AMORC - Mystics for Moderns (1959)

ROSICRUCIAN ORDER A M O R C TRADE

MARK

Supplementary Monograph PRIN TED

IN

U . S . A.

T h e subject m atter of this m onograph m ust be understood by the reader or student of same, not to be the official Rosicrucian teachings. These m onographs constitute a series of supplem entary studies provided b y the Rosicrucian Order, A M O R C , both to members and nonm em bers, because th ey are not the secret, private teachings of the Order. T h e object of these supplem entary m onographs is to broaden the mind of the student b y presenting him w ith the w ritings, opinions, and dissertations of authorities in various fields of hum an enterprise and endeavor. T herefore, it is quite probable that the reader w ill note at times in these supplem entary m onographs statements made w hich are inconsistent w ith the Rosicrucian teachings or view point. But with the realization that they are m ere­ ly su p p lem en tary and that the Rosicrucian Organization is not endorsing or condoning them, one mUst take them m erely for their prim a facie value. Throughout the supple­ m en tary series the authors or translators of the subject w ill be given due credit w henever w e have knowledge of their identity.

ROSICRUCIAN PARK, SAN JOSE, CALIFORNIA "Consecrated to truth and dedicated to every Rosicrucian"

S P E C IA L S U B J E C T

LECTURE NUMBER

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The following lecture is intended to present the philosophy of a mystic in a way that will make it understandable to present-day mystics, and at the same time to retain as much as possible the language and style of the original work. To this end, the work in question has been ed­ ited and to some extent reworded. Except where explanation seems obvious, comments added by the lecturer have been put in parentheses to distinguish them from the original. Ruth Phelps, Librarian

MYSTICS FOR MODERNS Francis Bacon, Mystic England in 1600 was a curious mixture of the old and the new, of the Middle Ages and the Renaissance. Amid the new-found interest in sci­ ence and classical thought, medieval habits lived on. In Bacon's work too we find acceptance of the old ways as well as rejection or modifi­ cation of them. We^find, also, empiricism and mysticism fused into an harmonious philosophy^ —= = — —— The Middle Ages had no doubt carried the use of allegory and symbolism to extremes, both in religious and secular life. Yet this habitual use of symbolism was still in vogue in Bacon’s time in religious art and books, in books of emblems, etc. It was common to associate Moses as the precursor of Christ with Jesus, and they were often pictured to­ gether. The sepulcher of Jesus was associated with Daniel’s lions' den. The wine of the Last Supper was associated with the symbol of the grapes and with the symbol of Jesus as the fruit of the vine which was cut and pressed on the cross. This was a habit which Bacon accepted and used, though without carrying it to extremes. The philosophy of the Middle Ages was based on authority. In philoso­ phy, Aristotle was considered to be the unalterable foundation on which theology and philosophy must be based. This is one thing to which both Bacon and the Rosicrucians wore very much opposed. Bacon's criticism “of Aristotle is at least as much a reaction against blindly accepted authority as against Aristotle himself. The philosophy of medieval times was founded largely on introspective deduction rather than on observation and experiment. It tended to begin with assumptions and jump to unfounded conclusions. This type of thinking was what Bacon’s inductive method was to correct. It was to put in place of both faulty deduction and induction an orderly step by step method based on experiment. Bacon said the sciences are like pyramids erected on the basis of his­ tory and experience. Natural history is the base of the pyramid of natural philosophy. Next to the base is physics, and next to the ver­ tex is metaphysics. The vertex, Bacon tells us, is "The work which God worketh from the beginning to the end," or the summary law of nature, and he doubts whether human inquiry can reach it.

(A diagram of Bacon’s pyramid of natural philosophy would look like this:

The problem of what Bacon meant by the top of the pyramid may be solved by studying his use of this Biblical quotation in other parts of his works, and especially in the essay on Cupid or Love in the Wisdom of the Ancients.) This love is not the son of Venus, but the most ancient of all G'ods, and the most ancient of all things except Chaos. He was without parent, born of an egg of the Night. Out of Chaos, Love begot all things. This love Bacon understands to be the appetite or instinct of primal matter, or the natural motion of the atom, which is the original and unique force that constitutes and fashions all things out of matter. There is nothing before it, no efficient cause, neither kind, nor form. It is a thing positive and inexplicable. Even if it were possible to know the method and process of it, to know its cause is not possible, since it is, next to God, the cause of causes, itself without cause. This is what the sacred philosopher means when he says, ''He hath made all things beautiful according to their seasons; also he hath submitted the world to man’s inquiry, yet so that man cannot find out the~work which God worketh from the beginning to thcT^end^" The summary law of nature is that impulse of desire impressed by God upon the primary par­ ticles of matter which makes them come together, and which by repeti­ tion and multiplication produces all the variety of nature. It is a thing which mortal thought may glance at but can hardly take in. (This impulse of attraction which God impressed on matter is the first form. It is the single and summary law of nature which is subject and subordinate to God. It is the appetite or instinct of primal matter, or the natural motion of the atom, and the original force that

constitutes all things out of matter. This first form is the work which God works from the beginning to the end, and which cannot be fully known by man. This is the apex of the pyramid of natural phi­ losophy. ) (Now let us descend from the apex and find out what Bacon meant by metaphysics and form. The concept of form is an idea which goes back at least as far as Plato and Aristotle. Bacon used the word form, but as he often did, he used it in his own way to mean what he wanted it to mean. Since it is basic to his philosophy, it is well that we try to understand what he meant. First, however, we must not associate the word form in this sense with the idea of shape or figure.) (I believe what Bacon meant by form may be put in this way:) The form is the essence of a thing. It is not the mass, but the order and dis­ position of that mass, which is the primary law. The first form was the summary law, the attraction of primal matter, which is the apex of pyramid. But the first created form was Light. So Bacon calls the the form of forms. All things, Plato says, ascend to unity. Hence that science is best which is simplest. This property is found in metaphysics as it contem­ plates those simple forms of things, density, rarity, etc. He that understands a form knows the ultimate possibility of superinducing that nature upon all kinds of matter. Form is not separated from matter, but is confined and determined by matter. Physics inquires into the nature of things, but only as to the material and efficient causes of them. Metaphysics inquires as to their forms and end. For example, the cause of whiteness in snow may be said to be the intermixture of air and water, but this is the efficient cause of whiteness, not its form.

