Amorc Degree 11 - 137 À 160

T O
Q O ° O Q
3S
A M
The Rosicrucian Order
MASTER MONOGRAPH
ILLUMINATI SECTION
mm?
This monograph always remains the property of the

Supreme Grand Lodge of A . M. O. R. C. It is not
purchased by, but loaned to, the receiving member.
Degree Degree
Lr 11 11
Monograph Monograph
137 137
Josfar^ruri#
1279
The matter contained herein la officially isaued through the Su

preme Council of the A. M. O. R. C. under the emblem above, which
waj registered in the United States Patent Office for the purpose of
protecting all the “printed, engraved, typewritten, and photographic
copies o f officially prescribed and copyrighted monographs, dis
sertations. scientinc postulations, philosophical discourses, academic
studies, diagrams. Illustrations, and charts" as authorized by the
Imperator of A. M. O. R. C. (The above emblem and name of the
Order are also registered in countries throughout the world.) All
matters herein contained are strictly confidential to the member
receiving, and are imparted only as an incident to membership. The
ownership of. the legal title, and the right of possession to this
monograph is and snail remain in the Supreme Grand Lodge of
A. M. O. R. C. and it shall be returned to it upon its request. The
contents herein are loaned to be used for the sole and exclusive
Information of the receiving member and not otherwise. Any other
use or attempted use does, ipso facto, terminate all rights of the
member, and Ts a violation of tne Statutes of this Order.
A. M. O. R. C. is the only organization authorized to use the Keg-
Istered name and symbols, and the Imperator has sole right to grant
the use of them to other allied organizations or movements.
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion
V V V
Sri R am akrishna was the venerated founder of

the Vedanta Society. His teachings were extremely
simple and his viewpoint always broadly tolerant.
The quotation is characteristic and pertinent to the
theme of this monograph.
You see m any stars at night in the sk y but find them not when
the sun rises; can you sa y that there are no stars in the heaven of
d ay ? So, O m an! because you behold not God in the days of your
ignorance, sa y not that there is no god.
As one and the sam e m aterial, water, is called by different nam es
by different peoples, one c allin g it water, another eau, a third agua,
and another p an i, so the one Sat-chit-ananda, the everlasting-
intelligent-bliss, is invoked by some as God, by some as A llah, by
some as Jehovah, by some as Hari, and by others as Brahm an.
As one can ascend to the top of a house by m eans of a ladder or a
bamboo or a staircase or a rope, so diverse are the w ays and m eans
to approach God, and every religion in the world shows one of these
w ays.
Different creeds are but different p ath s to reach the A lm ighty.
Various and different are the w ays th at lead to the temple of
Mother K ali at K aligh at (Calcutta). S im ilarly, various are the w ays
that lead to the house of the Lord. Every religion is nothing but one
of such p ath s that lead to God.
- S R I R A M A K R IS H N A , 1836-1886
Temple Section AMORC The Rosicrucian Order
ELEVENTH DEGREE NUMBER 13 7 PAGE ONE
Beloved Members, Greetings!

Since my last week's talk was studied by our members, a number
who are closest to me, as far as distance is concerned, have con
tacted me and have told me how illuminating and helpful the last
few lessons have been, because they deal with a subject that has
been more or less a closed book in the writings and teachings of
other mystical metaphysical schools.
Of course, I knew that I was approaching a subject that must

inevitably be reached and dealt with, and that subject is SIN. Sin
and karma are so closely related in the mind of every thinking
person that one cannot help thinking of one when thinking of the
other. And yet when we come to look at them from the esoteric or
Cosmic point of view, we find there is really no grounds for such
relationship.
A violation of a natural or of a universal law or of any law

is simply a violation and nothing else. You may give that viola
tion a fantastic name or call it sin; but when reversing the proc
ess and analyzing what a sin is, you go back to the term violation
of a law. In other words, religious enthusiasts reason something
like this: A violation of a law is sin, but sin is— something else
again. The reasoning should be that if A is B, B is A. If a
violation is a sin, then a sin is a violation. But you cannot get
religious enthusiasts to reason in this manner. To them, a sin is
not merely a violation of a law but an insult and an injury to a
personal God; therefore, something which a personal God will resent
and be angered about. Furthermore, they believe a sin is something
that contaminates the soul, blackens it, and causes it to be
damned.
Not every violation of law hampers the soul; neither is the
soul damned or in any other way affected by the direful things that
some religious enthusiasts claim. In other words, a violation of a
law may be a sin or it may not be a sin, according to what you mean
by sin. Various churches and religions have established lists of
sins which are not all violations of law. In the decalogue or
index of one church, it is a very great sin for its members to be
found worshipping in a church of another denomination. Such per
sons commit a "sin" when they go to other churches and this sin
must be washed from the soul because it is a black spot and a point
of damnation or a stigma or blemish of some kind. Going to a dif
ferent church and worshipping God is not a violation of any law,
natural or divine, or of a law of any kind, except some man-made
one.
To say that man can arbitrarily establish a manufac

tured and artificial law and claim that violation of it is
a sin that affects the soul and spirit is absolutely
ELEVENTH DEGREE NUMBER 13 7 PAGE TWO
ridiculous from the viewpoint of the mystic. I trust that none of

you will think I am attempting to change your religious views, but
I do hope that you will be broad-minded enough to see the common-
sense argument back of my statements. A sin in its real meaning is
something that affects our spiritual or soul qualities and is a
violation of a divine law or an insult to God.
Furthermore, a sin is something that is a violation of our own
convictions and firm beliefs; but a sin cannot be a violation of
someone else's convictions and beliefs. The world has suffered
many battles and wars, crusades, and campaigns in which millions of
lives have been brought to sudden transition through various reli
gions' trying to force the idea that a sin against someone else's
belief is a sin against God. The idea that eating pork is a sin
against God was born from the idea that it was a sin against the
physical body. It was a sin against the physical body in those
times and conditions when men and women were eating too much of the
fatty meat of the pig and the continuance of it was ruining the
health of thousands of persons. There is a possibility too that
even in those days, as at present, trichinosis (disease caused by a
nematode worm) might have played a part in pork eating. Such a
thing then became a sin against the body, but it could not be a sin
against the soul and personality unless the one eating the meat
firmly believed that he should not eat it and had made a sacred
pledge to himself not to eat it. Then it would become not a viola
tion of a universal or divine law, but a violation of the sacred
ness of one's own inner convictions and pledges.
There are sins against natural law that may or may not be sins
against divine law, according to the manner in which one views
them. The breeding of children by parents who do not really want
children is unquestionably a sin against natural law. Even igno
rance of the law does not affect the result in such cases. But
when it comes to the long list of sins based upon religious rituals
or religious creeds invented by man, then neither a divine nor a
natural law is violated.
There are many sins associated with the use or nonuse of holy
water, incense, entering and leaving a church, the use of prayer
beads, a prayer book, crossing oneself, making other signs and
symbols, kneeling, rising, chanting, wearing one's hat in the
church or tabernacle or leaving it off, taking one's shoes off,
talking, walking— an endless list. These are all claimed to be
sins or blessings, according to whether or not they are done.
The subject of prayer, for instance, serves as an illustra
tion. In the Christian religion, Jesus told the disciples
various things about praying and gave them a typical
prayer. Some Christians think it the only prayer Jesus
wanted Christians to use and they will never say any
ELEVENTH DEGREE NUMBER 13 7 PAGE THREE
other. Others realize that it was merely a sample, or an outline,

of a prayer and they realize that Jesus gave information about
praying. After one reads carefully all of the Christian gospels
and studies everything that Jesus said, he cannot find anything
that warrants one hundredth of the various rules that Christian
churches have adopted regarding prayers. Therefore, the failure to
follow certain churchly methods in connection with prayer cannot
constitute a sin. It may be against the church ritual or church
customs and habits, but such cannot blacken one's soul or damn
one's spiritual self.
I said a few moments ago that one sin of importance is the sin
of violating one's own sacred pledges. This brings me to the point
discussed in our last talk in regard to laws and commandments. We
have the privilege of directing our own course in life. It is as
though each of us had been endowed with special knowledge and
understanding to be the captain of our own ship on the sea of life.
We know that while the seas and oceans are more or less charted
with various definite routes for crossing them, it is not abso
lutely necessary for a captain to stick to any one of these routes
in planning to reach his goal safely. If one observes the courses
or marked paths across the Atlantic Ocean he will find many varia
tions. In the average week in the summer months, for example,
there are many different ships on their way to Europe from the
U.S.A., and many on their way back. Practically every day in the
week during the summer different liners leave the port of New York
and start for the European coast and every day in the week there
are ships leaving the European coast for the U.S.A. You would
think that with all of these ships out on the ocean, and going
practically to the same point in the same direction, you would pass
them from day to day as you pass automobiles on the highway; yet it
is a real event in the daily life on shipboard to see another ship
far out on the ocean.
To pass another ship on the high seas is like passing a
caravan on the Sahara desert: Everybody crowds to the side of the
boat and opens up telescopes and field glasses to see the distant
ship. Each one asks its name, and the officers of the boat are
busy trying to answer all kinds of questions for about an hour
while the ship is just barely visible in the distance; then when it
disappears from sight, everybody resumes the quiet or peaceful
activities and for perhaps another twenty-four hours or forty-eight
hours not another ship is seen. Yet as we near the coasts of dif
ferent countries, we begin to see other boats coining into the same
ports. They have taken different routes from ours in going to the
same port, and although these routes were different, they
were near enough to bring the boats to the same place in
almost the same length of time. Each ship purposely tries
to keep as far away from the others as is possible in
order to avoid collisions at night. A ship may leave
ELEVENTH DEGREE NUMBER 13 7 PAGE FOUR
New York and start for Gibraltar, taking any one of five or six
different courses or paths diagonally across the Atlantic to get
there, and yet reach Gibraltar in about the same time as a ship on
any of the other paths.
All this applies equally well to the paths in life leading to
our individual goal. Poets in their writings have called attention
to the fact that there may be many paths to heaven but all lead
eventually to the goal desired. We ourselves must select the path
which is the one sacred to us. Some of us select such paths solely
because they seem to be sacred and lined with holy shrines, sacred
music, inspiring pictures, calm vibrations, chanting, and paved
with purity and goodness. Such paths appeal to something within us
and make us prefer them above all other paths. Others choose the
path that is instructive and lined with schools in which the
lessons of life may be learned and where the mind may be improved
while making the journey toward the goal. Others seek a simple
path that is out in the open, going over the hilltops and down into
the valleys with no structures and no signposts, no music, no
ritualism, and no companionship. Such persons love the solitude of
the private path. Others like the path that is the most popular,
where the majority of their friends and acquaintances and eminent
persons are journeying so that they will have companionship.
Others like the secret path that winds its way out of the crowded
sections into the beautiful valleys and over the wooded hills where
there is only the music of the spheres and the divine paintings of
nature's lights playing on the fantastic forms of God's rustic
creations. Such persons like to give the soul greater freedom in
the journey and wish to be separated from those who like the other
paths.
Some like the pathway that is all ritual, with each step
marked and numbered and each rest along the way definitely estab
lished, with the key to each portal furnished to them in advance.
Others like the path that is purely mental, with no physical effort
at all. Their pathway is the cloud of smoke that arises from their
incense while they sit comfortably in an easy chair and let it
carry their thoughts into the distance. Others, whose goals are
not so glorious, choose a pathway that is lined with pleasures for
the flesh while the soul must steal its benefits in the silent
hours of the night while the body and mind are asleep. Others like
a pathway that is emblazoned with artificialities, signposts, and
great publicity, with heralds announcing along the way the progress
of the journey one is making. Others like to blazon a new pathway
and to be pioneers along untrodden grounds. Others want to follow
the way that their parents trod before them, believing
that their parents had greater foresight than themselves
and safely reached the goal by sticking to the path they
chose. Such persons are fearful that the least
Temple Section A M O R C The Rosicrucian Order
ELEVENTH DEGREE NUMBER 13 7 PAGE FIVE
originality on their part, or any new or higher conception of the

goal and the path that leads to it, might bring them disaster or
lead them astray.
During this coming week I want you to meditate upon the
various paths you have trodden since your childhood, and think of
the path that you are on now. Think of the goal you believe is at
the end of your path; then think of the reward that awaits you
there. By turning your thoughts inward in this manner and trying
to analyze your real self and its journey through life, you will
discover what constitutes the strong and the weak points in your
character and what constitutes the real joy of heaven.
Fraternally,
YOUR CLASS MASTER
The Weekly Application
W hatsoever thou resolvest to do, do it quickly. D efer not till the
evening w h at th e m o rn in g m ay accom plish .— UNTO T H E E I G R A N T
The many paths to a single port as referred to in this monograph is an apt reminder to each of us
that there are many paths to a goal. This is true, if for no other reason than that we all begin our
path in life from a different location, from a different human environment, and from a different
background of incarnations. Thus, if some giant figure towered over the Earth with a starting flag,
named a goal for us to reach, and let down the flag with a flourish, we would all go our separate
ways in trying to reach that goal. For the most part, we would all reach that goal, by a million
different routes. At the beginning, if we had heard from several others regarding their planned
routes, we may have argued or disagreed with them, because we were looking at a route from our
particular background and point of view. In our daily lives, it behooves us to leave people to travel
their own routes a great deal more than we do. It is a fascinating experience to see people come
through on their own without any advice or help on our part, assuming they haven’t asked for that
help, and assuming they expressed a desire to go it alone. Try for one week not to give unsolicited
advice, and observe the results.
Summary of This Monograph
V V V
Below is a summary of the important principles of this monograph. It contains the
essential statements which you should not forget. After you have carefully read the
complete monograph, try to recall as many as you can of the important points you read.
Then read this summary and see if you have forgotten any. Also refer to this summary
during the ensuing week to refresh your memory.
H God has given us the power to direct our course in life; so we may choose
w hich path we take leading to the goal desired.
H The path we choose becomes a law unto us, a violation of w hich becomes a
sin, so far as our individual karm a is concerned. The mystic chooses the
path w hich is silent, sweet and yet filled w ith unexpected lessons, for he
realizes that this path w ith its experiences w ill make him stronger day by
day.
H It is suggested that the student meditate upon the various paths he has
taken since childhood, his present path, and the goal he wishes to achieve.
This m onograph is not subject to sale or purchase by anyone. A sale or
purchase may malce the seller and purchaser subject to civil liability.
A M R C
MASTER MONOGRAPH
ILLUMINATI SECTION

D eg re e D eg re e
11 11
M o n o g ra p h M o n o g ra p h
138 138
lo£ar$ruri£
REG ISTER ED IN U.S. P A T E N T O F F IC E
'H .U HCGISTCflco THROUGHOUT THE IK1R1.0'
ih U.S.A.
-5V
The matter contained herein is officially Issued through the Su
was registered In the United States Patent Office for the purpose of
protecting all the "printed, engraved, typewritten, and photographic
sertations. scientific postulations. philosophicaJ discourses, academic
studies, diagrams, illustrations, and charts" as authorized by the
I
ownership of, the legal title, and the right of possession to this
monograph is and shall remain in the Supreme Grand Lodge of
contents herein are loanod to be used for the sole and exclusive
information of the receiving member and not otherwise. Any other
member, and is a violation of the Statutes of this Order.
A. M. O. R. C. is the only organization authorized to use the Reg
istered name and symbols, and the Imperator has sole right to grant
THE CONCURRENCE
V V V
<| Ralph Waldo Emerson again and again sounded

depths in his writings which only the mystic can
fath o m . H is words are alw ay s challen g ers to
thought and w hat he says in the quotation below is
pertinent to the exercise outlined in this monograph.
The key to every m an is his thought. Sturdy and defying though

he look, he has a helm which he obeys, which is the idea after which
a ll his facts are classified. He can only be reformed by show ing him
a new idea which commands his own. The life of m an is a self-
evolving circle, which, from a rin g im perceptibly sm all, rushes on
a ll sides outwards to new and larger circles, and that without end.
The extent to which this generation of circles, wheel without wheel,
w ill go, depends on the force or truth of the in dividual soul. For it is
the inert effort of each thought, h avin g formed itself into a circular
wave of circum stance, as, for instance, an empire, rules of an art, a
local usage, a religious rite, to heap itself on th at ridge, and to
solidify and hem in the life. But if the soul is quick and strong, it
bursts over that boundary on a ll sides, and expands another orbit
on the g reat deep, which also runs up into a high wave, with
attem pt ag ain to stop and to bind. But the heart refuses to be
im prisoned; in its first and narrowest pulses, it alread y tends
outward with a vast force, and to im m ense and innum erable
expansions.
—R A L P H W. E M E R S O N , 1803-1882
F ro m his essay “ C irc le s ”
Temple Section A MO R C The Rosicrucian Order
ELEVENTH DEGREE N U M B E R 138 PAGE ONE

Whatever path we choose and make our sacred path in life
becomes a law unto us, and a violation of that law becomes a sin,
so far as our individual karma is concerned. Such a self-chosen
and self-created path is often a difficult one and we feel proud
and happy over the fact that we have not selected the easiest way,
that we have difficulties to overcome, and that we have the will to
stick to the path even in the face of unexpected difficulties which
arise. To the mystic the path that is silent, sweet, and yet
filled with unexpected lessons and experiences is the most tempting
one, for the mystic realizes that through experiences and lessons
learned he will become stronger day by day, assuring himself of
great vigor in attaining the end of the path. To the mystic, the
chosen path is not only a sacred, but a divine way. He likes to
invite those who think as he does to come and join him on the path,
but he never tempts any, and never tries to force any to follow
after him or walk with him.
So, through life we have the opportunity and the ability to
choose our paths and ways, and to make sacred laws which we must
obey. Yet one of the first laws we make is that of devotion to the
God of our Hearts, or the God of our conception and understanding.
Without the conception of a God, there is no goal to life; without
a goal, there is no path; and without a^path, life becomes merely
drifting on the seas, a victim of winds*that blow and storms that
torment and bring ruin. Thus among those in all times and places
who have shown a greater attunement with the God of their concep
tion and understanding, there have been paths made upon which they
might walk and reach the distant goal. These paths have been many
and of diverse natures. Some have been truly odd and peculiar,
while others have been fascinating.
Whatever may be the path you have chosen, it must be a sacred
thing to you. All the laws and rules associated with it likewise
become sacred to you, and a violation of any of them constitutes a
lifelong violation that you can never entirely eliminate from your
experience.
It is apparent from letters and reports that most in this
Degree are having interesting experiences in their periods of medi
tation, hours of relaxation, or even during sleep; and this plainly
indicates that most of them are making greater progress along the
path they have chosen than I had anticipated. For that reason, I
feel that I must change my plans for the next two or three mono
graphs and introduce a very important exercise.
I know that a few of you will immediately say, "Well,
that does not include me, for I do not think that I am
having such experiences or making proper progress." You
may think that it does not include you, whereas it may include you
very definitely, for interviews made for the purpose of analyzing
the development of members of this Degree brought out the fact that
some have a very large degree of inner development but are looking
for outer manifestations. I could not help smiling a few days ago
when discussing this point with a frater. He said, "Well, I try to
discover this inner development but I don't seem to find any
unusual manifestations. My health is good, my personal affairs are
going along nicely, and I seem to attract a certain amount of
happiness and contentment; but nothing unusual happens."
I said to him: "Now suppose that when you had finished high
school, the teacher who had watched your progress had said to you,
'John, you have a good mind, a good brain, and you have made fine
progress in your studies.' Would you have said to the teacher, 'I
can't find any evidence of my mind or brain and I don't seem to see
anything bulging out of my head to indicate I have any more knowl
edge than I ever had before'?"
Psychic development, spiritual progress, Cosmic unfoldment,
self-mastership, and a high degree of evolutionary attainment are
not things that bulge out of the head or stick out on the body like
bumps or give a person a particular appearance. Nor do they cause
any strange manifestations except when there is some need for these
things to demonstrate themselves.
I recall one of our high-Degree members who went to Vienna,
Austria, to study in some of the hospitals because of their excel
lent postgraduate work. Afterwards, she went to several other
cities to improve herself in the art of nursing. It cost her time
and money. When she said good-bye, she told me what marvelous
things these additional studies were going to do for her and how
completely her life and her very being would be changed. Upon
returning to California, she called on me and I said, "Well, now
that you are a changed being and possess something that you never
had before, I must be frank and tell you that you look just the
same; I cannot see a single thing about you that is different."
She smiled and told me that the additional knowledge she had would
never make itself manifest until she was called in to nurse some
extraordinary case that required a nurse of exceptional training.
On ordinary cases she might accept, or in the general course of
affairs in her life, the special power and knowledge, the special
faculties and abilities that she had attained would never show
themselves and never even be suspected by the average physician or
patient.
NEED CALLS FORTH After all, is this not true with
LATENT ABILITIES each of us in regard to our spirit
ual, Cosmic, and psychic develop
ment? One of our members, living within a few hundred
miles of our Grand Lodge, telephoned to ask for my
ELEVENTH DEGREE NUMBER 138 PAGE THREE
personal help in a very serious accident that occurred in her home.

It happened that the unusual nature of this accident called for
knowledge out of the ordinary that I could give her. She was some
what surprised at my quick response and more than pleased later
with the results that came from the help I offered— special knowl
edge I had never used more than two or three times in fifteen or
twenty years. Nevertheless, the power was still there and needed
just the precise occasion to apply it.
You know, there are certain beings who are naturally trained
in an artistic way and are able to paint beautiful pictures when
there is an inspiration. Such persons may be employed in other
occupations and never be suspected of being artistically inclined;
yet the right inspiration will bring it out. When the faculty or
ability is needed, it comes to the front and does its service
properly and then retires to the background. The Cosmic evidently
had some great purpose in mind when it inspired General Dawes to
compose the beautiful "Melody," which was once popular in North
America and even in parts of Europe. To look at this man, brusque
and almost rough in his general business activities, one would
never suspect him of being a musician of even mediocre ability.
Certainly, no one who did not know him would think of his composing
a melody that carries one away into the very paradise of Cosmic
realms through its daintiness, sweetness, softness, and delicacy of
tone. That melody had been lingering in his soul perhaps for many
incarnations. Certainly, it was in his earthly consciousness for
many years before some inspiration of the moment brought it from
its hiding place and allowed him to record it permanently on paper.
When we attempt to judge our own development, or the develop
ment of anyone else in matters that are psychic, emotional, spirit
ual, or Cosmic, we fail unless we carefully attune our inner,
spiritual, psychic self with the psychic nature of the other
person. Only soul personalities can commune with each other. Only
the spiritual part of ourselves can be en rapport. My outer objec
tive mind cannot easily and quickly speak with your soul personal
ity. There must be an adjustment of consciousness, a condition of
communication and an exchange of sentiments, a lapping over of the
outer self onto the inner consciousness. We cannot sense God until
we have stilled the outer earthly consciousness of materialistic
comprehension and allowed the subliminal self to rise to the
heights necessary to attune with the Consciousness of God.
The very purpose of psychic development and Cosmic unfoldment
such as we are striving for in these higher Degrees is not to make
ourselves appear outwardly different in form, color, or
feature but to bring about that great rejuvenation from
within and that attunement with the higher forces of the
universe that will bring us a degree of immortalization.
We know that we cannot make ourselves immortal in this
physical body, for flesh cannot be made immortal. It is corrupti

ble because that is its nature. The soul, on the other hand, is
incorruptible and immortal, because that is its nature. But we can
develop and bring about that greater degree of attunement between
the corruptible outer self and the incorruptible Inner Self that
will tend to make the two more balanced and more harmonious. This
will assure us of longer physical life, better health, freedom from
many diseases and illnesses, and a certain degree of immunity
against those things that upset the harmonious relationship between
body and soul or flesh and spirit. In those cases where the devel
opment has progressed to such an extent that the consciousness of
the outer physical self and flesh are wholly subservient to the
consciousness within, there is an extension of the period of life
on Earth and there is greater health and greater happiness. On the
other hand, the inner consciousness gains by the attunement in
having its faculties awakened and quickened, strengthened, and made
more responsive. All in all, we gradually approach that sublime
condition of harmonium where our existence is a Cosmically balanced
one.
Rather than take time now for more thoughts along this line,
I am going to stop and give you an exercise to help in bringing
about this Cosmic Attunement. I want each of you to contemplate
for the next few days the state of life and degree of earthly
existence you would consider ideal for your next incarnation. Do
not attempt to select the social status you would prefer, or the
business you would rather be in, or the religious denomination or
rank or tongue you would prefer in the next incarnation, for these
are all things of the mind and body, but contemplate the ethical,
moral, and emotional status you would prefer to have in the next
incarnation. Would you rather be of the artistic temperament and
have art in any of its forms dominate your being, bringing you a
softer nature, a more responsive and receptive mind and heart, a
more tender expression of thought and idea? Would you rather have
a literary nature, or a mechanical nature, or one devoted to
instruction and guidance of young or older people? Would you
prefer to devote your next incarnation to study and contemplation,
or to research work? Try to visualize the self that you would like
to be in the next incarnation; but be slow about it and spend two
or three days thinking it over before you come to a conclusion.
Undoubtedly, in the past, you have thought on this subject in a
general way, and you can easily recall many of your former thoughts
now and use them in this particular exercise.
AN EXERCISE After thinking this matter over and
_______ IN ASSUMPTION coming to a conclusion, sit down some
\ / evening and sow the seed of that future
\rbyGy possibility in your consciousness by the process of
\ / Assumption. You will remember that in the Ninth Degree
v you had some monographs in regard to the process of Divine
Assumption. Now, some evening when you can be alone, assume for
half an hour that you are preparing to become that character, that
type of personality inwardly that you have selected for your next
incarnation. Make it as idealistic as the character and personal
ity you have selected will permit. If you are thinking of healing,
think of the Great Healer whose very words, very touch, very look
will bring relief and strength to others. If you contemplate being
a musician, think of the greatly inspired one whose thoughts con
stantly turn to music and whose words are always musical.
As you sit each night, throughout this coming week, in a short
period of assumption, assuming yourself to be starting the next
personality that you have decided upon, think of your Inner Self as
being attuned with the Cosmic powers that will bring about your
desire. In other words, after you have selected the type of char
acter and personality you think best, sit alone in meditation each
night for ten or fifteen minutes or half an hour, or, upon retir
ing, lie awake in the silence of your room contemplating the great
change within you, turning your thoughts inwardly as though you
were mentally dictating to the Inner Self the qualities, the ideals
and standards that your next incarnation is to express.
Think of planting mental seed into fertile ground within you.
Put in one at a time, each representing a quality of the self that
you desire, just as though each one of these qualities were a seed
you were planting in the ground. If you want your character to
have softness and tenderness, think of that as a seed. If you want
to have the ability to play the piano, harp, or violin, think of
that as a seed. If you want to have a highly receptive nature so
that you may be easily inspired or moved by a Cosmic urge, think of
that faculty as another seed. If, on the other hand, you need
great strength and resistance against easy influence, put in a seed
of resistance and strength. If you want to have a strong dominat
ing will because of some special use for it in the next incarna
tion, put that in as another seed. Do this as often as you can
during the coming week.
To some of you it may seem rather early to have thoughts about
the future life or the next incarnation. Most certainly, the
object in bringing up this point of our work so definitely at this
time is not because I contemplate that any of the members in this
Degree are near the close of life in this incarnation. I am always
aware of the fact that the members in this higher Degree are
greatly diversified in age, general nature, business occupation,
social standing, and general method of living. There are some
among you as young as twenty-eight or thirty years of age,
and there are some who are over ninety-five. I should say
that the majority are around fifty or sixty years of age,
not an age when one is strongly impressed that a future
existence is close at hand. So that is not the reason why
ELEVENTH DEGREE NUMBER 13 8 PAGE SIX
the present subject is introduced. In all likelihood, the members

in this Degree are going to live many years longer, and will have
an extension of time because of their better methods of living, and
improved health. For this reason, the average member has a period
of healthy existence before him in which to make a great many
changes in his way of living. The earlier we lay the foundation
for the proper way of living, the greater benefit we will derive
from it.
The ancient masters were right in saying that we need have no
concern for tomorrow if we live properly today. As long as we
adhere to the highest dictates of our conscience and live kindly
with our fellow man, and lovingly in the grace of God, we need have
no worry or concern as to what will happen in the future, or as to
what manner of incarnation we may have in our next cycle of earthly
existence. But that is only a philosophical way of looking at the
matter. One might as well say that .there is no need to plan any
thing for the future, not even to the extent of hoping to have a
better home, or better clothes, or different food, or a different
location, but merely trust to events as they occur in their own
course of action and reaction. Planning for the future incarnation
is just like planning for the future in the present incarnation.
Those progressive spirits who abandoned their homes and
estates in the eastern part of the United States and journeyed in
1849 by wagon and on foot all the way to California because of the
discovery of gold, were not only wonderful pioneers, but wonderful
builders of their own future estates.
Leaving behind everything held dear and familiar, selling all
worldly possessions except food and clothing, a wagon and oxen, and
setting out for unknown lands across great wildernesses and desert
places was like starting life over again. Beginning a new life in
a different climate, a strange location and an unfamiliar environ
ment with almost a new name and character was much like the great
change brought about by transition. Once most of those early
pioneers in 1849 had started, there was nothing for them to do but
continue on their way, for they had provisions and funds sufficient
only to take them farther into the New World or to return them to
the old location again. In either case, they would be starting
life all over again.
Many of these pioneers had been businessmen, attorneys, physi
cians, storekeepers, clerks, teachers, farmers, and manufacturers;
but they were ready to change their natures and their ways of
living. When they reached the new location, they all
became miners digging in the soil, hunting for gold,
eventually going into new lines of business according to
their location. The farmer became the ranchman, and the
poor struggling physician became the wealthy miner.
ELEVENTH DEGREE NUMBER 13 8 PAGE SEVEN
Nearly everyone who attained wealth through his mining operations

retired and became what he had always dreamed of becoming. Some
had dreamed of owning apartment houses, some of owning stores, some
of having cattle-raising ranches, some of becoming builders and
architects. These persons had dreamed for years of what they would
do if the opportunity came to them to start tfyeir lives over. Each
in his turn, as he acquired wealth from gold, carried out his
dream.
GREAT All have the same opportunity through the glorious change
AGENT known as transition. There is no more reason why one
should not make plans for that future incarnation than
there were reasons why these early pioneers should not have dreamed
on their long trail across the country of what they would eventu
ally do if they found gold. The gold of the West was to be the
great agent for transmuting their dreams into realities. In our
case, transition is to be the great agent for transmuting dreams
and plans into realities. It has long been known to mystics and is
now coming to be accepted by science that the mother exerts a great
influence on the unborn child through her thinking. Prenatal
influence unquestionably affects the character and life of the
unborn. Fifty years after birth, an adult may begin to carry out
that which was concentrated upon in the mind of the mother before
the child was born. But the influences of the mother and the
desires in her heart for the well-being and future life of her
child are small influences indeed compared to those which we can
exert now and bring to bear upon our own next incarnation.
Next week I shall discuss the second stage of this esoteric
process that has never been touched upon by any of the esoteric
schools in the Western world. And may I remind you of the promise
we all have made to discuss these monographs with no one not known
to be in this Degree or beyond it.
Fraternally,
YOUR CLASS MASTER
NOTES

Whatsoever thou resolvest to do, do it quickly. Defer not till the evening
what the morning may accomplish. — UNTO THEE I GRANT
While you are practicing the planting of seeds for your next incarnation, do
not lose sight of the fact that you may still be in the youth of this incarnation. If
you are relatively young, the seeds you are planting may already take root in
this incarnation, and you may experience your goals sometime later in this life.
This would be a bonus for you, and it would prepare you even more for the next
incarnation. The foundation would already have been laid, and you will need
only to build on it and grow to greater heights than you may ever have antici
pated in your next life. It is well to remember that growth is a continuing
process, and that transition is but a short interlude between lives. When we
think of planting seeds and achieving goals, we should not emphasize so much-
in what lifetime the goals will be achieved, but rather let the maturation process
take place in its natural cycle, whether it takes only part of one lifetime, or runs
into two, or three, or more. Thus, think about the goal you have set for your next
life and tell yourself that you will be ready for, and welcome it at any time; that
you will begin working toward that goal now, and leave it to the Cosmic as to
when it will be reached.
V V V

11 We realize that the flesh cannot be made im m ortal, but that the soul is
immortal; and our job is to bring about a greater attunement between the
two selves to attain the sublime condition of harmonium.
11 Psychic development, spiritual progress, Cosmic unfoldment, self-master
ship, and a high degree of evolutionary attainm ent are not manifested
physically; but consist of inner growth which we use in our daily lives.
H In attempting to judge our development or that of another, we must care
fully attune to the inner, spiritual, and psychic self.
11 This week’s exercise consists of contemplating the state of life and the
degree of earthly existence you would consider ideal for your next incarna
tio n —not the social status, or business, religion, or language, but the
ethical, moral and emotional status preferred.
K Sow the seed by the process of assumption: Assume for h a lf an hour that you
are preparing to become the type of personality in w ard ly that you have
selected for your next incarnation—meditate upon the ideals and standards
of the chosen personality.
f Members of this Degree are diversified in age, general nature, business
occupation, social standing and method of living; but in every case, the
earlier a foundation is laid for an improved way of living, the greater the
benefit one w ill derive from it.
H The complete change—strange location, unfam iliar environment, character,
and occupation—that the pioneers of 1849 experienced is sim ilar to that
change each of us experiences at transition and for which we should be
prepared. In addition, there should be the realization that transition is the
agent for transm uting our dreams and plans into realities.
H Though we are all affected by prenatal influences, these are small indeed
compared to those we can bring to bear upon our next incarnation by
choosing a goal, a purpose, and a plan, and m aking them a living self w ithin
us.
THE INSTITUTION BEHIND THE
R O SICR U CIA N O R G A N IZA TIO N
San Jose, California, U. S. A.
Rosicrucian Park
'Consecrated to truth and dedicated to every Rosicrucian"
This m onograph is not subject to sole or purchase by anyone. A sale or

purchase may make the seller and purchaser subject to civil liability.
■ i t i i f I f IIII9 IBim$l iBil VV5 3VVIIIII ICSI ISSt«|Ra« Bl f l l i r i l VI l VBI I i r
si?:::::::::;:::::;::::::::::::::::::::::::::::::::::::::::::::::,
A M R C
MASTER MONOGRAPH
ILLUMINATI SECTION

Supreme Grand Lodge of A. M. O. R. C. It is not
< fi>
D eg re e D eg re e
11 11
139 139
'0£arf>ruri£
R E G IS T E R E D IN U .S . P A T E N T O F F IC E
-ALSO HEGtSTEftEQ THROUGHOUT THE WOHLDI
««<NTtO IH kj.S.A.
The matter contained herein Is officially Issued through the Su

was registered in the United States Patent Office for the purpose of
copies of officially prescribed and copyrighted monographs, dis
sertations. scientific postulations, philosophical discourses, academic
A. M. O. R. C. and it shall be returned to it upon its request The
member, and is a violation of tne Statutes of this Order.
THE CONCURRENCE
V V V
If The part which visualization plays in o

aration for the next incarnation cannot
estimated. It must, however, be definite and
The Journal of the French writer Henri
Amiel contains some thoughts on order and its
value which can hardly be overlooked.
W hat com fort, w h a t s tr e n g th , w h at econom y th ere is in

order— m aterial order, intellectual order, m oral order. To know
where one is going and w hat one w ishes—this is order; to keep one’s
word and one’s engagem ents—ag ain order; to have everything
ready under one’s hand, to he able to dispose of a ll one’s forces, and
to have a ll one’s m eans of w hatever kind under command—still
order; to discipline one’s habits, one’s efforts, one’s wishes; to
organize one’s life, to distribute one’s time, to take the m easure of
one’s duties and m ake one’s rights respected; to employ one’s
c a p ita l an d resources, one’s tale n t an d on e’s chances p ro fit
ab ly;—a ll this belongs to and is included in the word order. Order
m eans light and peace, inw ard liberty and free command over
oneself; order is power. Aesthetic and m oral beauty consist, the first
in a true perception of order, and the second in subm ission to it, and
in the realisatio n of it, by, in, and around oneself. Order is m an ’s
greatest need and his true wellbeing.
- H E N R I F R E D E R IC A M IE L , 1821-1881

In the esoteric system of the ancients, each incarnation was
anticipated as another opportunity to carry out the great desires
and ambitions close to their hearts. We have been taking two or
three esoteric steps in our recent lessons, and now we are on the
threshold of another. This one must always be in the background
throughout the future weeks, months, and years of our work in self-
improvement. We must have a goal, a purpose; we must have a plan,
a map. It is not sufficient to think that the great purpose back
of our present studies and attempts to improve ourselves is to make
just this life and this incarnation as perfect as it can be. That
is not satisfactory, for it is not complete enough. Every time we
begin to think of how we would like to make the future here on
Earth in this incarnation as perfect as we can, we come face to
face with the fact there are certain limitations due to our present
natures, present abilities and present characteristics. Over and
over again I have said, and I am sure you have, that we could make
the rest of our lives as perfect as we want them, and as filled
with the joy of living and doing as we would have them, if we could
only begin at the very start instead of having to change the
present life by some modifications. The next incarnation will
offer us an excellent opportunity to begin right at the hour of
birth, and create for ourselves a realization of our dreams.
In the first place, the location, the time, and the environ
ment of our birth determines to a great extent what our future
lives will be. There are thousands of advanced thinkers in the
world today who realize that many of their dreams for the future
years are impossible of realization because of their present names,
their present contacts, their present relations, present age, and
so forth. All of these limiting factors are wiped away in the plan
for future building of a desirable life.
It is known among the students of the higher laws that a soul
personality is assigned to an earthly incarnation in accordance
with the plans for its future. A person who is to become a great
musician may be born in a family of musicians, or may be born in an
environment or place where there are absolutely no musicians, so
that his longing in childhood will take him to places where there
is music, and thereby start him on his career of seeking for better
things rather than living his life in a position of mediocrity.
If you followed the suggestion given in the preceding mono
graph, you will now have some idea as to what you would like to be
in a future incarnation. By developing these ideas and
adding to them from day to day and creating in your mind
and heart the ideal life, and the useful, practical,
contented life that you want, you will be building up and
surrounding yourself with the very nature of the thing you
desire, and this in turn will arouse many other emotions and
benefits that will surely come to you at the right time. It is
necessary, however, to build up this future character in minute
detail. It is necessary to create it within you at the present
time so that it becomes a living self within you. It is this
created self, then, that will dominate the spirit of your ego after
transition, and will determine the next place of your birth, and
the next parents, and the next environment for you.
Let me urge you, therefore, to give this matter attention
throughout the week as often as you can, thinking what nationality,
country, and environment you would like to have in order to further
the good interests of your life. To aid in this process of analy
sis and attunement of the inner and outer selves, an exercise was
assigned many years ago to this Degree. It concerned the word
Mertham. Having used it myself for a long time, being strangely
impressed by its use, and feeling that there was something familiar
about it, I discovered that this new word is really the great key
word Mathrem reversed. You will remember that the word Mathrem was
given to you gradually in installments throughout the Degrees from
the Fourth to the Ninth and you will remember that the letters TH
really constitute a diphthong and are considered in the Sanskrit
and ancient languages as one letter. Now this new word Mertham is
to be used for vowel sounds in connection with your meditations.
The way in which this word is to be used is told in some manu
scripts as follows:
Immediately upon arising, face the East and take three deep
breaths of fresh air; exhale slowly; then pronounce the word
Mertham very slowly. It is not to be said loudly, but holding onto
each vowel sound and saying it slowly. The correct pronunciation
is necessary, for the vowel sounds are important. h A W 1_
The first syllable mer is to be pronounced as though it were

spelled "mur" as in the word murmur. In one of the ancient writ
ings , it was said that the origin of the word murmur came from the
use of this vowel sound and similar ones in the rituals and chant
ing in the mystery temples. In the Orient, some forms of chanting
are still called "murmuring" and the mystics are advised to murmur
their prayers or key words as these mystical words are called.
Nearly all of the mystical invocations and chants contained mer
just as they contained the word ra or the vow el sound of "Ra." For
this reason, the chanting often sounded like a constant repetition
of mer, mer, and mer. If you think of murmuring, you will get the
right tone to the vowel sound in mer.
The second part of the word is one syllable, tham.
This should be pronounced with the broad A. In other
words, the vowel A should be like the A in the word
father, or as in "Ah!" The M at the end of the vowel
should not be slighted. Both syllables mer and tham
should be stretched out so that they are given their full tone
value slowly. Repeat the word Mertham three times, being sure that
your hands do not touch each other when saying these vowels.
The second time that these vowels should be used each day is
some time in the evening when you can be absolutely alone. It
should be after and not before sunset and should be before two
o 1clock in'The mornijig. Theref(5T&~,— sometime between sunset and two
o '"clock in the morning you should be alone and pronounce the word
Mertham again three times slowly without doing any breathing exer
cise s^jaefore orâTter usTng thle^vowel SGunds, ancTthen .foTlowing
with the simple process _6T turning your thoughts inward
Tnner SelTT If ”Che seTf withirT~seem'g~to urge you to speak
or to pronounce some additional words or to state some affirmation,
you should do so and remember it and write it down in some notebook
where you can preserve it and put the date under it. These phrases
and words are to be for your own reference only. The ancient manu
scripts say that such words, phrases, or thoughts as may come to
you at such a time from within are Cosmic messages or Cosmic
instructions or key words for you to follow during the next twenty-
four hours.
I remember well that the first time I tried the experiment,
something within me seemed to say, "Read the 27th Psalm." I said
it aloud as though I had planned to say it sometime and I found
afterwards that it referred to some passages in the Bible that were
intensely interesting and very helpful in the matters that I had to
deal with during the following twenty-four hours. Each time after
that, I had some other thought or phrase expressed. One time, I
could not control the Inner Self from speaking out and saying, "Go
get the letter." This puzzled me for half an hour, when I suddenly
realized that it meant I should go to the letter box in front of
the house. I went there and found an important letter which had
been delivered and which I might have overlooked until the morning;
and it had a very important bearing on matters that had to be
attended to before morning. At other times, just simple little
thoughts come at such a time but they are highly significant.
The real effect of the vowel sound of this word is quite mys
tical and psychic and you will sense it during the night as you
sleep and during the day in connection with your health, your
nervous system and general well-being. More than this, I am not
going to tell you now, for I do not want you to create any artifi
cial conditions based upon the suggestions from my statements.
Continue your analysis of yourself as explained in last week's
monograph and next week we will take up another point in the use of
this word.
Fraternally,
YOUR CLASS MASTER
Whatsoever thou resolvest to do, do it quickly. Defer not till the
evening what the morning may accomplish .—UNTO THEE I GRANT
When we seek to practice exercises such as given in this monograph, we

sometimes hesitate to follow the directions of the inner voice. If you tend to feel
foolish about following its suggestions, try to overcome this feeling and obey the
command. Even if nothing comes of it, you owe it to yourself to keep pursuing
the suggestions of the voice within. Until your attunement is such that you can
count on the correctness of the impressions you receive, you should act on them
anyhow. This is the way in which you learn to know that which is meaningful
and that which is not. This is the way in which you recognize a true message
when it is voiced. So, as you practice the exercise during the week, try as much
as possible to follow the urges that well up within you; that correspond to the
positive and constructive direction of your desires.
V V V

