpose of our Order .

Discretion must be used, however . Our Members arc taught

certain v ital laws, so that they may U S E and apply them for the

avowed purposes of the Order . It wil l not general ly help a man

or woman outside of our Order, who needs help, to explain to him

or her the work ing s of Natu re’ s lav/s. Wha t is needed most in the

average case is, to set into operation such laws and principles as willbr ing about the results desired Theref ore, explanations which con-

v ey o u r laws an d pr in ci pl es , are un nec essa ry , an d som etim es defeat

the purposes in mind, and may, in other cases, cause trouble, worry

or ill effects.

But, there are cases where one will f ind it advisable, if not abso-

lutely necessary , to explain to one outside of our Order , the worki ng

of some of Natur e’s La ws ; for such an understanding may do all that

is necessary to relieve a condition, or enable a troubled heart or sick

body to f ind Health, Happiness and Peace Profound.

Certainly, no Member will f ind in this privilege a reason for

taking all the lectures or teachings of our Order, or even part of

them, and use them as a basis of another school or system, and

cither sell the instruction or publicly publish or teach it. Th e privil ege

wh ich ea ch M em ber enjoys, in g iv in g som e pr in ci pl es or laws to tho se• who need them, makes disc retion nec essa ry, and wh en dis cretion is

not used, and wil fu l ly cast aside, the Member v iolates sacrcd Obliga-

t ions, and is amenable to the La ws of the Penal Code of our Order .

Members should not boast of their Membership in the Order ,

nor f launt their know ledg e or abilities. The meet ing place of the

Lodge should always be kept f rom the curious, as should al l the

rules and laws pertaining to the outer work or exoter ic form of

the Order. Th e curious are often insincere in their desire to know

about our Order, and to them little should be said, as though you

did not know of the existence of the Order .

Those who are s incerely interested, and worthy of Membership,

at some t ime, arc easi ly recognized. To them the Order should be

spoken of careful ly , and only casual ly , unti l they are discovered to be



anxious of unit ing in the W or k and Purpo ses of the Order . Then,

and only then, should they be invited by a Member to make applica-

tion, as described hereinafter.

In all ways, and il l al l things, maintain the dignity and austerity

of the Order , and shroud i t a lways in the deepest of Mystery and

exclus iveness .

dz

V 1of the

S torem «

G r a n d

Secretary

#M a r k o f D e -

partment of

Publication

Tl»e Route

C t u c i i

v General

S y m b o l

o f th e Order

S e l l c f the

f o u n d e r



EDITORIAL COMMENTSu : i 22i x x i r x ir j i

rOUR

F I R S T I S S U E

G R E A T L Y

A P P R E C I A T E D

X

Ou r f ir st i s su e o f C ROM A A T was

received with considerable appreciat ion.

It was not our intention tc say much

about the change, preferring to have the

Members note the value oi the new pub-

l icat ion. The change has been comment -

ed upon very favorab ly, and there have

been many comments and suggestions.

W e ho pe to ado pt som e of the s u gg e s -

tions in early issues, but this issue was

already under way when most of thr

2 0 sugg esti ons were received.

fLrxirrxnmnxirrxiszi innunn§ S ° man y have praised the contentsof the first issue, while some feel that

more should have been included in the first copy. Fo r the benefit

of those who would have had more, let us say that the production costof the first issue was within a few dollars of three times the cost of

any issue of the “ American Rosae Crucis” . Th e cost thus referred

to did not include the drawing for the cover (which design was made

by our Impcrator) .

Others f rankly tel l us that a book containing the grammar and

Dictionary of any language— Engli sh or other—would certainly cost

one dollaror more, ye: asimilar value was given in this f irst issue,

in addit ion to theother helps.

Naturally, the future issues will contain other important matter,

and, as time goes on. these Monographs will be truly worth their

we igh t in gold to the si ncere seeker an d st ud en t.

‘ N U M E R O I . O G Y AM D

NU M f 3ER

S Y S T E M S

n

So much has been written of late on

the subjcct of names, dates, numbers andnumber values. W c believe there are at

least thirty rcccntly published books on

the subject, and many of these ofter

indiv idual and dist inctly dif ferent sys-

tems of interpreting: the vibration values

of names, dates and personalities. /Ml

of the systems now used, or at least pub-

l ished, arc wrong—essential ly wrong,

and without logical foundation.