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In each branch of learning there is a law which is the foundation both of theory and practice. This law, and its parallel in each science, is (>what we understand by the term form. (This is important: The parf‘^ticular lav; in each science which is theToundation of^^he^y^gpd^pi^c^-i 1 tice is what we understand by form. _Form is the primary law Tri eacTT 'science.f~

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L~He who is acquainted with forms, comprehends the unity of nature in substances apparently most distinct from each other. He can disclose things which neither chance nor experiment would ever have brought about. Therefore, from the discovery of forms results genuine theory and free practice. (Form reveals the unity in nature.) The practical rule is that method should be certain, free or not re­ stricted, and have relation to practice. This is the same thing as the discovery of true form. For the form of any nature is such that when it is assigned, the particular nature infallibly follows. Form is al­ ways present when that nature is present, and is inherent in the whole of it. If the form be removed, the nature of the thing is absent. The thing differs from Its form as the apparent from the actual object, as the exterior from the interior, or as that which has relation to man from that which has relation to the universe. It follows that no na­ ture can be considered a real form which does not uniformly diminish

-APage Pour and increase with a given nature. When we speak of forms, we mean those laws of simple action which ar­ range and constitute any simple nature, such as heat, light, weight in every spccies of matter. The form of heat or the form of light, there­ fore, is the law of heat or the law of light. In the works of creation, we see a double emanation of divine power from God, Wisdom, and Power. Power is expressed in mass and substance and is studied in physics. Wisdom is expressed in form and is studied in metaphysics. (Wisdom and Power correspond to Wisdom and Darkness or potential power in Robert Fludd's Mosalcal Philosophy.) In the crea­ tion the mass of Heaven and Earth was created in a moment of time. The order and disposition was the work of six days, such a difference did God make in the works of Power and those of Wisdom. (The mass corre­ sponds to Power or matter; the order, to Wisdom or form.) (To summarize what we have found out about form: It is the primary law in each science which may be discovered by the certain, free, and prac­ tical method. It reveals the unity in nature, and is the inherent es­ sence determined by matter, but is not matter itself. It has relation to what Bacon calls Wisdom. The first form was the summary law, or the appetite or instinct of primal matter, the natural motion of the atom symbolized by the First God, that of Love. The first created form was Light, and mind is the form of forms.) Philosophy, Bacon says, has three objects: God, nature, and man. So we may divide philosophy into the doctrine of the deity, the doctrine of nature, and the doctrine of man. Nature is understood by man like three rays. He understands nature as with a direct ray. God, because of the inequality of God and his Creature, is understood like a re­ fracted ray. Man is represented to himself as with a reflected beam. Divine philosophy, knowledge of God, is a science derivable from God by the light of nature and the contemplation of his creatures. Natural philosophy is divided into physics and metaphysics. It regards the things which are wholly immersed in matter and movable. Metaphysics relates to the investigation of form and end. It is not the primary or universal philosophy, but is a part of natural philosophy (as we saw in the pyramid). It regards what is more abstracted and fixed. The primary philosophy in the tree of knowledge is like the trunk, be­ ing parent to the rest. It docs not have an opposite and differs from other sciences in the limits by which it is confined rather than in the subject. It is general science whose axioms are not peculiar to any one science but common to a number of them. This primary philosophy is not the same as metaphysics. (it is like the trunk of the tree whose branches are the parts of philosophy, divine, natural, and human.) Human philosophy, the third ray, has two parts. One considers man seg­ regate (or individual) and the other considers man congregate (or so­ cial). Individual human philosophy consists of knowledge with respect to the body and knowledge with respect to the mind, as well as knowl­ edge concerning the sympathies and concordances between mind and body. Knowledge concerning the sympathies between mind and body has two

parts. Discovery is how one discloses the other. Impression is how one works on the other. Discovery has two parts which are both predic­ tion, one being physiognomy, the other the exposition of natural dreams. Physiognomy discovers the disposition of the mind by the lineaments of the body. Exposition of dreams discovers the state of the body by the imaginations of the mind. The other part of tihe knowl­ edge of sympathy between mind and body, Impression, is also dual; how the functions of the body affect the mind, and how the passions or ap­ prehensions of the mind affect the body. Bacon compares knowledge to the waters. Some descend from the heavens, which is theology or divine inspiration (comparable to the rational soul). Some waters spring from the earth, which is philosophy, or knowledge from external sense (comparable to the sensible soul). (We might call these knowledge derived by the psychic and physical minds.) Human knowledge which concerns the mind or soul of man has two parts. One treats of the reasonable or rational soul, which is a thing divine and has its original form in the breath of life which God breathed into man's face. It is the inspired soul. The other is the unreasonable or sensible soul, which is common with beasts and has its original form from the matrices of the elements. (The rational soul is the psychic mind, while the sensible so\il is the physical mind.) The rational soul was not extracted from the mass of heaven and earth, but was breathed in or inspired. Therefore, the knowledge of the sub­ stance of the rational soul must be drawn from the same inspiration from whence its substance first flowed (that is, from God.) (The na­ ture of the rational soul, or psychic mind, must therefore be known by inspiration from God, or psychically.) In beasts the sensible soul is the principal soul, of which the body is the organ. But in man, this soul is itself an organ of the rational soul. Knowledge of the mind has two parts. One inquires of the substance or nature of the mind, the other of the faculties or functions of the mind. (Bacon, like Descartes, uses the terms mind and soul synonymously. We have said that the nature of the rational soul can be known only by in­ spiration.) Its faculties may be known by other methods, and they are understanding, reason, imagination, memory, appetite, will, and all those powers about which logic and ethics are conversant. Knov,-ledge of the faculties of the mind has two appendices, natural divination and fascination. Divination is of two kinds. Artificial divination argues from causes, the other which argues from experiments and is mostly superstitious, such as inspection of the flight of birds. Natural divination, the second kind, argues from internal divination of the mind without assistance of signs. It too is of two sorts, one na­ tive, and the other by influxion. This kind supposes that the mind when it is withdrawn and collected into itself and not diffused into organs of the body (that is, when it is in attunement), has from the natural power of its own essence some prenotion of things future. This appears in sleep, ecstasies, nearness of death, and more rarely in wak­ ing and healthy states. It is commonly furthered by those observances which retire the mind into itself from the functions of the body.