U In the esoteric system of the ancients, each incarnation was anticipated as

another opportunity to carry out the great desires and am bitions close to
their hearts.
H It is necessary to build up your future character in minute detail.
H The word M ertham is to be used twice a day to help in the process of
analysis and attunement of the inner and outer selves. First, upon arising,
face the East, take three deep breaths and exhale them slowly. Then
pronounce the word M ertham slowly and softly. Between îw&et and two
o’clock in the m orning, the exercise should be repeated? This time merely
pronounceTHSwordsoftly and slowly three times w ithout the deep breaths.
R O SICR U C IA N O R G A N IZ A TIO N
Son Jose, California, U. S. A.
Rosicrucian Park
"C onsecrated to truth and dedicated to every Rosicrucian"
Thii m onograph is not subject to sole or purchase by anyone. A sole or

% purchased by, but loaned to, the receiving member.
I
[r <f>
Degree Degree
11 11
Monograph Monograph
140 140
lotfarfSruri#
R EG ISTER EO 1H U .» . K A T t N ’ ’ O f TICE
<*fe.SO *€C<ftTCR£D TtMduCHOjT TMf *0*101
MiMTCO ifc U.ft.A.
rSV
protecting all the 'printed, engraved, typewritten, and photographic
S Imperator of A. M. O. R. C. (The above emblem and name of the

Order are also registered In countries throughout the world.) All
A. M. O. R. C. and it shall be returned to It upon Its request. The
use or attempted use does. Ipso facto, terminate all rights ol Ine
member, and Is a violation of tne Statutes of this Order.
THE CONCURRENCE
V V V
Again and again, in the Journal of Amiel we find a

strong sympathy with mysticism and a concern for philo'
sophical questions. It is believed that the paragraph below
will be found pertinent to the subject of this monograph.
I hear the drops of my life falling distinctly one by one into the devouring
abyss of eternity. I feel my days flying before the pursuit of death. All that
remains to me of weeks, or months, or years, in which I may drin^ in the
light of the sun, seems to me no more than a single night, a summer night,
which scarcely counts, because it will so soon be at an end.. . . Where shall
I be to-morrow—in a little while—when the breath of life has forsaken me?
Where will those be whom I love? Whither are we all going? . . . 7^0
matter!—so long as the world is the wor\ of eternal goodness, and so long
as conscience has not deceived us.— To give happiness and to do good,
there is our only law, our anchor of salvation, our beacon light, our reason
for existing. . . . Toothing can lessen the dignity and value of humanity so
long as the religion of love, of unselfishness and devotion endures.
— HENRI FREDERIC AM IEL, 182M881
— F—
E L E V E N T H DEGREE N U M B E R ONE H U N D R E D FORTY PAGE O N E
The first reports coming to me from those who have tried the new
word are surprisingly interesting and several of the reports indicate
that most unusual things are happening.
It is interesting and helpful to check our Eleventh Degree prog

ress and measure its unfoldment in the light of Cosmic influences,
cycles of time, and other things that have bearing upon the lives of
the individuals in this Degree or upon the general tendency of human
nature. The whole world is going through a Cosmic change which will
last for a number of years: The general tendency of the Cosmic influ
ences is to rejuvenate and regenerate, and at the same time to refine,
purify, and build up the spiritual and psychic conditions; therefore,
it is a fortunate time for the work of this Degree.
This would be an excellent time for those wanting to devote their

entire lives to spiritual unfoldment by becoming monks or nuns or go
ing off into the hills to live as anchorites ; but this is something
which we do not recommend, for the greatest work that can be done in
behalf of humanity is to work with humanity and with those who need
our help and guidance. To go into a monastery and spend one's life in
esoteric and profound study is somewhat selfish unless the latter part
of that life is to be spent among mankind.
The work of this Degree is not intended to be different from the

work of the whole Rosicrucian system. Rosicrucian philosophy is not a
system intended to make spiritual ascetics of individuals but rather to
make completely unfolded and developed normal human beings. Again, we
want to emphasize the fundamental principle of our teachings; namely,
that man is dual and that half of him at least is spiritual and the other
half material and physical. Man is not completely developed or effi
cient in anything he attempts to do unless his spiritual and psychic
side is developed to as high a degree as the physical and material.
Just because the spiritual side is important enough to warrant our
close application to a process that will develop it, is no reason to
overemphasize it, devoting our lives to complete spiritual unfoldment,
and ignoring all of the material and physical obligations of life.
Therefore, I hope that none of our members in this Degree will develop
the idea that the ultimate end of the work of this higher Degree is
merely to lead to spiritual asceticism. You will recall that not one
of the Masters of the Great White Brotherhood has completely elimi
nated himself from the world or has ceased to take active part in
mundane affairs. In fact they accomplish greater things in the physi
cal, material world than those who have had no spiritual and psychic
unfoldment at all.
The word Mertham is perhaps one of the most mysterious of

the many words we deal with in this Degree or the past. In
— F—
ELEVENTH DEGREE NUMBER ONE HU NDRED FORTY PAGE T W O
regard to the idea of murmuring, there are many references in old

manuscripts to murmurers, meaning those who did the chanting and pray
ing in the mystery temples. Some of the ancient alchemists in speak
ing of their formulas stated that the neophyte, in attempting to imi
tate their process, should not forget that the formula must be murmured.
They meant that the experimenter should not forget that in addition to
the chemicals he used and the fire he used, he must use the vowel
sounds and murmur them properly. Some references were to the great
healing done by those who preceded Jesus and John the Baptist and in
these there was a notation to the effect that in the crucial moment of
each healing, they murmured certain words. This should be sufficient
to impress upon your minds the significance of the word murmur and the
value of the exercise. It should be continued for at least a number
of weeks; for, one or two weeks is not sufficient to attain the re
sults that will come from the use of the word.
The famous Persian poet, Omar, expressed an ancient mystical idea

when he said in his poems that Hell is a place of unfulfilled desires.
He meant that the only Hell which the soul or mind of man here on this
earth can conceive of is a place where one has naught else to do but
to review life on earth and think of the desires unfulfilled, the re
grets, the sorrows, and the errors, that filled the consciousness just
before transition.
The real purpose back of reincarnation is to enable each of us to

work out our particular or individual missions in life, to evolve the
special character or personality that composes us or constitutes our
nature, and eventually to reach a state of perfect balance.
How many have ever stopped to think of each individual as being a

composite or aggregation of a vast number of faculties, abilities,
tendencies, and possibilities? Each man or woman, as we find them
ordinarily in life, possesses a number of outstanding faculties or
abilities. We seldom discover anyone who has only one native ability,
or one developed ability. One of our members, as a child, wanted to
be a physician, and all through his youth he studied for that purpose.
Today, he is happy and successful in his practice, and considered a
very good physician. He seems to have certain abilities that help
him: a very steady hand and good eyesight, a good memory, good health,
a pleasing voice, and nice manners. He is also tender and sympathetic
toward the finer things, making himself an inspiration to his pa
tients. There are perhaps a dozen abilities which he possesses, and
which easily cast their influence toward making him a successful phy
sician. In his college days, he discovered that he was musically in
clined; so he studied music, and can easily turn from diagnosing a
patient's case to playing very excellently on the violin or
the piano. He has the ability of sensing the mental attitude
of persons, and creating or improvising passages of music
soothing to them. In addition, he has a liking for mechanical
— F—
ELEVENTH DEGREE NUMBER ONE HU N D RED FORTY PAGE THREE
things and loves small and delicate devices such as electrical instru
ments, small pieces of Jewelry, or ornaments. Think of one man pos
sessing so many abilities that have been brought into use. He prob
ably has a number of others that he uses only occasionally or that
have not been brought into use. Undoubtedly, if we were to analyze
him carefully, we should find that there are many abilities which he
is using only in a casual way, but this combination of abilities is
what constitutes this particular man. They are the bricks composing
his mental and physical structure, or forming his character or per
sonality.
Each of us is the same in this regard, except that because of

lack of education, training, opportunity, or other conditions, we do
not awaken or apply many of the abilities which we have. I know an
other frater who all his life was employed in the plumbing business
and only at seventy-one was able to indulge an ability that he always
felt he possessed. He bought a cello, took lessons, and is becoming
an expert musician. He said that all through his younger life, the thing
he most enjoyed doing was to listen to music, every note of which seemed
to stir something deeply in his soul. Each of us has a score or more of
abilities, tendencies, and characteristics, dormant, partially real
ized or fully awakened. Each of these is like a book on a library
shelf. A hundred books will constitute a library, but each can be re
arranged so that the group will not have the same appearance or the
same arrangement. Ten books on a shelf can be arranged in one hundred
different ways; a hundred books can be arranged a thousand different
ways. So from the same one hundred books we could have a thousand
different libraries or groups of books, so to speak. I do not know
how many possible abilities there can be found in human nature, but
man must possess, at least, a hundred abilities. According to how
thes*e abilities adjust themselves or are grouped together and awakened
and quickened, we should have a thousand different types of persons.
There are, as well, persons who allow their abilities to become

perverted or used wrongly. This gives us still another group of per
sons. I am acquainted with a man who, during his youth, was a very
excellent artist with a pen. His unusually sharp eyesight, and steady
hand enabled him to make minute drawings with a very fine, sharply-
pointed pen. He kept making smaller drawings until he could make a
masterful drawing no larger than a postage stamp. I have seen him
take a piece of paper the size of a postage stamp and letter the
Lord's Prayer on it so perfectly that under a magnifying glass it
looked like a piece of steel engraving. He became known in the art
field in New York for this extraordinarily fine work, and there was
undoubtedly a good future ahead of him. Someone with wrong ideas dis
covered his ability and tempted him into making forgeries; so
that his days and nights were being spent in a cellar or base
ment with only artificial light, poor air, and no heat, making
forgeries of various kinds. Finally, he was making counter-
Temple Section - AMORC The Rosicrucian Order
— F—
ELEVENTH DEGREE NUMBER ONE HU N D RED FORTY PAGE FOUR
feits, hiding from his family for long periods. He was in a damp cel
lar working, eating and sleeping in these conditions day after day so
that the police would not know he was in the city. He caught cold and
finally tuberculosis. He hesitated to see a physician, and he neg
lected being properly treated. Finally, he had to be taken from the
hiding place where he had been working for over a year and put in a
colony of incurable tuberculosis patients on North Brothers* Island in
New York. The last time I saw him, his arms and body were so thin
that I hardly knew him, his hands were shaking, and his eyes watering.
He had lost all his money, and his friends, including the evil ones.
His parents had believed him dead for a number of years, and the art
world lost a good worker. In police records, the man was undoubtedly
classified as a forger and counterfeiter, in other words, a criminal.
By perverting his talents, he had put himself into another classifi
cation of individuals.
Reincarnation gives us an opportunity to awaken, quicken, and

properly apply every possible talent and ability we possess, so that
we may become one hundred percent perfect in the things we are able
to do. That will not make us alike, for no two of us have the same
abilities, or abilities in the same combination. Even if we quickened
and awakened and used our abilities and talents one hundred percent,
we should still be different from one another because of the manner
in which those talents and abilities would associate themselves. A
kaleidoscope contains only ten or twelve different colored pieces of
glass and paper; yet by the various ways in which they can be related,
they form thousands of different patterns.
The foregoing is to make plain why we should spend our time Just
now in analyzing ourselves and picking out those abilities which we
feel we have, and which have not been awakened or quickened. Have you
ever felt that if you had had the proper training, you might have be
come a good singer or a musician? Have you ever looked at a piece of
machinery and felt that you would like to build it, create it, invent
it? Have you ever desired to paint or design? By such questions,
you may discover what talents and abilities you have, and what unful
filled desires are within you. In your next incarnation those abili
ties should be awakened, quickened and applied so that you will have
the experience and training that you have lacked in this one. If there
is any longing or yearning in your soul for expression or action along
certain lines, it indicates that you have unawakened or partially
awakened ability or talent that should be quickened into action either
in this incarnation or in the next.
The Cosmic in planning our next incarnation will take into con
sideration such dominant desires at the time of our transition,
or during the latter half of our lives. Those are the ones
that will help us most and serve us best if they are good. We
shall be more successful in the next incarnation, and more
— F—
ELEVENTH DEGREE NUMBER ONE HUNDRED FORTY PAGE FIVE
useful to humanity, more efficient in life if we are employed in an

activity with such tendencies and abilities as seem natural to us,
and which are good and constructive. We should be failures in the
next incarnation if forced to be occupied at something disagreeable to
us or for which we had no natural talent or ability. Many young peo
ple are trained for lines of action and service and employment or
occupation for which they have no natural ability, and they struggle
against this all their lives. The newly evolved science of efficiency
in employment and the occupation experts both seek to save many people
from wasting their time at something for which they are not properly
qualified. It was once the custom for a son to follow in his father's
footsteps and carry on the same trade or occupation. Centuries of
this sort of thing proved, however, that it was the wrong way; and
today we have experts in schools and colleges who assist young people
in discovering what they are best qualified to do.
Nature works along the lines of least resistance. Cosmic laws of

reincarnation are the same in their action. We can assist this law by
determining now what it is we should like to do in our next incarna
tion. We should not attempt to pick any definite profession, for we
have no idea in what country we may be b o m , and what names may be
given to such professions in that country, or even what professions
may be in use in our next incarnation. What we should think of is the
talents and abilities that we should like to use, leaving it to the
Cosmic to have us born in such a place and in such an environment as
will give us the utmost opportunity to develop and use those talents
which we have. These are the things to think about, not because there
is any hurry about coming to this decision before transition, but be
cause they lead to another esoteric principle.
Fraternally,
YOUR CLASS MASTER

V V V
Below is a summary of the important principles of this monograph. It contains the essential
statements which you should not forget After you have carefully read the complete mono
graph, try to recall as many as you can of the important points you read. Then read this
summary and see if you have forgotten any. Also refer to this summary during the wiming
week to refresh your memory.
tf The greatest work that can be done in behalf of humanity is to work with humani
ty and with those who need our help and guidance; therefore, we should strive not
to overemphasize our spiritual unfoldment, but to make it commensurate with our
material and physical obligations.
^ The real purpose back of reincarnation is to enable each of us to work out particu
lar or individual life missions, to evolve our special character or personality, and
eventually to reach a state of perfect balance.
^ Reincarnation gives us an opportunity to awaken, quicken, and properly apply every

possible talent and ability we possess.
9 Each of us has his own set of abilities which are like bricks composing our mental
and physical structure. Many of these abilities we have not learned to apply.
Q The Cosmic in planning our next incarnation will take into consideration our domi
nant desires during the latter half of our lives or at transition.
R O SICR U C IA N O R G A N IZA TIO N
Rosicrucian Park
"Consecrated to truth and dedicated to every Rosicrucian"

r\jz
n O Q O o
A M & R C
MASTER MONOGRAPH
ILLUMINATI SECTION

'j purchased by, but loaned to, the receiving member.
a tl
A**
<f!>
Degree D eg re e
11 11
141 141
O
lo0a?($>ruci&
R E G IS T E R E D IN U .S . P A T p N T O F F IC E
'ALSO flLOl&TEHEO Tm«0 i>UM0 uT Trtl W0 AL01 TGI
t>Binrro in J.S.A.
The matter contained herein is officially issued through the Su

. *■___ - 11 • • p r in t ~ J 'V*M ,,nr) tim o iu r itto n anH n h n t n i^ r .in h ir
lly pre
_________ _____ inc p O S k u i a u v u o , m.www^.wvw,
studies, diagrams, illustrations, and charts as authorized by the
Order are also registered in countries throughout the world.) Ail
matters herein contained are strictly confidential to tne memoer* I
ownership of. the legal title, and the rieht of possession to this
A. M. O. R. C. and it shall be returned to it upon its reouest The
contents herein are loaned to be used for t h e s o l e and exclusive
use or attempted use does, ipso facto, terminate all rights of tne
THE CONCURRENCE
V V V
ij In Robert Browning’s poem, “Paracelsus,” are to

be found m any lines of beauty and mystical insight.
The lines quoted seem to have particular signifi-
cance and m ay well be considered in connection K f ii
with the exercises of this Degree.
But, friends,
Truth is w ithin ourselves; it takes no rise
From outward things, w hate’er you m ay believe.
There is an inmost centre in us all,
Where truth abides in fulness; and around
Wall upon w all, the gross flesh hems it in,
This perfect, clear perception—which is truth.
A baffling and perverting c arn al mesh
Binds it, and m akes a ll error: and to KNOW
R ather consists in opening out a w ay
Whence the im prisoned splendour m ay escape ,
Than in effecting entry for a ligh t
Supposed to be without.
—R O B E R T B R O W N IN G , 1812-1889

We are now at a point where we are starting to take a few
steps again up to the next level. The first step consisted of the
use of the word Mertham. The next step includes the use of the
same word in connection wit.ii a very ol<j T.aJ-in formula Rosicruclans
~1Tave used as a sacred phrase for bringing about extremely higti
cosmic AttunementT! This phrase founclH n the oldest ot Rosicrucian
manuscripts is engraved over every sacred altar and on every sacred
emblem. It is chanted in every sacred Rosicrucian ceremony in the
Orient and in most parts of Europe. Whenever and wherever a sacred
ceremony is used, this Latin phrase is intoned. It is:
Ad rosam per crucem.
Ad crucem per rosam.
Literally translated this phrase means, 'M o the rose by way of the
cross” and "To the nrnss bv wav ^ " Esoterically, it
/cleans that the unfoldment of the soul personality represented~iiv
the blossoming is attained only by means of the trials, tribu-
-jTcTbions, lessons, and experience, « rpprpgp^fp^ by the cross,.hyt
tttcTfc eventually the cross -j-j-goi-f w-i i~| mastered so that the
crucifixion of the body will no longer be necessary.
The phrase is to be used in connection with the exercise with
the word Mertham. Arter you flAVe used the word and are sitting o r
lyindT"3nwn gillOf 1y f. j^ VOUrse.1 t ag a hngp r-roco ,
as though your body with the arms outstretched represented a cross.
Visualize vour h e a r t- anrf .pfmspiniiRnPfiR. as h«=>inq located in the
center of that cross, or apprnximately where vour physical heart
is. Think _of your heart and consciousness as being your soul
personality in the form of a r o S ^ ftn -t-K^ jrnss. Thus visualTzing
vourselr as a^JlUfflan~cross~with a great blossoming rose in the
center. repeat this Latin phrase slowly two or three times and you
sKould sense~a warmth and a feeling of expansion of consciousness'
around your heart as though the great rose on vour cross was
unfolding-; - ~ ■=**•
This formula should be used at Ip.asf. twice a day— in the^
morning and in the rvrni m r TlT-Tay*i w ith the word Me^hjiam
ana ending with vour visualizing vour.goif ^rffss with the
rose.
Next week I will tell you more about the rose and cross and
the uplifting of consciousness into the higher psychic planes of
Cosmic contact. There is one point that you should keep
in mind as you go about your work, your exercise, your
pleasure, or whatever may occupy your time and attention:
Keep in mind that you are a walking cross and that the
rose is growing in the center of it. The work you are
doing, the lessons vou are learning and the experiences you are
having are part of the human ^ross, and the i q v s . hapninpss. and
the blessings of life belong to the beautiful rose unfolding on it.
The cross represents the material, physical, earthly labors of
life which are necessary for youruntoldment : therefore, it is not"~
you but your cross that must be evolved. To put it another way:
Think of vour body as the cross and yourself as a wooacarverT
After the cross has been roughly cut out of wood, you must begin
planing and scraping it, .taking off the sharp edges and corners and
making every surface smooth and pollshecl. Every irregularity jnust
be eliminated, every blemish poll sVigfl rm-t-. This is what you are
doing all day long by your labor, your trials and tribulations.
F,flr-h i-Tmg y have a profriein7~a~'trouble. a~ worry, and overcome it,
you are taking out a blemish, a ronph corner, or an uneven surface
on tne crngg * y <~>w own. At the end of each day, the lessons
you have learned while polishing and making it smooth, will make it
blossom with the fragrance and beauty of the rose upon it.
With these thoughts in mind, proceed carefully, remembering
that evil thoughts, unkind acts, injurious or destructive things
simply add blemishes to vour cross- and close the unfolding rose and
take from its perfume and sweetness. All of which you must work
out while vou still have that same cross or later in another incar-
nation.
A magnificent story or poem or a great anthem could be written
about the esoteric symbolism of the rose and cross, for it is one
of the most beautiful of the esoteric Rosicrucian principles and is
still a great mystery, even to the most advanced members of the
Order. One thing is certain and that is that those who adopted the
rose and cross as a symbol were inspired by the Cosmic to do so,
for no other symbols have the deep esoteric meaning to be found in
the cross, the rose, and the Rosy Cross when the two are combined.
The esoteric symbolism of the Rosy Cross constantly unfolds
itself to those who study it. As we go into the higher Degrees, we
find both the rose and the cross becoming of greater interest to us
and more expressive of deep fundamental laws.
Undoubtedly, the cross is the second most important geometri
cal symbol of an esoteric nature and it is the first and most
important of all in its application to mystical principles. The
first geometrical symbol is the dot or the point— the beginning.
Before there can be a line of any kind, there must be a starting
point. That starting point is the dot. The line is
merely the dot extended into space or lengthened. If we
take a pencil and put a dot in the center of a sheet of
paper, we have the first element of esoteric symbolism as
well as of geometric law and design. As we draw the
ELEVENTH DEGREE NUMBER 1 4 1 PAGE THREE
pencil across the paper, we simply make that dot longer in one
direction or extend it; therefore, a line of any kind is merely an
extension of the original dot. After we have drawn a line, if we
draw another across it, we have a cross or the letter X. The
crossing of two lines esoterically represents two laws crossing
each other and modifying each other. Where they cross, a new con
dition is created; therefore, the center of a cross or letter X is
the third point or the beginning of the symbolism of the triangle.
If we take the cross or the letter X and cut it in half, we will
have two triangles, each with its point coming toward the center
where the lines cross each other.
The cross is probably one of the oldest marks used by man to
indicate a meeting place or a point where two conditions come
together. In the oldest and most primitive stones in buildings,
columns, temples, pyramids, and walls, we find the cross carved
somewhere to indicate where the stone was to be cut or had been
cut, or to indicate where the next stone was to be placed. Even
today the cross is used in the same manner by builders, by artists,
and by architects. _In an esoteric sense, however, the cross has
always represented man's body in its materiaX rorm and in
earthly trials and tribulations^
The ancient mystics also hermetically referred to the cross by
the use of the Latin word Lux# mp.ani ng J.ight;. This word, they
said, was made from the cross itself. Remembering that the U was
made like V, it is possible to see how the elements of the cross
could be arranged to spell LVX— Light.
The rose, on the other hand, is certainly an esoteric symbol
of the soul or consciousness or ego of man. The fact that the rose
comes from an invisible something, in the stem of the Plantf fnrmg
into a bud, and opens its petals to become a flower;that it must
-<Trow . ~ u n f 6 1 d 1^5 full bttauLv/ dl'iU richness, p e r f u m e , a n d m a r v e l o u s
color-, and fade, lose lt'ia fomr aftfl finally pass, leaving the seed to
reproduce itself, is typical of the soul personality's experience.
ItTenters into the physical body, it develops, evolves, a n d fina’lj.y
passes through transition f,r? Hrvrn Adding the rose to the
cimjsii makes the mystery of its symbo 1ism sublime.
In some modern encyclopedias, there is an occasional reference
to the idea that the word rose came from a root meaning dew.
Alchemists and hermetic philosophers did use dew as a chemical in
their laboratory work. The association of the word dew with the
Rosy Cross is therefore understandable. It adds to our considera
tion of the symbol. Dew is one of the strangest chemical
elements known to man. In the first place, water today is
considered as the greatest asset to the chemist. It is
his greatest solvent and were it not for water the chemist
would be in a sorry state. Dew is the purest form of
ELEVENTH DEGREE NUMBER 1 4 1 PAGE FOUR
water known. It is even purer than rain water. When collected

carefully, dew was used by the alchemists in their most important
experiments. Most of the physicians who graduated from Rosicrucian
schools used dew in their medicinal work, especially in connection
with naturopathic treatments. They were also the first to recom
mend mud baths because the water and soil in certain localities
contained a great amount of magnetism good for the body and nervous
system. It was they, too, who recommended that certain patients
walk barefoot on the grass early in the morning in order to wet
their feet with dew. This has been known to cure rheumatism, gout,
and other blood and nerve conditions. Fortunately, the dew in
every part of the world is practically the same— and people suffer
ing from skin diseases and neuritis have been known to be cured by
rolling in the dewy grass while the sun was shining and then warm
ing the body through rubbing.
We are interested, however, in the fact that the dew on the
rose brings forth its fragrance. Symbolically this is equivalent
to saying that the Cosmic energy contained in the dew brings forth
the character and spiritual essence of the soul.
Fraternally,
YOUR CLASS MASTER
Sum m ary of This Monograph
V V V

H The old Latin formula: Ad rosam per crucem, ad crucem per rosam, esoteri-
cally means that the ufiToldment of the soul p e r s o n a li t y (represented by th e
rose) is attained hv trials (represented by the cross). The correct pronuncia-
no n of this phrase is not difficult. The *W* is to be pronounced as in fath e r :
the “ o” is long, as in the word rose; and the “ e” short, as in the word men.
The~word crucem should be pronounced as though it were crewtchem.
H A ff.p r n p r f n r m i n g the e x e r c is e in connection w ith the word M ertham , visual
ize yourself as a huge cross w ith arms outstretched. Think of your heart in
the center of this cross as your soul personality in thg f o r m o f a rose on the
cross. Thus visualizing vourself as a hum an cross, w ith the rose at its
center, repeat the formula s l o w l y , two or three times.
% Esoterically, the crossing o f two lines represents two laws crossing each
other and m odifying each other. The rose is an esoteric symbol erf th° °™tl1
Dew on the rose brings forth its fragrance, symbolizing that Cosmic energy,
represented by the dew, brings forth the character and spiritual essence of
the soul.

evening what the morning may accomplish.—UNTO THEE I GRANT
We can never say too much about the sacred symbol of the Order, the Rosy Cross. The story of life,
the keys to the universe, the extremes of our emotions, are all reflected in its structure. After every
discussion of mystical subjects, you will find that reference to the Rosy Cross is almost certain to
come up. Even in serious discussions on other subjects, the elements of the rose and cross will be
mentioned, without specific reference to those two words, of course. This is how much it is part of our
lives. It would be a very worthwhile exercise for you to take a note pad and set down the incidents in
this week’s happenings wherein the symbolism of the rose and cross came into evidence. Remember
that the cross is the essence of our daily activities, those many elements of our activities that require
effort, thought, application, or adjustment. The rose is the essence of our achievements; the satis
factions that we receive from our labors, the joys and good feelings from each job well done. In more
common parlance, doing the dishes is the cross. Having the job well done is the rose. You will find
the rose and cross in almost everything you do.
This m onograph is no t subject to sale or purchase by anyone. A sale or
purchase may make the seller and purchaser subfect to civil liability-
ETSJ This monograph alw ays remains the property of the
hi
ft
Degree Degree
11 11
M o n o g rap h M o n o g rap h
142 14 2
'otfaefruri#
r e g ister ed in u .b . pa t e n t o ffic e
I A L IO HCOIITERCD THROUGHOUT
THE W O R L D )
P M tN T I O IN U . *• A.
&
studies, diagrams, illustrations, and charts” as authorized by the
Imperator of A. M. O■R. C. (The above emblem and name of the
A. M. O. R. C. Is the only organization authorized to use the Reg
THE CONCURRENCE
V V V
•I The magician’s use of special words is a logical ex'

tension of ancient Egypt’s “words of power.” Knowledge
and magic were to the early Egyptians synonymous. The
name of a thing was the equivalent of the thing itself,
and to know its name was to have power over it. Even
the gods obeyed when one spoke their names. Great was the difficulty of
one who either in life or in the underworld did not know the gods’ names. By speaking
their names he gained entrance to the Hall of Judgment and received a mystical name of
his own which became a veritable “password.”
Homage
to thee, O Great God, thou Lord of Maati, I have
come to thee, O my Lord, and I have brought myself
hither that I may behold thy beauties. I \now thee,
and I \now thy name, and I \now the names of the
two and forty gods who exist with thee in this Hall
of Maati.
“Chapters of Coming Forth by Day”—
From BOOK OF THE DEAD
Temple Section- AMORC ■The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE H U N D RED FORTY-TWO PAGE ONE
Last week you were told to add the Latin phrase "Ad rosam per
crucem, ad crucem per rosam" to your mystical formula. You may have
found results as good or better by reversing the phrase, and those of
you who added the thought of dew on the rose to your visualization
must have found it especially rewarding and refreshing. As you visu
alize the rose as your soul in the center of your body, try to think
of dew as having fallen freshly and gathered on each petal of the rose.
Think of the rose as being moist with dew, and through the moisture,
made to express its fragrance and inner beauty.
This week we shall add to our study of the esoteric formulas.

All through Egypt and other Oriental lands even today we find the so-
called mystic magicians performing their strange tricks, invariably
accompanying them by peculiar sounds and strange combinations of
vowels. Most of these magicians are mere tricksters, exceedingly
clever, but almost wholly dependent upon mechanical devices, sleight-
of-hand, clever deceptions, and auto-suggestion. Nowhere outside of
the mystery temples, and during sacred convocations, do you find any
of these Orientals actually using any of the esoteric vowel sounds or
doing anything that borders on pure white magic. Some of the trick
sters one meets on the highways or in the gardens of the hotels are
probably familiar with a few of the real esoteric formulas, or they
may really be initiates of the mystery temples; but they do not use
these sacred esoteric words in their public performances. The tricks
they perform for the public are just as much a commercial form of
trickery as those performed in the Western world by such magicians as
Thurston, or Hermann the Great, and others.
Thurston, one of the most recent examples, made his living as a

professional entertainer and magician. He did not claim to have any
genuine occult powers, and did not claim to use any psychic principles
in giving his performances. He may have been a Presbyterian, Method
ist, Baptist, or a Roman Catholic, or possibly a Christian Scientist,
for all I know, and may have been exceedingly devout in his religion.
I do know that he was a very excellent student of mystical philosophy,
was intensely interested in Rosicrucian teachings, and devoured every
lesson and pamphlet of instruction that he could secure. He did not
mix his religion or his private studies with his professional work,
and was in no way violating his ethical standards as a religious man
or as a student of mysticism by entertaining people in a public way.
Everyone who went to see his performances knew that he was a magician.
He spent thousands of dollars a year advertising himself as such,
telling people that that was his profession. Those who paid money to
see his performances knew they were going to be deceived. The
more cleverly he could deceive them, the higher the price they
would pay. That is an entirely different position from the one
held by those who pretend not to deceive and then actually do.
Temple Section- - AMORC -The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE HU NDRED FORTY-TWO PAGE T W O
ORIENTAL Many of the magicians in the Orient are in the same cate-
MAGICIANS gory as Thurston. A few whom I have met have given the
signs of the Brotherhood, and later tests and investiga
tions showed they were honored members of the fraternity. They were not
officers but members. The magical things that they did in hotel gardens
to entertain guests were done for a fee the same as many other forms of
entertainment which one sees in the highways and byways of the Orient.
There are very few theaters and practically no halls of entertainment in
most of the communities and towns of the Orient. Hundreds or thousands
of people gathering together in a great theater or amphitheater to see a
magician perform would be incredible to Orientals. In the Orient, all
such entertaining— whether dancing, playing native music, charming
snakes, or doing tricks— is done in the courtyards in hotels or large
public places, or on the highways, or in the hotel dining rooms; in the
open more often than within a walled enclosure.
The magician does his work in the open, often in the bright sun
light, with the audience completely surrounding him instead of being
Just in front of him. Because he must travel by foot from place to
place and carry all his equipment as well as his living requirements
along with him, he has the minimum of equipment and must therefore de
pend more on cleverness of hand than the Western world magician. He
has one advantage, however, and that is the enormous number of robes
and capes and long skirts and other things which constitute his elabo
rate attire. Some of these fellows must be very slender; yet they
look to be large, heavily-built individuals. They probably have a hun
dred or more things concealed in the folds of their large and flowing
garments. I have seen one of them take a complete bird cage out of
one sleeve.
The Oriental magician today is as he probably was a thousand or

two thousand years ago. We must remember that magic in its present
form was born in the Orient, invented by men who found it necessary to
go out among the masses of natives in their countries and show them
imitations of tricks that were supposed to be taking place in the
mystery temples. The natives in each of these Oriental countries
heard from time to time of marvelous demonstrations performed by the
masters and high priests in the temples of mystery in their own coun
try; but not being initiates, they could not see these things, and the
public magicians found it profitable and perfectly proper to go before
the public with a set of artificial tricks and thus entertain the
natives, and especially the visitors to these foreign lands.
The point to be noted is that when they are doing their tricks,
all of these magicians in the Oriental lands do a great deal of chant-
______ ing and use a great many vowel sounds which gradually impress
audience with the idea that each word is so magical that
V y something happens Just through its sound. If one knew the
V Egyptian language, one would instantly recognize some of these
ELEVENTH DEGREE NUMBER ONE HU N D RED FORTY-TWO PAGE THREE
words as being absolutely foolish and having no power in them, and

some as purely invented and having no meaning whatsoever. One magi
cian constantly repeated a phrase that sounded truly mystical. Its
vowel sounds were so thrilling, and so many things seemed to respond
to the sounds every time he used them that I asked a University pro
fessor to translate the phrase for me. In both English and Egyptian
it simply meant, "I'll fool them!" Again, one of the most popular
types of magicians is called the guli guli man. These men do tricks
with snakes, flowers, cards, and all kinds of things, and they con
stantly repeat the word guli. guli, guli, until you get tired of hear
ing it. Supposed to be some ancient word of magical power, it really
has no meaning at all.
One of the words most frequently used during the various tricks
sounds in Egyptian like Fatah. The "ah" sound is very strong. The
word means to open, and is used in commanding a flower to unfold or
a box to open and allow live chickens to come forth. The opposite
word is Dafan with the "ah" sound very strong. This does not neces
sarily mean to close, although it is used in that sense, but to bury
or to hide or to become concealed. It is used when things are being
made to disappear suddenly. The word zahar with the strong "r" sound
is also used to make a thing come back after it has once disappeared.
The word does not mean reappear, however, but merely means to appear.
To have a thing burn or become consumed by a fire that suddenly ig
nites, they use the word haraq or ithraq with a strong "ah" sound.
These words are used to mean to burn. The "ah" sound is used very
liberally for no other reason than to encourage tourists and strangers
to think that there is a magical value in it. We know this is true,
but only when it is used in combination with certain consonants. Re
peated alone without the "m" or "r" sound, the "ah" sound loses its
vibratory effect.
MYSTICAL One of the most ancient of these mystical words— which

WORDS these magicians may know but never use— is the one that we
want to consider and apply in our teachings and in our exer
cises. Thejwoxdîias two forms accordipg-tj^the use to be made of it. The
one form is ambetta j m d thfiôther isfembattflv The vowels a and e are
pronounced air~rn-the wordTmathrem.^ TKB'wordTis pronounced as three syl
lables, with the accent on"the first (am-beht-tah) (em-bah-tah). A
different effect is obtained when either of these two words is pro
nounced with the accent on the middle syllable.
In one of the past Degrees of the Temple work, you were told that,
in case of accidents which you fear are likely to occur or in the face
of any emergency, you could use the word mathrem pronounced several
times slowly with the broad "a" and it would tend to prevent
disaster affecting you. You were also told that it would pre
vent injury in connection with any operation. The word ambetta
is an even greater protective sound than mathrem in certain
ELEVENTH DEGREE NUMBER ONE HU N D RED FORTY-TWO PAGE FOUR
circumstances and conditions. If one has already been injured, burned,

hurt in any way, and is suffering, the repetition of the word ambetta
three times every half hour will minimize the pain and suffering. The
wqrd must be spoken or murmured. On the other hand, if there is illness
with high fever, or a cold, or if one is having chilla»_or when one feels
that an illness is'setting' in, the use of the wordTembatt^b three times
every half hour during one whole day will most certaTnly produce bene
ficial effects.
The interesting feature of these two words is that if they are
used right after the use of the formula or phrase *Ad rosam per
crucem. ad crucem per rosam.* the ten or twelve houf*s~following their
use will be protected against contrary influences or frustrating vi
brations. This is what the ancient manuscripts say and if you use the
words and test them, you will come to have faith in them.
After your phrase |*AsLrosam per orucem ? ad crucem per rosam* pro-
nounce~âmbetta three times then embatta three times and notice lhfi
difference in your personal,.affair^-.how-smoothly everything runs, and
how easily the things you plan and hope for seem to oofe aôut.
Fraternally,
YOUR CLASS MASTER

V V V
statements which you should not forget. After you have carefully read the complete mono
summary and see if you have forgotten any. Also refer to this summary during the ensuing
Throughout Egypt and Oriental lands, there are mystics and magicians, mostly trick
sters, who travel about performing, invariably accompanying their tricks by peculiar
and strange combinations of vowel sounds.
Thurston, the professional entertainer and magician, did not claim genuine occult
powers and did not mix religion with his professional work though he was a student
of mystical philosophy. He made no claim of doing more than entertaining his public.
Cf Many magicians in Oriental lands today use certain words merely to impress the au
dience, usually tourists, and to make people believe there is some magical power in
the words they use. In nearly every case, however, there is no meaning whatsoever
in the sounds.
The ancient mystical words, ambetta or embatta, have a value, especially when used
in certain circumstances for protection, after an injury, or when suffering.^ Murmur
ambetta three times every half hour to minimize pain and suffering from injuries or
operations. In case of colds, fevers, or illness, use the other form of the word, em-
batta, every half hour during one whole day.
If these words are used after the formula* “Ad rnsam per crucem. ad crucem per
rosam” the ten or twelve hours following their use will be protected against contrary
influences or frustrating vibrations.
This m onograph is no t subject to sale or purchase by anyone. A sale or
purchose may malce the seller and purchaser subject to civil liability.
Degree Degree
11 11
Monograph Monograph
143 143
HE OI BT E R CO i n U . S . PA T E N T O P P IC E
1076 | ALSO REGISTERED THROUGHOUT
THE W ORLD)
f R I N T I O I N U . S- A .