In the first lecturcs of the First D e-

gree, our Members are advised 1 0 leave

aside these number systems until they

become better acquainted with the ltosaecrucian values of letters and

Iti

7 i r j i i i 2 x x r x x 2 i i x i x x z i i i 2 i n x 2 x!xxo3



numbers. Patiently have ma ny waited, real izing (hat other systems

are unreliable, but receiving little help from our few references to the

true system.

W e are pl ea se d to announ ce that th ro ugh th e lo ng and te di ous

study, translat ion and mathematical work of our Imperator , requir ing

many months of c'.ose application, at hours when most of us were

sound asleep, we will be able to present in our next Monograph (ready

a b ou t F eb r u a r y 1 5 t h ), a c o mp l et e nu mb er or V I B R A T I O N S Y S T E M ,

wh ic h wi l l be the most start li ng sy stem eve r re ve a le d to the se ek er

for such information. It will be il lustrated with such diagra ms and

charts as have never been attempted before, and the system wil l prove

valuable no t only to th e M em bers who wish to int er pr et and re ad

names and birth dates correctly, but to the chemist who has diff icult

problems to solve, to the musician who desires to discover the secret

Law of Harmony and the chords which Rosaecrucians use in Mystical

W ork , to the art is t who has hu nt ed io r the sec re t o f co lors an d thei r

combinations, to the electrician, the physician, the occultist, the singer,

expert in physics, etc.

Simple, wonderful and scientifically exact, this system shows

the true law for determining the greatlyhunted and long evasive

fourth dimension. At headquarters here, wc have marveled at the

charts and diagrams, as they were gradual ly evolved at the sk i l ledhands of our Imperator in his studyroom, and wc trust ail our Mem-

bers wil l unite with us in try ing to prevent the unworthy f rom secur-

ing this syste m and wrong ly apply ing it ; for within its laws are pow-

erful potential i t ies , which can be used destructively as wel l as con-

structively.

Once more the problem of moving

the Supreme Grand Temple and Execu-

t ive Ofnccs to lar ger spic e co nfronts us.

Last year wc tried to avoid the situation,

because of the delay in work and the

tremendous cost involved. Therefore,

wc si mp ly in cr ea se d our sp ace where we

we re. T h is wc ca n no lo nger do , and we real ly ne ed four to f ive times the

amount of f loor space wc now have

There is but one way our . W e must have

a large and wel l appointed building—a

real Temple—for our exclusive use.

W h at we ha ve in mi nd wi l l most

su re ly p lease ou r M em bers throughou t A m er ica . We cannot—or

rather wil l not— speak of it now. Our purpose in making this br ief

reference to the moving, is to prepare an excuse in the minds of many

for apossible delay in answe ring letters anddoing many other

things, longabout the middle of March and into April.

Then wc shal l ask for donation—not part icular ly of money, but

of those little things which mean so much in an Oriental Temple.

:rniirzix23T rrrrx22xxi2xxxxja

r " A N O T H E R

S U P R E M E

G R A N D L O D G E

P R O B I . E M

'X T I I X H T J I X T i rX X 2 22 X X X X I X X I X 2



Many have in storage or not in use, small Oriental or foreign rugs,

pictures, odd chairs and other pieces of furniture as well as draperies

and whatnots. Th ese w ould not he missed, if sent to us, and we will

then ask for such things to help make the new Temple just what every

v is ito r to it wo ul d have it. M ak e an in ve nto ry of wh at y ou ca n se nd ,

and then let us know. Ev er y little antique or oddity will be greatly

appreciated.

Many of our Members are writ ing to

us asking our cooperation in securing

exemption from war duty . The re seems

to be an impression that the former pro-

v is ions fo r exemp tio n, ou tl in ed by the

Prov ost M arshal Genera l ( regarding ex-

emption for nonbelievers in war), stil l

holds weight with local exemption

boards. Let us assure our reade rs that

such provis ions are of no use whatever

at the present t ime. The local exemp -

tion boards sccin to refuse to consider

that provis ion which the Imperator was

assured last summer would be effective.Even our Supreme Grand Chaplain and our Supreme Grand Secre-

tary, as well as others, have been selcctcd to serve in war, and can-

not f ind any provision to cover their conscientious objections.