Divination by influxion supposes that the mind like a mirror should take a secondary kind of illumination from the foreknowledge of God and Spirits. The same state of the body as with natural divination is conducive to this kind of divination, because it causes the mind to employ its own essences more severely. Fascination is the power and intensive act of the imagination upon the body of another. This act of imagination includes irradiations of the senses, transmissions of thoughts from body to body, conveyances of magnetic powers. (These we might call psychic perception, projection, telepathy, radiations of the aura, etc.) (To further emphasize Bacon’s mysticism, in his Advancement of Learning, he goes into the Celestial Hierarchy of Dionysius the AeropagTte.) LeT us proceed from God to Angels or Spirits, whose nature in order of dig­ nity (or degrees of correspondences) is next to God's. In the order of Angels, the first place or degree is given to the Seraphim, Angels of Love. The second is to the Cherubim, Angels of Illumination. The third and following places are to Thrones, Principalities and the rest, which are Angels of Power and Ministry. (First we have Angels of Love, corresponding to the summary law or Love, then Angels of Knowledge and Illumination, and last, Angels of Power and Ministry.) To descend from intellectual forms to sensible and material forms, we read that the first of created forms was Light, which corresponds to knowledge. (This not only outlines the hierarchy, but makes a clear reference to the doctrine of correspondences.) After the creation was finished, we read that man was placed in the Garden to work therein. (Note here, as in many places, Bacon makes use of the Biblical account of^creation, even though he elsewhere criticises" those who erect an entire natural history on the First Chapter of~ Genesis. What he is criticising is the extreme use of the doctrines, ''hot the doctrines themselves on which mysticism is based.-} -This work man was to do in the Garden of Eden was that of contemplatioh', for man did not work for necessity but for delight and exercise without trouble. The first acts man performed in Paradise comprehended the two parts of knowledge. Those were the view of creatures, and the imposi­ tion of names. The knowledge which produced the fall of man was not the natural knowledge concerning the creatures, but the moral knowledge of good and evil, which man aspired to know so as to make a total de­ fection from God and to depend wholly upon himself and his freewill. (Bacon takes pains to point out that knowledge in itself is not wrong. It is the defection from God that is evil. The two parts of knowledge are the viewing of the creatures, which corresponds to philosophy, and the imposition of names according to the signatures, which corresponds to divine inspiration.) (We might say that the signature is the manifestation of the psychic being or inner nature. John Heydon in his Holy Guide explains the law of correspondences in this way: "That which is inferior or below is as that which is superior or above, there being one universal matter and form of all things, differenced only by accidents, and particularly by that great mystery of rarefaction and condensation." The degrees of the hierarchy of creation are symbolized by the rungs on the ladder of Jacob's dream. One series of degrees corresponds to another. There is a basic pattern which appears in the Cosmic pattern and is repeated in

all levels of the ladder.) There is, Bacon says, a great difference between the Idols of the human mind and the Ideas of the divine, between certain empty dogmas and the true signatures and marks set upon the works of creation as they are found in nature. (These true signatures which Adam understood in the Garden were the basis of the names which he gave things.) It was not the pure knowledge of nature by whose light man gave names to other creatures in Paradise which occasioned the fall. It was the proud knowledge of good and evil with the intent to shake off God and to give law to himself. Knowledge and the mind of man are defined in these words. "God hath made all things beautiful and descent in the true return of their sea­ sons; also he hath placed the world in man's heart, yet cannot man find out the work which God worketh from the beginning to the end." Bacon explains this further. God has framed the mind of man as a mirror or glass capable of the Image of the universal world, and as joyful to re­ ceive the impressions thereof as the eye enjoys receiving light. Man's mind is delighted in beholding the variety of things and the vicissi­ tudes of times, but it is raised also to find out the inviolable laws and infallible decrees of nature. That no parcel of the world is de­ nied to man's inquiry Solomon declares where he says, The spirit of a man is as the Lamp of God wherewith he searches the inwards of all se­ crets. (The symbol of light as knowledge is one Bacon uses often, as when he compares God's first creature Light with the Angels of Light, again using the doctrine of correspondences.) X These teachings of mysticism, along with the fundamental doctrines of alctiemy~anM l-^J

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ROSICRUCIAN ORDER A M O R C TRADE

MARK

Supplementary Monograph PRIN TED

IN

U . S . A.