matters herein contained are strictly confidential to the member I
receiving, and arc imparted only as an incident to membership. The
ownership of. the legal title, mid the right of possession to this
A. M. O. R. C. and it shall be returned to It upon its request. The
£ use or attempted use does. Ipso facto, terminate all rights of the
THE CONCURRENCE
V V V
tj No ancient source is more replete with references to

water than the Bible. From Genesis to Revelation it is
spoken of as elemental, necessary to life, a means of puri'
fication, a symbol. W ith the aid of a Bible Concordance,
a profitable study could be made of the subject. A few
examples are suggested.
And God said, Let there be a firmament in the midst of the waters, and
let it divide the waters from the waters.
— Genesis 1:6
. . . and thou shalt smite the roc\, and there shall come water out of it,
that the people may drin\. And "Moses did so in the sight of the elders of
Israel.
— Exodus 17:6
I indeed baptize you with > Jter unto repentance: but he that cometh
after me is mightier than I, whose shoes I am not worthy to bear: he shall
baptize you with the Holy Ghost, and with fire.
— Matthew 3:11
Jesus answered and said unto her, If thou %newest the gift of God, and
who it is that saith to thee, Give me to drin\; thou wouldst have as\ed of
him, and he would have given thee living water.
— John 4:10
For whosoever shall give you a cup of water to drin\ in my name, be'
cause ye belong to Christ, verily I say unto you, he shall not lose his reward.
— Mark 9:41
Temple Section- A M O R C ■The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE H U N D RED FORTY-THREE PAGE ONE
It is now time to consider further the subject of water and mois

ture. Water has always been one of the most mystical of all elements.
The lower Degree experiments with water were designed merely to reveal
its importance. But in the esoteric studies, you should know more
about water and its place in the mystical experiments you will oonduot.
Water plays an important part in the history of creation and in

the development of man. In all sacred ceremonies, even among pagans
and primitive types, water was used symbolically and practically. The
symbolism of water in mysticism and in sacred ceremonies is not a
shallow symbolism but is based upon the uses to which water and mois
ture can be put by the mystic. In other words, water has a scientific
and practical application in mystical exercises, and so came naturally
to be symbolized in rituals and ceremonies of religions and mystical
schools.
When the earliest philosophers considered which of the natural

elements in the universe was the most fundamental to life, nearly all
of them started with water as the most important. They agreed upon
air, finally, only because later revelations proved that the soul and
Cosmic vitality enters the body through the air we breathe. Until
they discovered this great fact about the breath of life, however,
they believed that water was the primary and fundamental element of
life. A few argued the importance of fire, and some insisted that
earth or earthly elements aside from water, air, or fire, were the
most important. Today in hospitals, sanitariums, and chemistry labo
ratories— everywhere where living matter is dealt with in experimenta
tion or in the preservation of health and life— water is the first and
most important element to be used. It has been said that chemistry
would slip back thousands of years in its development if it had to
eliminate water, and that water is the greatest asset and the most im
portant chemical that the scientists or chemists have. More elements
dissolve or change their natures in contact with water than with any
other element known. In industry, water is of primary importance:
There is hardly a large manufacturing plant that does not require the
use of water somewhere. Water is so necessary to human life that it
is impossible to do without it for any great length of time although
it is possible to fast from food for long periods. Impure food may
even be eaten and life maintained if water helps purify the poisons in
the food, but no matter how pure the food, if the water is not pure,
life cannot be maintained.
In electricity and physics, water is also important. Water and

moisture will do more to upset and interfere with electrical
experiments and laws and principles than any other element.
Fire does not affect an electric current, nor does air; and
dry earth will have no effect upon electricity, but any kind
Temple Section- AMORC -The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE H U N D RED FORTY-THREE PAGE TW O
of moisture in the earth, in the air, or anywhere near the electrical

apparatus or electric current, will interfere with its normal func
tioning. Plants that grow in various soils in different parts of the
world will also grow in adobe, hot and dry soil, loam or other earth,
as long as moisture is given to them. The most primitive animal needs
a certain amount of water; bees must have a certain amount of water
and must be able to bathe every two days in order to carry on, and the
smallest insect, even of microsoopic nature, must have water for life.
Man is essentially a water animal, conceived in moisture and de

veloped in water; after birth, he finds Joy and peace in being near
and getting into water. All of man's primitive habitations were built
along streams or bodies of water and all big cities of the world are
on the edge of continents or along banks of rivers.
When it comes to the cosmological side of life, without water or

moisture the planets and stars in their courses would be unable to
function properly. It should not be surprising, then, that water be
came a symbol in the sacred teachings, and that the symbol was related
to the mysteries of life. Thus, today in nearly all of the religions
of the world water is used for baptizing, christening, initiations,
and purification, and there is hardly a temple of any religious kind
that does not have its inner fountain or its pool of water. Men and
women did not worship water as they did fire but they always used
water as a part of their worship no matter what its form.
In modern churches we still find water sprinkled at high ecclesi

astical benediction and we also find water fonts used for various*
religious purposes. The water is a symbol of purification and redemp
tion which we oarry with us in thought when we depart this life.
In the laboratory, the alchemists discovered that transmutation

was aided by water and that rates of vibrations in a room or near a
place were raised or lowered by the amount of moisture present. This
led alchemists and mystics to sprinkle water around the sanctum just
before they began a mystical ceremony. To them it was a holy thing.
They did not look upon the water itself as sacred, but they did look
upon the processes that used the water as sacred laws. Therefore,
there is no such thing as "holy water" except as it leads to holy re
sults and processes. The water was always natural water but it was
made holy by the thoughts of the user and the purposes to which it was
devoted.
In our experiments with esoteric principles, we shall find water

a very important element. It has the peculiar quality of taking to
Itself many of the vibrations that surround it, at the same
time giving off vibrations that affect other things. An open
vessel of water left overnight in an icebox or food container
will absorb some of the vibrations from all of the food. At
ELEVENTH DEGREE NUMBER ONE H U N D RED FORTY-THREE PAGE THREE
the same time, we know that the vibrations from the water or moisture
will affeot other things. In humidors a little moisture on a sponge
will affeot suoh things as tobaooo leaves, films, and other creations
that require moisture.
In one of the earlier Degrees you were told to hold a glass of

water in your hands until the water became magnetic and then to drink
it. Many doubted the value of the exercise. But each time they fol
lowed the lesson, doing exactly as told, they discovered a power in
water that was not there before, and the results were always bene
ficial.
If you were to repeat that exercise of taking an ordinary glass

of water, pronouncing the vowel sounds, and then sitting with your
hands around the glass, you would feel an entirely different effect
than you did in the lower Degrees. This time the effect would be
noticed not only in the blood and vitality of the body but also in the
psyohio centers. It would be especially helpful in connection with
the use of the phrase, "Ad rosam per crucem, ad oruoem per rosam."
Continuing the study of water, however, I want to speak of the

vibrations emanating from and going into water. We know that vibra
tions of electricity are invisible until they are forced to manifest
in the form of light or power. We know, too, that the human energy
that radiates from the hands in the form of magnetism is a form of in
visible energy of a vibratory nature. Many of the vibrations that
surround us are invisible yet powerful. Only under certain scientific
conditions oan we notice the remarkable things that water will make
manifest. For instance, we cannot see water evaporating unless we
boil it and see it pass off as steam. If you set a saucerful of water
on the windowsill, by the second or third day a portion of it has
evaporated. A microscope or large magnifying glass would not show
anything regarding the vibrations of water. You know that the vibra
tions must rise in the air from the sauoer, and you see the water in
the sauoer becoming less and less ; yet unless the sun is shining on
the water in the saucer and you can look through the rising vibra
tions, you will not be able to tell that anything is leaving the water.
In the same way vibrations from food or chemicals travel through the
air and affeot other things, even though you cannot see those vibra
tions. They must be measured or tested by some special process.
If incense is burned in a room containing a large open vessel of

water, the invisible moisture rising from the water will affeot the
vibrations of the incense, helping to make them stronger or more beau
tiful, and affecting the entire system of the person who has become
passive or relaxed.
In nearly all of the sanctums in the homes of Orientals

there is either a pool sunk in the floor in which fresh water
Temple Section---------------------- A M O R C----------------The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE H U N D RE D FORTY-THREE PAGE FOUR
is placed every day, or there is an open vessel in the room containing

fresh water. The moisture rising from the water tends to keep the
conditions in that room fixed or unchangeable. In faot, the moisture
floating through the room helps to attune the Cosmic vibrations with
your own vibrations and also helps your aura spread and become larger,
making you more sensitive to incoming impressions.
Therefore, try taking a shallow dish of water (it need not be more
than one and one-half inches deep but should hold one or two quarts of
watAc) and letting it_stand in your sanctum during the coming jrêk.
Keep it on your sanctum table, changing the water every morning. Its
slow evaporation will give a certain amount of moisture i6'"!he air and
will make the room extremely sensitive to higher rates of vibrations.
Each evening before retiring, dip vour hands in the water, leavin g t
them there for three or four minutes. You will find that you* have I
added some of your aurcPto'The wa£er. — -■ — —
--Îf you then sit down and proceed to do some exercises immediately,
you will notice a condition in your room that is atmospherically dif
ferent from what it has been. This should oause various lights to
appear in the room and perhaps a faint glow to surround the dish of
water, iYou. should not be closer than about three feet from the dish;/
otherwise, yotnJ_aura may take in all of the vibrations of the moisture
and thus interfere with manifestations occurring in various parts of
the room. Under these circumstances, you will notice that you can
easily make projections or contact the Celestial Sanctum, and also
that various sounds, colors, lights, and sensations will impress them
selves. After ten or fifteen minutes of concentration in this manner,
the experiment sEould be"brought to an end, the water in the bowl emp
tied*. and clean water put in.to remain overnight. Sleeping in a room
with a bowl of fresh water will make breathing easier and your sleep
more restful.
These experiments with water will give you the opportunity for
meditating upon the significance of water and its place in our lives
and in mystical affairs.
Fraternally,
YOUR CLASS MASTER

V V V
(J In all sacred ceremonies, water has been used symbolically and practically; in all
practical phases of life, water is essential.
(| Cosmologically, the planets and stars could not function properly without water or
moisture; so, symbolically, water is used in nearly all religions for purification and
redemption.
^jf “Holy Water” is natural water made holy by the thoughts of the user and the pur
poses to which it is devoted.
Esoterically, we find that water takes on vibrations that surround it and gives off vi
brations that affect other things.
This week try taking a shallow dish of water and letting it stand on your sanctum
table, changing the water every morning. This will make the room sensitive to higher
rates of vibrations. Each evening before retiring, dip your hands into it for three or
four minutes. Experiments after this will probably be more successful and sleep will
be more restful.
n o o o o
vsO
A M R C
MASTER MONOGRAPH
ILLUMINATI SECTION
This monograph alw ays remains the property of the

Supreme Grand Lodge o f A . M. O. R. C. It is not
’cP'0 °*4*,
<f>
Degree Degree
11 11
Monograph Monograph
144 144
Iatfarf)ruri£
RE G IST E RE D IN U . S . P A T E N T O F F IC E
(A L S O REGISTERED THROUGHOUT
THE W ORLD)
P R I N T E D I N U . S- A .
-5V
preme Council of the A. M. O. R. C. under the emblem above, wliich
studies diagrams, illustrations, and charts” as authorized by the
receiving and are imparted only as an incident lo membership. The
istered nam e and symbols, and the Imperator has sole right to grant
THE CONCURRENCE
V V V
It is likely that the significance of water and its many

uses is impressing itself upon the Consciousness. This will
mean that old and familiar references to water will take on
deeper meaning. Undoubtedly, that will be the case so far
as the quotation below is concerned:
John did baptize in the wilderness, and preach the baptism of repentance
for the remission of sins.
And there went out unto him all the land of Judea, and they of Jerusalem,
and were all baptized of him in the river of Jordan, confessing their sins.
And John was clothed with camel's hair, and with a girdle of a s\in about
his loins; and he did eat locusts and wild honey;
And preached, saying, There cometh one mightier than I after me, the
latchet of whose shoes I am not worthy to stoop down and unloose.
I indeed have baptized you with water: but he shall baptize you with the
Holy Ghost.
— THE BIBLE, M A R K 1:4*8
ELEVENTH DEGREE NUMBER ONE HUNDRED FORTY-FOUR PAGE ONE

In 1929 when the party of Rosicrucians visited Egypt, a journey
was made into the Fayum district where on the border of the great
desert there exists what is known as a sacred lake. The natives seem
ingly have no further knowledge of it. It is a somewhat mysterious
body of water and the origin and outlet of its waters long puzzled
scientists. Were it not for Rosicrucian records and those of the
secret archives of Egypt, all exact information about this once very
important body of water would be lost.
Our records tell us that in the Fayum district of Egypt the cere
mony of purification by water was used. It became an established rite
of baptism because of its continued use by him who later was known to
the world as John the Baptist. As a result of his mystical ceremony,
most of the great temples constructed pools before the holy altars in
side their sanctums and some had a sacred pool or lake in front of
their temples.
Our records show that after the transition of this brother, the
mystical brotherhoods united in building a temple to his memory, on
great rocks sunk in the lake where he had begun his mystical work.
Although earlier accounts refer to ruins of a temple in this lake, to
day nothing of them remains.
It was perhaps natural that the earliest mystics realized that
water, the great solvent, so necessary to life, could be used in many
ways to assist in the purification of the body. Its use outwardly for
bathing, and especially on the hands and feet before entering a holy
place, was at first the result of a desire to show reverence and re
spect. It was soon found, however, that the water in the temple be
came charged with vibrations during ceremonies held and that it was
beneficial spiritually as well as materially.
In a spiritual sense, water represents the divine essence of the
creative power of God. Granj:in£ that the creative power of God's mind
went forth in vibrations to create the universe, we find that water
was the First effect”produced, and that through water all other living
things came into existence. The water had only to recede a little to
expose the earth with its mountains and trees. If it rose too high
and flooded some areas, it caused new growth, and through its receding
and flooding, many forms of rock and vegetable life came into exist
ence. In all water, there was a spiritual essence that carried the
magnetic quality that we find in electrons and atoms. Without water,
the earth’s surface could never have been formed, and even during the
glacial period when the ice covered much of the earth’s sur
face or shifted into hotter places where little water existed,
reconstruction was brought about.
In the preceding lesson you were told how beneficial you
ELEVENTH DEGREE NUMBER ONE HUNDRED FORTY-FOUR PAGE TWO
would find it to have an open vessel of water in your sleeping room at

night. That was one of the first surprising things I discovered about
water in ray own Rosicrucian lessons. I remember I immediately proceeded
to have a large bowl of water on the dresser in my sleeping room every
night. I soon found that it did have an effect upon the vibrations, es
pecially if I slept with my head to the west and my feet to the east.
By moving my bed so that the head was to the west, with the bowl of
water on the north or south side, I could feel the moisture and effects
of the water being drawn over to my body throughout the night. It
resulted in very quieting, peaceful, helpful sleep.
In order that the utmost may be obtained from the water in your
sanctum and bedroom, you should always sit facing the true geographi
cal east for any mystical ceremony or experiment. If any improvement
in health or in the strength of vibrations is desired, lie or sit
facing the east, the head being toward the west and the feet toward
the east. The bowl of water should always be toward the north or the
south of the room. Whatever the experiment, it will be greatly helped
in an esoteric sense by having this vessel of cold clear water in your
room. If the sanctum altar is not in the eastern part of the room,
sit with your chair turned toward where the sun rises, and have the
water on a table or a chair a few feet distant on the north or south
side of the room. If the room is dark, you will see a faint glow of
light-blue or violet light gathering on the surface of the water after
you have been carrying on your experiments for fifteen minutes or more.
The darker the room, the more you will sense the light bluish color
on the surface of the water, and the various vibrations coming from it.
If you hold your hand, palm downward, over the water so that the palm
is about twelve inches above it, you will feel the moisture or a cool
effect rising toward your hand. You will feel it more in the right
palm than in the left. This coolness and moisture are not due just to
evaporation, but to a magnetic condition rising from it. This has
been proved with delicate instruments in the laboratory. The drinking
water in the average city contains enough of the elements to make pos
sible some very interesting experiments with the magnetic conditions
of water, especially after you have been concentrating in your room
and allowing your aura to reach out toward the water.
I want now to call your attention to the use of water in a physi
cal, bodily sense. We have spoken often about ablution and bathing,
but there is still the subject of the bath of purification which is
very interesting indeed. Water can be used in a purely physical sense
for nourishment, and for assisting the physical processes of the body
in the maintenance of life, and it can be used in a purely physical
sense for cleanliness and hygienic purposes; but there is also a
spiritual use for water in connection with the physical body
as well as the spiritual. As has been said before, water and
moisture of any kind carry a certain amount of magnetism or
vitality easily measured by investigation. Much vitality and
magnetism are to be found in ordinary water whether the water
ELEVENTH DEGREE NUMBER ONE HUNDRED FORTY-FOUR PAGE THREE
is in the form of rain, or dew, or whether it is from wells and springs

in the earth, or from reservoirs and rivers. In all water and moisture,
there is a magnetism that is Cosmic and highly spiritual. Salt water as
found in the ocean is especially magnetic in this Cosmic sense because
it has become charged with a certain amount of Cosmic electricity, which
is especially helpful to those who bathe in it.
Bathing the hands in cold water, putting some on the face and fore
head early in the morning and late at night is sure to add some of the
highly spiritualized energy of the Cosmic to the head, chest, and shoul
ders of the mystic or one essentially spiritual in nature. Such water
and moisture arouses the inner self and purifies the air in which we
live. For this reason, a few dashes of cold water on the face should be
indulged in night and morning in addition to whatever other means may
be used for cleansing the face and hands. This, in addition to drink
ing some cold water two or three times a day, is sure to build up the
health and help greatly in nerve and blood conditions otherwise dif
ficult to cure. If the water is very cold, such as ice water, it should
be held in the mouth for a while so that it is slightly warmed before
entering the stomach. Very cold water is good in the mouth, for it
carries a larger amount of magnetic energy than does warm water; and by
holding it in the mouth, the magnetism reaches the blood just as easily
as in the stomach without the stomach’s being chilled by the sudden
entrance of cold water. Bathing the feet in very cold water once each
day or when the body and feet are tired will bring a certain amount of
invigoration through the magnetism. Wading in a cold stream is very
good because the water in such a stream is strongly charged with the
earth’s magnetism. Any hole in the ground capable of holding water will
be an excellent form for bathing, for the real virtue of mud baths is
not so much the mud or clay, as some people think, but the water. Of
course certain clays or forms of earth will impart more magnetism to the
water than others, and for that reason mud baths in some parts of the
world are more effective than others in blood and nervous disorders.
Whenever water is used as a spiritual ablution be sure that the

thought is kept in mind that it is used as a spiritual cleanser and
not as a bodily or physical cleanser. Washing the hands and dashing
the face with cold water before going into the sanctum for any esoteric
exercise is excellent, and in addition, drinking half a glass of cold
water will be helpful. If the open dish of water is kept on the sanc
tum table, or on a chair close at hand, it will be beneficial also.
Do not dry the face and hands thoroughly but allow the moisture to
evaporate gradually, and dry into the pores of the skin. An ancient
esoteric law says that never should the adept ask for any blessing in
a petition to God and the Cosmic without first purifying the self by
the ablution of hands and face. Another ancient rule is that
after every error of act or thought, or after doing anything
perhaps wrong or sinful, the hands and face should be washed
with cold water while a petition is uttered that the water
may purify the self of the sin or error committed. No teacher
ELEVENTH DEGREE NUMBER ONE HUNDRED FORTY-FOUR PAGE FOUR
may tell his pupil, or pupils, that any one thing will help him purge
himself of Karma due to error he has committed, but he may hint at
such a purification process and leave it to the disciple to discover
from experience what occurs.
Another law admonishes the pupil never to approach the presence
of the Masters, and certainly never to enter into communion with God,
without having symbolically purified himself with spiritual ablution,
or the bathing of the face and hands. It is not altogether a mystical
or spiritual process, and has nothing to do with supersitition. There
is a cosmic power in water, which you will discover from time to time.
It is not my place to suggest what the results will be, nor how they
will manifest to you, for this you must discover for yourself. The
Master simply rejoices at your continued growth and improvement and
therefore only occasionally suggests what you should and should not do.
As a preparation for other interesting exercises to come, I sug
gest an open bowl of water in your sanctum and that you practice some
of the exercises you found difficult. Try sending mental messages and
projecting. Watch for messages to come to you in your mirror, but
most of all notice the effect that you have upon the water and the
effect the water has upon the intensity of the vibrations in your room.
In the next lesson, we shall have one more talk about water and its
use, and then proceed to some new esoteric principle. In the meantime,
continue to use the formulas of words and vowel sounds as given re
cently, and use them in connection with your open dish of water and
your ablutions.
Fraternally,
YOUR CLASS MASTER
V V V
In the Fayum district of Egypt the ceremony of purification by water was used, and
later it became an established rite of baptism because of its continued use by John
the Baptist.
In a spiritual sense, water represents the divine essence of the creative power of God,
for water was the first effect produced and through it, living things came into ex
istence.
All forms of water— dew, rain, spring, reservoir or river— have magnetism that is
Cosmic and spiritual. Ocean water is especially magnetic and beneficial to bathers.
Bathing the hands, face, and forehead with cold water in the morning and late at
night in addition to drinking very cold water during the day, is sure to build up
health. Wading in streams or in any hole in the ground capable of holding water,
is beneficial because of the magnetism imparted to the water from clays or certain
forms of earth.
All experiments will be greatly helped in an esoteric sense by having a vessel of

water toward the north or south of the room. As preparation for exercises to come,
it is suggested that you keep an open bowl of water in your sanctum and practice
the exercises you have found difficult.
nniiiiiiiiiimmmi'mniHW i'llmiiitiininiTn/n
lia u SiliS S S S iin H iM liiiin iiiiM iiU iiiiS S itu iiS iliM lS S ic
o
o
o
o
0
This monograph always remains the property of the 0
Supreme Grand Lodge of A . M. O. R. C. It is not 0
0
0
0
o
0
0
Degree Degree o
o
11 11 0
Monograph Monograph 0
145 145 0
o
o
0
0
0
II 0
0
preme Council of the A. M. O. R. C. under the emblem above, wruch 0
protecting all the "printed, engraved, typewritten, and photographic 0
sertations. scientific postulations, philosophical discourses, academic o
0
K
0
0
G
information of the receiving member and not otherwise. Any other 0
use or attempted use does, ipso facto, terminate all rights oi tne
A. M. O. R. C. is the only organization authorized to use the Reg 0
istered name and symbols, and the Imperator has sole right to grant 0
o
THE CONCURRENCE
V V V
<|The subject of root races is too large to permit
exhaustive study. It dem ands for its pursuit, a
preparation too arduous for most. Yet the general
outlines of such a study have been set forth by
Madame H. P. Blavatsky in fascinating and intri
guing fashion. The following quotation is from The
Secret Doctrine :
The A m ericans have become in only three centuries a “prim ary

race,” pro tem., before becoming a race apart, an d strongly sepa
rated from a ll other now existing races. They are, in short, the
germ s of the Sixth sub-race, and in some few hundred years more,
w ill become most decidedly the pioneers of that race which must
succeed the present European or fifth sub-race, in a ll its new
characteristics . . . . When sh a ll this be? . . . A ll we know is, that it
w ill silen tly come into ex isten ce;. .. It is the present men who w ill
then begin to be regarded as exceptional m ongrels, until these die
out in their turn in civilized lands; survivin g only in sm all groups
on is la n d s —the m o u n tain p e a k s of to d a y —w here th e y w ill
vegetate, degenerate, and fin a lly die out, perhaps m illions of years
hence, as the Aztecs have, as the N yam-N yam and the dw arfish
Moola Koorumba of the N ilghiri H ills are dying. A ll these are the
rem nants of once m ighty races, the recollection of whose existence
has entirely died out of the remembrance of the modern gen era
tions, ju st as we s h a ll vanish from the memory of the Sixth Race
h u m a n ity . The F ifth w ill o v e rlap the S ix th R ace for m an y
hundreds of m illennium s, chan gin g with it slower than its new
su ccesso r, s t ill c h a n g in g in s ta tu re , g e n e r a l p h y siq u e , an d
m entality, ju st as the Fourth overlapped our A ryan race, and the
Third had overlapped the A tlanteans.
- H . P. BLAVATSKY, 1831-1891

Beloved Members, Greetings I
Undoubtedly the Cosmic changes of this period of world regen
eration are causing many of our members to think deeply and to
sense the strange desires and ambitions which are beginning to
awaken in the human consciousness.
Each of you has certainly had the experience of realizing in
the daytime that during the preceding night you had some sort of
unusual dream. You stop for a moment and concentrate in an effort
to bring back a fragment of that strange dream, but you are not
able to recall even the most elementary fragment of it. You
analyze your impression to recall the location of the dream, the
nature of the persons in it, or the part you played. You get some
little thread of the fabric of the dream, and hold fast to it and
trace it through the weaving of the story to bring a part of the
story back to the objective consciousness. That is difficult and
sometimes we fail to bring back that which seems just across the
border line of our memory. We are conscious of it, however, in a
very subtle way, and we know that it made some impression upon us.
In the same subtle manner, we are becoming conscious of the
fact that a higher emotion or a sort of sixth or seventh sense of
a psychic nature is beginning to develop within us and is just
across the borderline. Many have written to me about it, and along
with it about a number of other questions pertaining to our recent
lessons in this Degree. Nearly every letter suggests that I answer
these questions before proceeding with the work of this Degree.
One letter expressed the idea this way: "The strange though very
subtle and mild changes taking place, which I seem to sense when
I am in a spiritual or deep-thinking mood, will undoubtedly con
tinue for weeks and months to come. I feel that the lessons and
exercises of the past have started something that is to become the
most important thing in my life. I wish, therefore, that we might
pause in the work of this Degree so far as any new exercises and
laws and principles are concerned, and clear up a few of the unex
plained points of the past months so that we may all be helped to
comprehend the things that come to our minds as we read and reread
the monographs.”
It is true that the regenerative psychic processes now going

on in each will not be affected if we stop to have a better under
standing of points that are not quite clear. Even those who say
that they are unable to put their finger on any outstanding
improvement nevertheless feel some sort of impression that they are
on the border of a very significant manifestation. The
whole world is going through this change in various ways.
Those who are on the path of psychic development will have
psychic changes and manifestations as well as the other
kind; but those not attempting to improve themselves psychically

and spiritually will merely benefit by the rapidly changing finan
cial, economic, and health conditions throughout the world.
The real purpose of present world changes being brought about
by the Cosmic is to prepare for a new amalgamation of peoples.
Here, the functioning of the Third Eye will be a gradually develop
ing power. Many questions have been asked lately regarding this
Third Eye, and I have been waiting for the proper time to take up
that subject again with some new exercises, but it is not the right
time just yet. However, I wish to say that this new race will have
this faculty more highly developed in each successive generation.
The children and their children will have an increasing ability to
use psychic sight, enabling them to see and comprehend things at
great distance or which are concealed and deliberately camouflaged.
We have little idea today how many things there are of a
natural, practical use which are purposely misquoted and misrepre
sented, and which we cannot understand in their true light without
a psychic interpretation of them. Life itself is not thoroughly
understood until we view it from the psychic point of view, and
certainly, so-called death, viewed from the purely physical or
material point of view, is most mysterious. Without spiritual or
psychic comprehension and understanding, death becomes a condition
which we struggle to avoid. But these great arcane mysteries can
be given only to initiates who are ready and prepared for such
special initiation, for the natural result of this special develop
ment will be a race of men and women of superior health with almost
complete freedom from the contamination of disease and suscepti
bility to disease germs. The power to solve personal problems
through bringing Cosmic powers to bear upon them will be widely
used, and a greater amount of joy and greater benefits and luxuries
of earthly life will be added to the lives of these peoples.
Another question relates to past experiments: "What about
those experiments which each of us found helpful and then abandoned
in favor of newer ones? Would it not be well to go back to some
of those which we found helpful?" Since each of you joined the
organization, you have had probably a hundred very definite psy
chic, mental, spiritual, or esoteric exercises given you. Perhaps
twenty were solely to enable you to test certain laws or princi
ples, or to demonstrate to yourself certain possibilities. For
instance, the early exercise of moving a match around on the top
of a glass of water was primarily an exercise to test your mental
ability, and your ability to concentrate, and at the same time
reveal the fact that mind can have some power over inani
mate and nonliving matter. The exercise was not intended
to develop any faculty, and yet, simple though it was,
had it been practiced once a week during these past years,
there is no doubt that it would have developed a stronger concen

tration and a greater radiation of mind power. I presume the
average member, however, practiced that exercise for a week or two,
and having proved that the match could be moved according to will
power, discontinued it.
There were other exercises intended to develop such faculties
as intuition, concentration, the ability to attune oneself with
the Cosmic, and to sense psychic impressions. Those should not
have been put aside just because newer ones were given.
I knew a man long past middle age whose penmanship was like
steel engraving. As a boy, he was fascinated by perfectly formed
and properly shaded penmanship, and since it was before typewriters
came into use, a fine hand in writing was a requisite in the
business world. He began to improve his writing by making scrolls
and circles upon paper for an hour at a time in order to get a free
movement of the arm and wrist necessary to perfect such writing.
Gradually he attained the ability to make scrolls and curves on
every letter and especially every capital. Having acquired this
ability, he did not abandon the practice when he went on with the
other lessons in the art. Even today he takes a few minutes
several times a week to practice nothing but curves in order to
keep that free movement.
Early exercises in playing the piano for limbering the fingers
and making them respond quickly are never abandoned after the musi
cian has mastered this ability, for he realizes that his playing
depends upon the maintenance of that same free movement that he had
developed. Therefore, a musician constantly practices and never
considers exercises simple things, and elementary, but fundamental.
So our members should decide which of the previous exercises helped
them the most in certain things and practice those occasionally.
Also select those past exercises which were difficult to master,
or which seemed to give no manifestation of accomplishment, and
practice them in spare moments.
And this brings up a third question: "What can I do to help
myself to concentrate to a better and deeper degree?" Concentra
tion is one of the most fundamental principles in psychic work and
many members are weak in this regard. I find that I am greatly
helped by taking a few minutes' time each day to practice concen
tration. It is most essential to the higher life and to success
and happiness. In the treatment of sickness in the family or among
friends, or even in relieving myself, the first step I take is to
______ concentrate. In trying to reach you, or the Celestial
\ / Sanctum/ or to carry on experiments of any kind, the first
step is concentration. It is the very foundation stone
\ / upon which all psychic and nearly every mental manifesta-
tion is built.
The simple exercises given in the early Degrees, such as the

match floating on the water, are the very finest practice for the
improvement of concentration. While reading, an excellent method
is to concentrate upon the words that the writer has used so that
you can close your eyes and visualize the thing described by the
words. You should be able to shut out your surroundings, your own
existence, sensations, and emotions, and become for a minute or two
the living thought you have in mind. The ancient mystics described
it as becoming "the thing itself" or "the idea itself."
If while reading this very lesson, you think of me and the
emphasis I am giving to this point, you should be able to close
your eyes and so concentrate upon me that you forget where you are,
who and what you are, and simply sense me sitting at my desk dic
tating this lesson to my secretary. You should be able to hear my
voice, to see me. You should not simply concentrate upon the idea
that you are reading a monograph prepared a week ago, which has
come to you by mail. That puts part of your thought picture in the
past tense, and part in the present. You should be able to visu
alize me as though these very words are being spoken at this
moment, that none of it is past, none of it future, but all right
in the present. You should so concentrate that you not only become
unaware of your present surroundings, but even unaware of any dis
tance between us. You should feel that you are standing right
beside me listening to what I am saying, or that you yourself are
dictating. You should become so lost in this concentrated picture
that even if somebody entered your room or walked across it, or
your bell rang, you would not hear it, know it, or think of it.
You would be here in my office, listening only to the words I am
speaking.
These are all of the questions that I am going to answer at
this time; but let me urge you now to go over your past lessons,
reviewing them mentally and recalling which exercises were the most
interesting and which the most difficult. Pick out some and add
them to your weekly routine. Do not be afraid that it is going to
take too much time. Hundreds of minutes each week are wasted in
reading newspaper accounts, or magazine stories, or even in walking
or sitting without any definite mental program. I do not want you
to lay aside all pleasure, and at times you must indulge in those
things that will make you smile or laugh heartily. Some modern
farcical motion pictures are good simply because they make a person
laugh at their ridiculous situations and their absurdities. This
is good. It is a relief and mental change; but there are many
second-rate pictures which are a waste of time— those which are
inferior in plot, characterization, and photography.
When you have the occasion to listen to good music,
you can by concentrating on the players, or visualizing
a distant city or an absent person, improve your ability to con

centrate. You will learn to concentrate even though there is
music, or other sounds, in the room. You will finally be able to
shut out the music entirely, while the music will help make your
mind quiet and restful, and attune your soul with the Cosmic. Such
a restful period of three or five minutes will be beneficial to the
physical body. Three or four minutes of complete relaxation is a
greater amount of rest for the physical body than an hour of sleep
under ordinary conditions. Try these suggestions this coming week,
and I shall have more for you next week.
Fraternally,
YOUR CLASS MASTER

Whatsoever thou resolvest to do, do it quickly. Defer not till the evening
what the morning may accomplish. — UNTO THEE I GRANT
The question of which exercises to use after having been given an average of
twenty or thirty each year for the past ten years is indeed a timely
consideration. Rosicrucian exercises are so structured that one builds upon
another, and most new exercises carry some elements of the ones previous to
them. Obviously, we cannot perform all the exercises given to us, all of the time.
Then we would be doing nothing but exercising, and certainly over-exercising.
Actually, as your primary goal, the practice of the last exercise given is the most
important in your program. Do this until another set is given. If you have time,
or if there is a past exercise that you particularly like, you should continue with
these as well. But you should never do these in preference to the one last given to
you. The one last given should have its turn and its chance to affect your system
and start a new constructive process on its way.
V V V
1f A t this point in the studies, many members become aware o f their own
regenerative psychic processes and those gradually taking place in the
world as a whole.
11 The purpose of present world changes is the preparation for a new am al
gamation o f peoples.
K The functioning of the third eye, increased use of psychic sight, superior
health, and the ability to solve personal problems are some of the qualities
which w ill become more highly developed in each successive generation.
11 Concentration is one of the most fundam ental principles in psychic work,
and many experiments to develop it have been presented, especially in the
early Degrees. Those experiments should be continued.
1f You should go over past lessons and exercises, reviewing and recalling
them mentally, using soft music to aid relaxation. In this way concentration
helpful to Cosmic Attunement w ill be developed.
«\*-v

Rosicrucian Park
"Consecrated to truth and dedicated to every Rosicrucian"

| f i i i i i i i i i i i i i i i i i i i f 11 i i i i i i i i i i i i i i i v i s u a l m u n i viii m i i v i i r A j » v i ^ * « i i i i i k » i i ia «i i i i i i i i i b i i i i i i i i i i i b i i i i i n n
■''f JV i i i i i i i a i i a i t f i i i i v i a t i a a i t a i i i i i i i i t i i i i i i i i
r ~ r j | i i i i i i i i i f i i i i i i i i i i i ( i i i i i i i i i i i i i i i i i i i i « i i i i i i i i i i i i i i i i i i > * > < i i i i i i i i i i i i i i i i a i « i a i i a i i i i i i i l ||l | iiiiia iii
O o O
R C
MASTER MONOGRAPH
ILLUMINATI SECTION

Degree Degree
11 11
Monograph Monograph
146 146
losfarfiruri#
R E G I S T E R E D IW U .S . P A T E N T O F F I C E
'ALSO REGISTERED THROUGftGUT THE WORIDI TGI

A. M. O. R. C. is the only organization authorized to use the Keg-
lstered name and symbols, and the Imperator has sole right to grant
THE CONCURRENCE
V V V
l| It is only within recent years that science has turned its

attention to the endocrine glands and studied their
functioning, in spite of the fact that knowledge of them,
especially as psychic instruments, has been in the posses
sion of mystics from earliest times. The following quotation
is from an article on the Third Eye which originally
appeared in The Rosicrucian Forum.
Before men actually knew, through the means of surgery and later the
X Ray, the exact location of the pineal gland, they imagined that it was in
the anterior portion of the cortex, about the center of the forehead. It is a
very small organ, about the size of a grain of wheat, and yet it is a most
vital one. It is, shall we say, a transformer of the Cosmic Consciousness, of
the intelligence of the Cosmic, into rates of vibration, into an energy which
is discernible by our objective minds. For further explanation, and as an
analogy, we may say it is like a little valve that at certain times, depending
upon our thinking and our meditation, and because of certain psychic
exercises we perform, opens and permits Cosmic inspirations and Divine
Wisdom to pass through and become reduced to a means that the brain can
translate into comprehensible notions and concepts. Again, we may say, it
is like a radio receiver that reduces high frequency electrical radiations to
sound waves to which our ears respond and which can be conveyed to our
brain where we can interpret them. It is a bridge across which the Divine
Consciousness passes from the Cosmic to the mortal mind of man.
This, then, is the Third Eye. It gives us vision of the Cosmic, a perception
of God, and an insight into those Divine realms, far removed from the
physical. It is the true eye of the soul.
- R A L P H M. LEWIS, IM PERATOR,
The Rosicrucian Order, AMORC
ELEVENTH DEG REE NUM BER 146 PAGE ONE

As a result of last week's informal discussion, I received
special letters and telegrams saying that it was what was needed at
the time; most of the letters suggested that I stop at this point
and say considerably more about the Third Eye, or psychic eye.
I do not know what makes the subject of the Third Eye so
intensely interesting to this Degree, unless it is that members
have had experiences in connection with their exercises that have
revealed to them some real facts about it. However that may be, I
am going to tell you some facts about the Third Eye. While not
important in connection with its development, I do not believe they
have ever been explained before.
I presume you know that evolution has gradually modified not
only the physical form of man, but also his mental, spiritual, and
psychic functioning. Scientists point out that in the most perfect
physical body, according to present-day physical standards, there
are remnants of parts no longer required. We all recognize simple
remnants of ancient necessity. The hairs that grow around the
openings to our ears are the remnants of long hairs that used to
cover the ears entirely so as to keep out the dust and dirt. The
small amount of hair that covers our entire body is a remnant of a
one-time heavy growth. The toes are remnants of longer and larger
toes almost as big as man's fingers at one time. Science knows
that man's toes are becoming smaller because civilization is making
toes unnecessary, especially since man encloses his foot in a shoe,
making the foot serve as a stump rather than as a utilitarian part
of his body. Originally hair covered our heads and gave us protec
tion from heat, Sun, and falling things; but man decided on some
thing else to protect his head. Nature, being economical, denies
her strength to unnecessary things and gradually grows less hair.
Inwardly there are many peculiar parts that science knows
little about; they are evidently remants of former organs. The
pituitary gland is a very small organ in man's body today; undoubt
edly at one time it was larger. In the embryo some of these glands
and remnants of organs are large in proportion to the rest of the
body, but as the body approaches birth they cease to grow, and the
rest of the body becomes larger, until at birth these organs are of
diminutive size. Some remain undeveloped all through man's life
simply because he refuses to awaken them to usefulness. Any injury
that prevents the use and exercise of the arm or leg of a child
will cause it in adulthood to be smaller than it should be. The
nonuse of any part of the physical body retards the devel-
opment.
The Third Eye has almost ceased to manifest itself
except in very primitive life where its use continued
ELEVENTH DEG REE NUMBER 146 PAGE TWO
longer than in civilized races. The Third Eye, as an organ, was

originally intended for psychic comprehension and use. Ancient
writings record that before the Atlanteans disappeared as a nation,
their forbears had the psychic or Third Eye greatly developed. We
hear much about the Atlanteans and their marvelous knowledge and
advanced development; but all of the truth is not always told,
because the writers either do not know the whole truth, or it
serves their purpose to allow a sort of picturesque fiction to be
associated with the Atlanteans. According to ancient records which
I have seen, the Atlanteans, while highly developed in many ways,
became extremely materialistic, and turned all of their powers
toward two objectives: the accumulation of personal, material
wealth, and the building up of political power. This great conti
nent in the Atlantic was mostly mountainous, and its mountains were
filled with rich ores. A few hundred years ago, untold amounts of
gold were found in the temples of Egypt; yet Egypt, and the whole
of Africa for that matter, was not such a gold-producing country as
would have enabled the Egyptians to accumulate the gold which they
used on the walls of their temples and in other ways, as we use
tin, copper, or iron.
Neither the Egyptians nor the Atlanteans looked upon gold as
wealth, but as valuable because of what could be done with it. The
fact that they could use it for making and lining caskets, and for
beautiful decorations; that it could be hammered and engraved, and
that it was scarce, made it a highly desirable metal, and something
each nation wanted and would go to great expense to secure. The
Atlanteans had plenty of it, and they traded with the countries of
the world, especially with Egypt, and secured other things in
exchange for gold. We are told that later the Atlanteans found a
way of transmuting those metals that approach gold into gold. They
kept this a secret, trading such gold as real gold, and gradually
acquired power and wealth through such trading. They had other
minerals and chemicals that they were able to use in marvelous
ways; and they directed all of their highly advanced knowledge to
the building up of power and worldly possessions. According to
ancient records, they also used their highly developed psychic
powers for material purposes rather than for spiritual ones.
One record speaks definitely of the Third Eye. It says that
instead of using it often and consistently for spiritual purposes,
they used it only occasionally and solely as a means of communica
tion— a means of receiving and transmitting messages, and seeing at
great distance. Limiting the use of the Third Eye to such material
things greatly diminished its functioning. This would be equiva
lent to using our ability of speaking only in talking on
the telephone to some distant country, and at all other
times never speaking. Since the average person would
probably have need to communicate to a distant land only
ELEVENTH DEG REE NUMBER 146 PAGE THREE
once or twice a year, it would mean that we would gradually lose

our ability to speak. This ancient writer says that' gradually the
Third Eye became diminutive and atrophied in the Atlanteans until
just before the great disaster that wiped their country and nation
out of existence there were only a few out of every hundred who had
a perfectly developed Third Eye. Along with this lack of develop
ment, there was the lack of development of other psychic centers,
for these people had turned their powers and thinking almost exclu
sively into material channels. It would seem, therefore, as if the
Cosmic had eliminated that nation from the Earth to prevent the
further misuse of its psychic powers. After the survivors of this
nation reached Egypt, the Orient, and parts of the newly formed
continent of North America, they tried to redevelop in their chil
dren's children the use of the Third Eye and other psychic facul
ties. In Egyptian teachings, especially, there are many references
to exercises and practices for the reawakening and redevelopment
of these native faculties.
It would appear that the Cosmic has changed the functioning of
the Third Eye in man, making it usable only for psychic and spirit
ual purposes. Its physical form and functioning have been elimi
nated and it has been turned into an invisible organ and psychic
center which can function only in the high vibrations. Perhaps,
originally, it was dual, a physical organ like our eyes with a
certain psychic center back of it that made it possible to see at
great distances. We know now that at least the physical part of
the Third Eye no longer exists and that it now is a functioning of
the consciousness and psychic brain, and can be used only after
proper development.
CLAIRVOYANCE If man does not develop and use this psychic eye,
however, nature will eliminate it in the future.
That it can be developed is easily proved by the experiences of
those who have developed it. I have had interesting experiences
with men and women who have developed this Third Eye to such an
extent that they are able to close their physical eyes, sit in
relaxation in a darkened room* and see events at a distant point,
describe them accurately, and attune to every vibration and impres
sion at that distant point. This functioning may be what the
people of the Middle Ages called clairvoyance, or clear-seeing— the
ability to see without the limitations and obstructions of the
physical eyes. However that may be, the functioning of the Third
Eye can be redeveloped in man today and can be made a very useful
thing if it is not devoted exclusively to personal gain and mate
rial power. Not one of the psychic centers or psychic functionings
of man can be used exclusively for material things without
immediately lessening its power. It is for this reason
that only certain exercises have ever been established for
the development of the Third Eye functioning.
ELEVENTH DEG REE NUMBER 146 PAGE FOU R
Many persons today, including the so-called wise and learned

minds of the scientific and business world, may laugh at the idea
of developing a psychic functioning; yet these same persons will
admit that there are intuitive and inner impressions that seem to
forewarn them or foretell them of coming events. Among the more
successful businessmen, there never is a successful, highly effi
cient manager or president not capable of foreseeing certain things
through the impressions that come as hunches or inner ideas. They
frankly admit among themselves that the man who has this ability of
foresight and sensitiveness to external and distant impressions is
most capable of becoming a great creator and power in business.
While they admit there is this peculiar ability, and know the
difference between an unsuccessful and a successful manager of a
big business, they may smile at our ideas about the Third Eye or
psychic sight. Do not forget, however, that such men are diplo
matic, and part of their diplomacy is never to let the right hand
which is the material, business hand, know what the left hand,
which is the inner, secret, spiritual hand, is doing.
For a number of years, in New York, I was a member of a club,
composed exclusively of business managers, who met in one another's
homes for the discussion of unusual subjects. Among those thirty
or forty hard-headed wealthy men, there were more expressions of
belief and confidence in their individual psychic functionings than
you will find even among our Rosicrucian members. They knew what
they were talking about because sometimes a deal involving millions
would hang upon a psychic impression one of them had, or a hunch
that had come in the middle of the night. When men and women allow
millions to pass through their hands on the strength of an inner
impression, it becomes serious with them: they know that the rise
or fall of a nationwide organization may depend upon the correct
interpretation of an impression. I found these businessmen more in
practice in their psychic functioning than many of our members, and
they took the matter far more seriously. Since most were exclu
sively material, there was bound to come a day when the Cosmic
would refuse to allow the faculty to function, and something would
go wrong and they would learn the great law that such faculties
cannot be commercialized or degraded.
The Rosicrucian teachings are fundamentally concerned with
enabling everyone to live happily and to acquire the utmost of
benefit in life without building karma that will mean suffering and
punishment for wrongdoing. Rosicrucians are trying to present a
higher code of ethics for living, including that which man has
arbitrarily invented as his governing laws. We know that many man-
made laws are unjust, unfair, and not productive of good.
We know, also, that living strictly according to man-made
laws would not be living a truly good and constructive
life in the broad Cosmic sense. In fact, such a life
ELEVENTH D EG RE E NUMBER 146 PAGE FIV E
would be selfish and would incur many Cosmic errors. For instance,
man's laws teach that man should punish man for evil, and that an
eye for an eye and a tooth for a tooth should be demanded. Man-
made laws say that if someone kills my brother, I have the right to
kill him. Cosmic law says that I have absolutely no right to take
anyone's life, except possibly in self-defense, and that even then
occult and mystical laws could be used to avert such a necessity.
Man-made laws say that if a man steals even a loaf of bread when
his children are starving, he must be sent to jail and punished for
stealing. Cosmic laws disagree with such laws; therefore, the
earthly code of living would not guarantee a perfect life.
This week, give consideration to your intuitive psychic facul
ties and discover how you are using them. If you are not using
them daily, you should proceed at once to do so. But do not allow
their use to be centered exclusively in material things. Use them
for such material purposes as will protect you from errors, mis
takes of judgment, or losses, but also use them at least once a day
for receiving Cosmic impressions of a spiritual nature, and of a
higher thought. Start this week to develop your inner sensitive
ness. Look over the monographs of the Tenth or Eleventh Degree and
select those exercises that will help you quicken these faculties
again.
Fraternally,
YOUR CLASS MASTER
The psychic sense organ referred to in this monograph is often called a Third
Eye, for it permits “seeing” beyond the limits of physical sight. It is however a
receptor for other perceptions as well. The sound of bells, the fragrance of
incense, or the touch of air on the skin are some of the effects experienced by
persons using their psychic sense faculty. It adds to one’s total perceptive
abilities, and literally multiplies the range of all the normal sense faculties.
Notice this in your life during the coming week. Try experiments with each of
the senses. Each day, take a moment to try and sense the odor of the evening
meal you will have at day's end. Take another moment to feel the touch of a
loved one, so close that you will actually feel the presence. Take another moment
to visualize the time of day without looking at a clock or watch, and finally, take
a moment to listen for instructions on a particular question you have in mind.
All the impressions that come to you from these exercises are being transmitted
through your psychic sense faculty.
V V V
f Evolution has gradually modified not only the physical form of man, but
also his mental and psychic functioning, for the nonuse of any part of the
body retards its development.
t According to ancient w ritings, the organ, the Third Eye, originally intended
for psychic comprehension and use, was used for such m aterial purposes as
a means of communication. Through its misuse, it atrophied and became
diminutive.
^1 Today the phy sical form and fu n c tio n o f the T hird Eye have been
eliminated, and it is an invisible organ and psychic center which can
function only after proper development.
Successful businessmen, though hesitant to admit the need for developing
psychic functioning, agree quite frankly that the man who has foresight and
who is sensitive to external and distant impressions is capable o f becoming
a great creator in business. I f such faculties, however, are used only in
m aterial matters, we shall lose them, for the Cosmic w ill not allow us to
commercialize or degrade them.
1J This week, consider your inner sensitiveness. Begin using the intuitive
psychic faculties for receiving Cosmic impressions daily as well as for
protection from errors, and mistakes of judgment.
Rosicrucian Park