Many of our Members have chosen to serve the country in

nondestructive work, but refuse to do the work of a combatant. We

have done all we could to help our Members in their sincerc desire

to refrain from taking the life of another, yet stronger desire to be

loyal to the country. Our Grea t Oath binds us to regard our F lag

wi th the gr eates t re sp ect and " ne v er to be gui l ty of t re ason". T h e r e -

fore, we are in a predicament which only the kindly actions of the

gover nmen t can relieve. Ho w this will he, or if it will come about

at all , remains to be seen.

In the meantime, we cannot do anything to help any Member

avoid serv ing the country , i f selected. Refusal as a conscientious

objector means imprisonment or worse, and while many may choose

the punishment rather than brinp the crime of destruction into their

karmas, nevertheless, we cannot advise in this regard, much as we

wo ul d li ke to.

Pcace is close at hand. Th is wil l be the last great war , and

a great lesson is being learned. I f Universal Peace and a stronger

Universal Brotherhood come as a result of this worldwide con-

flagration, then we shall discover that the Fire of the Crucible burns

not without good purpose.

I N R E F E R E N C E TO

E X E M P T I O N F R O M

W A R D U TY

LrxixrrrruriTrrrTxtiHTXii



I THE WORK OF THE ORDER j

T H E M A S S A C H U S E T T S G R A N D L O D G E .Th e Grand Lodg e of Massachus etts was inst ituted on the evening

of Thursday , December 27 , in i ts own Temple on Boylston Street ,

Boston, Mass.

The Impsrator and the Supreme Grand Secretary attended the In-

st itution and over forty Neophytes were on hand for the First Degree

Initiation.

Th e Gr and Ma ster of t li = I .odgc is Marie Louise Clemens who

was ini ti at ed int o ou r Order , it wi l l be re me mb er ed, at the t im e of the

First N at :onal Convention in Pittsburgh last summer. She has suc-

ceeded unusually well in gathering around her a stafT of excellent offi-

cers and their enthusiasm can be measured by the fact that this Lodge

held its very f irst Convocation in its own Temple,—a feat which has

not been p>rformed by any other Lodg e of our O rd 'r in North

Am eric a . It es ta bl ishe s a prec edent wh ic h Foundati on Groups wi ll do wel l to cop y.

The Massachusetts Grand Lodge Temple is located in a very

modern and conveniently located office building in the very heart of

the Bac k Ba y section of Boston The environment is superb. The

neighborhood at night is very quiet and the building itself is well ap-

pointed and with elevators and other conveniences af fords every

facility for the purposes of our Lodge.

There arc reception rooms in which the candidates can await their

cal l , and a large room for ths Secretary and Treasurer , where appl i-

cants can be interv iewed or members may rest awhile and read. The

An te C ham be . and C ham ber ar e we l l arranged an d th e L o d ge its el f

is very attractive indeed.

Th e f loor space was designed by the Master of the Lo dge and par-

titions were taken down and others built to mept our special require-ments. Th e wal ls of the Lodg e are gre y and wil l be f inished in rough

stone effect. All four stations have triangular platforms and the Altar

in the Eas t is tr iangular and symbolical . The Vestal Stand is wel l

arranged and all the lighting effects have been efficiently installed

wi th co nve nie nt switch es fo r th e pro per darke ning or l ighting of th e

Lodge. Th e furniture consists of eight antique benches formi ng a

double row on cach s ide of the Lodge. The Secre tary and Trea surer

each have a desk at their stations in the East and the Sbekinah is

tr iangular and appropriately symbolical . Al l the furniture was espe-

cially ordered or built and is f inished in a beautiful grey as are the

large chairs for the Master , Chaplain. Matre and High Priestess . Back

of the platforms of the four stat ions hang beauti fu l blue curtains bor-

dered with wide golden ribbon much like the curtains in the Supreme

Grand L odge .



The Lodge can be darkened in the day and with the soft blue

tigh'.s burning: in the triangular form on the ceiling and with the red

fire burning continuously day and night at the Vestal Stand, thr ap-

pearance of the Lodge and the v ibrations are exactly r ight for dai ly

meditation,—a luxury which should be possible for all our members at

any hour when needed.