T h e subject m atter of this monograph m ust be understood by the reader or student of same, not to be the official Rosicrucian teachings. T h ese m onographs constitute a series of supplem entary studies provided b y the Rosicrucian Order, A M O R C , both to members and nonm em bers, because th ey are not the secret, p rivate teachings of the Order. The object of these supplem entary m onographs is to broaden the mind of the student by presenting him with the w ritings, opinions, and dissertations of authorities in various fields of hum an enterprise and endeavor. T herefore, it is quite probable that the reader w ill note at times in these supplem entary monographs statements made which are inconsistent with the Rosicrucian teachingss or viewpoint. Bu But with the realization that they are meree Rosicrucian Organization is not endorsing or condoning Iv su pplem entary and that them, one must take them m erely for their p rim a facie value. Throughout the supplemlen en tary series the authors or translators translf of the subject w ill be given due credit w henever we have knowledge of their identity.

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ROSICRUCIAN PARK, SAN JOSE, CALIFORNIA "Consecrated to truth and dedicated to every Rosicrucian"

S P E C IA L S U B J E C T

LECTURE NUMBER

361

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The following lecture is intended to present the philosophy of a mystic in a way that will make it understandable to present-day mystics, and at the same time to retain as much as possible the language and style of the original work. To this end, the work In question has been ed­ ited and to some extent reworded. Except where explanation seems ob­ vious, comments added by the lecturer have been put in parentheses to distinguish them from the original. Ruth .Phelps, Librarian MYSTICS FOR MODERNS The Allegory of the New Atlantis The New Atlantis was published with Bacon's Sylva Sylvarum or Natural and Experimental History in 1627. John Heydon's version of the work appeared in his English Physltlans Guide, or a. Holy-guide Leading the Way _to Know all Things Past, Present and to Come . . . published in . The" Preface, which is the New AtTanTis is often called "A Journey into the Land of the Rosicrucians.11 This, however, is incor­ rect since Heydon gives it no other title than "Preface." The main difference between these two versions is the terminology, and I have U3ed whichever terms make the allegory clear.

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The title page of the Sylva Sylvarum has two pillars, the ocean, and between the two pillars the World of the Intellect which Bacon refers to at the end of the Advancement of Learning: "I have made as it were a small Globe of the Intellectual World." The Novum Organum had on its title . page the two pillars with a ship sailing out to sea, the perfect symbol of our Philosophical Voyage. To link Bacon’s works to­ gether more thoroughly, the 1640 edition of the Advancement of Learn­ ing has two pillars or obelisks with the ship, and at ‘Che top of the pillars two worlds, labelled Visible World and Intellectual World, symbolizing the duality of the world and of man. Since the New At­ lantis is itself the Philosophic Voyage, Bacon's most important works are united by the same symbol. In works such as the Bible, Dante's Divine Comedy, and the New Atlantis there are three levels of allegorical meaning. The literal histor­ ical level corresponds to every day events and to the physical mind In man. The spiritual or psychological level corresponds to man's inner development and to the psychic mind. The third level, the mystical meaning, corresponds to the cosmic mind in man, to initiation and mystical attunement. These three kinds of meaning may also be said to correspond to the national, organizational, and personal interpreta­ tion of the history, ~in this cane of the Rosicrucian Order.

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The ocean in our Philosopical Voyage represents the psychic mind, while the land, the island of Bensalem, represents the physical mind. The name Bensalem means Son of Peace. The New Atlantis, like the Fama Fraternitatis, begins with a reference to the New World.

We sailed from Peru, where we had continued for one year, for China and Japan by the South Sea. After five months of good wind, it set­ tled in the west, and we were sometimes in purpose to turn back. Finding ourselves in the midst of the greatest wilderness of waters in the world, without food, we gave ourselves up for lost men and pre­ pared for death. (This is the beginning of the Philosophical Voyage mentioned by Michael Maier, and pictured in one of his books. We begin our voyage from the edge of the known world into an unknown world. On the ocean of the psychic mind we sail toward that part of the world called the East, toward enlightenment. The wilderness of waters is comparable to Dante's wilderness in the Divine Comedy, "I came to myself in a dark wood.") (The ship, like the seeker, is lost, blown here and there and nowhere by the winds, until he gives himself up for dead. Not only that, but he is without spiritual food. Surely this is a good picture of most of us who are driven by trouble and conflict to seek a solution in mystical philosophy, and yet we often find it seemingly by accident.) Yet we did lift up our hearts and voices to God who shows us his won-' ders in the deep, beseeching him of his mercy, that as In the begin­ ning (meaning the creation story in Genesis) he discovered the face of the deep, and brought forth dry land, so he would now discover land to us that we might not perish. The next day about evening we saw toward the north thin clouds which put us in hope of land. And in the dawning of the next day, we plainly discerned land. We entered into the port of a fair city, and came close to shore and offered to land, but we saw divers people forbidding us, yet without fierceness, but only as warning us off. (Devolution comes before evolution, death before rebirth, the Dark Night before the Golden Dawn. So in our Voyage, we are seemingly lost, hopeless. Yet we appeal to the cosmic; we put our lives in the hands of the cosmic, so to speak. And our appeal is answered. Sincere seekis rewarded. In the midst of the vast ocean we have discovered the island symboXlzing the Rosicrucians, as in the Dark Night we discover our true selves and the Order and God. But eager as we are, we must go through the proper procedure.) After some negotiation, one of the officials of the island meets with men from the ship in a small boat, saying: If you swear by the merits of the Savior that you are no pirates, nor have shed blood lawfully or unlawfully within forty days past, you may have license to land. We said we were ready to take that oath. After while the notary came on board our ship, holding in his hand a fruit like an orange but of a coler between orange-tawny and scarlet, which he used as a preserva­ tive against infection. He gave us our oath and told us that the next day by six in the morning we should be brought to the strangers1 house where we should be accommodated both for our whole and for our sick. (The voyager coming to the island of the Rosicrucians must take an oath as every Rosicrucian takes an oath on entering the Order. The