...... .....................................
"=jiuiniinai»iiintnmnmiiiMMBiBMMaaiBiinn»ni«iMi>*’>friiiimini»in«Mnnain«»M»unmn8niiiinil8«iinumr'-«

Degree Degree
11 11
Monograph Monograph
147 147
i* u.s. p a t e n t o f n e e
reg ister ed
f A i so * c c i s r e » e o rnt
TGI
w,l.«
The matter cont«t>..«d herein Is officially issued through the Su

protecting all the “printed, engraved, typewritten, and photographic
r e c e i v i n g , and are imparted only as an Incident to membership. The
monograph Is and snail remain in the Supreme Grand Lodge of
member, and Is a violation of the Statutes of this Order.
THE CONCURRENCE
V V V
In his essay on the “Uses of G reat Men,” Emerson

indicated m any w ays in which their lives m ight be
made to serve all men. The paragraph given here
m ay suggest how the example o f others m ay con
tribute to our own growth.
We go to the gym nasium and the swim ming-school to see the

power and beauty of the body; there is the like pleasure, and a
higher benefit, from w itnessing intellectual feats of a ll kinds; as,
feats of memory, of m athem atical combination, g reat power of
abstraction, the transm utings of the im agination, even versatility,
and concentration, as these acts expose the invisible organs and
members of the mind, which respond, member for member, to the
parts of the body. For, we thus enter a new gym nasium , and learn
to choose men by their truest m arks, taught, with Plato, ‘to choose
those who can, without aid from the eyes, or an y other sense,
proceed to truth and to being/ Foremost am ong these activities, are
the su m m e rsa u lts, s p e lls , an d re su rre c tio n s, w ro u g h t by the
im agination. When this wakes, a m an seems to m ultiply ten times
or a thousand times his force . It opens the delicious sense of indeter
m inate size, and inspires an audacious m ental habit. We are as
elastic as the g a s of gunpowder, and a sentence in a book, or a word
dropped in conversation, sets free our fan cy, and in stan tly our
heads are bathed with g alax ie s, and our feet tread the floor of the
Pit. And this benefit is real, because we are entitled to these
enlargem ents, and, once h avin g passed the bounds, sh a ll never
ag ain be quite the m iserable pedants we were.
- R A L P H WALDO EM ERSON , 1803-1882
ELEVENTH DEGREE NUMBER 14 7 PAGE ONE

We note, in continuing our discussion of questions that have
arisen, that purely esoteric principles seem to occupy the atten
tion more than other matters. This is a very encouraging sign
because it shows that members in this Degree have reached that
point where spiritual and esoteric fundamentals are becoming impor
tant factors in their daily lives.
The Rosicrucian Order is not attempting to establish a form of
religion or a devotional science intended to bring man's ultimate
salvation; its aim first of all is to bring happiness, contentment,
peace, and general prosperity into the lives of its members in the
present earthly existence. But, and this is the important point,
the Rosicrucian system seeks to bring this about in a manner that
will eliminate evil and error and yet assure the individual a
proper degree of happiness and opportunity in a successive life.
Even if we set aside our belief in reincarnation and any
future existence again on Earth, there still remains the possi
bility of a future life in some spiritual realm. All esoteric and
religious systems agree that a life of evil and error here on Earth
must be compensated for by some degree of suffering and adjustment
in the future. In other words, it really is immaterial to us at
the present whether life after transition is to be a purely spirit
ual or an earthly one. In either case, we shall have to make com
pensation for the evil and error of our ways in this life.
If we eliminate the idea of immortality and accept the very
unusual idea that transition ends our careers entirely, that at so-
called death we cease to exist in any spiritual or conscious state,
and that this present earthly life is all there is to our exist
ence; then we might possibly be justified in adopting a strange
code of living here and now. We might be justified in saying that
since this earthly life is all there is, we need only be careful
not to have to make compensation for our errors at the present
time. We might say to ourselves, "Since there is no future state
in which absolute justice will regulate the degree of punishment
and compensation, we have only man-made laws to deal with on Earth,
and if we can avoid, frustrate, cheat, or evade them, we can do
anything we please to attain happiness and prosperity. So long as
we do not become involved with man-made laws or get caught in our
acts, we can have anything we want and do anything we want." Such
a code of ethics would eliminate all honesty or truthfulness, all
unselfishness, and leave everyone to do evil or wrong if he wished,
as long as he was clever enough to evade man's laws.
Thus, it is not fear of man-made laws that makes most
men honest in their acts, or makes most humans live a
fairly decent and honorable life. Professional criminals
who avoid and evade man-made laws, and use money and influence to
dodge those laws, still have a fear of some law above and beyond
human law. Criminologists who study crime and the life of crimi
nals know that hardened criminals, faced with death, often confess
and plead for mercy. They know they cannot suffer more at the
hands of man, but they fear what may come through divine law. If
there were no life beyond this present one, these criminals would
not fear any divine laws after their transition.
GREAT FEAR Aside from the fear that comes to them when face to
face with death, criminals are always fearful of
some "all-seeing eye" that may catch them in their criminal acts
and demand compensation. They often say among themselves that they
know how to evade the watchful eye of detectives, police, and
public investigators, but they do not know how to evade some invis
ible eye able to catch them at a most unexpected moment and expose
them. Such criminals will say this is the great fear of their
lives. Often, when caught in a crime they will say that the devil
or God went against them and brought their plans to an end. They
will deny that it was cleverness on the part of the police or lack
of cleverness on their own part that brought them to conviction,
but some higher law that suddenly operated against them. They live
in constant fear of such higher principles and this leads them to
many superstitious beliefs. For this reason, many criminals and
racketeers, who boast of the fact that they never go to church,
still fear the shadow of a cross on their paths, the appearance of
a ghostly light in their rooms, or the mysterious things that occur
while they are in concentration or alone in some room. Many such
criminals carry a rosary or some sacred thing to which to appeal
hurriedly for protection when they feel they have gone too far in
their crime.
This indicates that even the most depraved man has an inherent
sense of a higher justice and a higher law of compensation than
that made by man. Such a universal feeling can only come through
a fundamental belief that man's existence continues after so-called
death. If death ended everything, then man's suffering and his
rewards, good and bad, would be here on Earth in a material form,
and he would have neither fear of nor respect for them.
In this connection, there is an interesting question many have
asked: "Did not Jesus say what other great masters have said, that
man should give up his earthly riches, material possessions, and
worldly conditions in order to attain spirituality and enter the
kingdom of heaven? If this is true, how can anyone ask for pros
perity, affluence, and abundance, thinking that God will grant
these things and still open to him the kingdom of heaven?"
The question centers around the interpretation found
in Christian teachings attributed to Jesus and other great
spiritual teachers. The general idea promulgated by Jesus
and others was that until man abandoned his search for worldly
power and gave up his love of worldly riches, he would not be
qualified for entrance into heaven. This is easily understood by
the mystic, for it is discernible in contact with men and women
every day. Persons interested in spending and getting money,
building up of big business, having fine clothes, big homes, ban
quets, and other worldly pleasures, are seldom enough interested in
spiritual matters even to read any of our books. They never become
members of our organization, and while they may give the church
some support, it is usually done for a selfish purpose. Inwardly,
such persons have no concept of spirituality or the kingdom of
heaven and are about as much qualified to enter heaven as a person
would be to enter college with no idea of study, no interest in
books, and no notion of what a college was intended to do for an
individual.
There is a considerable difference, however, between a person
constantly seeking wealth and worldly pleasures, and one seeking
peace, contentment, the necessities of life, and freedom from worry
and constant struggle. Most certainly Jesus and the great spirit
ual leaders did not mean that to enter the kingdom of heaven, or to
enjoy spiritual things, it was necessary to starve, to live in
nakedness, to have no happiness, to refuse the fruits of nature,
the songs of birds or to deny oneself a musical instrument and
song. These teachers did not mean that man should reduce himself
to the level of the pig in its pen, or the cattle in the fields.
Between the extremes of absolute want and mere existence and
the enjoyment of wealth and fortune and the acquiring of material
things through evil and sinful ways, there is a big gap. In this
gap live those who want what life has to offer, who are willing to
share with others, and who yet seek spiritual happiness without
neglecting the necessities of life. Jesus had clothing; and he had
food. So did other great leaders of spiritual thought and their
families. They had homes, their pleasures and enjoyments, and ways
and means of traveling and moving about.
Some possessed camels and in those days a camel was the equiv
alent of an automobile or an airplane. They had the necessary
clothing, the equivalent of what the average person today finds
necessary. These great spiritual leaders spoke of the necessity of
keeping the body clean and of wearing clean apparel; so they did
not wear soiled and torn linen from one end of the year to the
other. These teachers had sufficient food and knew how to secure
it; even Jesus attended banquets and helped to provide food for
them. He believed in rejoicing and happiness of the spirit as well
as of the body and mind.
When Jesus told the young man, however, that unless
he gave up his great wealth and became humble he could not
even approach the kingdom, he was talking to a type of man
much like the greedy millionaire of today, not the average human
asking only a comfortable home, the necessities of life and a few
of its luxuries and pleasures. The young man was attempting to
control the wealth of his country. He had been boasting that in
his hands rested the wealth of a nation, that he could make and
break great families and that there was nothing in the whole of
Jerusalem and Syria that he could not have by the snap of his
fingers through the money he had acquired. This young man’s sole
god was money, or wealth and power of a material nature. He
laughed at any other kind of power, laughed at anybody's claiming
to be king or ruler without having more money than he. Do you
wonder then at Jesus' telling him that unless he gave up his great
wealth and power and became humble in spirit, he could not enter
the kingdom of heaven? It is unthinkable that Jesus told any of
his humble Disciples to take off their clothing and throw it away,
to stop eating food, to stop riding and walk, to stop sleeping on
beds and sleep on the ground, to stop drinking wine or pure water
and drink dirty water, eat grass, sleep with cattle and be unclean
of body in order to become spiritual and prepared for the kingdom
of heaven!
The ancients walked many miles to springs and wells for their
water, carrying it home in large jars. From these jars, water for
all purposes was dipped. Our congested and stationary way of
living has made necessary both a larger and more constant supply of
water. The water jar had to give way to a faucet. A thousand such
things might have been luxuries once but are necessities now.
It is a false idea that the mystic should not seek some
worldly blessings in his own life. Instead, he should have all of
the pleasures of life that are wholesome, clean, and good. He
should have all of the necessities that relieve him of the pain or
worry. Seeking such things is not inconsistent with spiritual
illumination and spiritual development. Only the fanatic and the
extremist argue otherwise. I suggest, therefore, that you use this
subject for occasional meditation throughout the week: Examine your
own needs, wants, requirements, and note how many are necessities
in a real sense and how many are merely desires for luxury. Deter
mine which you could do without as well as those you really need;
then remember that the Cosmic will cooperate and give you the
necessities for pleasure and happiness if you are willing to share
with others who lack them. In this way you will come to a better
understanding of the law of humility and of the true preparation
for whatever kingdom the future may open to you.
Fraternally,
YOUR CLASS MASTER
V V V

H The firs t aim o f the R osicrucian philosophy is to bring happiness, content

ment, peace, and general p rosp erity into our lives in the presen t existence.
11 The studies o f crim inologists seem to indicate th a t even depraved men have
an in h eren t sense o f a higher justice and o f a higher la w o f com pensation
than th a t made by man, and th a t th ere seems to be a u n iversal feeling
am ong them th at m an’s existence continues a fte r so-called death.
f Je su s did not teach th at man must give up m aterial possessions in order to
attain sp iritu ality and en ter the kingdom o f heaven, fo r he believed in
rejoicing and happiness o f the sp irit as w ell as o f the body and mind.
f Examine your needs and w an ts to determ ine w hich a re necessities, w hich
luxuries. The Cosmic w ill cooperate and give us the necessities fo r pleasure
and happiness if w e are w illin g to sh are w ith oth ers w ho lack them. In this
w ay, w e le a rn to understand the la w o f hum ility and o f the tru e prep aration
fo r w h atever kingdom the future may open to us.

The use of wealth is the measure of its value to you and society. The manner in which it is accumu
lated also determines its true value. People who are naturally energetic and optimistic are those
most likely to accumulate wealth. It will just naturally accrue to them. They then have been put in a
position to use more of the wealth of the world than others around them. Many people pray to the
Cosmic for wealth so that they can give it to worthwhile causes. If that is what they want the wealth
for, they should not ask for the wealth, but for the purpose they have in mind. They should ask for
the improvement of the lives of other people, and let the Cosmic decide how that help will be
provided. Too often when asking for Cosmic aid, we are placing the emphasis on intermediary steps
rather than for the final result we want. In the Cosmic, there may be better ways to accomplish our
ends other than the steps we request. Thus, we should look to our petitions in this way: When asking
the Cosmic for some benefit in your life, keep only the final goal in your picture. Don’t try to second-
guess the means of getting that goal. That will come with the response from the Cosmic, and often in
a way that will surprise you.
purchase may make th e seller and purchaser subject to civil liability.
°i
\°i
MASTER MONOGRAPH o
ILLUMINATI SECTION o
o
0
This monograph always remains the property of the o
0
0
o $
0
c*° ° o
Degree N
^ anJiV Degree
o
0
J ft *•-
11 11 0
Monograph <C±:| Monograph o
0
148 148 0
0
o
lotfarfiruri# o
0
1279 R E G IS T E R E D IN U.S. P A T E N T O F F IC E
WkSO BEOISTfREO THROUGHOUT THC WOULD) 0
MINTED m U.S.A.
O
o
o
preme Council of the A. M. O. R. C. under the emblem above, which 0
protecting all the "printed, engraved, typewritten, and photographic o
0
Imperator of A. M. O. R. C. (The above emblem and name of the o
9 Order are also registered in countries throughout the world.) AH
matters herein contained are strictly confidential to the member 0 I
................ ................

ownership of, the legal title, and the right of possession to this o
A. M. O. R. C. and it shall be returned to it upon its request. The ©
information of the receiving member and not otherwise. Any other 0
member, and is a violation of the Statutes ot this Order. 0
the use of them to other allied organizations or movements. 0
o
.
THE CONCURRENCE
V V V
•I The quotation is again from Emerson’s “Uses of rV*

Great M en.” Like that of the last monograph, this ' —1
one pays tribute to great men as teachers.
As p lan ts convert the m inerals into food for an im als, so each

m an converts some raw m aterial in nature to hum an use. The
inventors of fire, electricity, m agnetism , iron, lead, g lass, linen,
silk, cotton; the m akers of tools, the inventor of decim al notation;
the geometer; the engineer; the m usician,—sev erally m ake an easy
w ay for all, through unknown and im possible confusions. Each
m an is, by secret likin g, connected with some district of nature,
whose agent an d interpreter he is, as Linnaeus, of p lan ts; Huber, of
bees; Fries, of lichens; Van Mons, of pears; Dalton, of atom ic forms;
Euclid, of lines; Newton, of fluxions.
A m an is a centre for nature, running out threads of relation
through every thing, fluid an d solid, m aterial and elem ental. The
earth rolls; every clod and stone comes to the m eridian.
- R A L P H WALDO EM ERSO N , 1803-1882
ELEVENTH D EG REE NUMBER 148 PAGE ONE

An interesting question in regard to the lessons of these past
weeks in one pertaining to Cosmic Attunement. A frater writes to
the effect that earlier in this Degree I spoke about Cosmic Attune
ment, and promised more, but did not touch upon it in a manner he
anticipated. In that monograph I explained that books and lessons
had been written on how to attune and with what to attune, but that
the average student was still greatly in the dark. I proceeded to
review some of the principles which had been presented in the
lessons of the earlier Degrees, and explained in some detail the
principle of harmonic vibrations and the Law of Attunement that
made such harmonics possible. All of the monographs since have
been for the purpose of helping you in a psychic manner with that
attunement, even though nothing was definitely said about it.
In tuning one musical string to another, either on the piano
or the violin the vibrations are so low in the scale that they are
really mechanically produced and of a more or less mechanical
nature. To make one string vibrate in harmony or attunement with
another it is necessary to stretch the strings under such tension
as to make them physically and materially of a similar nature, or
with a harmonic relationship. In stretching the string, or in
tightening it on a violin or a piano, you do certain things to the
atomic and molecular structure of the catgut or the silver wire.
You separate its atoms or molecules, and you place them under such
stress and strain that when the string is picked or played with a
bow, the vibrating string causes all of the atoms and electrons in
the string to vibrate also, and this disturbs the natural fundamen
tal vibrations of the atoms, and the disturbance results in a note.
If another string near-by is stretched in a similar manner so that
the atoms and molecules of the string are brought to a straining
point, or to the verge of a straining point, then when the string
is played and the vibrations emanate from it, these emanating
vibrations are just enough to set the second string over the point
of stress and strain and make it vibrate also.
In the case of psychic attunement, however, we do not have any
material or physical parts of ourselves to be stressed and
strained, or brought to a balanced condition or stressed condition,
but we do have the psychic vibrations in our psychic selves to deal
with. These are controlled by our mental attitude, by the health
in our bodies, by our general mode of living, and by the thoughts
we think.
You know that a child, a cat, a dog, an elephant or
an adult human being, in fact, any creature that thinks
even in a primitive way can adjust itself to conditions.
A boy of six or eight, born in the Western World, with
modern ideas and culture, placed with a tribe of people
ELEVENTH D EG REE NUMBER 148 PAGE TWO
on one of the South Sea Islands would be out of harmony, unhappy,

and restless for a time, depending upon how much fundamental educa
tion, training, and culture he had. Gradually he would adjust him
self to the new conditions, and the things that bothered him during
the first few weeks, or months, would eventually become more or
less satisfactory. At first, even the drinking water and food
would neither agree with nor appeal to him, and the methods of
sleeping and of doing things would seem startlingly inconvenient
and unpleasant. The strange way of dressing and talking would
likewise annoy him and make him feel uncomfortable. Maybe after
only three years of living among such people, a person would be
surprised to visit this child again and see how successfully he had
become attuned with the people among whom he was living. Rarely
would we find that he had never become attuned and was still living
restlessly and protestingly among strange people.
Animals moved from one home to another have to adjust them
selves to voices that call them, and conditions under which they
labor and are fed. Man has the ability to direct his thinking,
analyze it, and to adjust himself more quickly, more completely,
and more deeply than any of the other members of the animal king
dom.
Even plants adjust themselves to environment. I had a large

rosebush growing at the side of my home where it was in the sun
shine practically the whole day. It did not grow tall, but very
wide and bushy, often having as many as fifteen roses in full bloom
at one time in addition to many buds. It became so wide and stout
that it extended over the driveway. Rather than have it injured,
I transplanted it to the opposite side of the house where it
received sunlight only early in the morning. It was close to a
small extension of the house only seven or eight feet high. After
a year in this new location, I noticed that it had extended upward
tremendously and had discontinued growing in breadth. In another
year, it was at least seven feet high with strong stout stems
supporting it, and the roses all growing at the top. It had
reached up to the edge of the low roof to get more light and sun
shine. It had gradually adjusted itself to its new environment,
and because it needed sunshine and bright light, had lifted itself
out of the shadows in which I had planted it, and was doing its
best to bask in the sunshine.
This is what we do in attuning with the Cosmic. We lift our
selves above and beyond the shadows of the Earth plane. This can
not be done by sitting in concentration a few minutes each day and
merely thinking of the Cosmic as some distant place with
which we want to attune ourselves. We cannot do it by
thinking of the Cosmic as being millions or trillions of
miles away, and our thoughts, consciousness and vibrations
having to extend to that distant point. The Cosmic is not
ELEVENTH DEG REE NUMBER 148 PAGE THREE
something at the distant end of a telephone line, or across the

ocean at the end of a cable line, and we do not have to strive to
reach it by straining mentally. The Cosmic is as close to us as
we wish to make it. It practically envelops us. The rosebush it
self did not reach up to the Sun. It merely lifted itself out of
the shadows so that the sunshine could reach it. It merely
adjusted itself to the sunlight.
In the same manner, we lift our thoughts above the shadows
into the open spaces where the Cosmic can reach us. If we allow
our consciousness to reach outside the prison in which it is locked
by our thinking and our living, it will immediately attune itself
with the Cosmic. Every time we think kindly, tolerantly, sympa
thetically, of those who are in sorrow, grief, need, or want, we
are adjusting ourselves for Cosmic Attunement. Every ennobling
thought that we allow to dwell in our minds for a moment until it
affects us in some way, makes that much more attunement. If we
allow ourselves to become sympathetically attuned with someone in
order to help, every heart throb resulting from that sympathetic
attunement lifts our inner consciousness higher until each beat is
in rhythm with the heart of the Cosmic. Every time we smile and
are happy, we lift ourselves that much closer to the Cosmic. Every
time we avoid something not noble, not idealistic, not broadly
human and kind, we purge ourselves of little things that prevent
Cosmic Attunement and make the channel of attunement much greater
and stronger. The more healthy we keep our minds and bodies, the
more beautifully we look upon life, the more we are approaching the
idealism and beauty of the Cosmic and attuning with it.
It is, therefore, useless to expect that anyone can sit for a
few minutes at the close of day, his consciousness still contami
nated with the material things of life, and in a few minutes attune
himself completely with the Cosmic. All that can be done through
concentration is to bring ourselves to the point of attunement, and
to the outer edge of Cosmic contact, perhaps for the moment. In
such light and temporary contacts, we may sense the beauty and
wonder of the Cosmic, and may be able to send or receive a message
or a treatment, but the moment the concentration is broken, the
attunement is over. Through the gradual uplifting of our con
sciousness, we establish a degree of permanent attunement and
contact so that all through the day and night our inner conscious
ness is vibrating in harmony with the Cosmic. In this way, we
receive continuous Cosmic impressions even though we do not always
realize them, and we make ourselves more in harmony with the uni
verse, and therefore stronger, healthier and happier. This great
change in our natures becomes apparent whenever there is
a real need or real requirement for it.
I hope this explanation will help you, and I advise
you to proceed at once to put these points into practice
ELEVENTH DEG REE NUMBER 148 PAGE FOUR
in every possible way during your daily life. Begin the morning by
letting your first conscious thoughts be not only a prayer of
thankfulness for the life that remains with you and the conscious
ness that is yours, but also for the opportunities to serve and
help others. Let these thoughts be followed by thoughts of the
sorrows in the world and your sympathetic understanding of them.
Think of those to whom you can send, or speak, a kind word, or for
whom you can do a kind deed. Even if you find the deed impossible
to carry out, thinking of it and desiring to do it will lift your
consciousness closer to the Cosmic. Think of the little things
done the day before which should be corrected, undone, or compen
sated for. Think of the unkind words spoken, which you now wish to
retract. Do not hesitate to say that you are sorry you have said
or done certain things, and that you want forgiveness and kindness
in place of regrets. All day long in business or home affairs try
to express some Cosmic ideals. Try to imitate what you conceive to
be the highest type of person attuned with the Cosmic. Try to live
that life in all of your thinking and actions. If you are in
contact with another member of this Degree, and can do so, discuss
with him the ways and means of imitating the ideal person. You
will find you can bring this attunement closer to you and make it
a vital part of your daily life.
Fraternally,
YOUR CLASS MASTER
V V V
statements which you should not forget. After you have carefully read the complete monograph, try
to recall as many as you can of the important points you read. Then read this summary and see if
you have forgotten any. Also refer to this summary during the ensuing week to refresh your
memory.
H O ur developm ent o f psychic attun em en t is controlled by our m ental attitude, the
health o f our bodies, o u r general mode o f liv in g , a n d the tho ug hts we th in k .
H M an has a greater a b ility to direct h is th in k in g , analy ze it, and to adjust h im s e lf more
quickly and com pletely th a n any mem ber o f the a n im a l kingd om .
H In attem p ting to attun e ourselves to the Cosmic, we are a llo w in g o u r consciousness to
reach outside the p rison in w h ich it is locked by o u r th in k in g and liv in g . Every k in d
and noble tho ug ht, w ord, and deed, as w ell as every tim e we avoid som ething no t
noble, not k in d , m akes the channel o f attun em en t stronger.
H T hrough concentration we can b ring ourselves to the p o in t o f attunem ent. T hrough
the gradual u p liftin g o f o u r consciousness, we establish a degree o f p erm anent
attunem ent and become m ore in h arm o ny w ith the universe. The change becomes
apparent w henever there is a need o r test.
H Begin the m o rn in g by a llo w in g your first conscious tho ug hts to be a prayer o f th a n k
fulness for life and for the opportunities to serve others. Next, recall the sorrow s o f
the w o rld and have sym pathetic u nderstanding o f them . R em em ber the deeds to be
corrected, and undone. A t w o rk , express Cosmic ideals. Im ita te w h a t you conceive to
be the highest type o f person attuned w ith the Cosmic.

evening what the morning m a y accomplish.— U N T O TH EE I G R AN T
It will be interesting for you to reflect for a moment on a point brought up in this monograph, and
that is the establishment of a degree of permanent attunement so that all through the day and night
our inner consciousness is vibrating in h arm o ny w ith the Cosmic. Have you ever thought of the
fact that by the time you reach this point in your studies, you have attained such a degree, or close to
it? Perhaps you aren’t aware of it, because it isn’t something that you can pick out and look at, as
you would some object. It is rather an acquisition of something that becomes part of you, like
breathing, or a heart beat. You aren’t aware that they are present, most of the time, because your
thoughts are on so many things, but if you were to stop and reflect on your health, you would
suddenly be conscious of the fact that your heart and breathing are sound and active in maintaining
you in a healthy condition. So with Cosmic Attunement; it is something that develops slowly and
becomes part of you. The only way you can really recognize its presence in your life is to analyze
elements of your life that have changed over the past few years. Such things as the decisions you
have made. Were you guided increasingly toward paths that made you feel more free and satisfied?
The whole flow of your life could be immeasurably smoother, and yet it would seem perfectly normal
to you, and you take it for granted.
(his m onograph is not subject to sale or purchase by anyone. A sale or
îiim SinSSSSSSSKiiSSiniiim iiiim iiiim iiiim SiliiiiSvi*
n O O O o
A M $ R C
The Rosierucia/f Order
MASTER MONOGRAPH
ILLUMINATI SECTION

<fb
Degree // Degree
11 11
Monograph Monograph
149 149
!o£ai*f!ruri£
R E C ' S T £ f t £ 0 IN U . S . PA T E N T © F r i C E
( ALSO REGISTERED THROUGHOUT
T H E W ON LO )
P R I N T E D I N \J . 5 . A .

wa-s registered in the United States Patent Office for the purpose of
protecting all the ' printed, engraved, typewritten, and photographic
studies, diagrams. Illustrations, and charts” as authorized by the
Imporator of A. M. O. R. C. (The above emblem and name of the
matters herein contained are strictly confidential to the member I
monograph is and snail remain in the Supreme Grand L«odge of
A. M. O. R. C. and it shall be returned to it upon Its request. The
A. M. O. R. C. Is the only organization authorized to use the Reg
THE CONCURRENCE
V V V
The reference which this monograph contains to the

life of Charles Dana Dean, a former Grand Master of
the Order in this jurisdiction, recalls the helpful sugges
tions made by him regarding Cosmic attunement in an
early issue of the Rosicrucian Digest. W e quote a signifi
cant paragraph from that article.
It is difficult and it is a hard matter for human beings voluntarily to

humble themselves and dethrone the outer, worldly spirit. It is so natural
in all worldly affairs, and so consistent with the false and glamorous
character of earthly things, to want to hold our heads high and make of
our physical selves a powerful and dynamic factor among men. As we
rise in knowledge and in the ability to accomplish things, we are con
stantly tempted to exert that power and to demonstrate it and show what
it can do. As we attain higher and better positions and finances in this
world the temptation is to aggrandize these things and at the same time
aggrandize ourselves. In doing so we rise from our knees and stand up
right and we cease to be sitting at the feet of the Master within.
On the other hand, it is the one who can cast off the worldly view
point, the worldly connections, the worldly associations, and quietly go
into silence or into private meditation and become humble and sit at the
feet of the Master within, who succeeds and develops the greatest power
in this life. The moment we accept the Master within as greater than our
outer self, and accept him as the superior part of ourselves, the superior
being, the superior intellect, then we open wide our souls and conscious
ness to the incoming of Cosmic power and Cosmic guidance.
— CHARLES DANA DEAN, 1878-1933
Temple Sectioo- AMORC- -The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE HU NDRED FORTY-NINE PAGE ONE

In earlier monographs, references have been made to the fact that
the members in these higher Degrees constitute the inner circle of the
Rosicrucian Order. I hope that not one of you has forgotten this, and
that, in your thinking and in your daily life, you keep in mind the
fact that you are representatives of the inner circle of the Rosicru
cian brotherhood. Preceding the coming of the first Rosicrucians to
America in 1694, Rosicrucians were called pious and the name followed
them to America and to Philadelphia where they first settled. They
were referred to as Pietists. but the word had a different meaning
from its present one: A pious person was one sincere not only in his
religious or philosophical beliefs but in all of his thinking and liv
ing. We probably would call such a person a sincere, dignified, hu
man being. In this sense, all Rosicrucians should be pious. They
should always have a sacred and reverential appreciation of the bless
ings of life. This does not mean that they should put on sackcloth and
ashes or go about in black robes and never smile or laugh or be happy.
It does not mean that they should assume the attitude of reformers and
constantly point out moral lessons to others. The real Rosicrucian
knows that the biggest reformation must be within himself, and that
improving his own thinking and living will completely occupy him.
The real Rosicrucian never loses sight of the fact that he is the
representative of,a system and way of living. He, therefore, demon
strates by his own life that he is really sincere. I am not going to
criticize the members in our highest Degrees, but I feel that a few
have an interest only in the lessons they receive each week and seek
only laws and principles to enable them to perform miracles and give
them a greater advantage in life over others. My idea of a true
50sicrucian is one who lives according to Rosicrucian principles and
is happy to be living and to spread goodness where he can, regardless
of whether he ever makes a projection or is able to make a single cure
or to perform any psychic experiment^
After all, many of the fakirs of the Orient do astonishing
things through the use of certain psychic and natural laws and give
the impression that they are highly evolved mystics. However, as
soon as one looks into the shallow, useless living and follows them
into their homes and their intimate personal contacts where there is
no public to applaud their demonstrations, they are anything but the
type of mystic that is truly representative of great development.
Their bodies are unclean, they are unkempt in appearance, crafty in
their desire to gain money even by trickery. They are generally
miserly and do absolutely nothing to help humanity. They have an
intolerant attitude toward any religion other than their own, do not
read deeply either philosophy or science, do not keep abreast of the
times, and do not go out of their way to help anyone but themselves.
In the future, as in the present and the past, the Rosi
crucian Order will depend upon the sincere devotion of those
students who are now in preparation to represent the great
Temple Section- AMORC •The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE HUNDRED FORTY-NINE PAGE T W O
inner circles. Our Grand Master, Charles Dana Dean, who passed
through transition in the summer of 1933, was typical of the Rosi
crucian who devotes his time and thought to being an exemplary
Rosicrucian. He was in charge of a number of departments of the
telephone company in San Francisco and had a hundred employees under
him. They loved him for his kindness, consideration, constant sug
gestions for improvement, and his fair dealing under every condition.
They not only held banquets and entertained in his honor on every
possible occasion but they visited his home, helped him to spread
Rosicrucian literature and many became members. They came to his
funeral in a body to act as an escort at the last service held in his
honor. Officials of the company declared that they had never had
a man so dependable and reliable in every way and so cheerful under
all circumstances as Charlie Dean. They spoke of his cheerful out
look on life and of his influencing men in different departments to
look upon their positions and work as something high and noble.
His attitude of mind was contagious ; yet he had never preached a sermon
nor urged anyone to look into the Rosicrucian teachings. One
official told me that throughout the company, there was a remark
ably high opinion of the Rosicrucian Order due solely to Charles
Dana Dean as a representative of it.
If you can live your life so that friends and acquaintances

will judge the school or society you follow as being good because it
is so evidently leading you to greater goodness and happiness, then
you will be a true representative of the organization. You do not
have to have riches to attract the learned, the intelligent or the
seeking mind. Many Rosicrucians in the past were in humble circum
stances, such as Jacob Boehme, the cobbler, and those who were humble
carpenters and artisans. Many came to these persons and listened
to their words, conscious that the minds of these humble persons
were Illuminated.
The great work of our organization is age-old and, like life

itself, really had no beginning and will have no end. Each genera
tion must contribute to the foundation of the future. Among the
members of the present Eleventh Degree are those whose thoughts,
actions, and sincere devotion will constitute the firm foundation
of the work of the organization in the next several decades and
among the younger of these are those who will help to carry on the
active executive work of the organization in various fields during
the next thirty or forty years. Among the children are those who
will succeed them as leaders, instructors, and inspirers.
Every opportunity is given to each member of these higher

Degrees to become familiar with every law and every principle that
will help advance his own best interests and prepare him for leader
ship. There is no element of jealousy in the mind or heart of any
of the present executives of the Rosicrucian Order in any
part of the world, except that proper jealousy of the good
name and integrity of the organization. Every teacher,
master, leader in the work, is extremely happy and delighted
ELEVENTH DEGREE NUMBER ONE HU N D RED FORTY-NINE PAGE THREE
when students under his care attain the degree of development he

has and indicate that they will excel his ability to teach and lead.
Nothing is being held back, nothing reserved, nothing veiled or
kept under cover that will tempt the higher members to take an active
part in the promotion of the Order. Every one of the present leaders
in every country would feel happy to know that he could retire today
from active leadership and allow others to take his place and carry
on the great work. But the work must be carried on. It cannot lag;
it cannot decline; it cannot recede ! No one in a responsible position
dares think of abandoning his efforts to anyone less capable or less
enthusiastic, but is constantly looking for the opportunity of turn
ing over to a more capable and more enthusiastic member the greatest
and most important parts of the work.
The point for you to consider, therefore, is what you are doing
to make the most of the work and bring its benefit into your own life
while preparing to share in future responsibilities. Even if you do
not seek to lead, even if you do not ever anticipate holding a posi
tion in the organization, even if you have never thought of becoming
one of the leaders of the future; nevertheless, as a foundation stone,
as an important pillar in the superstructure, a certain amount of re
sponsibility rests upon you. Even though you may be hardly known as a
Rosicrucian, never lecturing, teaching or conducting any specific
branch of the work, you will nevertheless inspire and encourage others
to seek the path through the manner in which you live and conduct your
own life. As persons discover that you are a Rosicrucian, or your
children, your relatives* friends, and acquaintances speak of you as a
Rosicrucian, there must be an immediate response in the hearts and
minds of those who know you and an immediate recognition of the fact
that your whole life has shown a degree of mastership, a high degree
of understanding, and a still higher degree of sincerity. This, in
itself, would be the greatest lesson that you can teach and the great
est encouragement that you can give to others.
More persons in this world have become Christians and followers

of the Christian doctrines through the study of the life of Jesus in
the centuries following his disappearance from the face of the earth
than ever became followers during his lifetime as a result of his
teachings and preachings. Emulation of ideal characters is a power
ful factor in civilization. Your influence, in the business or
social world, in your home with your children, relatives and friends,
is subtle, powerful, and more permanent than you may realize. It
is not piety and it is not a matter of religious sanctity for the
sake of impressiveness. It is what is deep in your heart and mind
that manifests in little things and tells the greater story. The
optimist, the cheerful person, the one who has faith, who is sincere,
kindly, tolerant, filled"with brotherly love , who successfully
masters certain obstacles in life and goes about w ith an attitude
of sureness, safety^__contentmen t and understanding, is
the one who attracts attention and inspires others to seek
ELEVENTH DEGREE NUMBER ONE HU N D RED FORTY-NINE PAGE FOUR
In your personal affairs such an attitude will work miracles.