A l l th is ind ica tes what ca n be do ne by a g rou p of members b i fo r ethe Initiation. It is possible to have a place exclusiv e for our work

and a number o/ our Lodges are now preparing their own Tcrnple.

But in this case the work was completed, or nearly so, before the

night of the Init iat ion, and the Impirator and Supreme Grand Secre-

tary were greatly pleased to walk into the Lodge on the evening of

the Initiation and find everything in readiness and with every little

suggestion faithfully carried out.

A n oth er In it ia ti on in to th e F irst Degre e was he ld in Boston

in January and there are many indications that Boston wil l have a

very la rge an d suc cess fu l L o d g e . W c wi sh it al l God Speed and

Divine Power.

A nothe r L o d g e ha s be en es ta bl is he d in N e w Y o r k City and

Brother Supreme Grand Guardian Lcvcnthal has been given a char-

ter as the Master of the Lodge . It will probably become the New Y o r k State Grand L od ge . Th ere ar c m a ny members ready to tak e up

the work in that Lodge which will be located in its own Temple in

J an u a ry som ewhere on th e up pe r W e st Sid e o f N e w York .

Likewi se in Newark. New Jer sey , a Grand L odg e is being estab-

l ished while in Brooklyn. New York, and the Borough of the Bronx

in Greater New York o ther L odges arc u nder way .

The Grand Lodg e of Cal i fornia has held i ts f irst Init iation and

w a s Inst itu ted wi th a fu ll qu ot a of members as Charter me mb er s.

The Lodge is seeking; its own Temple and reports indicate that with

a subordinate Lodge in San Francisco and one in San Diego about

ready to be instituted, that State will make excellent progress.

The Grand Lodge of Ohio is preparing to have its own Temple

and many there arc offering their time, services and money to the

establi shment of a large and well equipped temple.



QUESTIONS AND ANSWERS

Q. Our Maste r lias explain ed to us in a lecture that two or moreeelct rons unite at times to make an atom oi matter. Me has alsostated that in some eases a larger number of electrons wil l cometogether preparing to form an atom of another nature. Wh at I wou ld li ke to k no w is th is: I f tw o ele ct ro ns wi l l m ake an ato m,how is it that a number of electrons can come together (intending toeventual ly form an atom) without two of such electrons immediately unit ing and forming an atom?

A. Y o u are e li mi nati ng th e la w wh ic h caus es the ele ctrons tounite and form atoms. If it was mere ly a quantity of elect rons whichformed atoms, then we might say , that two electrons formed a smal latom, three a slightly la rger one, four a still large r atom. etc. Butthis is not the case. The electro ns unite with one anoth er accor dingto the vibra tions ( the law of affinities). In such atoms as are formedby only two electrons the electrons have, indiv idual ly , such v ibra-tions as when united form a complete and perfect chemical numberin the octa ves of chemicals. Wh en 3. 4, 8 or 13 or more clcc tronsunite to make an atom, it is because, not until such a number of electrons had united their vibrations, was the perfect or complete

number attained. In such an atom, liavincr many elect rons, there areno two electrons whose v ibrations would unite to make a perfectnumber in any key of the chemical octave; otherwise such electrons wo ul d have fo rm ed an ato m and wo uld no longer attract ot he relectrons to them. (Fo r an understanding of the chemical octaves andtheir notes, see the charts and explanations in the “ Complete Systemof Natural H armon ics” , to be publ ished in the next issue of C R O M A A T . )

Q. In the intens ely intere sting and ancient Nodi n Manuscript,ised in the Fourth De gree , there is reference «o Nich e a n d ---------

Can you tel l me, whether there is any more def inite knowledge con-cerning this part of an electron?

A. T h is qu es tio n was put to the Imp erato r , fo r hi s pe rs ona linvest igation and renly . He states : ‘ ‘ I regret to say , that I have beenunable to f ind anything, or rather very little more definite regardingNiche, than what is piven in the Nodin Manuscript. Th is is a point w'el l w or th y of carc fu l res earch a nd s tudy by our adva nced Me mbers,

especially those interested in the nature and actions of electrons.However, it does appear, from investigation, that the term Nicherefers to the nucleus of the electron. But this s:mp !y mal es thematter more complex and more dese rv ing of carcful study . ”

Q. Which one oi the Prima ry Elements, wc have studied about,is the most abundant in Nature?

A. O x y ge n. O f water it forms mo re than hal f ( som e sc hoo lsof science say eightninths) ; of animal substances i t forms threefourths; of vegetable substances i t forms four f i f ths; of mineralsubstances it forms onehalf ; of the atmosphere it forms onefiith.In fact , of the whole mater ial creation, oxygen forms from onehalf to twothirds.