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red fruit symbolizes the Philosopiher's Stone, Maier* s Golden Medicine, or Cosmic consciousness.) The next morning we were shown our chambers in the strangers' house, and our guide said to us, "After this day and tomorrow, you are to keep within doors for three days. Do not think yourselves restrained, but rather left to your rest. Six of our people are appointed to attend you." (No doubt the numbers mentioned in the allegory are sym­ bolic. The stay in the strangers' house represents a period of proba­ tion, of which the voyagers make good use.) Our dinner was served, which was good both for bread and meat. We had also three sorts of drinks, wine of the grape, a drink of grain, and a kind of clear cider. Besides, there were brought to us a great store of those scarlet oranges for our sick, and box of grey or whit­ ish pills, which our sick should take. (The three drinks may symbol­ ize the alchemical principles, sulphur, salt, and mercury, or body, mind, and soul in the manner of the three elements. The red fruit this time is accompanied by whitish pills, so we have the alchemical red and white symbolizing duality. These will heal the sick, or re­ store harmony in them.) The next day I said to our company: Let us know ourselves. We are men cast on land, as Jonah was out of the whale's belly, when we were as buried in the deep. (Jonah in the whale's belly is a symbol of the descent into the subconscious, the Dark Night, just as is being lost at sea. Cast on land, they are emerging from that trial.) Now we are on land, we are but between death and life, for we are be­ yond both the old world and the new. Therefore, let us look up to God, and every man reform his own ways. Let us behave ourselves so we may find peace with God and grace in the eyes of this people. Our company thanked me and promised to live soberly and civilly. So we spent our three days joyfully and had every hour joy of the amendment of our sick, who thought themselves cast into some divine pool of healing. (The period of probation is spent by the seeker in knowing himself, mending his ways, and in being healed, in beginning a new life.) When our three days were past a new man came, clothed in blue with a white turban having a small red cross on the top. He spoke with six of us. I am governor of this hoiise of strangers, a Christian priest, and of the Order of the Rosie Cross, and am come to you to offer you my service. The state has given you license to stay on land for six weeks. I do not doubt I shall be able to obtain for you such further time as shall be convenient. None of you may go above a mile and a half from the walls of the city without special leave. We answered we wanted words to express our thanks and his noble offers left us nothing to ask. It seemed to me that we had before us a pic­ ture of our salvation in heaven. (The student is joyful at having passed his probationary period, and he may now leave the strangers' house, but he may not go beyond certain limits.) The next day the governor came to us again and some ten of us sat down with him. He began thus: Because of our solitary situation and the

laws of secrecy which we have for our travelers, and the rare ad­ mission of strangers to our island, we know most of the habitable world but ourselves are unknown. Since he that knoweth least is fit­ test to ask questions, it is more reason that you ask me than that I ask you. We desired to know, because that land was so remote, who was the apostle of that nation and how it was converted to the faith. He showed contentment in this question, saying: It shows that you first seek the kingdom of heaven. About twenty years, he told us, after the ascension of our Savior it came to pass that there was seen by the people of Renfusa (Heydon has Damrar) a city on the east coast of our island, when the night was cloudy and calm, about a mile in the sea (meaning the psychic mind) a great pillar of light in the form of a column or cylinder, rising from the sea a great way toward heaven. On top of it was a large cross of light. (The pillar of light, of course, recalls the pillar of cloud and fire in the Book of Exodus.) The people gathered on the sands to wonder and then put themselves into small boats to go nearer this marvelous sight. When the boats were come within about sixty yards of the pillar, they found themselves all bound and could go no further. So they all stood as in a theater, beholding this light, as an heavenly sign. There was in one of the boats a wise man of the Society of Rosie Crucians (or Salomon's House) which house or college is the very eye of this kingdom. The Rosie Crucian, having attentively and devoutly viewed and contemplated this pillar and cross, fell down • upon his face, and then raised himself upon his knees, and lifing up his hands to heaven, made his prayers in this manner: Lord God of heaven and earth, thou hast vouchsafed of thy grace to those of our order to know thy works of creation and true secrets of them, and to discern between divine miracles, works of Nature, works of art and impostures, and illusions of all sorts. I do here acknowl­ edge and testify before this people, that the thing we now see is thy finger and a true miracle. We most humbly beseech thee to prosper this great sign, and to give us the interpretation and use of it in mercy. When he had made his prayer, he found his boat was movable whereas the rest remained still fast. Taking that for an assurance of leave to approach, he caused the boat to be softly and with silence rowed toward the pillar. But before he came near it, the pillar and cross of light broke up as it were into a firmament of many stars, which also vanished soon after, and there was nothing left but a small ark, or chest of cedar, which was dry though in the water. In the fore end of it grew a small green branch of palm. When the Rosie Crucian had taken it with all reverence into his boat, it opened by itself, and there were found in it a book and a letter, both written on fine parchment and wrapped in linen. The book contained all the canonical books of the Old and New Testament and the Apocalypse, and some other books of the New Testament which were not at that time written, were nevertheless in the book. (in Heydon*s account, it is the apostle John who put the ark to sea, as we shall see. The background of the ark symbol Includes the Ark of Noah, the ark which the children of Israel made on the Exodus, and ark