You will not seek small demonstrations of psychic power after you
once discover the great change that comes through the sincere way
of living, thinking, and acting. Shun all of the foolish hypocrisies
of life. Take off the cloak of sham and pretense and be just what
you are but be sure that inwardly"-you~are T i g h t . Worldly things
‘thatT cause ohTy~TKB~ wgrldly-^mlnded^to th inkwelI~of~you are not
tTKIngs that will- "be tHpught- of ahg~remembered when you are gone.
More monuments have been built to the memory of humble persons
who have contributed to the world's happiness, peace, and content
ment than have ever been built to powerful kings and potentates.
The musician, the artist, the inventor, the philosopher, the
religious student, are the ones whose statues stand all over the
world. Memorials have been raised to the memory of men like the
Wright brothers, inventors of the airplane; but few will be built
to honor the finance kings who took advantage of the ideas and in
ventions of these men and turned them into fortunes. The greatest
monuments of all, however, are those built in the hearts of persons
who have contributed to the world's happiness, enlightenment and
evolution.
Think these things over and see how you can modify or strengthen
your way of thinking and living so that your life may be a living
exemplification of the true Rosicrucian. In this way we who are at
present carrying the responsibility will feel assured that after
our day the great work will continue.
I should like to interrupt this analysis at this point to out

line an exercise for the coming week which will contribute to the
development of certain centers and areas of consciousness. It is
brief and to be performed each day, morning and evening, in con
nection with whflt y rt1^ Save been t o I d ~ t o _ j d Q with the water. Sit down
with your feet and knees touching each other, and your arms crossed
over vouj*~~cKest'so that your right palm is against the left side of
▼our body beneath the left shoulder,, and the left palm against the ’
right side of the body^beneath the right -sfrpuider". Ifith the arms
thus crossed over your chestr c1ose your eyes a n d keep them closed
in concentration until you feel a sense of inner peace and a rising
oT~certain psychic powers within you through the crossing of the arms
ifTThTs~manner. By ^crossing the arms you have fo!Sed_part of your
aura .armind the central p a r t o f your body. The aura_o_fIJouf left
arm and that of your~right are slightly different in potentiality
or rate of vibration and color." The colors are of too high q rjjte
to bcTvisible ; "But T.He'magneticfie 1 d of tire-aura of each arnTfolded
across the chest bring the aura of the. body into condensed form,
and causes a gradual increase of vitality and psychic power in arid
around the Heart and lungs. AftTer 'sitting w i t H t h e arms folded in
this manner for about rour or five minutes, take sevefaTlieeD
breaths and hiold them as l o ngas you_,san scPthat you will
increase the power in the aura and bring 11L to ~lts^ maximum
in the central part of your body. The result will be a
strengthening of the vitality of the heart and of the
Temple Section- AMORG •The Rosicrucian Older
ELEVENTH DEGREE N U M B E R O N E H U N D R E D FORTY-NINE P A G E FIVE
Pericardial fluid, and of several’ psychic centers located in the

upper part of the body.
After taking three or four deep breaths and holding them*

continue to sit. for one or two minutes with your arms folded so that
the'result of the breathing will have its effect. Then you may go
about-you*1-business_in the morningL doing whatever other exercises
or thijiga yQU__desireîo-da* In the' eveiiing-retire immediately, and
you wilJ^X 3Jid--that,-diiiiing the night this increase of psychic activity
in the areas in the upper part of the body will cause you to have cer-
tainêxperiences of a psychic or cosmic nature.
Do not be too anxious about remembering these experiences in

the morning, for not all of them will be remembered, and not many of
them are of any interest to your objective self at the present time.
Most of the experiences you will have during the night will pertain
to the development of your psychic Inner Self, and will probably be
contacts with the masters and the Cosmic, giving your inner self
certain instructions and advice to be carried out during the day
through "hunches," as they are called, or through urges or inspira
tions at the right time, and to guide you in proper thinking, and in
doing things that are for your benefit. You may not remember the
exact details of the experiences you had during the night, but
simply discover during the day that you are being properly guided.
Fraternally,
YOUR CLASS MASTER

V V V
graph. try to recall as many as you can of the important points you read. Then read this
C|[ The real Rosicrucian knows that a constant reformation must take place within him
self and that improving his own thinking and living will completely occupy him.
^jf The true representative of the Rosicrucian Order never loses sight of the fact that
he is a representative of a system of living. He is happy and so spreads goodness
where he can.
Neither lecturing, teaching, nor other forms of leadership are necessary to demon
strate that one’s life has shown a degree of mastership, understanding and sincerity.
Mastery is demonstrated in the manner in which one lives and in the conduct of his
life.
(][ Many monuments have been built to those who have contributed to the world’s hap
piness and peace— the musician, artist, inventor, philosopher and religious student.
However, the greatest monuments are those built in the heart and mind.
C[J This week’s exercise for increasing the power of the aura is given in connection with
that of the water. The arms crossed over the chest fold the aura close to the upper
part of the body and thus strengthen the vitality of the heart and other psychic
centers.
This m onograph it not subject to sale or purchase by anyone. A sale or
purchase may m ale th e seller and purchaser subject to civil liability.
The Rosicrucian Ordtr
MASTER MONOGRAPH
ILLUMINATI SECTION

Degree
11
Monograph
150
180 REGISTEHEO IN U.S. PATENT OFFICE

."ALSO REGISTEREO THROUGHOUT THE WORLD)
HP

protecting all the • printed, engraved, typewritten, and photographic
studies, diagrams, illustrations, and charts'* as authorized by the
monograph is and snail remain in the Supreme Grand Lodge ol
THE CONCURRENCE
V V V
<11It is interesting and perhaps significant in our

m odern scientific approach to a ll phases and
aspects of living, that the dream state is coming in
for a measure of consideration. The quotation pre
sented below is evidence of a quite general trend to
examine the dream in all its ramifications, scientif
ically. In this instance, it is the dream and art.
Not only poetry but also the p lastic arts recall the dream by their
origin, for their roots reach into the unconscious. The artist speaks
about inspiration. B y this he m eans th at the idea of his work comes
to him as a m essage from w ithin. A sudden flash reveals the
artistic thought th at eventually takes tangible form in his studio.
Translated into the lan guage of depth psychology, this experience
m ay be called the sudden revelation of the unconscious to the
conscious m ind. The m a te ria l of the unconscious co n sists of
complexes, or “psychic knots” formed of forgotten experiences
charged with strong emotions. We have to im agine these psychic
knots as dynam ic elements that strive for release. The situation is
sim ilar to that of the dream. But w hereas the dream performs its
show in the darkened and closed theatre of the sleeping soul and at
best leaves a dim memory sw allow ed up sooner or later by the
stronger experiences of the d ay; the work of art originates in a
w aking hour of the artist in full ligh t an d freedom and becomes a
la stin g structure. Moreover, the w ay in which the release of the
psychic knot is achieved is peculiar to jh e artist, and so is his a tti
tude toward the unconscious m aterial that offers itself to him as a
stim ulus.
—“ The Dream And A rt” by Wolfgang Born, Ph.D .
(Reprinted from Ciba Sym posia, Sept.-Oct., 1948)
ELEVENTH D EG REE NUMBER 150 PAGE ONE

A short time ago, it was intimated that the lessons and
instructions of this Degree would soon lead into the Twelfth. Not
one of you is in a hurry, for, by this time, Degrees should mean
nothing unless accompanied by appropriate unfoldment and develop
ment. Practically every member in this Eleventh Degree is making
satisfactory progress. Reports and letters are highly satisfac
tory. I realize that most of you feel you are still far from the
point you wish to attain, and this restlessness and anxiety about
your status is a good sign. Only when a member thinks he has made
all the advancement and progress that he should and is perfectly
satisfied with his attainments, is it likely that he is lacking in
any real advancement.
Every opportunity is given to each member of these higher
Degrees to become familiar with every law and every principle that
will help advance his own best interests and prepare him for
leadership. There is no element of jealousy in the mind or heart
of any of the present executives of the Rosicrucian Order in any
part of the world, except that proper jealousy of the good name and
integrity of the organization. Every teacher, master, leader in
the work, is extremely happy and delighted when students under his
care attain the degree of development he has and indicate that they
will excel his ability to teach and lead. Nothing is being held
back, nothing reserved, nothing veiled or kept under cover that
will tempt the higher members to take an active part in the promo
tion of the Order. Every one of the present leaders in every
country would feel happy to know that he could retire today from
active leadership and allow others to take his place and carry on
the great work. But the work must be carried on. It cannot lag;
it cannot decline; it cannot recede! No one in a responsible posi
tion dares think of abandoning his efforts to anyone less capable
or less enthusiastic, but is constantly looking for the opportunity
of turning over to a more capable and more enthusiastic member the
greatest and most important parts of the work.
The point for you to consider, therefore, is what you are do
ing to make the most of the work and bring its benefit into your
own life while preparing to share in future responsibilities. Even
if you do not seek to lead, even if you do not ever anticipate
holding a position in the organization, even if you have never
thought of becoming one of the leaders of the future; nevertheless,
as a foundation stone, as an important pillar in the superstruc
ture, a certain amount of responsibility rests upon you. Even
though you may be hardly known as a Rosicrucian, never lecturing,
teaching or conducting any specific branch of the work,
you will nevertheless inspire and encourage others to seek
the Path through the manner in which you live and conduct
your own life. As persons discover that you are a Rosi
crucian, or your children, your relatives, friends, and
ELEVENTH DEGREE N U M B E R 150 PAGE T W O
acquaintances speak of you as a Rosicrucian, there must be an

immediate response in the hearts and minds of those who know you
and an immediate recognition of the fact that your whole life has
shown a degree of mastership, a high degree of understanding, and
a still higher degree of sincerity. This, in itself, would be the
greatest lesson that you can teach and the greatest encouragement
that you can give to others.
The higher we go up the mountainside, and look down into the
valley of life, then glimpse again the mountaintop, the more we
feel that we have much yet to accomplish. A glimpse into the
valley may make us feel that we have risen above many things and
attained a great height, but if we turn our eyes upward toward the
still higher goal, we are sure to feel that we are not yet halfway.
The one who deceives himself by thinking himself highly developed
is the one who keeps his eyes on the valley below, for this gives
him a false idea of his attainments. The real adept keeps his eyes
turned toward the heights above, and faith in his ability to reach
those heights keeps him constantly rising.
However, we are approaching another of those beautiful resting
places where we shall find a reward for our efforts; and after
resting and understanding the value of the new level attained, we
shall be ready for the next stage of progress.
Most of you are now emerging from the Obscure Night and bask
ing in the first light of the Dawn. You know how it is early in
the morning when the Sun has not yet risen over the horizon and
only a faint light in the sky indicates the coming day. As you
look in some directions, deep shadows seem to indicate that it is
still night, and only by turning your glance toward the pale color
ing of the eastern sky do you know that night is over and day about
to begin. It is a time of wonderment and questioning, and from
correspondence with members, I find that this is typical of this
Degree. You have had glimmerings and faint impressions of some
thing greater and more beautiful; of increasing power, health, and
illumination within and around you, but you cannot quite make up
your mind whether you are still in the night or at the beginning
of day.
GREAT I trust that each one of you has kept in mind the last
CHANGE instructions given you regarding the use of water. Some
of our members have commented on the fact that it has
proved of intense interest to them, and that they have noticed a
great change in their sleeping, health, and general spirits through
having water in the room overnight. Whether you have a large open
vessel of water, or a small one, you should have some
water in the room to be your secret pool. I wish it were
possible for each one of you to go with me sometime into
some of the sacred places of the Far East, or even of the
Near East, and see in the lives of those who live true to
ELEVENTH DEGREE N U M B E R 150 PAGE THREE
their ancient faiths the beautiful manner in which they keep holy
and sacred some of these symbolical and mystical principles. You
would come away with the deep impression that the holy water foun
tain that has been so well preserved in the ritualism of the Roman
Catholic Church is based upon something that is truly spiritual and
mystical. It is really a shame that this usage of water has been
eliminated from so many of the other religions and churches.
Therefore, I hope you will go back over those lessons of some weeks
ago and read them again in regard to the use of water, and practice
the exercises I gave you with real, intense interest.
In connection with the exercise given last week, I want to
give you an additional point for this week so that you may derive
as much benefit from it as possible. Before giving you this second
point, however, I should like to answer a few questions that appear
to be of special interest to the members of this Degree at present.
First, there is the question as to how a member of this Degree
will be able to tell what is merely a dream or visionary experience
on the part of the brain or outer consciousness, and what is a
genuine psychic or Cosmic experience. The question really is much
like the old one discussed in the lower Degrees; namely, what is
the difference between a dream and a psychic experience? We know
that the human brain is a very uncontrollable organ so far as its
functioning is concerned. You may think that it should be an easy
matter to keep the brain from thinking or functioning so far as
your objective consciousness is concerned. We laughingly say that
there are many people in the world who do not think at all, but the
truth is that the most primitive classes of uneducated and illiter
ate beings and even the insane do a great deal of thinking; but
there is great difference between rational, logical, reasonable
thinking and the other kind.
There are thousands of people who suffer at times from wake
fulness and cannot sleep because the brain keeps too active and all
kinds of ideas, impressions, pictures, and thoughts push themselves
forward into the consciousness. To sit down and think of almost
nothing, or to have the brain inactive, or to concentrate on only
one thought, requires a great deal of practice. If it were not for
the tendency of the brain to be quick and active and constantly
functioning in the thought world, it would not be difficult for
anybody to concentrate deeply and very successfully. Many people
think that the person who cannot concentrate is weak-minded. The
truth is that the strongest minds are those which usually find it
most difficult to concentrate on one point. A really strong,
active mind is generally so filled with thoughts and ideas that it
is hard to focus all of the strength of the brain on one
point. However, when it is done and the whole brain is
concentrated on one study or one subject, very successful
concentration results.
ELEVENTH DEGREE N U M B E R 150 PAGE F O U R
The brain is like a combination of a library of thousands of

books, a picture gallery of thousands of interesting, active
pictures of the past and present, and a great piece of machinery
that reasons and analyzes and tears apart facts and ideas. The
moment we try to concentrate or stop thinking about any one impor
tant subject, it is as though we sat down and allowed all of the
books in the library of the brain and all the pictures in the
gallery of the brain to open and unveil themselves and parade
before us, each book and each picture crying out for attention.
It is difficult indeed to make the brain inactive and the picture
gallery and the library keep their pictures covered and their books
closed. Each picture of the past seems to crowd itself into our
attention to have us examine it, and each fact stored away in the
library seems to invite us to think about it.
As I have said, the moment we cease thinking about one subject
intently and relax mentally, it is equivalent to sitting down in
the center of the big picture gallery and library of the brain and
saying "Now I have nothing to do; go ahead and entertain me 1" Then
the librarian and picture man proceed to bring all the pictures out
and all the facts out of the books and show them to our brain. So
rapidly and so inconsistently do they come, that the pictures have
no connection with the facts in the book, and the facts in the book
jump from one subject to another so that the mind is confused,
tired, and bothered.
When you lie down to sleep, or when you sit in passive medita
tion thinking of nothing in particular, the same thing occurs.
During sleep the brain is not controlled, and all the pictures in
the gallery, and all the facts in the books jam themselves in front
of the brain consciousness without any connection, without any
logical sequence, and without any rhyme or reason.
What we call a dream, which is in the form of a story or inci
dent, is generally caused by some of the pictures in the brain's
gallery being shown to the brain, and the brain begins to make a
story out of the pictures. As it comes to each different picture,
it adds it to the story whether it belongs there or not. For
instance, the first picture may be of a steamship, which you may
have seen at a dock at the waterfront or on one of the Great Lakes,
in a motion-picture theater, or in a magazine advertisement. Some
time or other your attention was attracted to a ship on the water
and it impressed you enough to register itself in the brain's
library of pictures. Now the picture comes before you in sleep and
when you see it, you immediately begin to think of an ocean trip.
Just as quickly as you think of that trip, a new picture is shoved
in front of you, and this time it is a picture of a group
\ jvi, 7 of your friends in some party where you are having a good
V y y time; so you take this picture and fit it in with the
\ / steamship and make these friends a party with you on the
V trip across the ocean.
ELEVENTH DEGREE N U M B E R 150 P A G E FIVE
The next picture may be of a fire. Immediately you associate

that with the trip and you see the boat on fire and have a first-
class conflagration. Then a picture comes of a sister, a cousin,
some friend or relative with a baby in her arms. You fit that into
the picture of the boat trip and the fire and you have an interest
ing idea of a baby that must be rescued during the fire on the ship
and you proceed to the rescue. Just at that time comes the picture
of your father or brother who may have long since passed out of
this life. You fit that into the story without thinking or analyz
ing that it couldn't be true since that person is no longer on
Earth. You just accept the picture at its face value without any
reasoning. Another picture comes of an incident when you received
an air-mail letter with important news regarding a position offered
to you with a new firm. You try to fit that into the steamship
incident, and right in the middle of the fire while you are trying
to rescue the baby and its mother, you invent an airplane which
drops down on the boat and delivers a special-delivery letter which
you proceed to read. You forget all about the fire, the baby, the
mother, and even yourself. The next picture is of you and your
friend fishing along a stream in the summertime, or taking a walk
along the beach with everything gay and happy. You forget about
the fire, the baby, the mother, and the important letter, and you
proceed to walk along a beach with a friend and have a good time.
And so the dream goes on.
In the morning you say "I had the funniest dream last night.
I dreamed I was starting on a trip across the ocean with some
friends whom I have not seen in yeajrs and with whom I wouldn't go
on a trip across the ocean for anything. While we were in the
middle of the ocean, the boat caught fire and in the midst of the
fire I happened to hear the voice of my cousin and she seemed to
have a baby in her arms although she hasn't had a baby in years.
I thought she was locked in a stateroom, and I tried to rescue her.
All at once I heard an airplane and down it came on board. We
thought they were going to rescue us, but the pilot only announced
that he had an important letter for me, and sure enough it was a
letter from a Broadway publishing house offering me a good position
as secretary. I was so enthusiastic about it that I got into the
airplane to go back to America with him, forgetting all about the
fire which seemed suddenly to stop, and everything quieted down.
Then there was a peculiar break because I seemed to have gone some
where where there was a nice summer watering place and everybody
was gay and happy and I was with my friend, John, whom I haven’t
seen for years, and we were walking along the beach planning to go
fishing, and I saw in the crowd my father who has been dead a great
many years. It certainly was the craziest combination of events,
and it is all so hazy that I can't patch it together."
This is typical of many dreams. Sometimes the dreams
are caused not by pictures but by facts that come out of
ELEVENTH DEGREE N U M B E R 150 P A G E SIX
the brain. For instance, perhaps some weeks ago you were worrying
about a debt you had and the facts were registered in the brain;
and in your dream somebody tries to collect the debt again. In the
midst of your figuring about the debt, another fact comes forward,
pertaining to a new book that you have been reading. While you try
to add that to the other facts about the payment of a debt, along
come some facts about an experience you had in a dentist's chair
while having your teeth fixed and you fit that into the dream
story, and so it goes.
Each of these dreams is uncontrollable as far as reasoning or
logical thinking is concerned. In none of them do you stop and say
to yourself, "Why, this can't be true because that thing happened
years ago." Or, "That thing can't be true because the person is no
longer alive." Or, "I wouldn't do a thing like this; it is against
my beliefs or my religion or my policies."
In dreams it makes no difference whether you are standing on
your head or feet, whether you are dressed as a man or a woman, or
whether you are suddenly at the North or South Pole, rich or poor,
black or white, for it all seems perfectly logical and true. It is
not until you awaken that you begin to analyze and discover where
the inconsistencies are. During dreams the brain is incapable of
logic, of inductive or syllogistical reasoning and it cannot ana
lyze and compare facts and seek analogies.
A psychic experience is entirely different. In a psychic or
Cosmic experience many strange things may occur, but they are
always logically connected; and if any of them are unusual, you
immediately reason about them. If in a psychic experience you
suddenly find yourself standing in the center of Paris, for
instance, or on some important building of Paris looking down at
the Arc de Triomphe as though you were floating through space, and
looking down on it you stop in your experience and say to yourself,
"This is strange that I am over here in Paris looking at this
foreign scene because I haven't left America (or Canada or Mexico)
where I live and I am still there and yet I can sense this strange
foreign place."
Or, if in your psychic experiences you suddenly find yourself
in some person's living room trying to give a message to some
friend, you say to yourself right at the moment of the contact,
"Why, I must have traveled through space because I am still in my
home and yet I can see this home and see this person." And as you
reason about it you have the sensation of still being in your bed
or in your chair or in your room, or sitting or standing
where you are physically, and at the same time a sense of
being in the other place. In other words, you have a
sense of duality of consciousness, accompanied by the
ELEVENTH DEGREE N U M B E R 150 PAGE SEVEN
ability to reason and analyze the situation. You never have an

experience such as finding yourself in the present life of a dif
ferent race or a different color. You always are just what you are
now, plus the experience that you are having, and you are conscious
of the two phases of existence. When the experience is over, you
still remember all of the details and there is nothing vague about
it. Of course, as hours pass it may become more or less vague, but
there are always certain points that are quite definite. Sometimes
a dream can be very logical and very reasonable and, therefore,
appear in its reasonableness not to be a dream; on the other hand,
a dream always lacks the sense of dual consciousness.
I hope that with these few facts and those which I shall add
next week, you will be prepared to understand and interpret any
experience that may come to you during the next few weeks or at any
time in the future.
COSMIC This week I should like each of you upon retiring to
CONTACTS fold your arms across your chest as described last week
and keep them folded as long as you can while going to
sleep, whether you are lying on your right or left side or flat on
your back. Do not lie awake thinking about your arms and do not
worry lest your arms will relax and drop down to other positions
after you are asleep. Just retire with your arms folded across
your chest, and thinking nothing about your arms simply say your
accustomed prayer. Then allow yourself to go to sleep. As you
relax and your consciousness begins to change from the objective
state to the subjective, the folded arms will keep your aura
wrapped around you in a manner that will keep the psychic centers
very active. This will allow you to have Cosmic contacts and
Cosmic experiences entirely different from dreams. Even if your
arms fall to your sides or change their position slightly after you
go to sleep, the effect of having started into sleep with your arms
folded will have sufficient effect upon the psychic centers to
produce the proper results.
If you are accustomed to sleeping with one hand under your
head or alongside your face, you should try to overcome this. The
aura from your hand contacting your head as you go to sleep is
likely to cause a disturbed sleep state, or cause dreams or other
psychic conditions that prevent proper Cosmic experiences.
Fraternally,
YOUR CLASS MASTER
If you feel that you are still in the Obscure Night, and that a new and brighter
life has still not opened up for you, it might be that you are being held back by
indecisiveness. It is perfectly normal to have this experience, because of the very
fact that the Obscure Night is a time of decision. It is a transition period of great
moment for every student. For some the step from an old way of life to a new one
is not too difficult, nor too severe, but for others the step can be a major
departure from what has been used to before. Generally, the more fearful and
hesitant a person has been in the past, the longer will it take for him to make the
transition to a new, more open life and personality. The emergence into the light
of a new day for that person, however, is all the more exciting and rewarding,
because of the great change. To all students who have still a sense of indecisive
ness, let us recommend that you use this week to concentrate on decision
making. As a rule of thumb, when you have a decision to make, make it. It is
better to decide, even though it may turn out to be least favorable for you, than
not to decide at all. By making a wrong decision, you have also found out which
was the right way to go. Very few decisions in life are final. You can almost
always turn around and go the better way in due time. Furthermore, you learn
from the experience and gain more courage to decide again and again. You
become less afraid of making wrong decisions, and each succeeding decision
will be more on track, more in favor of your goals and ambitions.
V V V

11 A member satisfied w ith his advancem ent is lik ely to be lacking in any re a l
progress. The adept keeps his eyes on the heights above; faith in his a b ility
to reach those heights keeps him con stan tly rising.
H During sleep, the brain is not controlled, and facts w hich have caused us
concern, as w ell as m any scenes from our past, jam them selves into the
b ra in c o n s c io u s n e ss w ith o u t lo g ic a l seq u en ce o r c o n n e c tio n . D u rin g
dream s, the brain is incapable o f logic, o f inductive o r syllog istical re aso n
ing; and it cannot analyze and com pare facts.
H In a psychic experience, though stran ge things m ay occur, they w ill a lw a y s
be log ically connected. T here w ill be an a b ility to reason and analyze the
situation, and a sense o f duality o f consciousness.
11 This w eek, upon re tirin g , fold you r arm s across y o u r chest as described la st
w eek, and keep them folded w h ile going to sleep; this w ill be conducive to
Cosmic contacts.
Thit m onograph is no t subject to sole or purchase by anyone. A sale or
o o o o o
!$'
A M & R C
MASTER MONOGRAPH
ILLUMINATI SECTION

Degree Degree
11 11
Monograph M onograph
151 151
o
lojtfaefSrurfc
180 REGISTERED IN U.S. PATENT OFFICE
<*&IS0 ft£6ISTC*£0 THROUGHOUT THE WO«J.OI
IN

protecting all the "printed, engraved, typewritten, and photograpluc
receiving, and are imparted only as an incident to membership, ±ne
ownership or, the legal title, and the right of possession to this
monograph is and snail remain in the Supreme Grand Lodge ox
use or attempted use does, ipso facto, terminate all rights oi tne
A. M. O. R. C. is the only organization authorized to use the Reg-
istcred name and symbols, and the Imperator has sole right to grant
THE CONCURRENCE
V V V
A n earlier Concurrence in this Degree was taken

from the Principles of L ight and Color by Edwin D.
Babbitt, 1878. He was both a mystic and a scientist
and his work on the subject of lig ht and color was an
im portant one. The quotation below is from the book
mentioned above.
The great law of perfection in hum an development is to have a

harmonious balance of all the faculties. The back head has g reat
propelling power and must be active in order to vitalize the body
and give p h ysical force, but if not cooled, refined and guided by the
front an d upper brain , the forces become too gross, over-indulgence
and w arm th burn out and exhaust the system , and the end is
fearful suffering, in san ity and death. This sort of preponderance
fills the whole brain with a cloudy red, and colors a ll thoughts and
sentim ents until truth and p u rity fin a lly become impossible. On the
other hand, however beautiful Reason and the Inspiration of the
upper brain m ay be, their excessive development to the neglect of
the lower brain w ill draw the forces too much a w ay from the body,
and by exh au stin g the p h ysical system lead to disease, in san ity or
death. The disease and in san ity caused by the over use of the
higher brain, is however of a m ilder kind than th at caused by beast
liness. We do not w ant a blue brain, or red brain, or yellow brain,
but one which like the union of sky, water and landscape, gives us
the beautiful diversity of nature. Holiness, or wholeness includes
the fu ll developm ent of the Perceptive, R e a s o n in g , E sthetic,
Spiritual, Social and A nim al m an, the deficiency of any part of
which leads to unholiness. Tried by this stan d ard we see that
asceticism , exclusiveness of religious devotion, in tellectual culture
or excessive an im al desires are each an d a ll but different grad es of
unholiness and onesidedness .
- E D W IN D. BABBITT, 1828-1905
ELEVENTH DEGREE N U M B E R 151 PAGE O NE

As I anticipated, the monograph last week aroused a renewed
interest in auras and brought many questions. I knew that we were
not through with the subject of auras and that the members of this
Degree would revert to it sooner or later. It is like the question
of Cosmic and Celestial Sanctum contacts, projection, and other
fascinating subjects in our work. We never get very far away from
them, and every few months we come back to a discussion of them
with new points of information that have accumulated from our own
experience and the experience of our members.
On the other hand, there is one thing about the subject of
auras that is not so true of the other subjects. Auras represent a
very fundamental and foundational condition in the development of
psychic abilities. In fact, the aura is related to the health,
mental development, and spiritual unfoldment, as well as psychic
progress, and it is important that this fundamental quality of the
human body be given more attention than is given it merely from the
psychic point of view.
It is a mistaken idea that the aura of the human body is some
thing that begins to exist only after psychic development starts,
or that the human aura is seen or found only in the bodies of per
sons psychically or spiritually attuned and developed. The aura of
human bodies is not much different in its earthly stages from the
aura that surrounds all animal bodies, in fact, all material
bodies. On my desk, as I prepare this talk, there are a number of
letters containing interesting questions that I want to deal with
in our monographs. As I pick up each of the letters, I sense the
aura that surrounds it. Each has its own distinct aura. On the
other hand, I carry with me in my pocket the ring sent me by Frater
Roerich from Tibet. It is a ring that was worn for many years by
one of the great Masters and was sent to me as a sacred token of
their esteem. I do not allow anyone to wear or handle it because
the moment I put it in my hand, I can feel the aura that surrounds
it. In fact, I can sense the aura 5-7 cm (about 2 to 3") away from
that ring.
Every insect has an aura surrounding it. Every living germ or
cell of living matter has an aura which manifests itself under the
microscope. The newborn child who has no development of its latent
psychic centers and knows nothing of man's conceptions of spiritual
laws has a very definite aura around its body. The man who lies on
the park bench, intoxicated, and who is uneducated and illiterate,
has a very definite aura surrounding his body. The woman of social
position, who is materialistically inclined, thinks only of self,
and has no interest in anything of a psychic or mystical
nature, has an aura that is just as definite as any other
kind.
The aura that surrounds a human body is a combination
of the electrical, magnetic, and cosmic powers residing in
the body. The aura of the average human being is invisible. It is

much like the electric energy in the electric wires. You cannot
see it; sometimes you cannot feel it, but you can make it manifest
in certain ways. The moment, however, a human being becomes
interested in psychic and spiritual matters and practices exercises
to awaken the psychic centers in the body, then the aura begins to
take on different colors and a high rate of vibration. It becomes
visible at times and is easily felt by sensitive persons. Persons
not psychically developed, whose health is not good, or who do not
think and live properly, may have strong auras, filled with the
vital energy of the body, but they are not visible and do not
assist in psychic attunement and contacts.
The aura around the human body is like an envelope or garment
that protects the natural forces which are in the body and sur
rounding it. Our auras help keep our vitality in our bodies and
prevent it from escaping and going off into space, leaving us weak
and ill. If it were not for this protection around our bodies we
would be subject to many peculiar effects from other forces and
energies in the universe.
In last week's monograph you were advised to fold your arms
over your chest and place your hands in a certain position to draw
your aura closer to your body by causing the aura of the arms to be
brought very close to the chest, heart, and lungs. In ancient
times the sick were instructed to keep their arms folded over their
chest so that none of their vitality and strength could escape into
space. Certain psychic centers in the upper part of the body and
head are very important to the development of the intuition, the
making of cosmic contacts, projection, and other interesting abil
ities, and certain vital organs located in the chest and head
require strength and vitality. All these parts are easily affected
and improved by keeping the aura closely enveloped and not allowing
it to radiate into space.
A few moments ago I spoke of our auras keeping us from being
affected by outside influences. We must remember that we are liv
ing in a world that is magnetic and electrical. Nous that radiates
from the Sun is electrical and magnetic in nature. This electrical
and magnetic quality in the space around us and all through the
Earth affects other magnetic conditions. Our bodies are just as
sensitive to these external magnetic conditions as the compass on a
ship is sensitive to the influence of the magnetic poles. Every
person who has dealt with the early fundamentals of radio knows
that the aura that surrounds the hands, arms, and body of every
individual many times had a disturbing effect upon the magnetic
conditions of some radios. We have instruments in our laboratory
which register the disturbance caused the moment a person
brings his hand or arm near them.
Just as the radio waves sent out by a broadcasting
station travel through space and contact receiving sets in
people's homes and affect them, so the magnetic conditions
of the universe affect each one of us, for we are more sensitive
than a radio set. Many mental and physical diseases are caused by
the human body's being upset in its balanced magnetic condition
through strong electrical or magnetic vibrations reaching us from
space. If we had no aura around our body, we would be very easily
affected by these outside vibrations and our internal balance and
harmony would be changing every few minutes.
In the early days of radio before engineers knew how to pro
tect the magnetic condition of radio sets, there used to be a great
deal of trouble through placing the sets in wrong places. In many
homes there were electric wires and water pipes, as well as gas
pipes, in the walls of the buildings. If a carefully balanced
radio set were placed near electric wires or water pipes, it would
soon be unbalanced by the vibrations radiating from them. We are
affected in the same way by electrical and magnetic conditions at
home, on the street, wherever we go. Persons riding in trolley
cars operated by electricity are practically surrounded by powerful
electric currents. If it were not for our auras, these electrical
and magnetic effects would disturb and perhaps affect us adversely.
The weaker our health, the weaker the aura around us because the
aura depends for its power upon the vitality in the human body.
The healthier we are, the more spread out and vital the aura.
Great care must be taken not to bring into our homes and lives un
desirable conditions through allowing our auras to become weakened.
As we proceed with the development of the psychic centers in
the human body, more psychic power is added to the physical energy
of the aura and this causes colors in the aura and enables us to
quickly attune ourselves with cosmic vibrations. By folding the
arms across the chest we bring more of the aura closer to the body
and keep it from radiating away from us. This helps to awaken,
quicken, and strengthen the psychic centers and makes the mind
stronger, concentration easier, and leads to many cosmic experi
ences. That is why this week I wish to have you continue the
experiment of sleeping with your arms folded across your chest, at
least going to sleep that way. Any other experiments should be
done before you retire and fold your arms in this manner.
My attention has been called to the fact that in most of the
pictures of Jesus and the earlier Masters, the position of folded
arms is almost rigidly held to. In looking through a collection of
ancient pictures the other evening, I noticed that a great many of
the ancient Masters, including Buddha, Confucius, and even those of
Egypt and India, had the folded arms. When one journeys through
the Old World, one is impressed with the fact that many of the
statues of the Christ and the disciples ornamenting the fronts of
cathedrals show them with folded arms.
In Rosicrucian rituals and ceremonies, as well as in
some of the ceremonies of other fraternal organizations,
the arms are folded across the initiates' chest as a
ELEVENTH DEGREE N U M B E R 151 PAGE FOUR
symbol of humbleness and supplication. For the sake of being able

to state definitely some facts regarding this matter, I made a
search through some of the rituals of other organizations to which
I have access, and found that in a number of them the folded-arms
position was part of the ritual. The explanation given was always
of a symbolical nature. In none of them was there any intimation
that the creators of these modern rituals knew anything about the
esoteric significance of the folded arms; or that they understood
the psychic effect. They merely appreciated the outer symbolism of
such a position.
Originally, however, the folded arms had little or no symboli
cal significance but represented a psychic condition. The individ
ual in the temple who stood thus with arms folded across his chest
was in a better psychic condition, so far as his aura was con
cerned, to receive the vibrations and to sense the effects of other
psychic manifestations occurring in the temple than were those who
did not have their arms folded. Consequently, in the highest
experiments and psychic tests, mystics folded their arms across
their chests. This became such a custom and habit with those who
knew its importance that those who observed the custom thought it
was merely a sign of supplication or a symbolical position of some
kind.
In looking up this matter in ancient records and modern rit
uals I have been deeply impressed with how many of the ancient,
mystical rules and regulations have been adopted and transferred
into modern ritualism without understanding what it was all about.
Even the use of mystical words such as Oom and Aum has been arbi
trarily adopted by modern organizations, and even in the Church of
today we find the use of the word Amen at the end of prayers and on
other occasions, and many symbolical acts that the church people
appropriated in the centuries following the beginning of the Chris
tian era without realizing the esoteric, psychic, or mystical
significance of these things. That is why so much of the present
ritualism in church and fraternal organizations is shallow and
meaningless. Acts are performed and words spoken without under
standing their meaning and without attempting to realize more than
the symbol; so their psychic effect is lost. Persons not trained
to observe psychic effects or to encourage them have little or no
appreciation of their real esoteric effect. We often think of
baptismal ceremonies and the use of holy water as appropriated
mystical ceremonies of the past which today have lost their real
significance; yet there are many points and parts of religious and
fraternal ritualism that have lost their true meaning and effect in
modern times.
Fraternally,
YOUR CLASS MASTER
V V V

f Every living germ or cell o f living matter has an aura which manifests itself
under the microscope.
11 Our auras, which are a combination of the electrical, magnetic and Cosmic
powers, represent a fundam ental condition in the development of psychic
abilities and are related to our health, mental, and spiritual development.
% Our bodies are sensitive to Nous which radiates from the Sun and w hich is
electrical and magnetic. Our auras help keep our internal balance and
harmony from being changed every few minutes by magnetic conditions of
the universe.

The magnetic push and pull of an aura in relation to other things around it is a relationship
between two magnetic fields. You have been well-schooled in the subject of the aura and the power of
attraction. If we did nothing more than concentrate on developing an aura that would attract to us
the things we desire, we would have more of the good things in life than we could ever obtain by the
use of will, or sheer force. A beautiful aura will attract to it beautiful things. On the other hand, an
aura infused with anger, envy, hate, or jealousy, will keep beautiful things away and leave you
susceptible and open to negative things of a like nature. Thus, in the weeks ahead, concentrate on
putting into your aura vibrations of goodness, health, and knowledge. Every thought you form in
your consciousness becomes part of your aura. Every bit of knowledge you gain becomes part of your
aura. As your aura grows in strength and goodness you will find the good things of life drawn to
you, and you to them. By concerted attention to this exercise, you will see results in just a few days,
so powerful is the law of attraction.
m
°1
\°l
o
o
o
0
This monograph always remains the property of the 0
0
I
0
o
0
o
o
ir 0
Degree Degree o
11 ft 11 o
o
Monograph Monograph 0
152 152 0
0
lo&at$rutv& 0
o
o
o
o rSV
0
preme Council of the A. M. O. R. C. under the emblem above, which 0
protecting all the "printed, engraved, typewritten, and photographic 0
sertations. scientific postulations, philosophical discourses, academic 0
Imperator of A. M. O. R. C. (The above emblem and name of the 0
matters herein contained are strictly confidential to the member 0
ownership of. the legal title, and the right of possession to this 0
A. M. O. R. C. and it shall be returned to it upon its request. The 0
Information of the receiving member and not otherwise. Any other 0
member, and Is a violation of the Statutes of this Order. 0
the use of them to other allied organizations or movements. 0
o
THE CONCURRENCE
This Week's Consideration of a Famous Opinion
V V V
*1 Quotations taken from their context sometimes are

given unwarranted interpretations. It is possible that the
quotations from Bacon suffer in this regard because the
full value can be appreciated only when they are read in
connection with the complete text. Even so, his words
are always rich instruction for the Rosicrucian.
It were tedious to enumerate the particular remedies which learning

affords for all the diseases of the mind, sometimes by purging the mor
bific humors, sometimes by opening obstructions, helping digestion, in
creasing the appetite, and sometimes healing exulcerations, etc. But, to
sum up all, it disposes the mind not to fix or settle in defects, but to
remain ever susceptible of improvement and reformation; for the illiter
ate person knows not what it is to descend into himself, or call himself
to an account, nor the agreeableness of that life which is daily sensible
of its own improvement; he may perhaps learn to show and employ his
natural talents, but not increase them; he will learn to hide and color
his faults, but not to amend them, like an unskilful mower, who con
tinues to mow on without whetting his scythe. The man of learning,
on the contrary, always joins the correction and improvement of his
mind with the use and employment thereof. To conclude, truth and
goodness differ but as the seal and the impression; for truth imprints
goodness, whilst the storms of vice and perturbation break from the
clouds of error and falsehood.
-FRANCIS BACON, 1561-1626
E L E V E N T H DEGR E E N U M B E R O N E H U N D R E D FIFTY-TWO PAGE O N E
We have been dealing with esoterio prinoiples for some time, I

have been oarefully analyzing the comments and reports sent me by the
members of this Degree, and I sense pretty keenly the mental attitude
of our members and their desires and expectations at the present time.
As I intimated some weeks ago, we are rapidly approaching the end of
this Degree; that, however, is not determined by the number of mono
graphs nor months of the oalendar, but by the unfoldment and degree of
attainment of the average member in this Degree.
Now it must be apparent that not every member of this Degree is

making the same progress through it. Not all who came into this Degree
were developed to the same extent and in the same manner. This is not
hoped for, since it would be impossible to piok out fifty of our mem
bers anywhere in the country and find them all inwardly prepared to the
same extent or capable of developing to the same extent. Each would
develop certain special abilities and strengthen certain special tal
ents and qualities which God intended him to have, and there would be
no way of taking these persons and equalizing them. In fact, such a
thing would be undesirable, for it is through diversity of our personal
characteristics that we attain the highest unfoldment and are able to
do the greatest amount of good for others and ourselves.
This is beautifully illustrated in the lives of the twelve Dis

ciples of Jesus. It is said that Jesus pioked them carefully from
the group of devoted students who were simply and profoundly following
and practicing his teachings. It is said that he selected twelve for
the same reason that the ancient masters selected a council or group
of twelve disciples and leaders, because twelve represents the twelve
divisions of the heavens, the twelve classifications of humanity, the
twelve types of spiritual unfoldment, and the twelve tribes of people
on the face of the earth which constitute the foundation tribes of all
the races. In selecting these twelve, Jesus chose one that typified
each of the twelve classifications. For this reason, although each of
the twelve was considered as having attained a high degree and, there
fore, as being worthy to be a part of the secret inner oircle and to
have conferred upon him the highest power Jesus could give; yet no two
were developed exactly alike, spiritually, psychically, or mentally.
Even in racial characteristics and outward elements of character and
personality, they were distinctly different. One can easily imagine
the intensely interesting discussions and discourses that took place
among them, each expressing his personal opinion based upon the teach
ings of his youth, the beliefs of his family, and the education he had
received. To equalize these twelve characters along certain lines was
_____ a long and tedious work; but to try to think of them as all
\ / equally developed and possessed of the same amount and the
same quality of development is impossible, for such a condition
v among twelve persons could not be possible.
ELEVENTH DEGREE NUMBER ONE H U N D RED FIFTY-TWO PAGE T W O

Certainly, therefore, ve would not attempt among our members to
day any universal degree of equal development. The utmost that ve oan
hope for is the establishment in the mind and heart of eaoh member oer-
tain fundamentals of life and certain principles upon which eaoh oan
build his individual life. I was impressed with this fact some time
ago when some contractors built a new residential section in this city.
They laid out a number of streets and planned to build about fifty
houses. They had two or three floor plans for five-room, six-room, and
seven-room houses. Though they had only a few floor plans, they built
nearly fifty different houses. It was interesting to see how the same
floor plan and the same concrete foundation could serve ten or twelve
different-looking houses side by side. The superstructure of eaoh
house was built so differently, and was so distinctly unique, that from
the outside the houses seemed to have more or fewer rooms and different
floor plans; yet the downstairs floor plan or oonorete foundation was
precisely the same in each. The same is true in regard to the building
of lives. With certain fundamentals well-established as a foundation
upon whioh to build the superstructure of our characters and person
alities, we oan build in accordance with our individual needs and
requirements and yet build strongly because of the proper foundation.
The members in our present Eleventh Degree typify this variation
in human life. As I read their letters and reports, I notice with
great interest how well and how properly they have laid an excellent
foundation for their future oareers; yet how interestingly and how
properly they have modified their lives in building upon the foundation.
The process of inner psyohio development and unfoldment is like

building a house in many other respects, too. Progress during the
first few weeks is very rapid, or at least beoomes quite manifest, and
then beoomes slower and not so easily notloed. When a contractor Is
building a house and has put in his foundation walls and then proceeds
to put up the framework of the house, the progress appears rapid and
in a few weeks you have what appears to be an almost finished house.
Then as the workers continue their detailed work on the inside of the
framework the progress seems to be slower, and at the end of several
weeks it is hard to notice that any change has been made. The more
nearly the building approaches completion, the slower is the progress
and the less notioeable are the results. The last month or two of work
on a large home is hardly notioeable from the outside. The same is
true in regard to the development and unfolding of our characters and
our inner lives. The changes must be made on the inside before any
manifestation shows outwardly and as the progress proceeds and unfold
ment reaches higher and higher it is slower because it is more intense
and more detailed. In the first stages of psyohio unfoldment the broad
fundamentals are quickly altered and changed and these have the great
est effeot upon inner and outer actions, but after these
changes are made, the progress beoomes slower and slower until
we find ourselves puzzled to find Just what change has taken
plaoe eaoh week and eaoh month.
ELEVENTH DEGREE NUMBER ONE HU NDRED FIFTY-TWO PAGE THREE
Outer manifestations oan only be in aooordanoe with inner ohanges,

and when these are along purely spiritual and psyohio lines, there
will be little manifestation outwardly except on those occasions when
there is need for the spiritual or psyohio self to manifest. Of course,
the most outstanding manifestation is the improvement of health and a
more peaceful and contented state of mind. However, the great truths
the inner self is learning and the freedom of psychic contact which it
has developed are things that do not hang themselves on our sleeves or
express themselves in our outer, worldly activities. They are things
of the inner self, apart from the outer self.
This leads to a consideration of another esoteric principle:

that the outer self can be developed only to a certain point. After
that, very little more oan be done. If the body is in good health, is
kept olean, and the outer spirit cheerful and contented, there is not
much else that oan be done, because the outer self is a mortal thing going
through mortal ohanges. After forty or fifty years, the physical body
prepares to break down and oast itself off. All that we can do is to
stay that process by keeping it so well that its breaking-down process
will be delayed and its youthfulness preserved. However, if a person
of fifty or sixty has reached a point of regeneration in the body and
has checked its natural tendencies to break down and grow old, this
may not manifest itself to others or even to ourselves. We do not
think of good health as any special manifestation of inner power, nor
do we think of delaying old age as any special thing to show others
until after it has continued for a long time. Development and unfold
ment of the inner self is unlimited, for it is not restricted by the
tendency to break down as is the outer self. The way of all flesh is
toward transition, and if we succeed in delaying that for a time, we
will not be adding anything to the psychic body. The inner self passes
through continuous and constant ohanges toward a higher degree of at-
tunement and unfoldment, and this is what is taking place with the
average member in this Degree. It is hard for you to analyze the inner
unfoldment or to discover the ohanges that are taking place inwardly.
As we have said over and over, these are things that will make them
selves manifest only in connection with spiritual and psychic matters
and then only when there is a real need for such manifestations.
Let us compare this unfoldment with that of a person studying

music. This person, let us say, has been living in America for many
years, then suddenly decides to go to Europe to study music. She has
been a friend of the family for many years, and we have always enjoyed
her charming outer personality, her brilliant mind and cultured manner.
She goes to Paris or Vienna to study music for four years. When she
went, she was able to play some interesting pieces on the piano and
we thought she played very well indeed. Now she comes back
after four years' absence and tells us that she has attained
the highest degree of musical proficiency, and that in con
certs in Vienna and Paris she has won gold medals and the
ELEVENTH DEGREE NUMBER ONE H U N D RE D FIFTY-TWO PAGE FOUR
highest oertifioates, and is able to compose music, direct orchestras,

or transpose and harmonize music. We look at her and say that we oan-
not notice any ohange in her appearance. There is nothing about her
eyes, her complexion, or her general speech to indicate that she has
achieved any development inwardly while she was away from us. Nor is
there any way that she could prove to us that she had made any special
development while in Europe unless she prooeeded to demonstrate that
development through its proper channels. She could not prove her de
velopment through anything she could wear or add to her body, or
through any expression on her face; she could only prove it if she had
a piano and played musio.
If she had gone away to study art and had become a famous artist,
she would have to have paints or materials with which to express that
development, and the development would have to express itself in its
own particular way. If I asked her to play for me Home. Sweet Home.
Ben Bolt. My Old Kentucky Home, or the Amerioan Anthem, or one of the
old British or Canadian folk songs, or something of that kind, it
would never reveal to me that she had perfected herself to a high de
gree in musio. I would have to let her sit at the piano and demonstrate
her development through allowing the highest power within her to ex
press itself in its own way and through its own channels. If 1 asked
an artist who came baok from Europe as a master painter to take a pen
cil and draw some squares and circles for me on a pieoe of paper, it
would never reveal to me what he had attained in his art development,
nor, if I asked him to paint a simple little picture of some kind,
would it reveal anything of the great development he had. He would
have to wait until the development within Inspired him to paint some
thing different, unique, and original that was truly an expression of
the higher development he had acquired.
The same is true regarding our psychic and spiritual development

and the regeneration that has been taking place within all of us during
the recent months and years. It is not going to manifest itself very
definitely in our language, in the food we eat, the clothes we wear,
or by the way we walk, but it will affect our thinking and our many
personal, private habits. It will affect our understanding and com
prehension of the great principles of life, but outsiders will not
notice many of those things. It will affect the length and nature of
our health and life but outsiders will not even notice that until a
long time has passed. So I would have you understand these things,
and think them over and be prepared for some other faots regarding your
present development and progress whioh I will speak about next, so
that we may be ready to enter into the preparatory work of advancing to
the next Degree.
Fraternally,
YOUR CLASS MASTER