Q. May I have an explanation of the reputed Myste ry regardingsilica?

A Si li ca pre sen ts a tr ul y in te re st ing st ud y, thou gh its M ys te ry



needs explanation only to the casual student. Com monl y , s il ica it kno wn as f lint. It is a mineral snbstancc , but one of the won der s of the vegetable tr ibes. Th e fol lo wing are the strange points of i tsnature:

Si l ica is excee dingly hard, as every one knows. It is so indcstructiblc, that the strongest chemical aid is required for its solution.But— plants posses s the power of dissolv ing and secreting it. Inter-esting js the fact, that wheat straw dissolves silica, and every st '»lkof wheat is covered with a perfect though inconceivably thin, g lassy coating of s i l ica. How ever , the far more interest ing point aboutthis sii’bstancc is its nature.

Silica, or a f l ; 'nt stone, consists of the mineralized bodies of animals , just as coal consists of masses of mineral ized vegetablematter . The animals arc believed to have been infusorial animalculae,coated with s i l icons shel ls . Th e skeletons of animalculae, whichcompose f l int , may be brought under microscopic examination. Thegreat question, or Mystery , is this : Do this animalculae in densemass form or compose flint, or does the flint merely supply a sepulchreto the countless mil l ions of creatures which, ages ago. enjoyed aseparate and conscious existenc e? When the buried p ’ant ( in thecoal) is disentombed, after having lain for ages in the bowels of theearth, it g ives us warmth and l ight . The animalculae, af ter a s leepfor a ges, diss olves into the sap o f a plant and by the stren gth it givesthe slender stalks of wheat and other plants protects them withdensity and the added qual ity of durabili ty . God ’s Law s are truly

W O N D E R F U L !



DICTIONARY CORRECTIONSI TKf

The fol lowin g corrections in the language dict ion ary in the last

issue should be made in pcncil ( not ink,— the paper bei ng too soft) oa

the pages indicated:

On page 8, Personal Pronouns: they, il i , Masculine.

On page 19, dict ionary : birry , bero;

On page 20, Sth word: bull, tauro

On page 20, the 30th word should be calculate.

On page 20: chapter (of book), chapitro.

On page 20: chestnut (edible), marono.

On pige 2 1 : to civ i l ize, civ i l izar .

End of page 24: to embalm, balzamizar .

On page 25, 2nd line: take out the syllable zar.

On page 25, 1st column: to envelope, cnvclopar.

On page 25, 3rd column: expert, experta, o.On page 28, 1st co lumn: heat, varmeso, o.

On page 29, 1st column: to indorse, indorsar.

On page 29, 2nd column: to interpellate, interpelar.

On page 31 , 2nd column: mater ial (noun), matcryalo.

Mater ial (adj . ) , materyala.

On page 32, 3rd co lu mn : nei the r . . . nor, nek . . . nek,

(cross out the nek on the 3rd line below this)

On page 35, 2nd column: prejudice (against), prejudiko.

On page 36, 1st column: to prosper , prospcrar .

On page 38, 1st column: salad, salado.

On page 38, 2nd column, (under scientist): scope, skopo.

On page 38, 2nd column, to second, sekondar.

On page 38, 3rd column: to select, selcktar.

On page 39, 2nd colu mn: slipper, pantoflo.On page 43, 2nd column: violence, violento.

On page 43, 3rd column: willing, Be, voluntar, (v. t.)

(Cross out the inexplicable line beneath this)

On page 44, 3rd column: worth (adj . ) , valoranta.

(Cross out: trans) , enoyar)

On page 44, 3rd column: to worry, (v. intrans.) enoyar.

(Cross out on l ine above this : ranta)

On page 45, f irst column, 13th line from bottom should read: Do

y ou know (a th ing)?

rosicrucian manual (1918). first edition!!!!

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