In which Moses was placed in the bulrushes. In the New Atlantis the ark symbol has the same meaning that the opening of"the tomb does in the Fama Fraternitatis. It represents the teachings which were handed down through the centuries from one cycle of activity to another. The historical meaning of the allegory pertains to the officer who opens the symbolic tomb. The book and letter symbolize the body of teach­ ings but also the knowledge acquired by the individual student. Mys­ tically the account symbolizes an initiation Into a higher level of consciousness. __Bacon savs knowledge begins with light which is God's first creature.. Divine knowledge comes by Inspiration. The light in _the allegory symbolizes divine knowledge.) There was in both these writings, the book and letter, wrought a great miracle, like that of the apostles, in the original gift of tongues. For there being at that time in this land Hebrews, Persians, and In­ dians, besides the natives, every one read the book and letter as if they had been in his own language. Thus was this land saved from in­ fidelity, as the remain of the o]d world was from water, by an ark, through the miraculous evangelism of St. John. (Knowledge received psychically is understood by the student in his own language, as it wore, according to his interpretation of the sym­ bolic language of the experience. This is an inner psychic experience, and the gift of tongues is one of wisdom and understanding.) The next day the same governor came to us again and after we were set he said: Well, the questions are on your part. We observed the island was known to few and yet knew most of the nations of the world. This might be accounted for by its being in the secret conclave of such a vast sea. But we could not tell what to make of their knowledge of language, books, and affairs of those at such a distance from them. He replied: In what I shall tell you I must reserve some particulars which it is not lawful for me to reveal, but there will be enought left to give you satisfaction. (in Bacon's day, when the Fama created such a stir, the Rosicrucians were unknown themselves, while they knew and associated freely with all people.) About three thousand years or more ago the navigation of the world, especially for remote voyages, was greater than at this day. The Phoenicians and the Carthaginians had great fleets. The shipping of Egypt and Palestine and China was likewise great. And the great Atlantis, that you call America, abounded in tall ships. Our island had fifteen hundred strong ships. Of all this there is with you but sparing memory, but we have large knowledge thereof. ("The great Atlantis, that you call America" can mean that America symbolizes the New Atlantis. The New World then being settled should be the ideal country, the Land of the Rosicrucians. The travels of the brethren of the fraternity were a part of the training of an ed­ ucated young man, but this too is symbolic of the Philosophical Voyage, and of the spread and acquisition of knowledge. This is made plain again when we come to the outline of the duties of the fellows of the college. The great shipping and commerce may mean that the ancient world had more commerce than is realized. But it may also symbolize the mystical philosophy of the ancients.)

(in the allegory of Atlantis, we see the different levels of meaning. In the first place, it is a utopia within a utopia, like a play within a play. America, which is both the old and the new Atlantis, stands for the Rosicrucian Order, as well as for the ideal state. Historically the tale is the history of the rise and fall of a country, or of an organization, or for that matter of an individual. Spiritually, it symbolizes knowledge, mystical philosophy, its misuse and consequences. Also spiritually, it is an allegory of inner conflict and struggle. Eecause both Atlantis and Bensalem represent a mystical fraternity, it is a struggle within the self. Since America is the New Atlantis, it symbolizes rebirth, both of the Order and the individual.) At that time this island was frequented by ships of all the nations before named. Men of these countries who were not sailors came with them, and we have some little tribes of them witxh us at this day, such as Persians, Chaldeans, Arabians. Our own ships went to your straits called the Pillars of Hercules, to China and the Oriental Seas, and as far as the borders of East Tartary. (Perhaps the people named repre­ sent areas of ancient mystical knowledge. Tartary was a region in Asia from the Sea of Japan to the Dnieper River; hence, it symbolizes the East. But Tartarus was a mythical place, a region below Hades, so it may be meant to emphasize the different levels of the allegory, as well as different levels of the mind.) At this time, the inhabitants of the Great Atlantis, the Holy Land, flourished. Though the account by Plato, that descendants of Neptune settled there, and of the magnificent temple, city and hill, and the several degrees of ascent whereby men climbed up to the same, as if it had been a Ladder of Heaven, though these are poetical and mythical, yet this much is true. The country of Atlantis as well as Peru and Mexico, were mighty and proud kingdoms. (The Ladder of Heaven is the Ladder of the Intellect which leads to the Temple of Wisdom, the House of the Holy Spirit. It is the Ladder of Bacon's Great Instauration or Reformation and stands for the steps of the Inductive Method.) Within ten years both Peru and Mexico made expeditions, Mexico through the Atlantis to the Mediterranean Sea, and Peru through the South Sea upon our Island. The former expedition was related to Plato by the Egyptian priest whom he cites. Whether the ancient Athenians repulsed them, I cannot say. Certain it is that neither man nor ship came back from that voyage. Neither had the voyage of Peru upon us any better fortune. The king of this island named Altabin (Heydon has Phoates) compelled them to give themselves up without striking a stroke. After they were at his mercy, he contented himself with their oath that they should no more bear arms against him, and dismissed them all in • safety. The divine revenge (which we might call karma) overtook those proud enterprises, for within less than a hundred years the Great At­ lantis was utterly lost and destroyed; not by a great earthquake, as your man says, but by a deluge or inundation. It was not deep, not past forty foot, so that it destroyed man and beast generally, yet some wild inhabitants of the wood escaped. Men who were not drowned peris bed for want of food. So do not marvel at the thin population of America nor the rudeness and ignorance of the people, for they are younger by a thousand years than the rest of the world. (Atlantis was lost as karma for aggression against other nations, or misuse of