V V V
graph. try to recall as m any as you can of the important points you read. Then read this
4J Each member develops in a different manner and at a different rate; each develops
special abilities and qualities according to God’s intentions.
€| There is no way of equalizing members’ development, nor would it be desirable, for

it is through the diversity of our personal characteristics that we attain the highest
unfoldment and are able to do the greatest amount of good for others and ourselves.
(][ Each member should hope for the establishment in the mind and heart of certain
fundamentals of life and certain principles upon which each can build.
(J Outer manifestations of self-improvement are in accordance with inner changes and

when these are along purely spiritual and psychic lines, there will be little manifesta
tion outwardly except on those occasions when there is need for the spiritual or psy
chic self within to manifest.
(I Most psychic and spiritual development and regeneration will manifest in our think
ing, our many personal habits, our health, and it will affect our understanding and
comprehension of the great principles of life.
V V V
graph, try to recall as m any as you can of the important points you read. Then read this
4] Each member develops in a different manner and at a different rate; each develops
special abilities and qualities according to God’s intentions.
There is no way of equalizing members’ development, nor would it be desirable, for

it is through the diversity of our personal characteristics that we attain the highest
unfoldment and are able to do the greatest amount of good for others and ourselves.
(][ Each member should hope for the establishment in the mind and heart of certain
fundamentals of life and certain principles upon which each can build.
Outer manifestations of self-improvement are in accordance with inner changes and

when these are along purely spiritual and psychic lines, there will be little manifesta
tion outwardly except on those occasions when there is need for the spiritual or psy
chic self within to manifest.
Most psychic and spiritual development and regeneration will manifest in our think
ing, our many personal habits, our health, and it will affect our understanding and
comprehension of the great principles of life.
Thit m onograph it not subject to sole or purchose by anyone. A tale or
purchase may make th e teller and purchaser subject to civil liability.
n o Q o o
A M & R C
MASTER MONOGRAPH
ILLUMINATI SECTION
This monograph always remains the property o f the

CP-0 0
, ^ an4iV
> J to Degree
Degree
11 11
Monograph Monograph
153 W 153
O,
ôârfiruri^
REGISTeftCO IN U.S. I*AT®NT O r riC E
ftfMOUCNOi/T Twt WO«LO)
»«iario im U.S.*.

preme Council oI the A. M. O. R. C. under the emblem above, which
was registered in the United States Patent Office tor the purpose of
protecting all the ' printed, engraved, typewritten, and photographic
studies, diagrams, illustrations, and charts’* as authorized by the
Order are also registered In countries throughout the world.) All I
receiving, and are imparted only as an Jncident to membership. The
monograph is and snail remain In the Supreme Grand Lodge of
THE CONCURREN CE
V V V
Mystically considered, it is evident that the instruc'

tions spoken of by the Prophet Isaiah, that is, the diree
tion which God afforded to those who sought his help,
was similar to the word which the mystic seeks to find at
this point in his experiences.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no
more: he will be very gracious unto thee at the voice of thy cry; when he
shall hear it, he will answer thee.
And though the Lord give you the bread of adversity, and the water of
affliction, yet shall not thy teachers be removed into a comer any more, but
thine eyes shall see thy teachers:
And thine ears shall hear a word behind thee, saying, This is the way,
wal\ ye in it, when ye turn to the right hand, and when ye turn to the left.
— THE BIBLE
(King James Version, Isaiah 30:19-21)
ELEVENTH DEGREE NUMBER ONE HU N D RED FIFTY-THREE PAGE ONE
An important question that has arisen in connection with the eso

teric side of our work has been in regard to the revelation of "the
word." It seems that many members in this Degree have received vari
ous "words," a few have not received any, and others do not know
whether they have received the correct one or not.
This matter will become more important and significant as time

passes, and it is well to have the subject understood as clearly as
possible now. While it is true that we have referred to this esoteric
symbol as "the word," it should be explained that sometimes it consists
of two words or three, or even a phrase, and not just a single word.
It would, perhaps, be more correct if we had explained that it was not
simply a "word" the individual was to receive but a single "idea" ex
pressed in words.
Ideas are expressed by words when we attempt to convey them from

one mind to another. Sometimes we are fortunate enough to find a
single word that will express a complete idea, but sometimes we have
to use several words. When you stop to think of the variation in lan
guage due to the different nationalities involved, you will see that
it becomes very difficult indeed to find one word in the English lan
guage, for instance, that will express a single idea as clearly as
might one word in another language. Sometimes two words in a foreign
language will express an idea that requires many wordb in English,
For instance, faux pas in French expresses an idea in two words that
cannot be expressed with any two words of the English language. We
may try, but we can never convey the same shade of meaning and the
same precise idea with two English words as that expressed by the two
French words faux pas.
Take the English word indifference and think of what it would

mean if it were given as a mystical word to a member as typical of his
mental and psychic attitude. Think of how many words in the English
language are required to express the complete meaning conveyed in the
single word indifference. Or take the word used/to convey the idea of
God. The moment we try to explain that word, wp have to use a number
of words. There is some word, however, in every language that will
completely express one perfect idea. One of our members in this De
gree recently received as his "word" the word wisdom. That word was
to typify his mission in the future, and be a key to his particular
phase of activity and development. What is really meant, however, by
this word wisdom is that which is expressed by the single word sapi
ence in Latin. The word sapience has a different shade of meaning
from the word wisdom: the word sapience, to a mystic in the
Oriental countries, would be a very honored and sublime word
indeed. The nearest we have to it in the English language is
wisdom but this word does not include all the deeper mystical,
ELEVENTH DEGREE NUMBER ONE HU N D RED FIFTY-THREE PAGE T W O
Cosmic significance of mental preparation and inner discernment that

the word sapience includes.
Now the Cosmic Mind is not bound by any particular language in

expressing its ideas, inasmuch as all languages are created by man,
and are composed of tools which we call words. The Cosmic Mind thinks
in ideas with no particular language in mind whatever, but when it
comes to expressing its ideas in our consciousness the Cosmic is
forced to use a word or several words to convey the idea. If the
mystic is familiar with only the English language, then the Cosmic is
forced to find some word in English that will come as near to express
ing the Cosmic idea as possible. Sometimes the Cosmic is obliged to
resort to some other word, however, a Latin, French, or Italian word,
or occasionally even a Sanskrit word. There is, for instance, no word
in any of our modern languages that conveys the same complete and ex
tensive idea as the Sanskrit word mathra which you will remember was
the lost word revealed during the Fourth to the Ninth Degrees. For
that reason the Cosmic has kept the word mathra and often impresses it
upon the minds of mystics because it tells a story that no other word
of any language can tell.
We speak of these words as "a word" when we should speak of them

as words or phrases; and, as I said a moment ago, the Cosmic may
often use several words to convey an idea instead of one. In the
French language le mot means "the word." Mot means not only "word,"
but a group of letters of several vowel sounds that express an idea,
and you may compound several words into one word and the French people
would still call it le mot. From the word mot has come the English
word motto, and you know that a motto may be composed of a number of
words forming a phrase or a slogan. Therefore, in trying to receive
your individual word from the Cosmic, do not constantly look for just
one word, but rather an idea expressed in one word or several.
A number in this Degree have received phrases instead of a single

word, and have written to ask whether they are to pick out one of the
words, or the most important word in such phrases or use the whole
phrase. It is not important whether one word or all the words are
used, for it is the idea that is important, and not just the word. If
the words you receive form a phrase or a sentence and this phrase or
sentence conveys an idea, you may try to reduce that idea to one word
if you wish and then keep that word as your key. One of our members
received the phrase, "Seek the golden!" It was a command, and not
merely a passive phrase, and the member was quite puzzled, and wanted
to know whether it was not intended to mean that either the word seek
or the word golden was to be the key word instead of the three words.
In such a case neither the word seek nor the word golden is
important. It is the idea conveyed by the command. I told
this member that if he would interpret the command correctly,
he would understand that he was to seek in the remainder of
ELEVENTH DEGREE NUMBER ONE H U N D RED FIFTY-THREE PAGE THREE
his life and as his mission in life that which was golden, or in other
words, that which was uncontaminated and could not be tarnished or
blackened. Having that idea in mind, he could change the phrase to
any other words he wished, but he was not to think of one word as rep
resenting the idea, but to think of the idea as representing a word.
Another member received the phrase, "Avoid the analytical." It
was also more or less of a command, and quite puzzling, and here there
was no way by which he could determine which one of the three words
would be the most important. But it was really the idea back of the
phrase that was important. It meant that his mission and great objec
tive in his mystical unfoldment should be to avoid those discussions,
those studies, and those pursuits which were purely analytical. You
know that persons who constantly analyze and seek the analysis of
everything do not arrive at any great constructive conclusion. The
whole process of analysis is a breaking-down process rather than a
building-up process. The moment we take the word God, for instance,
and seek to analyze its meaning and analyze its significance, we ar
rive nowhere, and we really get further away from the idea than we
would by accepting it in its broadest sense and centering our thinking
upon its significance rather than its analysis. Undoubtedly this per
son had been of that type of mind which is constantly tempted to ana
lyze every phrase and every thought contained in our monographs, or
in his studies, and this kept his mind so busy tearing apart every
thought that he never obtained the beauty and magnificence of it.
One of the most magnificent buildings I have ever seen is the
Blue Mosque which we visited on our journey through Egypt, Palestine,
Turkey, and other lands. But if we were to take that magnificent
structure and analyze it, we would eventually have a pile of blue
tiles, and a pile of bricks, and a pile of stones, and a pile of blue
glass, and a pile of mortar, and a pile of wood, and other piles
spread out on the ground, and we would have nothing that was attrac
tive in any sense. Even the blue tile that covers the interior wall
of the Mosque, and is illuminated by the sun shining through the blue
glass of the windows, would look very ordinary and common if taken
down from the walls and piled up outside of the building.
If we take the most magnificent painting any of the great masters

ever made and break it down to its ultimate analysis, we would have a
lot of cotton and linen that composed the canvas, and some colored
powders from the earth, and some oils and varnish, and the whole thing
put in separate piles after our analysis would amount to nothing that
was either attractive, interesting, or instructive. When looking at a
great painting, one gets most out of it by looking at it as a group of
things expressing an idea. The idea is the thing that makes
the painting famous and not the small parts composing it. So
it is with the words or phrases that the Cosmic reveals to you
in connection with your esoteric experiments and principles.
ELEVENTH DEGREE NUMBER ONE H U N D RED FIFTY-THREE PAGE FOUR
Each of us is supposed to carry out some special mission in life.

Now that does not mean a humanitarian mission exactly, and it does not
mean some great work in behalf of humanity, or in behalf of mankind.
Here again we are face to face with the difficulty of trying to use
words to express an idea. When we say that a person has a mission in
life, we always think of the word mission as meaning a great service
to the world, but a mission can be a service to the individual, to his
own unfoldment, and not to the world at large. Each individual has
something to do that is of special benefit to his own advancement, and
attainment, and these words or phrases which you are to look for as
coming from the Cosmic are words or ideas which explain what course
your particular form of development is to follow. The frater who re
ceived the command, "Seek the golden," was being told what he must do
in connection with his own unfoldment in order to attain the necessary
heights in this incarnation as preparation for the next.
The Cosmic is willing to help each individual make the utmost of
this incarnation, so that the next will begin with the highest possi
ble development and will give the greatest opportunities for a happy,
successful life, beneficial to himself and to others. We know that
the Cosmic wants each individual to be qualified, in many ways before
he attempts to carry out the most efficient services for others. It is
perfectly true that an ignorant, illiterate, uncouth person who hap
pens to have money, or who through his muscular work can earn more than
he actually needs to live on, can do a great deal of good for humanity
by going among the poor and giving them food and clothing. It does
not take psychic development, spiritual unfoldment, intellect, or even
the ability to read and write to do such humanitarian service. Any
person, however, who has the spirit and desire to help others and to
work with the Cosmic in assisting the unfortunate can do greater work
if he is intelligent, mentally prepared and spiritually qualified.
With the same money and the same good will, the mystic or the one who
is following closely the definite Cosmic instructions that he receives
will accomplish more for humanity than the one who is less qualified.
Furthermore, not every one of us is intended to go about merely

distributing material benefits. It has taken mankind many ages to
discover the fact that the giving of food, clothing, and money to the
poor and needy is not the best form of charity, nor the only kind.
There are persons who are helped very little by donations of money or
food or clothing, or all three of these things. Certainly, the world
would be in a sad position today if all of the Cosmic services ren
dered by mankind were confined to the mere distribution of material
needs such as food, clothing, and shelter. One of the great Cosmic
gifts in the form of charity is that of education. The printing of
books, their distribution, the founding of libraries and free
schools have done more to benefit man than the same amount of
money turned into food and clothing. The painting of pictures
by inspired artists has contributed to a far greater degree
E L E V E N T H DEGR E E N U M B E R O N E H U N D R E D FIFTY-THREE PAGE FIVE
to man's advancement than money distributed outright. The same can be

said of music and of architecture. Think of the sciences! What would
have happened to civilization if mankind had been placed on a free list
for all of the food and clothing he needed, but nothing had been done
to study the nature of disease and to discover cures for it? Helen
Keller, the blind and deaf woman, may have given money from time to
time to poor and unfortunate people, but her greatest service has been
in encouraging the blind to try to read without eyes and to educate and
improve themselves in the face of their disability. Her name will go
down in history, and monuments will be built to her because of what she
has done for mankind aside from money spent in any form of charity.
Yet Helen Keller and the scientists, artists, musicians, writers

of books, and builders of libraries had to be prepared and qualified
to carry on their particular missions. They not only had to have the
spirit to help, the desire and the ambition to serve humanity in some
form, but they had to be qualified to do it through the right channels
and in the right way. Mankind itself does not know what it needs for
its own good. The Cosmic alone knows this, and God has ordained every
individual to fill some niche, to work along some path or through some
channel to contribute his share to the advancement of civilization.
Each individual is a part of that civilization, and he must improve
himself if he hopes to improve others; and in addition, he must quali
fy for the special work he is to do. I am acquainted with one man,
now over forty, who since his ninth birthday has been confined to bed
with a broken spine. He was given an education, however, and it is
evident to those who have studied his case that the Cosmic intended
him to live and to be comfortable and happy while confined to bed.
Although unable to rise, he has no pain or aches of any kind. He has
developed himself to a point where he has the utmost sympathy and
understanding of the problems of others temporarily shut in and con
fined to their beds or rooms. For this reason he has written books
and stories for those shut in, and carries on a correspondence with
hundreds of people like himself. He has spread more sunshine and more
hope among those people than any healthy normal person could ever have
done with money or by any other process.
Think of these things in connection with the word or phrase you

receive and try to discover the meaning behind it. If you have not
yet had a word or phrase come to you, start in right now each night as
you retire asking the Cosmic to reveal it. Leave yourself wholly re
ceptive and see if during the coming week you do not get some word or
phrase. In my next talk, I shall discuss the esoteric significance of
these things.
Fraternally,
YOUR CLASS MASTER

V V V
graph, try to recall as m any as you can of the important points you read. Then read this
^ The revelation of “the word” consists of a single idea expressed in a word or words.
4J Ideas are expressed by words when we attempt to convey them from one mind to an
other. Sometimes a single word will express a complete idea, but sometimes several
words are needed. This applies to the individual member’s “word” from the Cosmic.
Each individual has something to do that is of special benefit to his own advance
ment and attainment, and these words or phrases coming from the Cosmic are words
or ideas which explain what course that particular form of development is to follow.
Cjf The Cosmic alone knows what is good for the individual and God has ordained every
individual to fill some niche, to work along some path or through some channel to
contribute his share to the advancement of civilization. He must begin by improving
himself and must qualify for the special work he is to do.
Q The Cosmic is willing to help each individual make the utmost of this incarnation
so that the next will begin with the highest possible development and will give the
greatest opportunities for a happy, successful life, beneficial to himself and others.
This m onograph is not subject to sole or purchase by anyone. A sole or
m
:rww!: This monograph always remains the property of the
t m
<fb
Degree Degree
11 11
Monograph Monograph
154 154
REGISTERED IN U .S. PATENT OFFICE

THE WORLD )
PRINTED IN U. S. A.

protecting all the • printed, engraved, typewritten, and photographic
a Imperator of A. M. O. R. C. (The above emblem and name of the

m
THE CONCURRENCE
This Week's Consideration of a Famous Opinion
V V V
•II Since the lectures and essays of Ralph Waldo Emer

son were the means of acquainting so many with philo
sophical ideas based upon mystical teaching, it is natural
that the mystic should look upon the man as upon a kin
dred spirit. Always he speaks what is sound and worthy
of attention and study.
Each man has his own vocation. T h e talent is the call. There is one
direction in which all space is open to him. H e has faculties silently in v it'
ing him thither to endless exertion. H e is li\e a ship in a river; he runs
against obstructions on every side but one; on that side all obstruction is
taên away, and he sweeps serenely over a deepening channel into an infi'
nite sea. T h is talent and this call depend on his organization, or the mode
in which the general soul incarnates itself in him. H e inclines to do some'
thing which is easy to him, and good when it is done, but which no other
man can do. H e has no rival. F o r the m ore truly he consults his own powers,
the m ore difference w ill his wor\ exhibit fro m the wor\ o f any other. His
ambition is exactly proportioned to his powers. T h e height of the pinna'
cle is determined by the breadth o f the base. Every man has this call o f the
pow er to do somewhat unique, and no man has any other call.
— RALPH W A L D O EMERSON, 1803-1882

ELEVENTH DEGREE NUMBER ONE HU NDRED FIFTY-FOUR PAGE ONE

Even after last week's discussion, there is still much to be said
about the esoteric significance of "the word.* Some members in this
Degree seem to think that unless they have received the word or phrase,
they are lagging behind or have not attained proper development or
should not proceed until they have received the word.
This is a mistaken idea. While it is true that I had hoped that

every member would receive the word before we concluded the Eleventh
Degree, there is no reason why I should have expected conditions to
be greatly different with this Eleventh Degree than with similar ones
in the past in other countries. I find from the records that many
even of the most advanced Degrees did not have any conscious recol
lection of having received a definite word or phrase in either the
Tenth or Eleventh Degrees. There is, too, always the possibility
that members have received the word but have failed to recognize it,
or have taken no special note of it. For all practical purposes, these
must be included with those who did not receive a word, for not know
ing what it is, is equivalent to not receiving it. Yet this does not
mean that such members are unqualified or less qualified than the
others, or that they should cease their studies.
After all, the esoteric idea of the word is that it is to serve

as a special guide in the development of certain faculties and abili
ties. If a certain percentage of the members in the advancing Degrees
have not as yet received their "word," it may rightly be concluded
that they will do so later on.
A young man contemplating four or six years* study at a college

or university may begin by devoting himself to the study of general
subjects in the curriculum and then specialize. He may select certain
subjects in which he is interested and certain others which he be
lieves will help him the most in business or the social world. If he
is determined to become a physician, a clergyman, an architect, a chem
ist, or a professor of languages, or science, then he will specialize
in those subjects which will help him most in that specialty. But
suppose that instead of selecting his future career himself, he con
sulted a vocational guidance counselor. Suppose that expert decided,
from abilities the student possessed and certain mental qualifications
he had attained, that he would be a success in some particular line
and advised him to devote himself to certain subjects that would help
the most. Suppose all the students at the university consulted the
same expert. It is possible that among these many students there would
be a few to whom the expert would say, "Your general development is
well rounded and fairly balanced in all subjects; your mission would
be best worked out in the business world, the industrial
world, or the scientific world by continuing to study all of
the subjects covered by the general courses at the university
with no particular emphasis on any one of them."
Temple Section- A M O R C The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE H U N D RED FIFTY-FOUR PAGE TW O
We know that there are students who do this very thing and who
leave the university with an excellently balanced education and are,
therefore, qualified to do many things in life without specializing
in any particular one. Thousands of successful men and women in the
business and social world today are accomplishing great good in the
name of humanity and contributing to the general advancement of civi
lization through industry and social affairs who are not specializing
in any particular way nor working through any one specialized channel.
I might cite such outstanding instances as John D. Rockefeller,

Sr. and Jr., and other members of their families. Even though they
are associated with the Standard Oil Company, a distinct industrial
proposition, it cannot be said that any of them prepared themselves
for that particular business through any definite course of study.
So far as their great contributions to the benefit of man are con
cerned, they have not specialized in any one form of humanitarian
service nor have they rendered such service through any one special
ized channel. They have given money freely to libraries for educa
tional purposes, have fostered medical and scientific research, and
have encouraged a number of humanitarian movements, and a great number
of religious ones. I know personally that they were responsible for
the beginning of one of the most modern nonsectarian and nonreli
gious movements for personal unfoldment of the individual that has been
given to man in a specialized, limited channel. On the other hand,
they have contributed money and prestige to other organizations work
ing along entirely different lines.
It has not always been their money that has rendered the greatest
service, for Mr. John D. Rockefeller, Jr., has assisted a great many
movements solely through his moral support and the prestige that he
has given them. I stood with John D. Rockefeller, Jr., in the great
open plaza in front of the Akhnaton temple in Luxor, Egypt, while he
was directing and supervising the engineering staff which he had sent
there for the purpose of restoring and rebuilding those temples which
had long been in ruins. I have been in the homes of his father and
his uncle and discussed with them certain plans for gathering together
research matter of great educational and historical interest, thus
preserving many ancient records that were collected under their di
rection, not with the expenditure of great sums of money, but through
their personal interest, influence, and moral support. Surely what
ever else may be said about the business or social activities of the
Rockefellers, all must admit that they have contributed to the benefit
of mankind in so many ways that no one could say that their humanitar
ian services were specialized or that any one of them had been chosen
by the Cosmic to carry out only one humanitarian mission in life.
On the other hand, we have Einstein, who is typical of

the specialized worker and whom the Cosmic has undoubtedly
selected to have but one mission, one purpose in life, one
Temple Section- ■AMORC ■The Rosicrucian Order
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D FIFTY-FOUR PAGE T H R E E
channel through which to contribute to the advancement of man's knowl

edge and comprehension of the great mysteries* Madame Blavatsky, too,
was chosen to have but one mission and to work through one specialized
channel; so was Helen Keller, and many others. Breasted, the great
Egyptian historian and investigator, is typical of another kind of
specialist chosen to have one definite mission along a certain narrow,
definite, but very important path. Henry Ford, however, was much like
the Rockefellers. Andrew Carnegie, too, for many years aided humanity
in many ways without any attempt to specialize and without having the
Cosmic point out to him one definite mission in life; then in the lat
ter part of his life, the Cosmic evidently selected him to work out
one mission through one definite channel— the establishment of li
braries throughout America.
Turning to history, we have the unique characters of Count Saint-
Germain and Claude de Saint-Martin, each of whom was selected by the
Cosmic to bring the higher thoughts and ideals of life into the lives
of the socially elite of Europe and to mingle with kings, queens, and
the highest characters of nobility so that these people might have
that knowledge and understanding which otherwise they would not have
attained in their limited social world. These two men had to have
a broad general training for this Cosmic service and they did not have
to specialize in any one way as did Einstein, Da Vinci, Wagner, and
thousands of others.
For that reason, we have no right to assume that each one of us
must specialize our humanitarian service in order to carry out the
Cosmic mission of our life. Therefore, those who have not yet re
ceived a word or phrase indicating what their mission is to be, need
not feel slighted, neglected, or unprepared. Either the time has not
yet come for their specialization or they are to be blessed with so
many opportunities of service that no one particular field is necessary.
I have an excellent example in my own case of the strange ways in
which the Cosmic often works. I have no doubt at the present time
about my own position as Imperator of the Order in North America having
been Cosmically decreed as a specialized channel and a specialized
mission for me. I am neither egotistical about it nor vainly proud.
I have some pride in the fact that I have been thus selected and pre
pared and that I have been able to do a great many things in this
specialized field, but the thing that I constantly marvel at is the
manner in which I was prepared for this present mission.
I regretted that my parents had been unable to give me a college
or university education, but in my youth I did not appreciate the
value of that which I was not to have. I looked upon my common-school
education as quite sufficient, for I was filled with a desire
to enter the fields of art, music, and literature. It was a
combination of three desires and three modes of expression
which convinced my teachers and my friends that I would fit in
Temple Section- AMOR C T he Rosicrucian Order
E L E V E N T H DEGREE N U M B E R O N E H U N D R E D FIFTY-FOUR PAGE F O U R
any one of them since I did not devote myself specifically to one, but
•dabbled* in all three. In fact, there was even a fourth urge within
me, namely, that of mechanics, including some interest in electricity
and chemistry. But between my sixteenth and twenty-fifth years I was
attracted in many strange ways to positions of employment which
doubled and encouraged each of the talents or urges that I felt be
longed to me. Without going to any school of art, music, or litera
ture, or without having any scholastic training in chemistry and elec
tricity, I received a good education in these fields by being employed
in them and serving under qualified persons. Thus I received a train
ing that was more practical and more definite than I might have re
ceived theoretically in any school or university.
In my twenty-fifth year, therefore, I was prepared for employment

in four or five different fields; in fact, I was earning an excellent
income from two or three of them. Then came that personal interest in
mysticism and philosophy which had earlier been merely a hobby with
me. When I was not busy with those things which provided my income, I
spent all my spare time in delving into esoteric books, and in study
ing the mysteries of life. After I became an initiate of the
A.M.O.R.C., and assisted in the activities of establishing it and ul
timately becoming its chief executive in this country. I found that my
position and work in connection with the Order called for the use of
every one of the talents I had developed in my youth and for all the
training X had acquired. There are probably few positions in which a
man could be placed today which call for the exercise of so many dif
ferent talents and abilities as does my present one. Part of each day
must be spent in preparing drawings or art work, part in literary
work; then there are experiments in chemistry, electricity, and allied
arts, and the preparation of music and its application to some of our
principles, and our general activities. If any one of these four or
five talents and abilities were lacking, my work would be more diffi
cult and would slow up what needs to be accomplished here at the Grand
Lodge and would hinder the growth and development of our organization.
Therefore, in my case, we have an example yt how the Cosmic allows a
person to have a general education without specializing in any one
thing, and how it gradually encourages and develops certain talents
and abilities in that individual in preparation for some specific work
of the future.
I trust that you will pardon me for having used personal affairs
to illustrate a point. There are others here in the organization,
including my son, whose lives are typical of the strange ways in which
the Cosmic prepares individuals for some definite future work.
There are persons who apparently have no mission to ful

fill, and are like corks floating on the sea of life, moving
as the wind blows without accomplishing anything good or doing
anything evil. These persons are not failures and should not
Temple Section- ■AMORG •The Rosicrucian Order
ELEVENTH DEGREE NUMBER ONE HU N D RED FIFTY-FOUR PAGE FIVE
be looked upon as being unimportant and unnecessary* It is certainly

not true that they should be eliminated from the earth as though they
were deadwood and of no value in the scheme of things. Even their un
certainty and lack of definite accomplishment may be their special po
sition in life at the present time as a preparation for something in
the future. <_We are not infinite enough in our comprehension of the
broad scheme "of things io be able to Judge about the life of every i
~3ividuaTT; Even those who are sinfuT and committing crimes and repre
senting thef~aarWfir f n m B a n f life may have a definite mission, or the
Cosmic may be purposely directing their footsteps in order t h a t m r e v
may learn specific lessons and thereby evolve in certain ways as prep
aration for something else.
Esoterically and Cosmically each of us is as necessary as every
chpcker_on the checkerboard at the Seginning of a game. Some checkers
never move but remain on their respective squares until they are ul
timately seized and removed7~~Even though they never move or play a
part in the game or make a lump or capture other checkers, neverthe
less they are necessary in the scheme of things and without them the
"game could not be piayecTT ”
Not all checkers can be crowned kings; not all can make jumps and
capture prizes; there must be those who are captured and lost just as
there must be those who remain as guardians and do nothing but fill
space. Each in his own way serves some great purpose in the scheme of
things.
From the fact that you and others are in A.M.O.R.C.. studying.
finding interest in it, and making progress through it, it is evident
that thft.-£oflmin-has, decreed that you are not to remain fixed find per
manent in one position, but that you are to move on the checjcerpoard ~
<5f lifeand play some active part in the great game, serve some pur
pose and accomplish something. If this were not true, you would not
be~imtinir organization. The cosmic would not have directed your
Tootsteps nor awakened your interest~ln these subjects, you would not
g e rinding happiness in this workT and you would not now be in this
Eleventh Degree.
Despite what you may feel is lack of development, progress, or

interesting results in some of your experiments, you must not judge
your fitness, your importance in the great game. 5r"vour ability to"
serve the Cosmic plans, for you are not the one to Judge and you are
the least capable of judging. All you can do is~to hold fast to the
path on which vou have__b_een placed, making the most~~of it, and remem
bering-that development ia^jaJcinp~place wiLnin and will not reveal ~~
itself outwardly until the Cosmic puts its hands upon you and moves
you on the checkerboard into the square or place where“you are
to serve your great purposed Until that timeT you are frying; -
prepared so that^ you will be ready and well qualified when the
time for service arrive~s7 — ”
ELEVENTH DEGREE NUMBER ONE HU N D RED FIFTY-FOUR PAGE SIX
In the meantime, continue to practice faithfully the exercises

and experiments that are given you; spend some time each day in medi
tation and in attuning yourself with the Cosmic.
Fraternally,
YOUR CLASS MASTER
Notes This monograph was written by Dr. H. Spencer Lewis

V V V
graph. try' to recall as m any as you can of the important points you read. Then read this
summary and see if you have forgotten any. Also refer to this summary' during the ensuing
Because a member has not received “the word,” he is not necessarily less qualified
for progress than the one who has, for the esoteric idea of the word is that it is
to serve as a special guide in the development of certain faculties. A member may
have many missions in various channels to fulfill and therefore receive no particular
“word.”
John D. Rockefeller, Sr. and Jr., Henry Ford, and Andrew Carnegie are examples
of successful men who accomplished great good by contributing to the general ad
vancement of civilization and who did not specialize in any one channel. Einstein,
Madame Blavatsky, and Helen Keller are typical of the specialized worker. We need
not assume that each of us must specialize our humanitarian service in order to
carry out our Cosmic mission.
€J The uncertainty and lack of definite accomplishment of some persons may simply
be representative of their special position and may be a preparation for something
in the future. Each in his own way serves some great purpose in the scheme of
things.
We are not to judge our fitness or our importance in the great game, nor our abil
ity to serve the Cosmic plans— all we can do is to hold fast to the path on which
we have been placed, making the most of it, and remembering that development is
taking place within and will reveal itself.
"c*o 0
w
D e g re e D e g re e
11 11
ii M o n o g ra p h M o n o g ra p h
155 155
lojtfaefiruri#
976 REGISTERED IN U.S. PATENT OFFICE
flU.50 RESI5TERE0 THROUGHOUT THE WORLD]
RRHTCO IN U.J.A.

monograph is and snail remain in the Supreme Grand Ix>dge of
THE C O N C U R R E N C E
V V V
F or many, Ralph W aldo Em erson’s essay on
“ C om pensation” has served as the proper introduc
tion to the mystical teaching regarding Karma.
That in itself is justification enough fo r returning
to his w orks a second tim e fo r the w eek ly concur
rence.
Every act rewards itself, or, in other words, integrates itself, in a

two-fold manner; first, in the thing, or in real nature; and secondly, in
the circumstance, o r in apparent nature. Men call the circumstance the
retribution. The causal retribution is in the thing, and is seen by the
soul. The retribution in the circumstance is seen by the understanding;
it is inseparable from the thing, but is often spread over a long time,
and so does not become distinct until after many years. The specific
stripes may follow late after the offense, but they follow because they
accompany it. Crime and punishment grow out o f one stem. Punish
ment is a fru it that unsuspected ripens within the flow er o f the pleasure
which concealed it. Cause and effect, means and ends, seed and fruit,
cannot be severed; f o r the effect already blooms in the cause, the end
pre-exists in the means, the fru it in the seed.
- R A L P H W A L D O E M E R SO N , 1803-1882
Temple Section A MO RC The Rosicrucian Order
E LE V E N TH DEGREE N U M B E R O N E H U N D R E D F IF T Y - F IV E PAGE ONE

It is most peculiar that in the Western world the average "reader"
of occult or mystical literature has the idea that the term Karma per
tains only to evil or unfortunate things and that when we speak of Karma
we are speaking of the sad, unhappy, or sorrowful and painful experi
ences of life. There is altogether too much casual reading by so-called
seekers in the Western world. They do not even read books but hurry
through them, dabbling in this and that subject from week to week with
out a connected theme or system of study. It is remarkable how many
millions of persons in America frankly admit that they "have read a
little of New Thought, Theosophy, Christian Science, etc." When you
try to find out just what they have learned from their little reading,
you learn that although they have spent a hundred dollars on books, or
have borrowed hundreds of books from the library, and have attended all
kinds of free lectures, they cannot give you an outline of any one of
the systems they have contacted. These persons are familiar with terms
and terminology, and they glibly talk about the Cosmic and the divine
self and the inner self and Karma, without really knowing what they
mean.
When we create Karma for ourselves, it can be either fortunate
Karina or unfortunate Karma. The word Karma simply means future con
ditions, future obligations, future rewards, future responsibilities.
Many of these are good and pleasant and many are unfortunate. We see,
therefore, that as we create our Karma, we are really creating our fu
ture mission in life. It is also a mistake to think that the Karma we
create for ourselves is only for our next life or for the spiritual
world. When we create karmic conditions for ourselves, we are creating
something that may happen the very next moment, the next hour, next
day, week, month, or year. Naturally, some of the karmic things we
create will be held over for another incarnation. Not all of the things
we create for ourselves can come to us in this lifetime because we are
not in a position, nor of an age or in contact with places and things,
that would permit the Karma we have created to become manifest. For
instance, if we are cruel and unkind to children generally and abuse
them whenever we meet them, and refuse to help those who are in need
or want, and look upon children as a nuisance and as undesirable in
life, we are sure to create for ourselves a condition which must be
compensated for. More than likely the Law of Karma would decree that
we learn the lesson of treating children properly. The best way to
learn that lesson would be either by becoming children and having others
mistreat us, thereby giving us the experience of suffering under such
treatment or by having children of our own and having them mistreated
by others. If we do not have any children of our own, the karmic law
cannot teach us the lesson until we either have children or are
^ ^ ■ 7 born again and become little children ourselves and have the
e x P e r ie n c e * For that reason the karmic conditions we have
created may be held over until we have children, or until we are
V reborn as children.
Temple Section A M 0 RC The Rosicrucian Order
ELE V E N TH DEGREE N U M B E R O N E H U N D R E D F IF T Y - F IV E PAG E TW O
On the other hand, many karmic conditions are brought to us imme

diately. When we stick our finger into the fire or flame and feel pain
from it, the Law of Karma gives us that pain, not to punish us but to
teach us to keep our fingers out of the fire. We have the karmic re
action immediately. It is not held over for a day, week, month, or for
another incarnation. We may do an unkind act toward a person, or in
jure the deep emotions of some person, and the Law of Karma will wait
until some time when we are in a similar position and reveal the hurt
in the same way in order that we may learn the lesson from such an
experience.
Every one of our acts throughout the day, and all of our thinking,
is building up Karma and the trend of that Karma will have a great ef
fect upon our future mission in life. The man, for instance, who has
great wealth today and is selfish and stingy with it, mean and sordid
about it, doing nothing to help a living soul unless it gives pleasure
to the flesh, is the type of man who is hourly creating unfortunate
Karma for himself. By creating such Karma, he is affecting whatever
future mission in life he may have. For instance, he may have all his
wealth taken away and be reduced to poverty; or in the next incarnation
he may be born in a very poor family and for years suffer the crying
need of even a penny. In either case, his poor condition here now in
a few years or in another incarnation will place him in a position
where he will have to work in a humble field of activity almost like
a beggar and learn the bitter lesson of suffering through the neglect
of others.
On the other hand, a person who in this life has had little or no
money and has made the best possible use of it, and has used every
means to demonstrate a humanitarian spirit and to be kind and to uti
lize his personal assets for the benefit of others besides himself, has
created a Karma that will result some day in bringing him real wealth
with which he can do more good and more charity. If he fails in this
second opportunity when he has the money and becomes selfish, then he
only creates another karmic condition. It is unlikely, however, that
a person who was charitable and liberal while poor would reverse his
natural instincts and be absolutely selfish when blessed with a larger
degree of wealth. Just when these changes may come, affecting a per
son's career, can never be told, for Karma brings them about at the
most propitious time, or when it will serve the greatest amount of
good for the greatest number of persons, as well as for the individual
who has created the Karma.
Therefore, we can look upon our present lives, whatever they may
be, as being the result of what we have created and done in the days,
weeks, years, and lifetimes behind us. We were born under
certain conditions or in certain families and in certain parts
of the country in order that our karmic conditions might work
out properly so that our eventual mission in life might be
fulfilled. Sometimes our mission is best served only after we
ELEVEN TH DEGREE N U M B E R O N E H U N D R E D F I F T Y - F IV E PAGE TH R E E
are of a certain age or only after we have had a certain amount of ex
perience in this life so that we can use that experience in helping to
carry out our mission. I really believe that some of the ancient mas
ters of music who began to play and compose music only in the last
years of their lives were purposely decreed not to compose music until
after they had had fifty or sixty years of experience in life— experi
ence of all kinds— so that their music would express that human under
standing and that human interpretation of life itself which would make
it a means of revelation and unfoldment in the lives of others.
Each of us may at this very hour be on the brink of a new career.
We may be just approaching the crossroads where we are to branch off
from our present path and start upon another. We may not be on the
main path right now, but on a branch that is leading to the main path.
After we come to the main path, we may find our mission and work in
life to be entirely different from that with which we have occupied
ourselves during the past years.
We know, furthermore, that as we behave each day and as we think
and evolve we are affecting that future path, that future mission. If
we are sinful, immoral, unmoral, or unjust to others or even to our
selves, we will bring about karmic conditions which will affect that
future path. If we are progressive in our thinking, evolve properly
and lift ourselves up to a higher plane day by day, we will make the
future mission in life easier, more pleasant, and more beneficial to
all.
These are things for you to consider in connection with your daily
activities, your studies, your thinking, and all the things you do. You
must not measure karmic acts or things that create Karma by their outer
appearance or by their worldliness. You can create much important or
serious Karma for yourself in one hour of silent meditation when you
are at home alone or at the countryside in deep thought. Many acts on
your part that no one else ever notices and that affect no one else can
have a very important bearing upon your future karmic conditions. The
making of a decision that you will stop smoking, for instance, and making
a solemn promise to yourself that you will not smoke again and then
later in a few hours or days breaking down your will power and giving in
to your habit is a serious thing, for it has an important effect upon
your karmic conditions. You are violating a promise to yourself and you
are breaking down the integrity of your moral fortitude, and that will
count in your karmic record just as greatly as though you had gone out
and committed an injury to another person. Unfaithfulness or lack of
faithfulness is equivalent to an injury of the grossest kind. Holding
hatred or enmity toward an individual even if you never express it, but
allow it to remain constantly in your heart or mind, is a very
sprinns karmic factor. Being jealous of someone or something and
allowing that jealousy to color your thinking is another serious
thing. Too many persons believe that only the important things
\/ in life create Karma. For that reason, they go about withholding
E LE VEN TH DEGREE N U M B E R O N E H U N D R E D F IF T Y - F IV E PAG E FO U R
biased or unfair attitudes in all worldly outer affairs, but in their

homes and personal affairs, create more Karma than they imagine.
Being intolerant, unfair, unreasonable, toward other people or
other propositions is a serious karmic factor. Refusing to listen to
the urges from within or to obey the impulses from the inner self that
are noble and good is another serious form of karmic action. When the
urge comes to do a kindness or to correct some error that was made, or
undo some unfair thing that was mistakenly done, it is your obligation
to cosmic law to yield immediately to that impulse and do the thing the
inner self urges you to do. Neglecting to do it may not cause anyone
any great injury, but it does cause an injury to yourself through vio
lating the karmic law and in this way creates unhappy Karma for the
future.
My advice, therefore, in concluding this series of talks on the

mystic word and its relation to your mission in life, is that you sur
vey your life and note what things you have done or may be doing that
a f f e c t your Karma, and thereby prepare yourself for the revelation of
what your mission in life is to be. If you have already received a
word or a phrase that intimates what your mission is to be, you should
analyze it and try to see what it means. I cannot tell you what any
of the words or phrases mean, for they would have a different meaning
to you than to me. If your word or phrase is puzzling you at present,
do not think that you will never know what your mission is. When the
right time comes, it will be revealed to you very definitely for you
will have many urges to carry out that mission. You may be sure that
whatever it is, your mission will not cause any unhappiness or injustice
to anyone and will be to the very best interests of everyone concerned.
The Cosmic will not urge you to do something that will bring sorrow and
unhappiness or benefit you at the expense of another. For that reason,
you can leave your heart and mind open to the reception of cosmic ad
vice, and be ready to serve and carry out instructions without doubt
or suspicion or hesitancy.
Fraternally,
YOUR CLASS MASTER
V V V
Below is a summary of the important principles o f this monograph. It contains the essential
The word Karma simply means future conditions, future obligations, future rewards, and
future responsibilities, many of which are pleasant and many of which are unfortunate,
according to that which we have created.
U Karmic conditions, created daily by every act and thought, m a y take place instantly, the
next hour, next day, week, month, year or may be held over for another incarnation.
% Our daily behavior and our thoughts continually affect our future path, our future mission.
By being progressive in our thinking, evolving properly, and lifting ourselves to a higher
plane, we shall make our future mission easier, more pleasant, and more beneficial to all.
f We should not measure karmic acts by their outer appearance or by their worldliness.
f B y surveying our lives and noting what things we have done or may be doing which affect
our Karma, we may prepare ourselves for the revelation o f what our mission in life is to be.
When and if we receive “ the word,” we should analyze it, knowing that its revelation will be
to the best interests of everyone concerned.
Rosicrucian Park
This m onograph is not subject to sale or purchose by anyone. A sale or

MASTER MONOGRAPH
ILLUMINATI SECTION

a # xbjft
Degree Degree
11 11
Monograph Monograph
156 156
iMotfarfiruri#
R EG ISTER ED IN U.S. P A T E N T O F F IC E
.'ALSO *EQ|&TER£0 TH*OUCHOUr THE WOtH.O) TGI
• ■ m rto m u.s«*.

contents herein are loanrd to be used for the sole and exclusive
A. M. O. R. C. is the only organization authorized to use the Reg-
istered name and symbols, and the Imperator has soJe n#ht to #rant
THE CONCURRENCE
V V V
*1 Thomas V aughan in his Lumen de Lumine speaks

of the early seventeenth-century Rosicrucian M ani
festo, the F am a F raternitatis, and of false ideas.
But most men either revile or contemn that our manifesto, or else,
w aiving the spirit of God, they except the proposals thereof from us,
supposing we w ill straig h tw ay teach them how to m ake gold by art,
or furnish them with am ple treasures, whereby they m ay live
pompously in the face of the world—sw agger and m ake w ars—turn
usurers, gluttons an d drunkards, live unchastely, and defile their
whole life with several other sins, a ll which things are contrary to
the blessed w ill of God. These men should have learnt from those
ten virgins—whereof five that were foolish dem anded oil for their
lam ps from those five that were wise—how that the case is much
otherwise. It is expedient that every m an should labour for this
treasure by the assistan ce of God and his own p articu lar search
and industry.
-THOM AS VAUGHAN, 1622(?)-1666(?)
Temple Section A M0 R C The Rosicrucian Order

In connection with the esoteric principles dealing with the
suggestions and urges that come to us regarding our missions in
life, there is one other factor that should be considered. That
factor is the contact with a special Unseen Master who is to guide
and assist us in the further activities of our affairs and help us
attain a realization of our ambitions.
This important subject naturally follows the discussion we
have been having lately and is a steppingstone to the work of the
next higher Degree. I trust, therefore, that each member of this
Degree will read this and the next monograph carefully a second
time, two or three days later, so that they will be thoroughly
understood.
I am fully aware that in starting to speak about Unseen or
Invisible Masters, I am touching on a subject that may cause many
members some doubt and hesitancy even if it is expressed only to
themselves. There are many persons of more or less psychic devel
opment and spiritual unfoldment, as well as of strict orthodox
religious training, who feel that a great amount of humbuggery has
been associated with this subject of Invisible Masters. Therefore,
they hesitate to read or study anything about them and do not even
want to discuss the subject. I hardly blame most of them for their
attitude. In the case of those critics who have never read or
studied anything about the Invisible Masters, we can only say that
they are unfair and unreasonable in criticizing something they know
nothing about. In the majority of cases, however, where persons
have heard a great deal and read a great deal, and have been told
many erroneous things, I do not wonder at their hesitancy; nor do I
blame them for not wanting to enter into this subject boldly with
out proper precautions and certain mental reservations.
Ever since Madame Blavatsky revealed, to the public at large
the fact that certain great Masters did exist and told such things
as only high initiates knew in secrecy, there has been much fraud,
deceit, and self-delusion in regard to Unseen Masters. I think
that our correspondence shows us that hundreds of organizations, or
leaders of so-called new organizations, refer to these Unseen
Masters as their particular Masters or their particular guides and
directors. There has as well been more nonsense— and often some
scandal— associated with the talk about these Masters than there
has been about any other esoteric fact in all mystical teachings.
The most serious thing has been the ridicule that has
been heaped upon the subject by the foolish, nonsensical
things that have been said. It is for this reason that
the intelligent and logically-reasoning person refuses to
allow himself to be brought into any discussion about
Masters, unseen or invisible, or about Cosmic Masters generally.

Nevertheless, I am going to trust the fact that the members in this
Degree have learned by this time that the Rosicrucian Order does
not deal with superstitions and theoretical things and does not
delve into the fanatical and illogical. I feel from the corre
spondence I have received that many of our members, if not all of
them in this Degree, would believe practically any reasonable
statement I might make regarding Cosmic or mystical conditions. It
is not because I can make these statements in such a way that they
seem reasonable, or that I have succeeded in deceiving our members
for a long time, but because our members have found from their
experience with us for years that we do not present any ideas or
any principles that are not sound, rational, and true.
If you have read, therefore, or heard about the Great Masters
of the Far East, the Great Invisible Masters, the Unseen Masters of
the Cosmic, or the Great Masters that are referred to in the teach
ings of Theosophy and various cults, I would now ask you to lay
aside all that and give your attention only to what you will learn
in this Degree about such matters.
WHEN THE There is an old esoteric principle, made too
PUPIL IS READY popular and too common among the masses through
public and popular writings by the Theosophists
and others, which says, "When the pupil is ready, the Master will
appear." The wording of this law or statement is sometimes changed
slightly but that is the idea. The idea is so greatly misunder
stood by the uninitiated and the unprepared that they think it
means that one has to do nothing but sit at home and wait for a day
when there will be a knock on the door and a Great Master will step
into the room and say, "I am here now to teach and direct you
throughout a successful life!"
You may smile at that idea, but during the year, we receive
hundreds of letters from persons who say they are not going to join
our organization or any other organization because they do not
believe in looking for a Master, but are simply going to wait until
a Master appears. They invariably quote the phrase I have just
given and say they will wait until the time of his arrival is at
hand. What do you suppose is meant by the phrase "When the pupil
is ready"? Does it mean that when the pupil is old enough or liv
ing in just the right house or wearing just the right kind of
clothes? Or does it mean when the pupil has enough money or thinks
he is smart enough, or does it mean when the pupil finds he has
some spare time each day with nothing to do and has the facilities
for sitting down in a comfortable chair at the fireside
and is ready to have the Great Master appear in the room?
We who have passed through the trials and experiences
of initiation and preparation know that being "ready"
implies a great deal. It implies preparation; preparation implies

study, and study implies practice and unfoldment. ^Beinq "ready11
means being qualified with the proper understanding, fortified with
t*re~-propejr"fundaiuunLdl laws, trained with the proper fundamental ”
ideas^ intellectually a~nd spiritually ready to interpret and under
stand^ and psychically'ready~tre~receive and act. go~you think That
sxichr'preparation"'and readiness carT'come about unaided~and unguided?
That is what thousands in the Western world think today. Hundreds
of persons have joined such societies as the Theosophical, the
Mazdaznan, the Yoga, the Vedanta, and others, believing that merely
being a member of the body and occasionally reading their lectures
or general lessons, or subscribing to the magazine and being a
“follower,” is sufficient preparation, and that they are, there
fore, ready for the coming of the Master.
I remember that in my boyhood days one of my aunts gave me
piano lessons while I was still in grammar school. My parents
could not afford an expert teacher, my aunt was excellent for
beginners, and no one knew— not even myself— whether I would have
enough interest in music at that time to necessitate professional
guidance. After several years of practice and study, I became
acquainted with an artist who had a friend, a very well-known
Russian pianist, who was living temporarily in New York. I wanted
to perfect my studies on the piano and so I asked this great
Russian teacher if he would give me the lessons which I believed I
needed. I remember well standing face to face with that master of
music, imbued with an attitude of reverence and esteem for him, and
pleading in my most enticing way that he take me as a pupil. We
did not even discuss terms of remuneration because this was a thing
to consider after he had agreed to accept me as a pupil.
How I prayed for a few minutes that he would look upon me with
gracious acceptance as a pupil. He listened as I told him what
experience I had had with the instrument, how long I had studied,
and what I could play. Then he asked me to play something on the
piano. I played a piece that I knew perfectly and which several
other teachers had assured me was rendered in the proper manner.
Finally, he turned around in his chair at the end of my performance
and said in a very casual way to his friend and to me, "When the
boy is ready, I will be glad to take him as a pupil." I was dumb
founded and immediately asked what he meant by being "ready." He
said that when I had become_truly_well-grounded in the fundamentals
of music and could transpose and do~~a!l or tne things that 1 ’
thought were done~only by the highest o?~lhaster musicians, then he
would be ready'tro^^ê jne_ the final touches. ’ ^ r
\ J Are we deceiving ourselves by the false belief that

a truly great Master has time to devote to laying the
\ / foundation of instruction in the lives of beginners? Is
V it not reasonable to assume that the truly great Master in
any line, the one to whom we could look u p as being the greatest in
his neid, the 0h6 "WTTom We could love, respect, and admire and
almost~WQT'ghip because of his great wisdom and ability/ would
excrecTT'liis pupil to._be~ quite prepared and thoroughly-trained in
(InHerstandijig a n d intêrpreting~~e5cTT~and everyTpoint that: he gives?
W5ul"d~nbt the same idea apply, thenT in connection with this matter
of psychic development and Cosmic unfoldment? nnt-il we have
learned how to be tolerant in our emotions, how to be logical in
rtrrr relinking, dp nnnst-.nipMvp. in m r r ^ 1-igns a n d how 1-n
master our own material, pftyglca3r~conditions, we are not ready for
the instruction and guidance ot great Masters or of great minds.-
Recently, a young friend of mine who has artistic abilities
and has done a great deal of amateur work, asked me to put her in
touch with someone who could give her lessons in the higher forms
of art. I listened to her request with a great deal of patience
and interest, for I was very eager to help this person, but I had
to warn her that the first thing which any teacher would require of
her would be that she undo and wipe out of her consciousness all of
the amateurish ideas she had developed in the past. The master
teacher could not spend his time nor devote his attention to a
pupil whose work for a long time under his guidance would have to
be corrective rather than constructive. Before he could teach her
the first proper strokes with a brush, she would have to get out of
habits of painting in the wrong manner which she had been doing
during her period of amateurish work. Her mind would have to be
cleared of false conceptions, false ideas, and false interpreta^
tions~of color, form, and composition. "
I knew that he would say to her, "Until you learn that the
great painter's duty is not to mimic nature or to duplicate or make
an exact copy of it but rather to see back of Nature her principles
and interpret them better than she interprets them herself, you
will never be a great artist." An artist when painting a beautiful
tree, a group of trees, or a landscape, does not seek some land
scape that is precisely as he wants it and then make an exact copy
of it. The camera with its precise vision would do this better
than any hand could do it. The real artist seeks for his landscape
picture the ideal lawn for one part of it, the ideal trees and ’
bushes in 6theT~~T5Xaces~Tor another "part uf it, the ideal sky for
the ûppeT-parL u£ the picture^ and other 'elements gathered here and
there, andT then unites Lliem into one interpretative picture,— all -of
whi^~âture~ w o ^ aV'~mluht, ui cuuld d<J7 but has not done in any one
particular place. ~ “ ~
Therefore, the student of mysticism in the highest
esoteric sense must be "ready to cast aside a n ot his
previous viewpoints and understanding ahd'wlpe out Of his
consciousness all of theînibinLeipietratidns; all of~"ETie
grossly-£alse~~icte'a§7~all of the erroneous conceptions that
Temple Section A M O RC The Rosicrucian Order
have been built up through his wrong education as a child and an

ardult. His conscTggîTess~must be so purged of miseoric^ptloirs~t:hat
r r r s like a white s~Keet ready for the~liand~or~T:'he Master to Write
One simple law upon it m a few words__and have It thoroughly under
stood without long explanations and Iona descriptions. He~must “
have a^consclousnes<TTJia.t yields readilyf that is highly sensitive
and~ receptive. — ---
It is not a question of breaking the will of a student and
making it submissive to the will of the Master, but it is a ques
tion of having the willpower of the student so strongly developed
that when he is given fundaineiiLed:-truths in a few words, fur' cair
instantly understand them and use his willpower to carry out tne
iclea and make it a law unto himself. There must be_ no hesitancy,
~no questioning. There must be no personal analysis based upon
personal opinion or upon religious creeds or dogmas. Knowing that
the great Masters will give to the pupil nothing but the truth, and
that "such truth is that which God ordained and maintains, the pupil
has reason to feel secure in accepting every statement made by the
Master^ But he cannot accept them and act upon them properly
unless he has been trained to understand and interpret properly all
the fundamental laws of nature, and unless he is familiar with all
of the sacred principles of life.
PR EPA RED N ESS Every one of you in this Degree has been care
fully led along a certain definite path since the
time you reached the first elementary Degrees of the Order, and
each has been taken to certain heights in this journey where he is
now quite prepared inwardly for the coming of a Master. If you
doubt that vou are prepared sufficiently, it is a good sigrT ol: your
honestly and a' good indication ot your worthiness. Those wHo think
that they are superbly prepared superbeings in their understanding,
or equal to any great Master even now, are the ones who are proba
bly unprepared and are not ready for any higher instruction.
You cannot judge your preparedness by its outer manifesta
tions . We have said this over and over. As you proceed in the
study of music or art, you find that each year your instruction,
practice, and exercise become more and more subtle until those who
are untrained in music or art are very likely to say after the
second or third year of study and practice, you do not seem to be
changing, getting any better, or adding to your proficiency. It is
as easy for the untrained one as it is for the pupil at the begin
ning to see the progress that is being made. The student of music
who can play nothing at all is always impressed with his progress
at the end of the first few months when he can play his
first melody; and once he is able to play a melodious air
with two hands, everyone is ready to say he has made great
progress.
Temple Section AM0 R C The Rosicrucian Order
ELEVENTH DEGREE N U M B E R 156 P A G E SIX
After he has shown his ability to play a few classical pieces,

as well as a few popular ones, untrained persons will think that he
has reached the end of his training. From then on the improvement
that the pupil seeks and acquires gradually, will not be noticed by
the untrained. It will be too subtle, too refined, too delicate
and yet too significant and important to be casually observed. The
same is true in art and the same is true in regard to psychic
development. The jaanifestations of psychic power within you are
too subtle and too refined in theIr~vibrations irT'the work of~these
higher Degrees for you to have any outstanding, material manifesta
tion^ of them. Certainly, your friends and acquaintances will”
seldom-discern them except in a spiritual way. And you yourself
will never know how fully developed you have become until ~€he^
Master or the higher ~powers~call upon you to exercise some of the
hirgher-abilities that you have gradually developed^
Beginning next week, I am going to introduce to you gradually
the law pertaining to contact with the Masters and tell you more
about them so that you will be prepared for contact with your
Master, or with the one who is to be your particular guide and aid
in the remainder of your present incarnation. For this reason, you
should spend your week mentally and spiritually meditating upon any
of the great principles in past lessons that will help you to clear
your consciousness of any false conceptions or ideas regarding life
and its sacred laws. At the same time, each night and morning use
any of the recent exercises you have been practicing which will
help you to keep the attunement and unfoldment already established
within you.
Fraternally,
YOUR CLASS MASTER
PART TWO
Introduction
The following discourse was especially prepared by Frater
Raymond Bernard, Supreme Legate of AMORC for Europe. It has been
translated from the original French, and is entitled: ECSTASY OR
COSMIC COMMUNION. We think it will have a particular interest to
you at this point in the 11th Degree, and it is our pleasure to
include this discourse as Part Two of this monograph.
"COSMIC COMMUNION is a state of being. It is a
flight of the soul personality Efl the hlcrnest summits
vmere individuality becomes integrated into the whole, the
e*go transformed into the super-ego, ceasing to be merely a
ELEVENTH DEGREE N U M B E R 156 PAGE SEVEN
segment of fhfl One but in trm-h humming the One, outside of time
and space, in the eternal Present.
"Philosophers speak of the objective and subjective minds and
the subconscious. Thanks to such classifications, an understanding
is gained of the great phenomenon that constitutes consciousness.
But as in all of our being, from its most subtle to its grossest
physical aspect, no difference exists except that of vibratory
frequency; so it is between the different forms of consciousness
where a difference can be seen only in intensity and gradation.
During our stay on this physical plane, our wills must be exercised
to decide which state of consciousness we should arinpt.
"During our working hours, that time we call exteriorization,
our existence is divided between the objective and subjective con-
sciousness, with emphasis upon the first. In the graduated scale
of consciousness, our perception will be pinpointed on the lowest
level. As the heartbeat does not cease because it is not per-__
ceived, HU Tliu superior flow continues although under the control
of the
1 1
subconscious, 'mis is the state otJ man generally.
- - - — - -___ ____
"The mystic, through his own efforts, becomes an expert, or

more appropriately^d ttiiihftlaian! His Perception moves constantly
from the lowest to the highest level of consciousness. For this
reason, his existence is abundant and useful. He is alert and
awake, experiencing a permanent Cosmic Communion which accordshim
benetits above all men and malcp.g hi« pnfrjre lire one of dedication.
"He is a man; yet his existence is impersonal. To others, he
is a distinct personality, possessing tastes, inclinations, habits
which are obviously imperfect; but within the universe he is a
vehicle of the Cosmicf a channel through which the Divine Force
expresses and manifests.
MEDITATION "It is certain that Cosmic Communion has its
degrees: The mystic's permanent communion is less
apparent because of this. It is like happiness to which one
becomes accustomed and takes note of only when it is no longer
felt. Because of this, periods of meditation are important, for
man can thus naturally, without destroying a ha~rmoniou£p~gontact
Witn tne cosmic, discover during a single moment that ne possesses
it already ajid accentuate his conscious perception of it, realizing
an inettable Peace Profound and obtaining a glimpse ot wnat can be
the reward of a consecrated lifeT
"Communion with the Cosmic is thus like the merging
of mere^drops ot water with the universal ocean; There is
no petitioning, no murmuring of words meaningful only to
ourselves— objective and limited; only abandonment,
ELEVENTH DEGREE N U M B E R 156 P A G E EIGHT
entrusting ourselves completely to the All without a single effort,

rtTental or otherwise.
"Whether we are standing, sitting, or lying down matters
little. It is helpful to have the body as comfortable as possible,
to be relaxed and undivertedf with fbA.,.minH g+-jiioH Then the Soul
can reveal itself. One can ascend to the All and participate for a
few seconds in the life of the universe.
"What impressions are to be obtained from such communion? How
can the inexpressible be incorporated in the imperfections of our
words? It is impossible, even foolish, to attempt to give an
impression or to speculate regarding the grandeur, beauty, and
unique quality of such communion. To understand it, it must be
experienced. Perhaps basically it is better so. Such a treasure
is not to be exposed to public curiosity. To meditate upon it
becomes a privilege; but the privilege lies within the reach of
everyone, and everyone if he wishes can share it.
"Cosmic Communion is the dependable rewf,w* r>f
and guides his life according to nhe principles to which he has
given hls~~faith; but whatever favor he receives, however merited,
must be shared with his fellow man. The benefits of Cosmic Commun
ion cannot be the heritage of only one individual or of a few.
Absorption into the All, whether or not a conscious contact with
the universal Supreme Force of which we all partake as thinking
human beings, regenerates the faculties, restores inner harmony,
enlarges the vision of things, and purifies our diverse vehicles.
This purification always must be considered a preparation.
Properly considered, it is the state that precedes action. This
action is service to God, and the essence of godly service is
serving one's fellow man.
"Through Cosmic Communion and its visible and invisible
effects within, the mystic (having become a channel consecrated to
the Cosmic) directs his will to transmute that power and to place
it at the level of those who can be assisted by it. His sensitiv
ity permits him to take into account various psychological elements
of other personalities— to share with them the way to the spiritual
life within. A fraction of a second of consciousness of the. Infi
nite has, then, incalculable consequences for one, and for all as
well.
"Since 'As above, so below' and its reverse are the law and
evident truthf he who devotes himself to Cosmic Communion contrib-
utes equally to the vibrational recharging of the world* s
\ / aura and to criving the constructive forces of the Cosmic
Vyf/ more strength and efficacy^, It is the miracle of Unity.
\ / It is that which permits an understanding of the reaches
V of a simple thought."
V V V
statements which you should not forget. After you have carefully read the complete monograph, try
to recall as many as you can of the important points you read. Then read this summary and see if
you have forgotten any. Also refer to this summary during the ensuing week to refresh your
memory.
H T here is the factor o f contact w ith Unseen M asters w ho guide us in fu rth e r activities
and help us to attain a realization o f our am bitions—a subject rig h tly regarded by
m any w ith hesitancy; fo r much o f an erroneous nature has been said on thissubject.
By passing through tria ls and experiences o f initiation and preparation fo r the
appearance o f the M aster, w e know w h at being “read y” implies. It implies being
qualified w ith proper understanding, fo rtified w ith proper fundam ental law s, trained
w ith the proper fundam ental ideas, intellectu ally and sp iritu ally read y to receive and
act. Can this readiness come about unaided?
11 U ntil w e have learned how to be to leran t in our em otions, how to be logical in our
thinking, how to be constructive in our actions, and how to m aster our ow n m aterial,
physical conditions, w e are not read y fo r the instruction and guidance o f great
M asters o r o f great minds.
1[ The M aster’s message cannot be accepted and acted upon p roperly unless one has
been trained to understand and in terp ret p roperly a ll o f the fundam ental law s o f
nature, and unless he is fa m iliar w ith all o f the sacred principles o f life.
11 Spend this w eek m entally and sp iritu ally m editating upon any o f the great principles
in past lessons th at w ill help you to clear you r consciousness o f false conceptions
regarding life. Use recent exercises to help keep the attunem ent established w ithin
you.

We can continue our last week’s exercise of being prepared. Being prepared is a motto of that great
humanitarian organization, the Boy Scouts. That is another mark of its significance in our growth
and progress. This monograph of course takes it one step further, and that is; that until we have
taken those first steps toward our goal, we can expect little help from the outside. Those steps are a
test of our willingness and perseverance as mature soul personalities who are making our own
choices and decisions. Knowing this, note the message or inspiration that will come to you after
continuing your practice for another week. By virtue of your accomplishments that far, and by your
earnestness in working with Cosmic laws during that time, you will find that the first inkling of
help will be forthcoming. Later, as you reach different plateaus in your growth on this particular
path, you will find helpful suggestions coming to you through your inner senses at the same regular
intervals. It will urge you on to the next plateau because of the great feeling of accomplishment and
satisfaction it gives you.
■
J
*Itsi
I f
e5MI.BD

purchase may moke the seller and purchaser subject to civil liability.
i iiiik l!
i iiiR iiiiiii iiiiia a a iii iiiiiH
lif iiiiia a iiii iiiiiiia iia i it R H

■a
\/ CP.O *
Degree /fl*
o Degree
X
11 'y 11
Monograph Monograph
157 157
'atfarfruri#
REGISTERED IN U .S . PATENT OFFICE
THE WORLD )
PRINTED IN U. S. A.

matters herein contained are strictly confldeniinl to the member I
member, and is a violation of tne Statutes ol this Order.
THE C O N C U R R E N C E
V V V
•J Preparation for contacting a Master includes, as the

monograph states, purity. G. R. S. Mead in Some
M y stica l Adventures puts it this way:
A ll modes of hum an a ctivity m ust be towards virtu e before the funda

m ental nature can be in any way reliable. T h is fu ndam ental nature is
connected w ith substance, and substance is played upon and altered
by a ction , and it is on ly righ t a ction that w ill make the link between
m an and M aster of such a nature as to translate reliably.
-G . R. S. MEAD, 1863-1933
ELEVENTH DEGREE N U M B E R O N E H U N D R E D FIFTY-SEVEN PAGE ONE

In order to lay the foundation for the new and surprising features
that are to follow, I feel that I must slightly review one point that
pertains to our recent monograph.
Reference has already been made to the fact that all who remain on
the path and continue their development and personal evolution will even
tually reach a point where they will come to realize that they have a
definite work to do in life, and at the same time will come under the
guidance and instruction of a special Master.
Again I must say that this subject of special Masters has been very
greatly misunderstood. I trust, therefore, that all of you have read
the last lesson very carefully. It would be an excellent thing if you
have not read the last lesson several times to read it again now before
you continue with this new subject. If you slight these monographs,
especially last week's or this one, and do not give them all of the care
and thought that should be given to them, you will then be deceiving and
defrauding yourself of the benefit connected with them because both of
these lessons contain special material that was intentionally introduced
to help you in a very important crisis. You are approaching a crisis in
the work of this Degree, and it is my desire to see each of you deriving
the utmost benefit from it.
The Masters referred to in the previous discourse, and to which we
will refer now and in the future, are not to be associated with the mys
terious "Masters" to which other occult or mystical societies have made
reference in recent years. Madame Blavatsky did have the advice and
assistance of several of the Masters of the Great White Lodge, but it is
a notable fact that these great Masters made very little or no contact
at all with those who became the future leaders of the Theosophical
Society.
A few of them were inspired at times by the Masters of the Great
White Lodge to say the right things and do the right things at crucial
times because so many sincere students on the path were following these
leaders, and because it was the desire of the Great White Lodge to see
that these followers were given the very best guidance. There are one
or two connected with that Society and with one or two other societies
in the world who are being inspired and led by some of the great Masters
but there is no other entire organization anywhere in the world— except
those affiliated with the Rosicrucian emblem— that is receiving the full
support and the direction of the Great White Lodge. This is not because
the great Masters of that Lodge have been selfish and have restrained
their helpfulness, but because other societies have willfully
and deliberately started along paths that are contrary to the
principles of the Great White Lodge and have not tried to se
cure the support and inspiration from the Great White Lodge
which they might have had.
Temple Section AMORC The Rosicrucian OrH«»r
ELEVENTH DEGREE N U M B E R O N E H U N D R E D FIFTY-SEVEN PAGE TWO
I want you to know that in speaking of the Great Masters I do not

mean those few who particularly and specifically assisted Madame Bla-
vatsky. The Theosophical Society and atfew other organizations con
stantly refer to these two or three Masters as though they were the only
great Cosmic Masters that ever assisted mankind. This plainly shows how
limited their knowledge of the Great White Lodge really is, and how few
Masters they have ever contacted. Many of the present-day leaders in the
T. S. have discussed the fact that there have been special contacts made
by them with the Masters who assisted Madame Blavatsky, and therefore
they believe that no other such contacts can be made. This only proves
that they have not prepared themselves, nor reached that high position
on the path where they can contact the other Great Masters. It does not
follow that because two or three great Masters helped Madame Blavatsky
and assisted her in starting the T. S. that all future leaders of the
T. S. would have the help of the same Masters.
I call your attention again to what I said in last week’s lesson to
the effect that each of us is in some way cosmically and psychically
prepared to have the help of one of the many great Masters; that not all
of us have the same Master as our guide and instructor, and that it would
be foolish for any of us to think that we were being neglected because
we did not have the same Master that Madame Blavatsky or some other
great leader had.
The Great White Lodge is composed of many Masters, and yet popular
reference to the great Masters seems to be to three or four as though
that small number could constitute the Great White Lodge or the Great
White Brotherhood. In this Brotherhood, all of the Masters are equal,
but each organization is qualified to assist certain persons in certain
ways. It is like a college or university where all the professors are
on an equal basis, and are treated and respected in like manner, but not
all are equal in the service they render because some are especially
qualified in one subject, some in another, and are therefore prepared
to render a special service of some kind to the students. It might
happen that the same Master who has been of the greatest help to me
personally in the past ten or fifteen years, or more, would be the same
who would help a number of you in this class. However, I am quite sure
that he would not be the one to help all of you, for the diversity of
your needs, requirements, and missions in life would call forth the
assistance of a number of different Masters.
There is no way in which I can tell you— nor can anyone— just ex
actly what your mission in life will be, what instructions you will
receive, or what definite lines of work you will be required to do in
the future in order to bring about your highest evolution. There is no
way by which I, or anyone else, can ever tell you what Master
of the Cosmic Brotherhood will be your particular or special
guide and leader. In fact, it is more than likely that two or
three Masters will assist you at different times in your life
in the future. The first who may contact you and aid you in
ELEVENTH D EG RE E NUM BER ONE H U N D R E D FIFTY-SEVEN PAGE THREE
overcoming certain conditions and acquiring certain qualities may remain

with you as guide and instructor throughout the remainder of this in
carnation. It may be, however, that after a year or two you will have
accomplished certain things or attained certain conditions, and then
another Master will take up the work with you. Therefore, two or three
may assist you between now and the time of your ultimate transition in
this incarnation. What I want to do is to prepare each of you for under
standing the contacts with these Masters when they come, and for real
izing the nature of these Masters so that you will not be misled.
In the first place, you must never be eager to have the Master make
himself visible or give any proof of his existence, his character, or
anything about him. Any such desire would be like expressing a doubt as
to his reliability, dependability, or helpfulness, and such a doubt
would immediately close the door to future contacts. On the other hand,
you are not to be so gullible as to believe every time you meet some
teacher or leader who appears to express an idea significant to you,
that this person is your particular Master.
In the first place, the great Master who will help you will not
make his appearance and contacts with you in any physical sense. You
will never meet him first on any platform, or through any physical as
sociation. His first appearances and contacts with you will be wholly
psychic and in the privacy of your own sanctum, your home, or when you
are alone somewhere, or in prayer, or possibly in church, or somewhere
where you can immediately respond by sitting in silence and giving your
whole attention to what comes to you cosmically. Therefore, never allow
yourself to be deceived into thinking that any unusual teacher who
appears in person at any meeting, at your front door, or in some gather
ing, is the teacher that has been assigned to you. The Master’s first
contacts with you will never be made in that manner. In fact, you will
be well acquainted with the manner in which he inspires, talks, in
structs, and guides you before you ever see him physically or make any
personal, physical contact with him. He will give you ways and means
of knowing when he is in contact with you so that you can make no mis
take about it. But all this information will come to you psychically
or cosmically in strange ways when you are alone, or even when you are
in meditation and there are others around you. Others will not know of
him at the same time that you do, and there will be no collective or
group recognition of him at any time.
In the second place, the Master assigned to you will not perform
miracles for you but will instruct you how to do things for yourself.
Do not expect, therefore, that any great Master will suddenly appear
psychically or otherwise, and do marvelous things before you and go
away leaving marvelous things all finished and ready for you
to use. In time of need, or in time of emergency, he will
undoubtedly do such things as will save your life, save you
from grave errors or serious mishaps, but very often you will
not know just what he has done, nor how he has done it. For
ELEVENTH D E G R E E NUMBER ONE H U N D R E D FIFTY-SEVEN PAGE FOUR
example, suppose a child leaves school and starts across a boulevard

alone, just as a truck approaches the intersection very rapidly. A
police officer standing on the sidewalk sees this and signals to the
driver of the truck to stop and the driver does stop his truck in time
to avoid hitting the child. The child might continue on its way across
the street and never know what the police officer or the driver of the
truck had done, or never know that his life had been saved. There will
be many such incidents in your life under the guidance of the Masters,
and you will not know just what has been accomplished, except that you
will gradually learn that you have been more free from ill-health, and
misfortune, and more free from worry than in the past, and you will
know by this that something has been done by someone.
In your meditations, however, and in those periods in your sanctum
when you ask advice, guidance, or instruction, information will come to
you from within, as though the inner self were whispering to you, telling
you what to do. It will be as though the inner self had a revelation
of some kind and simply transplanted the idea into your own consciousness,
At first, you will look upon these things as inspirations from the in
ner self or believe that they are the results of your own outer con
sciousness. As time passes, however, you will come to realize that you
have been doing things in a better way and have had better advice or
inspiration than you have had in the past. You will discover that the
things you do under such instruction turn out more fortunately than
before, and you will come to know by this that the advice you have had
has been superior and filled with unusual wisdom and power.
These Masters do not want personal adoration and glorification.
They are not conceited and vain, and do not feel that they should have
even a word of thanks expressed to them when they go to great lengths
to help. They do not expect you to do anything more than be thankful,
but they do not want that thanks expressed to them, but to the God of
the Universe who makes all things possible. Therefore, the desire on
your part to know the Master or Masters will not be granted, unless
there is some very special reason for it.
You and I are helped in many ways by persons unknown to us. I do
not know, for instance, the telephone operator who constantly answers
my phone and gives me very fine service. I do not know the man at the
post office who handles my mail and sees that I receive it promptly and
in proper form. I never saw and I never expect to see the man who made
my clothes. I have never seen the man who controls the electric power
house that supplies me with electricity. I use a great deal of elec
tricity in many ways, and have derived much benefit through the elec
trical experiments I have made, and I naturally owe the powerhouse and
its entire staff my thanks for their work. However, while I
am thoroughly appreciative and thank God each day for the
things that have come to me through all of these people, I have
no desire to know what they look like, who they are, where
they live, and what they do the rest of the day or night.
Temple Section A M O RC The Rosicrucian Order
ELEVENTH D EG RE E NUM BER ONE H U N D R E D FIFTY-SEVEN PAGE FIV E
One of the important things to remember is that the Masters have a

very definite work to do. The one assigned to help you, for instance,
has voluntarily obligated himself to do his utmost in every possible
way, but at the same time, he must do nothing that will bring sorrow to
anyone else, for the rights, privileges, and desires of others have to
be taken into consideration also. In all their activities, the Masters’
key word is justice to all.
Each Master has a name, a symbol, a word, and other means of iden
tifying himself, or of letting you know that the Cosmic Mind is in con
tact with you. These symbols, words, names, letters, and other things
for identification will be revealed to you from time to time, and from
the letters I have received, I judge that many of you have already re
ceived a few of these symbols. That is why I have told you so many
times that we cannot interpret symbols, letters, or pictures that have
come to you in dreams or in concentration, but that you should keep a
record of these things in a notebook, for they will be of interest to
you in the future.
You might, for instance, see the letter A in some vision or psy
chic experience, and ask what it means. We could have no explanation
of it unless it happened to be that one of us had had a similar expe
rience, and even then we could not be sure that there was any relation
ship between the two experiences. That letter might be the first letter
of some name, or it might be the symbol of some person or thing. A
great many have seen scrolls on which certain characters were written,
and then the characters would disappear. This is typical of the ways
and means that the Masters use to reveal their identity gradually.
Therefore, from now on each of you should keep a careful record of any
of the strange things that you see or sense in any of your experiences,
meditations, or nighttime visions. Write them down as carefully as
you can, and put a date under each one. Sometimes the coming of the
contact with the Master will be preceded by sensing a slight odor of
incense. This is the most common experience that mystics have in con
nection with contacts with Masters. The usual method is that while you
are sitting in meditation or concentration, or about to retire or are
alone somewhere in deep thought, there suddenly seems to surround you
the odor of a wonderful incense or perfume. This would indicate that
one of the Masters is attuning himself because incense is always used
by them during their periods of projection or making contacts. I have
used the same method, and so have many others, and we have found that
sometimes the odor of incense is projected along with us and our
thoughts. But there will be other methods of revealing to you that the
contact is of the highest cosmic nature, and these you will have to
learn gradually.
Another important point is that you must always keep
yourself clean and wholesome in a mental and spiritual sense
if you want to be prepared at all times to receive cosmic con
tacts. I may as well be frank and tell you right now that no
ELEVENTH D EG REE NUM BER ONE H U N D R E D FIFTY-SEVEN PAGE S IX
contact with a great Master will ever be made while there is alcoholic
liquor in your system. A slight sip of wine will make very little dif
ference, or none at all, but if you have been indulging in beer or wine
and drinking several glasses of it, or have been drinking whiskey,
brandy or other liquors, the presence of it in your system will prevent
you from making any contact with the Masters. Second, the eating of a
heavy meal with much meat will likewise prevent that fine degree of
psychic attunement that will permit you to have contact with the Masters.
They do not forbid meat eating, but there is something about it that
increases the animal nature of the body too greatly to permit of psy
chic contact for several hours after eating heavily of meat. Therefore,
on any night or day that you want to make satisfactory cosmic contacts
in the evening, be sure that at meals you do not eat much meat, but
mostly vegetables.
Drinking too much coffee at the evening meal is another thing that
interferes with psychic contacts, whereas just one cup of coffee does
not matter. Neither will the Masters make any contact with you in your
sanctum or in any room where the odor of cigarette or tobacco smoke is
very strong. Any uncleanliness or unwholesomeness of the body at any
time will prevent a contact for the few hours or for the few days while
such condition exists. Any attitude, mental or otherwise, of anger,
hatred, envy, jealousy, or deceitfulness will close the doors tightly
against any cosmic contact. The mind must be as clean in thoughts and
attitude as a child's mind at the time the contacts are desired. Re
member these things.
I would like you also to keep up the practice that I outlined in
the last monograph. Each evening this week sit in your sanctum for
five or ten minutes at a time, or do it sometime during the day when
you can be alone, and see how soon now the contacts will begin, and
certain symbols and ideas come to you. Everything has been arranged
so that at this point in your studies of the Eleventh Degree you are
ready for the next step in making such contacts. Most of you have al
ready had some signs, symbols, or strange impressions given to you
during the past weeks and months, but you are ready to derive all of
the benefit from the exercises given to you throughout this Degree.
You are not far from the end of this Degree, and will soon be ready
for something higher and more sublime. It all depends now upon how
receptive you make yourself, and how many opportunities you give to the
Cosmic throughout the week for contacting you and giving you the first
inspirational instructions.
Fraternally,
YOUR CLASS MASTER
V V V
The Masters of the Great White Lodge have given the Rosicrucian Order, AMORC,
their full support and direction, for the Order has followed the principles of this
Brotherhood.
{J The Great White Lodge is composed of many Masters who help students according
to the diversity of their needs, requirements, and missions in life.
-The Master who will help you will not make his appearance and contact in any
phvsical sense, but rather by what may seem at first to be inspirational ideas. Each
Master has a name, a symbol, a word, which will serve to identify him in his contacts.
CJ The preparation for contact with these Masters should be sincerely undertaken and
conscientiously adhered to, for everything depends upon it. The practice outlined
last week should be continued.
This m onograph is not subject to sale or purchase by anyone. A sole or
<-> O O O o
S’
A M R C
MASTER MONOGRAPH
ILLUMINATI SECTION
'Illlll

Degree Degree
11 11
Monograph Monograph
158 158
io£arf>ruci£

protecting aJl the "printed, engraved, typewritten, and photographic
studies. diagrams, illustrations, and charts” as authorized by the
matters herein contained are strictly confidential to the member i
use or attempted use does, ipso facto, terminate all rights the
m
THE CONCURRENCE
V V V
*1 It is not always possible by a single quotation

from a more or less unfam iliar author, especially
one whose terminology is altogether religious, to
indicate sufficiently his importance either to his
own tim es or to ours. Dr. J o h a n n T auler, the
German mystic, is such a one. Those fam iliar with his life expe
riences, however, or even with the poem about him written by Jo h n Greenleaf
Whittier, will understand better the significance which lies behind his simply
worded thoughts.
Now you m ay ask, How can we come to perceive this direct

leading of God? B y a careful looking at home, an d ab idin g within
the gates of thine own soul. Therefore, let a m an be at home in his
own heart, and cease from his restless chase of and search after
outward things. If he is thus at home while on earth, he w ill surely
come to see w hat there is to do at home,—w hat God commands him
in w ardly without m eans, and also outw ardly by the help of m eans;
and then let him surrender himself, and follow God along whatever
p ath his loving Lord thinks fit to lead him : whether it be to
contemplation or action, to usefulness or enjoym ent; whether in
sorrow or in jo y, let him follow on. And if God do not give him thus
to feel His hand in a ll things, let him still sim ply yield him self up,
and go without for God’s sake, out of love, an d still press forward.
- JO H A N N TAULER, 1300(?)-1361