their knowledge. The inhabitants of America, the Indians, are a new race, further emphasizing America as the symbol of the New Atlantis. The inundation of Atlantis was the symbolic 40 feet of the Biblical deluge.) So you see, the governor continues, we lost our traffic with Amer­ icans with whom, because they lay nearest us, we had most commerce. As for other parts of the world, in the ages following, navigation everywhere greatly decayed. (The spread of knowledge, represented by shipping and commerce, declined until Europe in the Middle Ages was almost ignorant of knowledge outside its own immediate area and inter­ ests. The struggle between the countries symbolizes the conflict be­ tween the mystical and other philosophies, as well as the conflicts within the individual. The deluge again stands for the submergence in the psychic or subconscious mind, the Dark Night. The decline of commerce may also represent the cycles of the Oder, the periods of quiescence and activity, and the periods of meditation and activity in the life of the student.) There reigned in this island about 1,900 years ago, a king whose memory of all others vie most adore, not superstitiously but as a divine in­ strument, though a mortal man. His name was Salomona, and we esteem him as the lawgiver of our nation. (Heydon calls the king Eugenius Theodidactus, which is the pseudonym Heydon uses as author of his books.) This king ordained the prohibitions we have on the entrance of strangers. Of those that should land, as many should be permitted to depart as would, but as many as would stay should have very good conditions. Now in so many ages since that time, but 13 persons at different times chose to return. What they reported abroad cannot be known. Our lawgiver saw fit to restrain our travel abroad with one exception. And here I may seem a little to digress, but you will byand-by find it pertinent. The exception was the erection of Salomon’s House. (Heydon calls Salomon’s House the Temple of the Rosie Cross and the Holy House, which of course is the Sanctus Spiritus of the Fama. It should be remembered that the terms all symbolize the same thing, the Rosicrucian Order and its teachings, the individual student and the knowledge he acquires, and the Royal Society of London. Salomon is used, as usual, as a symbol of wisdom. As the Order builds its sym­ bolic Temple, the Sanctus Spiritus, so each member builds his own Temple or House of the Holy Spirit. It is the point from which the philosophical voyages of the society are made and to which they return. It is the eye of the kingdom.) It is the noblest foundation that ever was upon the earth, and the lantern of this kingdom. It is dedicated to the study of the works and creatures of God. I take it to be named for the king of the Hebrews, of whose works we have some parts which with you are lost, namely, that natural history which he wrote of all plants, from the cedar of Lebanon to the moss that grows out of the wall, and of all things that have life and motion. (in place of Salomon’s natural his­ tory, Heydon has: "The Rosie Crucian M. which he wrote of all things past, present or to come.” This would lead one to equate the book M. and natural history.) Our king, finding himself to symbolize, in many

things, with that king of the Hebrews, honored him with the title of this foundation. This order or society is sometimes called the College of the Six Days Works, by which I am satisfied that our king had learned from the Hebrews that Gcd created the world in six days. He instituted that house, therefore, for the finding out of the true nature of all things, whereby God might have more glory and men more fruit in their use of them. (However, provision must be made for obtaining knowledge.) When the king had forbidden his people to navigate to any part of the world not under his crown, he made this ordinance; that every 12 years there should be sent from the kingdom two ships appointed to several voyages, that in either of them should be a mission of three of the fellows or brethren of the Temple of the Rosie Cross, whose errand was to give us knowledge of the affairs and state of those countries to which they were designed, and especially of the sciences, arts, manufactures, and inventions of all the world, to bring us books, instruments, and pat­ terns in every kind. The ships, after they landed the brethren, should return and the brethren should stay abroad till the new mission. Thus you see, we maintain a trade, not for any commodity of matter, but only for God’s first creature, which was light. (Men should, like God, create light first. Again, we see, these are Philosophical Voyages.) (The founder of Salomon’s House, which symbolizes the Rosicrucian Order, is comparable to the founder or author of the fraternity in Maier's Themis Aurea. The quotation about the cedars of Lebanon is one of Bacon’s favorites and comes from I Kings, 4:33. The interesting thing about this is that the following chapter begins the description of the erection of the Temple of Solomon, including the cherubim carved over the altar.) (The third law in the Fama Fraternitatls is that the brethren should meet every year on the Day C In the House of the Holy Spirit. The feast of the family or fraternity which follows in the New Atlantis corresponds to this gathering.) One day two of our company were bidden to a feast of the family, or as Heyaon puts it, of the frater­ nity. It is granted to any man that lives to see thirty persons de­ scended of his body, alive together, and all above three years old, to make this feast at the cost of the state. The father of the frater­ nity they call the Rosie Crucian. (Maier said, by the name Rosie Crucian they mean their founder.) The Rosie Crucian chooses one man from among his sons to live in the house with him. (This refers to the fourth lav/ of the Fama instructing each member to choose a fit successor.) After divineservice the father comes forth with all his generation of lineage and sits in the chair at the upper end of the room. There comes in from the lower end a herald with two young lads one on either side. One carries a parchment scroll, the other a clus­ ter of grapes of gold. (The parchment again symbolizes the teachings, or knowledge, as well as the authority of the father. The grapes are the fruit of the Tree of Life, which Maier said was human wisdom.) The scroll is read aloud and is the king’s charter, containing gifts of revenue and privileges to the Rosie Crucian, and is then given to him. The grapes also are given to the father who gives them to that son he chose to be in the house with him, who bears it before the Rosie Crucian as a sign of honor when he goes in public.