Most of the new members in our organization, especially those
passing through the lower Degrees, look upon the officers and
teachers and instructors here at the Grand Lodge as they looked
upon the teachers they had when they were in the public schools.
They feel that there is a certain relationship in connection with
the studies or lessons, but that, outside of these matters, there
is absolutely no tie of any kind. The average young man and young
woman at school or college feels that while in the classroom,
receiving instruction from a teacher or professor, he (or she) is
more or less attuned with that teacher, but that the moment he
steps out of the classroom all such ties are broken.
As we progress through the Degrees of our Rosicrucian study
however, a continuous relationship develops between members and
instructors that is far more intimate and satisfying than any such
relationship we have known in the ordinary course of instruction
could possibly be. I think the history of civilization has shown
that those men and women closely related in some spiritual or psy
chic work where there is not only a mental interest common to all,
but also a spiritual tie and a united effort of action based upon
a sympathetic understanding of each other's problems, are more
closely attuned than are the members of the average family. Cer
tainly, out of the close and cloistered groups of men and women who
have constituted the spiritual organizations of the past have come
the greatest efforts in behalf of man's advancement. History is
filled with examples of wonderful sacrifices made by such persons
in behalf of one another, and in behalf of their common cause.
In our case, then, I sense a close relationship, increasing
almost hourly, and through it I am becoming aware of many of the
problems and difficulties that each of you has faced, and perhaps
is still facing to some degree; but I also sense the glorious free
dom that you are beginning to experience along with the sublime
spiritual unfoldment and upliftment which is bringing so much hap
piness to the Inner Self. This sort of intimate contact with you
as well as your contact with one another, permits me to say things
to you in these lessons and to point out things to you and to help
you in ways not possible in the lower Degrees.
With us, the contact is increasing hour by hour, and is not
centered around any one period of the day or the week, but there
are other contacts coming that will be far more wonderful than any
you have experienced in the past. You are approaching the next
Degree of our work where everything will be centered
around this increasing Cosmic and psychic contact that
will exist between all of us. These contacts will be not
only with your present guide and leader, but with one
another, with the Invisible Masters, and with others in
various parts of the world who are working out the same mission in
life as you.
This leads me to answer a few questions in regard to these
contacts. I expected such letters would come/ and I am delighted
to find that a great many of them are precisely of the nature that
I hoped they would be. Those of you who have not written will
probably do so within the next week or two, and I am not urging you
to write if you have nothing definite to tell me; but as certain
experiences come to you, I am sure you will want to tell me briefly
about them so that I may know.
To save answering a great many questions that may be in your
mind in regard to these contacts, I want to emphasize again that
spiritual or Cosmic contacts are not likely to be such as to pound
themselves into your outer consciousness and force you to take
notice of them. In the lower Degrees a great many of our members
think that when they are sitting in concentration or meditation and
make any contact with the Cosmic, there should be some marvelous
and startling occurrence to overwhelm them and carry them away.
They often think that there should be the sudden formation of vast
clouds in the room, the impression of being lifted into the clouds
and floating through space, probably looking down on the universe
and planets as though from Cosmic space high above the universe.
At least, they expect wonderful music in the room, or intense
vibrations that will cause everything to tremble with the power and
energy that have come into their environment. They feel disap
pointed if there is not a physical touch on some part of the body
and some sort of message given from out of space.
In other words, they expect their outer objective conscious
ness and their objective seeing, feeling, hearing, smelling, and
tasting to receive some evidence of a very positive nature regard
ing the contact they are making. It takes time, as you probably
know from your own experience, to have such members realize that
only occasionally does the Cosmic contact manifest itself defi
nitely in the objective consciousness. Sometimes a very delicate
impression of incense or perfume does accompany a Cosmic contact,
and sometimes there is a slight and delicate impression of strange
music, and of course, at times, a slight impression of lights or
clouds. But the most convincing and the most sublime manifestation
of Cosmic contact is an inner sensation and the quickening of some
inner emotion. It is not the outer self that makes the contact,
but the Inner Self, and the evidence must be from the Inner Self.
Such inner contacts occasionally translate or transmute themselves
to the objective consciousness and give an objective
impression as evidence.
We must remember, however, that when the Inner Self
attempts to translate those impressions to the outer self,
the outer self is likely to give a coloring of its own to
ELEVENTH DEGREE N U M B E R 158 PAGE T HREE
the contact, a coloring of a very different nature. It is as

though your Inner Self received a Cosmic message in French, and, in
order to understand it, the outer self translated it into English;
thus, the idea you would then have, might or might not be correct.
Much of our foreign correspondence needs translation, and sometimes
it is difficult to know from the translation what had actually been
originally written. Whenever I ask the average French-American to
translate a French letter or document into English, I get only a
very vague picture of what the original French writing actually
contained. Sometimes, in order to get the clearest understanding
of the original French, I have to find some person who not only
knows the French and English languages well, but who is thoroughly
familiar with the unusual terms and ideas expressed in documents
that we receive, and who is familiar with the classical part of the
French language; otherwise, the very beauty and richness of the
original French document is lost in the translation into English.
Something more than an actual knowledge of the words themselves is
needed to translate accurately from one language to another.
If this is so with words which are available in dictionaries
and which have very definite meanings, you can imagine what
happens to a spiritual thought or idea given to the Inner Self, not
in words but as an impression hard to put into words. Attempt,
then, to translate that impression into a material form and expres
sion and you will see at once that much of the thought or idea may
be lost or ruined by the process. Many times the outer objective
self is unable to interpret the idea that the Inner Self has
received, and therefore the outer self never gives any of the evi
dence of the contact at all. Many of the translators who have
worked on documents I have given them have frankly told me that by
reading the original French they get an idea of the beautiful
thought being conveyed but can find no words in English which will
reveal very definitely what was contained in the original. So it
is with Cosmic contacts. Your Inner Self may make a Cosmic contact
and have a very sublime realization of it for a moment or two, but
it will be impossible for that impression to be translated and
transmuted to the objective consciousness.
The outer self or the objective consciousness insists upon
using a material idea and words with material meanings to express
itself. The outer self has no understanding or appreciation of
what is meant by an Invisible Master or by an intangible thing.
How then could the outer self fully understand a magnificent Cosmic
contact that thrills the Inner Self?
Many of your contacts will consist of something that
you feel has occurred, and yet you will not be able to say
how or why, nor be able to explain. Many members of this
Degree have already written to me that during the past few
months or longer, they have had a feeling that during
ELEVENTH DEGREE N U M B E R 158 PAGE F OUR
their concentration and during the night they have been in contact
with someone or something, and that the contact has left an effect
upon them, but they cannot tell exactly what it was. They have an
impression that in some way they have been made healthier or given
a tonic treatment, or have been made lighter or cleansed in some
way, or that they have been inspired with some beautiful message,
but it all seems to be on the other side of the veil, and they can
not reach through and bring it out and present it to themselves in
definite, concrete, material form.
Not every Cosmic contact has to do with a message that can be
represented by words, and not every one has a beautiful vision
accompanying it. The little child who is tired and sleepy, and who
gets into its mother's arms and nestles close and goes to sleep,
feels a soothing, protective, inspiring sensation that neither you
nor I can reduce to words, nor explain in its real fullness of
meaning. The same is true regarding these Cosmic contacts.
I expect that each of you will have during the next week or
two a number of unusual Cosmic contacts that you will not be able
to turn into any material or worldly description. Do not allow
this to disturb or worry you. Do not attempt to translate or
interpret these things with your material consciousness. If you
arise from your concentration chair, or from your bed in the
morning, or at any other time, and if you feel that during your
sleep, or during your period of concentration, there was some
unusual occurrence of a Cosmic nature, or some sort of Cosmic con
tact, be satisfied with this impression that something happened.
Whatever may happen that is important for you to know will be
revealed, and whatever may happen that is of value to your progress
will be taken care of by the Cosmic.
Your outer self alone could not be evolved by the Cosmic; it
is the Inner Self, the personality, that also evolves, and, as you
know, it is the Inner Self that guides and directs you, since it is
in contact with the soul, being an attribute of it. Therefore,
your duty is always to be prepared for Cosmic contacts by following
the method of asking for them just before you go to sleep, or when
you sit for meditation and concentration in your Sanctum. It is
your duty, too, to keep yourself clean in thought and body, and be
careful of what you eat so that there will be a high degree of
readiness for the coming of any master. Follow this advice and I
will touch on some more of these subjects next week. I will also
advise you how to encourage Cosmic contacts, and about keeping a
good record of them.
Fraternally,
YOUR CLASS MASTER
V V V
U History has shown that those engaged in some spiritual or psychic work,
where there is not only a m ental interest in common but also a spiritual tie
and a united effort, are most closely attuned. Such an attunement exists
among members of this Degree.
U The most convincing and sublime manifestation of Cosmic contact is an
in ner sensation and the quickening of some inner emotion. It is not the
outer self that makes the contact. Only occasionally do such inner contacts
give an objective impression.
H The Inner Self may make a Cosmic contact and have very sublime realiza
tion of some Cosmic experience for a moment, but it w ill be impossible for
that impression to be translated to the objective consciousness, for the
outer self has no understanding of an intangible thing.
H Not every Cosmic contact has to do w ith a message that can be represented
by words or accompanied by a vision. I f when concentrating, there is a
feeling of some unusual occurrence taking place, be satisfied w ith this
impression.
H It is our duty to ask for Cosmic contacts before going to sleep and to hold
ourselves in readiness for the coming of any master.

evening what the morning m a y accomplish.— U N T O TH EE I G R AN T
One of the most beautiful stories in the Christian Bible is that of the wise and foolish virgins. It is a
parable that teaches the value of preparedness. You are at that point in your studies now where that
is even more important. You are at a point where Cosmic contacts are to come more frequently and
more readily, and your main obligation is to be prepared. Make a special effort this week to be a
vessel that has been cleansed of all impurities of body and soul. Keep your meals light. Drink plenty
of fluids. Bathe and wash frequently. Wear clean clothes as much as possible. Think good of people.
Love as you would be loved. Drive envy, bitterness, sorrow, and greed from your thoughts. In every
way, think of being a receptacle that is ready to receive the very highest of Cosmic inspiration.
Rosicrucian Park

Degree Degree
11 11
Monograph Monograph
159 159
[o£arf>ruri£
WBGIftTBRfcO IN U.S. P A T f N T O ^ H C E
• « t o i * r t « £ o tw* omomout THt
MlfttfO * k.i.A.

protecting alt the "printed, engraved, typewritten, and photographic
studies. diagrams, illustrations, and charts” as authorized by the
§ Imperator of A. M. O. R. C. (The above emblem and name of the

I
A. M. O. R. C. and It shall be returned to it upon its reauest The
THE CONCURRENCE
V V V
•iT he writings of Jacob Boehme have w hat may be

termed universal acceptance among mystics. His
words are often archaic and his surface m eaning is
often obscure; yet one can hardly open his work at
random without finding something agreeable.
The disciple said to his m aster: Sir, how m ay I come to the super-
sensual life, so th at I m ay see God, and m ay hear God sp eak?
The m aster answ ered and said: Son, when thou canst throw
th yself into THAT, where no creature dwelleth, though it be but for
a moment, then thou hearest w hat God speaketh.
Disciple. Is that where no creature dwelleth near at hand; or is it
afar off?
Master. It is in thee. And if thou canst, my son, for a while but
cease from a ll thy thinking and w illing, then thou sh alt hear the
unspeakable words of God.
Disciple. How can I hear him speak, when I stand still from
thinking and w illin g ?
Master. When thou standest still from the thinking of self, and
the w illing of self; ‘When both thine intellect and thy w ill are quiet,
and passive to the im pressions of the E ternal Word and Spirit; and
when thy soul is winged up, and above that which is temporal, the
outward senses, and the im agination being locked up by holy
abstraction,’ then the eternal hearing, seeing, and sp eaking w ill be
revealed in thee; and so God heareth ‘and seeth through thee,’ being
now the organ of his Spirit; and so God speaketh in thee, and
whispereth to thy spirit, and thy sp irit heareth his voice. Blessed
art thou therefore if that thou canst stan d still from self-thinking
and self-w illing, and canst stop the wheel of thy im agination and
senses; forasm uch as hereby thou m ayest arrive a t length to see the
great salvatio n of God, being made capable of a ll m anner of divine
sensations and heavenly communications.
- J A C O B BOEHME, 1 5 7 5 - 1 6 2 4
Beloved Members, Greetings 1

Very shortly we shall have detailed information regarding the
Masters so that you will be able to recognize and understand their
modes of expression, but at the present time I shall give a little
more general information regarding them.
In the first place, let me emphasize in a different way the
fact that these Invisible Masters are not to be looked upon as
angels or spiritual beings in the sense in which the churches or
various religions refer to angels. They are not spiritual bodies
in heaven or in some spiritual kingdom. They are not those who
have passed through transition and have left the Earth plane for
all eternity, and who are dwelling continuously in the spiritual
kingdom.
In much of the ancient occult literature— especially that

which was not truly Rosicrucian— there is much reference to angels,
archangels, and spiritual entities. In much of the present-day
mystical philosophy, especially that connected with spiritualism or
spiritism, there is reference to invisible beings in the spirit
world, which make contacts with persons on this Earth plane. The
Masters with whom we are going to deal are not of this class.
The Masters to whom I am referring are those highly evolved
mystics still on the Earth plane in physical bodies, who have
retired to secluded and isolated locations, and have little contact
of a physical nature with the material world, but who spend much of
their time in preparing manuscripts of their thoughts and ideas and
in making contacts Cosmically and psychically with those attuned to
them.
They are masters of mystical, occult, divine, and spiritual
laws; they are not masters of the universe, or masters of the
heavens. They are not divine in the sense that Jesus was and is
still considered a Divine being; they are not gods attempting to
rule man; they are not to be worshipped. They are masters in
knowledge, wisdom, and power who have attained the highest spirit
ual unfoldment and evolution. When their transition occurs, they
will pass on to some spiritual world where they will remain as a
group of spiritual beings to which we can make no reference at the
present time; but they will not have anything to do with our
general material affairs of life.
At the present time, these Masters are separated from the
material world in a kingdom of their own, able to manifest them
selves wherever they wish to do so, and able to communi
cate, advise, and help. They are entitled to our highest
respect and esteem; they deserve that reverence and spe
cial attitude of high regard we would give a saintly
THE CONCURRENCE
V V V
*lThe writings of Jacob Boehme have w hat may be

termed universal acceptance am ong mystics. His
words are often archaic and his surface m eaning is
often obscure; yet one can hardly open his work at
random without finding something agreeable.
The disciple said to his m aster: Sir, how m ay I come to the super-
sen su al life, so that I m ay see God, and m ay hear God sp eak ?
The m aster answ ered and said : Son, when thou canst throw
th yself into THAT, where no creature dwelleth, though it be but for
a moment, then thou hearest w hat God speaketh.
Disciple. Is that where no creature dwelleth near a t hand; or is it
afar off?
Master. It is in thee. And if thou canst, my son, for a w hile but
cease from a ll thy thinking an d w illing, then thou sh alt hear the
unspeakable words of God.
Disciple. How can I hear him speak, when I stand still from
thinking and w illin g ?
Master. When thou standest still from the thinking of self, and
the w illin g of self; ‘When both thine intellect and thy w ill are quiet,
and passive to the im pressions of the E ternal Word and Spirit; and
when thy soul is winged up, and above that which is temporal, the
outward senses, and the im agin atio n being locked up by holy
abstraction / then the eternal hearing, seeing, and sp eaking w ill be
revealed in thee; and so God heareth ‘an d seeth through thee / being
now the organ of his Sp irit ; and so God speaketh in thee, and
whispereth to thy spirit, and thy sp irit heareth his voice. Blessed
art thou therefore if that thou canst stan d s till from self-thinking
and self-w illing, an d canst stop the wheel of thy im agin atio n and
senses; forasm uch as hereby thou m ayest arrive a t length to see the
g reat salvatio n of God, being made capable of a ll m anner of divine
sensations and heavenly communications.
- J A C O B BOEHME, 1 5 7 5 - 1 6 2 4

Very shortly we shall have detailed information regarding the
Masters so that you will be able to recognize and understand their
modes of expression, but at the present time I shall give a little
more general information regarding them.
In the first place, let me emphasize in a different way the
fact that these Invisible Masters are not to be looked upon as
angels or spiritual beings in the sense in which the churches or
various religions refer to angels. They are not spiritual bodies
in heaven or in some spiritual kingdom. They are not those who
have passed through transition and have left the Earth plane for
all eternity, and who are dwelling continuously in the spiritual
kingdom.
In much of the ancient occult literature— especially that
which was not truly Rosicrucian— there is much reference to angels,
archangels, and spiritual entities. In much of the present-day
mystical philosophy, especially that connected with spiritualism or
spiritism, there is reference to invisible beings in the spirit
world, which make contacts with persons on this Earth plane. The
Masters with whom we are going to deal are not of this class.
The Masters to whom I am referring are those highly evolved
mystics still on the Earth plane in physical bodies, who have
retired to secluded and isolated locations, and have little contact
of a physical nature with the material world, but who spend much of
their time in preparing manuscripts of their thoughts and ideas and
in making contacts Cosmically and psychically with those attuned to
them.
They are masters of mystical, occult, divine, and spiritual
laws; they are not masters of the universe, or masters of the
heavens. They are not divine in the sense that Jesus was and is
still considered a Divine being; they are not gods attempting to
rule man; they are not to be worshipped. They are masters in
knowledge, wisdom, and power who have attained the highest spirit
ual unfoldment and evolution. When their transition occurs, they
will pass on to some spiritual world where they will remain as a
group of spiritual beings to which we can make no reference at the
present time; but they will not have anything to do with our
general material affairs of life.
At the present time, these Masters are separated from the
material world in a kingdom of their own, able to manifest them
selves wherever they wish to do so, and able to communi
cate, advise, and help. They are entitled to our highest
respect and esteem; they deserve that reverence and spe
cial attitude of high regard we would give a saintly
person, but they do not desire that anyone should look upon them as
uniquely Divine or as gods in any sense. We refer to them as the
great Masters not because this is a name that they accept or have
adopted, but to distinguish them from other masters of Lodges and
groups in our organization throughout the world. They have per
mitted themselves to be called "the Invisible Masters" or "the
invisible brethren," and when they make a contact with a pupil they
like to feel that there is a wholehearted, deep, sincere respect
and love for them as masters, but not as Divine beings in any
special sense. I think that this fundamental understanding is very
necessary because if the understanding of the pupil is not accurate
in this regard he cannot make a perfect contact with them nor they
with him.
One other particular thing is that they do not like the pupil
to visualize them as belonging to any particular location. They do
not like to be called the Masters of Tibet, or the Masters of
India, or the Masters of Persia, or Egypt, or anywhere else. The
fact that they have a home or a Sanctum at some material point on
the Earth does not mean that they are bound to that point or place.
They are simply on the Earth. They like to have pupils think of
them as being on the psychic plane, or, in other words, on a plane
that is midway between the Earth and the heavens, or the heavenly
spiritual world. Most certainly they do not want themselves
thought of as being in the spiritual world or in heaven along with
angels and other Divine beings.
They are inclined to give the impression that they are every
where in space, and that they can instantly contact you or anyone
else anywhere, any time. That is the one point you must get into
your consciousness if you are going to deal with the greater work
of the next Degree. You must stop thinking of countries, and of
national boundaries; you must think of space as nonexistent and of
time as only an error of human conception. You must begin to think
of the past, present, and future not in the sense of time, but in
the sense of actions that are taking place. The things you did
yesterday or last year or ten years ago are in the past, but you
must not try to divide that past into days, weeks, months, and
years. The words I spoke a moment ago are just as much in the past
as something I said one hundred years or fifty years ago. The
moment a thing is done, it is in the past. While you are doing a
thing, it is in the present, and you know that the present time is
no time at all, but a mere transition period from the future into
the past. In the same way, you must think of the future not as
consisting of days, weeks, months, and years, but as being right at
hand, and of each moment as the future becoming the pre
sent and instantly becoming the past.
Now if you can get these conceptions into your mind,
it will make it easier for you to understand what I am
ELEVENTH DEGREE N U M B E R 159 PAGE T H REE
going to tell you next week. In the meantime also try to visualize
and comprehend these Masters in the manner in which I have just
referred to them, for some contacts may be made with you even
before or immediately after receiving this present lesson, and I
do not want you to get a wrong conception of any of the Masters who
may contact you.
As I have previously said, the Masters are not desirous of
personal adoration. They do not want to be worshipped and they try
to avoid confusing the student's mind in regard to his proper view
point. There is only one earthly thing which should have the
eternal respect of every Rosicrucian while on this Earth plane, and
that is the symbol of the Rosy Cross. In my private Sanctum, there
is a small, framed picture of the symbolical Rosy Cross. The frame
is so old that the back of it has actually been eaten away in
places by insects, termites, or possibly by little worms that
attacked it many years ago. The little nails that hold the frame
together are so rusted that they are ready to drop out of place.
The face of the frame is gilded with gold leaf, and the glass in
the frame is handmade. Underneath the glass is a piece of parch
ment— genuine sheepskin— old, brittle, and discolored. Painted on
it with handmade earthen colors is a symbol of the Rosy Cross with
other hieroglyphic and Kabalistic writing around it.
This framed picture of the symbol was for years in the living
room of the Napoleon who was a Rosicrucian, and it had been handed
down to him by members of his family. It is definitely stated in
records by those who were frequent visitors that this particular
framed picture hung above the mantel at the fireplace where he was
accustomed to sit or stand to think or to talk to others. These
persons have recorded that in the days of trial and tribulation—
when other worldly powers and representatives of countries tried to
dominate the will and the plans of Napoleon— he would stand and
face this symbolical Rosy Cross and then turn to the others in the
room and say, "That is the only sceptre, the only emblem of power,
the only sign of autocracy or authority on this Earth plane that I
will bow down to."
That expression is typical of what many rulers, many eminent

characters in past history have said. As I look at that framed
picture in my Sanctum and read again the story of its history in a
manuscript which accompanied it when it came to me, I recognize the
truth of what Napoleon said. We may criticize Napoleon's political
ambitions, his viewpoint of worldly affairs, and his entire life if
we wish, and all we can say is that if he was wrong, it was because
he was human and did not measure up to all of the ideals
of the Rosicrucian organization. We cannot condemn him
for this, for there is none among us who can measure up to
all of the ideals; but we can never judge Napoleon for
having broken faith with the Rosicrucian promises he made
ELEVENTH DEGREE N U M B E R 159 PAGE FOUR
to try to practice the principles, or always to honor and respect

the purposes and ideals of the organization. His record as a mem
ber is filled with incidents which show that even in the midst of
his greatest political and warring activities, he would lay them
aside long enough to obey the Rosicrucian principles and fulfill
his obligations in accordance with his light and understanding of
them.
This is precisely the way the Masters would have the student
behave. Our whole lives are contests between an inner desire or
determination to do the right things, and the temptations from
within and without to do the wrong thing. Some of us succeed more
than others in doing certain things which we think are in accord
ance with our obligations as Rosicrucians. We never measure one
another by any standard of our own making. We dare not pass judg
ment upon the frailties of our spirit or of our actions. We can
only analyze and possibly criticize those actions which are delib
erately done with malice aforethought and with the intention to do
injury and to do harm. The strength of one Rosicrucian may be the
weakness of another. The great good accomplished by one and for
which all of us as Rosicrucians might hail him as great, might be
mere incidents of casual value if performed by another. We can
judge the acts and accomplishments, the progress and the attainment
of any Rosicrucian only by comparing these things with his past
life, his state of evolution, and the environment and opportunities
surrounding him. Each in his own way and in accordance with his
abilities and opportunities may serve the Order greatly or fail to
serve it at all, and it is difficult for any one of us to view such
matters correctly.
Fraternally,
YOUR CLASS MASTER
V V V
U The M asters re fe rre d to a re not desirous o f person al adoration and a re not

to be w orshipped. They a re highly evolved m ystics still on the E arth plane
in physical bodies, w ho h ave little contact o f a physical nature w ith the
m aterial w orld, and w ho spend much o f th e ir tim e p reparin g m anuscripts o f
th e ir thoughts and ideas. They are m asters o f m ystical, occult, divine, and
sp iritual law s.
11 A t tran sition , these M asters w ill pass on to some sp iritu al w o rld w h ere they
w ill rem ain as a group o f sp iritu al beings. They a re called g re at m asters to
distinguish them from o th er m asters o f Lodges and groups in our organ iza
tion throughout the w orld. They a re not to be thought o f as D ivine beings.
1f These Invisible M asters a re not m asters o f any p a rtic u la r location. They a re
on th e p sy ch ic p la n e m id w a y b e tw e e n th e E a rth and th e h e a v e n s .
Remember space is non-existent and time an e rro r o f human conception.
H Each R osicrucian in his ow n w ay and in accordance w ith his abilities and
opportunities, m ay se rv e the O rder g re a tly o r fa il to se rv e it at all, and it is
difficult fo r any one o f us to pass judgm ent co rrectly, fo r w e can judge
an oth er only by com paring his acts and accom plishm ents w ith his la st life,
his state o f evolution, and the environm ent and opportunities surrounding
him.

W hatsoever thou resolvest to do, do it quickly. D efer not till the
ev en in g w h a t th e m o rn in g m ay accom plish .—U N T O T H E E I G R A N T
It is human nature to find fault with others. It is one of our most grievous errors, and one we
should try hard to overcome. We do it because we have an innate drive to extend the Self, to enlarge
its image and increase its influence over the environment. There are normally two ways in which we
do this; one is to actually evolve the image of Self by study, experience, and positive living, to make
ourselves greater than the environment; the other is to depreciate the environment, to make yourself
look better by making others look worse, thus creating an apparent elevation in status. Consider
your feelings toward others. Watch for elements of your conversation that may tend to judge others.
Try to eliminate this from your character as part of your continuing preparation for the coming of
Cosmic Light.
purchase may malce th e seller and purchaser subject to civil liability.
*«>■■■■ i i S a a a i a a i f S i ■■■■■■■• ■ C '^ J / ii* M B 5 5 a * B B " a * 2 " a 5 a !a B a a * " a !5
t :fA fift u it iiiiu u i\ i\ iiiiii«iiiiiii«iiiiiiiift B it iiift iiit t it iiiC ^ V U ii!ii»it ift it it ««t t «t it iiiiii«iiiiiiiit i«% iiit t it t ««t it t t iu t \ r -””
r\7Z
QOQ o
MASTER MONOGRAPH
ILLUMINATI SECTION

Degree Degree
11 11
Monograph Monograph
160 160
lotfaefirur#
The matter contained herein Is officially issued through the Su

IE
s Imperator of A. M. O. R. C. (The above emblem and name of the

receiving, and are imparled only as an incident to membership. The
THE CONCURRENCE
V V V
<J We return again to Boehme for counsel at this

time since in spite of its religious covering, his
thought offers the best possible m atter for our
consideration. Both this quotation and that of last
week are from A Dialogue Between a Scholar and
His M aster Concerning the Supersensual Life.
Disciple. O loving m aster, p ray teach me how I m ay come the

shortest wa y to be like unto a ll things.
Master. With a ll m y heart. Do but think on the words of our Lord
Jesu s Christ, when he said, “Except ye be converted, and become as
little children , ye s h a ll not enter into the kingdom of heaven. ”
There is no shorter w ay than this: neither can there be a better w ay
found. Verily ~Jesus saith unto thee, Unless thou turn and become
as a child, h an gin g upon him for a ll things, thou s h alt not see the
kingdom of God. This do. and nothm ^ sh a ll hurt thee; for thou
s h a lt be a t frie n d sh ip w ith a ll th e th in g s th a t are,~as~tfnru
dependest on the author a nd fountain of them, and becomesi like
h[m, by such dependence, and by the union of th y w ill with his Will.
But m ark wha f J h a ve further to sa y ; and be not thou startled a t it,
though it m ay seem hard for thee at first to conceive, i f thou w ilt be
like a l l things, thou must forsake a ll things; thou must turn thy
desire aw a y from them aM, and not desire or hanker~after an y of
them; thou must not extend thy w ill to posses^halrfurThy~owhrbr
as thine own,~which is something, whatsoever that som ething FeT
For as soon as ever thou takest som ething into thy desire, and
receivest it into thee for*thine own, or in propriety, then this very
som ething (of w hat naturesoever it is) is the sam e w ith thyselfTand'
this worketh w ith thee in thy w ill, and thou art thenceb o u n d to_
p rotect it, and to take care of it, even as of thine owrTSemg . But if
thou dost receive nothing into thy desire, then thou art f ree from a ll
things, and~rulest over a ll things~at once, as a p rince of God. For
thou h ast received~hothing for~fhine own, and art nothins to a ll
tfungs; and att~things are as nothing to thee.
- J A C O B B O E H M E , 1575-1624

First, I want to explain something of the method or methods
used by most of the Masters in making their contacts with you, for
this will answer a great many questions that have been asked on
this very point. The Masters in contacting us have in mind our
special abilities, our weaknesses, our tendencies, and our possi
bilities. For this reason they will contact students in accordance
with such phases of their development and progress as are of the
most importance at the moment. There will never be any attempt to
give the student a personal demonstration of what the Master can
do. In one or two other well-known and popular societies where the
leaders were actually in contact with the Masters, some students
and followers demanded that these Masters demonstrate their great
ability. They desired the Masters to move furniture about in a
room, to open and close windows, to remove books from book shelves,
or to do other things that seemed supernatural.
If we are to believe the writings of some of these organiza
tions, these great Masters spent their time entertaining simple
followers by performing feats of White Magic. Such ideas have done
more to ruin the high idealism of those societies than anything
else. The followers were mere seekers for supernatural phenomena,
and as each marvelous demonstration was made, they demanded a
higher and more unusual demonstration until finally nothing short
of inconceivable miracles would satisfy; and when these had been
performed, they had learned nothing, gained nothing, and attained
nothing except a hazy faith in the marvelous ability of Invisible
Masters. All of this is so far removed from the real attitude of
the true Masters that one wonders how such students and followers
could believe that the great Masters would concern themselves with
such things.
If a Master believes that his student will learn or benefit
by a demonstration of some kind, he will perform it quietly and
when he is alone with the student. There never will be demonstra
tions before masses of students unless it is something in the way
of a benediction, a blessing, a souvenir, something that is of a
practical use or that demonstrates a practical law.
LOGICAL The Masters seek to instruct the student how to do
REASONING these things himself rather than to do them for him.
I cannot imagine what good it would have been to me
to have seen Masters perform miraculous things in my home or
Sanctum without any explanation of the laws or principles, or with
out showing me how they were done, and at the same time
explaining how I could repeat them. Certainly logical
reasoning will give you the same viewpoint as I have. I
do not need such demonstrations to convince me that the
Masters live and can actually do these things. If they teach me

something that is good and wonderful and show me or reveal to me
inwardly, how to do it, or explain it to me some night in a dream,
or while I am in meditation, and I can get up and go and do the
thing myself and do it successfully, I will know by this that they
are great, and that they could do it themselves if they wished to
do so.
My faith in the greatness of the Masters, and in their sublime
wisdom is based entirely upon what I have learned from them, and
what they have taught me to do; not upon any particular demonstra
tion of their own power. Just as you judge the A.M.O.R.C. by what
it is teaching you and enabling you to do and accomplish in your
own life, so each of you must learn to judge the Masters by what
they reveal to you in the way of wisdom and suggestions, urges and
impulses in the future. There are times and occasions in our lives
when each of us would give almost anything for one word of advice.
To be told "yes" or "no" in regard to a contemplated action might
be worth everything to us. Many a fortune has been lost and the
home and property taken away, or a whole career wrecked, by a
wrong decision at the crucial moment. If we find someone who at
critical times can give us such advice as will enable us to do the
right thing in the right way, we soon learn to respect such a one,
even though we may never know who or where he is.
Therefore many of the contacts made by the Masters are in the
way of impulses or urges, or sudden intuitive impressions that
come from within. It would be almost impossible to list here the
possibilities of this kind, for there are thousands of ways in
which such helps can be given, and no list would be worth anything
if it did not include all of them; but let me cite one example: On
one of my trips between San Jose and San Francisco— a distance of
fifty miles— I was tempted by my desire to save time to take a
shortcut from the regular highway to the speedy highway by turning
through a side street near the city of Santa Clara, and crossing
the railroad tracks at a grade crossing frequently used. As I
started to turn into the side street leading to the track crossing,
a strong impulse said "no," and seemed fairly to seize my hands and
the steering wheel of the car and compel me to stay on the regular
highway for another mile, and then take another crossing. As I
hesitated a moment and then turned to obey the impulse that seemed
to come from the Cosmic, another car that was behind me made the
turn that I wanted to make, went onto the short street, and
attempted to cross the railroad tracks. Before I had left the
corner where the turn had been made, the other car was struck by a
train and demolished, one passenger being killed, and the
other seriously injured. If I had not been impelled by
Cosmic impulse to change the course of my car at this
crucial moment, I should have been the one to cross the track and
be struck by the train.
GUIDANCE I have noted hundreds of such instances in the past ten
or more years of my life. I have dictated letters, and
then when about to sign them, have felt the impulse to withhold
them for a day or two, only to find later that by withholding them
I had saved myself from real regret. Such things cause others to
say that the one guided in this manner is "lucky"; but they cause
the student to know that he is under the guidance or protection of
some Master. It is inconceivable to think that the entire Cosmic
world, or God as an individual is personally watching each of my
acts and devoting his time exclusively to guiding me alone out of
the millions and millions of other human beings in the world; but
it is plausible and reasonable that something or somebody is taking
a special interest in me, and is creating in me at the crucial
moment the proper impulses and tendencies.
Everyone here at the Grand Lodge knows that from time to time
throughout the year I suddenly announce that a spirit of painting
has come over me, and that an impulse that is almost irresistible
has suddenly come to me, creating an uncontrollable, restless
desire to paint. I have learned during the past ten years to yield
to these impulses and that each one of them is good. For that
reason I quickly bring out painting materials and blank canvas, and
proceed to paint whatever picture may be suggested. Those who have
watched me at work have realized that under such impulses the
painting is made more rapidly, and finished more perfectly than any
that I may make at other times merely out of a desire for the
pleasure of painting. Every stroke of the brush seems properly
done, and not one has to be altered or modified in any way. This
is unusual, for ordinarily, the artist has to "feel" his way in
translating from his inner consciousness to the canvas what he
senses, and there is an almost continuous process of putting on and
taking off of paint, color, and lines. The same is true in regard
to writing. On such occasions I just allow myself to be the
channel for the expression of the Master who seems to express him
self through my words, and it is seldom that anything dictated at
such times needs changing or modification. It is true that such
dictated matter may not be in the most perfect literary style, but
there is a readability about it, a personality of expression, and
a continuity of ideas that is unmistakably beneficial and helpful
to the reader, and many of our members have commented on the fact
that such matter when read by them seems to be in a conversational
style rather than in the stilted literary style that is manifest
when something is deliberately, carefully, and laboriously
composed word for word and sentence for sentence.
On the other hand, an idea, an impulse, or the solu
tion of a problem by a symbol or vision may be given the
student while asleep and which he may recall later as a dream. Or

in meditation a word, a phrase, or a thought may come to his con
sciousness as if out of the blue. One method of contact to which
no student has yet referred in correspondence, many must have
experienced and more will. This is while reading, to have suddenly
appear on the page as if in type, a few words that suggest some
thing that should be done or that give an answer to a question.
Such words or thoughts seem to stand out from the printed matter
boldly for just a moment or two, and then disappear. I have often
gone back and looked over what I have just been reading to see if
the actual words had been there, or if they were part of the read
ing matter that I had seen out of the corner of my eye, so to
speak, but I have never found them anywhere in the printed matter,
and I know now from experience that such words were not on the
page.
not The Masters often take advantage of music to make a con-
RELATED tact. As you are listening to music and lose yourself
for a few moments, you become attuned with higher vibra
tions, and a Master may easily impress your mind with some thought
or suggestion in no way related to the music or to anything you
were thinking about or planning to do. An inspiration, an idea or
thought seems to come to you from nowhere, but it comes more often
when you are concentrating your attention on music.
For these reasons, you must be always anticipating contacts
with the Masters. It would be impossible to put down here in a
list all of the ways in which the Masters might contact you or
attempt to reveal something to you, and you must not judge the
value of the idea or importance of it by the fact that you cannot
seem to associate it with anything at the moment. Not long ago as
I was listening to a piece of sacred and beautiful music, there
came to me, as though from the music, a few words which said "get
banners for the junior groups." I heard it so distinctly that I
paused in my concentration on the music and tried to analyze it.
I could not understand what was meant by banners, or why anything
should be done by me for the Junior organization. It certainly had
no connection with anything I was planning or had ever thought of
doing, but I made a note of it mentally. All through the day I
kept it in mind and gave it an opportunity to prove itself. The
next day a man called and stated that he represented a manufacturer
of flags. When he sent in his card, there came to my mind
instantly the impression that had come during the music, and I
asked him if he could make any banners suitable for Junior Lodge
use. Immediately he suggested several designs and said that the
company would be glad to make a sample. This led to a
discussion of what finally became a very important feature
in connection with our Junior Order Work.
It is always unsafe to depend upon the analysis of a thing at

the time the impulse is given, or to disregard it because at the
moment we do not understand it. Such impulses or suggestions
should be written in a notebook for reference, because we may
forget the exact wording of some and do ourselves a wrong. Nor
should we ever analyze such impulses and come to the conclusion
that because they are different from what we would have decided
ourselves, or unusual or contrary to our own ideas, there must be
an error. Doing this two or three times and refusing to follow the
suggestion given will cause the Master to cease trying to help us
along some lines, and cause him to confine himself to other
matters. There are some further points regarding contact with the
Masters which I want to discuss with you next week.
Fraternally,
YOUR CLASS MASTER

It has been many years since we spoke to you about a notebook. You probably
started one when you first joined the Order, but may have laid it aside in the
meantime. At that time, the notebook was used mostly for the purpose of writing
down points of the lesson so that they would be more indelibly impressed in your
consciousness. At this time we are recommending that you keep a small, pocket-
size notebook, or small tape recorder with you or near you at all times. This is for
the purpose of recording those flashes of information that should be coming to
you at any odd moment from now on. If you do not record them almost
immediately, as the monograph suggests, there is a good chance that you will
lose those thoughts, without much hope of the exact words returning.
V V V
11 I f a Master believes that his student w ill learn or benefit by a demonstration

of some kind, he w ill perform it quietly when he is alone w ith the student.
H Many of the contacts w ith the Masters are in the manner of impulses, or
urges, or sudden intuitive impressions that come from w ithin.
11 The student should always anticipate contacts w ith the Masters. Impulses
and suggestions which seem to come from w ithout ourselves should neither
be disregarded nor acted upon hastily. They should be w ritten in a notebook
for further reference.
This m onograph is not subject to sole or purchase by anyone. A sole or

Amorc Degree 11 - 137 À 160

Uploaded by

Copyright:

Available Formats

Amorc Degree 11 - 137 À 160

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Amorc Degree 11 - 137 À 160

Uploaded by

Copyright:

Available Formats

T O

The Rosicrucian Order

This monograph always remains the property of the

The matter contained herein la officially isaued through the Su­

Sri R am akrishna was the venerated founder of

ELEVENTH DEGREE NUMBER 13 7 PAGE ONE

Beloved Members, Greetings!

Of course, I knew that I was approaching a subject that must

A violation of a natural or of a universal law or of any law

To say that man can arbitrarily establish a manufac­

ELEVENTH DEGREE NUMBER 13 7 PAGE TWO

ridiculous from the viewpoint of the mystic. I trust that none of

ELEVENTH DEGREE NUMBER 13 7 PAGE THREE

other. Others realize that it was merely a sample, or an outline,

ELEVENTH DEGREE NUMBER 13 7 PAGE FOUR

ELEVENTH DEGREE NUMBER 13 7 PAGE FIVE

originality on their part, or any new or higher conception of the

The Rosicrucian Order

This monograph always remains the property of the

<| Ralph Waldo Emerson again and again sounded

The key to every m an is his thought. Sturdy and defying though

ELEVENTH DEGREE N U M B E R 138 PAGE ONE

Beloved Members, Greetings!

ELEVENTH DEGREE NUMBER 13 8 PAGE TWO

ELEVENTH DEGREE NUMBER 138 PAGE THREE

personal help in a very serious accident that occurred in her home.

ELEVENTH DEGREE NUMBER 13 8 PAGE FOUR

physical body, for flesh cannot be made immortal. It is corrupti­

ELEVENTH DEGREE NUMBER 13 8 PAGE FIVE

ELEVENTH DEGREE NUMBER 13 8 PAGE SIX

the present subject is introduced. In all likelihood, the members

ELEVENTH DEGREE NUMBER 13 8 PAGE SEVEN

Nearly everyone who attained wealth through his mining operations

The Weekly Application

Below is a summary of the important principles of this monograph. It contains the

'Consecrated to truth and dedicated to every Rosicrucian"

This m onograph is not subject to sole or purchase by anyone. A sale or

The Rosicrucian Order

This monograph always remains the property of the

The matter contained herein Is officially Issued through the Su­

If The part which visualization plays in o

W hat com fort, w h a t s tr e n g th , w h at econom y th ere is in

ELEVENTH DEGREE N U M B E R 139 PAGE ONE

ELEVENTH DEGREE NUMBER 13 9 PAGE TWO

The first syllable mer is to be pronounced as though it were

ELEVENTH DEGREE NUMBER 13 9 PAGE THREE

When we seek to practice exercises such as given in this monograph, we

Below is a summary of the important principles of this monograph. It contains the

U In the esoteric system of the ancients, each incarnation was anticipated as

"C onsecrated to truth and dedicated to every Rosicrucian"

Thii m onograph is not subject to sole or purchase by anyone. A sole or

S Imperator of A. M. O. R. C. (The above emblem and name of the

Again and again, in the Journal of Amiel we find a

E L E V E N T H DEGREE N U M B E R ONE H U N D R E D FORTY PAGE O N E

Beloved Members, Greetings!

It is interesting and helpful to check our Eleventh Degree prog­

This would be an excellent time for those wanting to devote their

The work of this Degree is not intended to be different from the

The word Mertham is perhaps one of the most mysterious of

The matter contained herein la officially isaued through the Su

To say that man can arbitrarily establish a manufac

physical body, for flesh cannot be made immortal. It is corrupti

The matter contained herein Is officially Issued through the Su

It is interesting and helpful to check our Eleventh Degree prog

The matter contained herein is officially issued through the Su

The matter contained herein Is officially Issued through the Su

It is now time to consider further the subject of water and mois

Man is essentially a water animal, conceived in moisture and de

In modern churches we still find water sprinkled at high ecclesi