The Rosie Crucian retires and then comes forth to dinner. None of the descendants sit with him unless they be of the Temple of the Rosie Cross. After dinner the Rosie Crucian retires again to make private prayers, and then comes forth to give the blessing. He calls his descendants one by one by name. The person called kneels down and the father lays his hand on his head, giving the blessing in these words: "Son (or Daughter) of the Holy Island, thy father speaks the word; the blessing of the everlasting Father, the Prince of Peace, and the Holy Dove be upon thee, and make the days of thy pilgrimage good and many." If there be any sons, not above two, of eminent merit, he calls for them again and says, laying his arm over their shoulders, "Sons, it is well you were born, give God the praise, and persevere to the end." He delivers to him a jewel, made in the figure of an ear of wheat, which they wear on the front of their turban or hat. This done, they fall to music and dances and other recreations. (We have not only the symbol of the grapes, but that of the ear of wheat which appears in ancient mysteries. It is possible, since the feast of the family honors a father and his offspring, the celebration also symbolizes the Chymical Marriage.) One of the fathers of the Temple of the Rosie Cross came to the city and sent word to us he would admit all our company to his presence, and have private conference with one of us that we should choose. I was chosen, and when we were alone, he spoke to me in Spanish: I will give you the greatest jewel I have. I will impart to thee for the love of God and men, a relation of the true state of the Temple of the Rosie Cross, or Salomon's House. To do this I wrill first set forth the end of our foundation, secondly, the preparations and instru­ ments we have for our works, and thirdly the employments and functions whereto our fellows are assigned, and fourthly the ordinances and rites which we observe. The end of our foundation is the knowledge of causes, and secret motion of things; and the enlarging of the bounds of human empire, to the effecting of all things possible, (Knowledge and philosophy must be put to practical use.) The preparations and instruments are these. We have large and deep caves, high towers, lakes, great houses (observa­ tories), chambers of health, baths for the cure of disease, orchards and gardens, parks and enclosures for beasts and birds, pools for fish, brewhouses, bake-houses, kitchens, shops of medicines, mechanical arts, furnaces, perspective-houses, sound-houses, perfume-houses, enginehouses, mathematical-houses, houses of deceits of the senses. These are the riches of the Rosie Crucians. One of the most important parts of the New Atlantis outlines the employ ments and offices of the fellows of Salomonrs House, or the Temple of the Rosie Cross. This may be an allegory on the teachings of the Order as well as on the structure and function of a scientific society such as the Royal Society of London later became. It certainly is a prac­ tical outline of the working of Bacon's experimental, Inductive method

There are nine groups of fellows, the first consisting of twelve, the others of three each. The first group sail to foreign countries to bring back books, experiments, etc. These are called merchants of light. (Light, of course, symbolizes knowledge, and it is light or knowledge we must obtain first.) The second group collect experiments in books and are called depredators. The third, or mystery men, col­ lect experiments of mechanical arts and liberal sciences, and prac­ tices not brought into arts. (This first section of three groups col­ lect information and experiments.) The fourth group try new experiments, and are called pioneers or min­ ers. The nuxt three draw former experiments into tables and titles to give better light from drawing observations out of them. (in other words, they report on them.) They are compilers. The sixth group draw out of experiments things for use in man's life. They apply the knowledge and are called Dowry-men or benefactors. (in the second section, the groups experiment, report, and apply the knowledge. This same pattern is repeated in the last section, but on a higher level.) The seventh group direct new experiments of a higher light, and are called lamps. Three others execute the experiments so directed, and report on them, and are called inoculators (which means literally to furnish with eyes). Thu ninth and last group raise former discoveries into greater observations, axioms, and aphorisms. They are called Interpreters of Nature. (Bacon's inductive method is Interpretation of Nature rather than Anticipation of Nature as he called the old method. The name of the last group of fellows, then, is a direct reference to Bacon's inductive method.) The fellows have consultations to decide what should be published and what not, and they take an oath of secrecy to conceal what they do not make public. (Heydon adds to this section a reference .to two of the laws of the Fama: Our seal is R. C. and we meet upon the day alto­ gether. The fourth rule of the Fama is that every year upon the day C. they should meet together at the house S. Spiritus. The fifth law is that the word C. R. should be their seal, mark and character. The steps of the inductive method are not only the basis of the scientific method, but of the Rosicrucian method and philosophy. It must be used for psychic and physical experiments. Furthermore, knowledge is built up inductively, but on that basis, it is applied by deductive reason­ ing, although Bacon does not use that term. And the deduction is as different from ordinary deduction as Bacon's inductive method from the ordinary kind.) The Rosie Crucian goes on: For our rites we have two galleries. In one are samples of inventions, and in the other statues of principal inventors. Upon every invention of value we erect a statue to the inventor, and give him a liberal and honorable reward. We have certain hymns and services which we say daily of praise and thanks to God for his marvelous works, and prayers imploring'his aid and blessing for the illumination of our labors and turning them to good and holy uses.

As he stood up, I knelt down, and he laid his right hand on my head and said, "God bless thee, my son, and God bless this relation which I have made. I give thee leave to publish it, for the good of other nations, for we here are in GodTs bosom, a land unknown." And so he left me. (Earlier, Bacon said that the fellows of Salomon’s House publish some things and keep some secret. So here, too, we have a reference to the policy of secrecy in the simple statement, "I give thee leave to publish it." Before the end of this last paragraph, Heydon inserted a strange biography of himself. But that may be an­ other Rosicrucian puzzle.) We have now progressed from the beginning of the Philosophical Voyage and being lost in the wilderness of waters, or the subconscious mind, to finding the Island of Bensalem, or Apamia as Heydon sometimes calls it, that is, to finding the Rosicrucian Order. We have seen, in the form of symbol and allegory, some of the rites, beliefs and accom­ plishments of the fraternity. The allegory may be interpreted on different levels of meaning, and it may apply to the individual stu­ dent as well as to the fraternity. Seventeenth century ideal states such as the New Atlantis were not just utopian in the sense of being impractical dreams. They were meant to be realizable in time. They were not castles in the air, but ideals to strive for. Some writers of these works were connected * . with the-Rosicrucian Order, and some were friends of members of the fraternity. Some were members of the Invisible College which later became the Royal Society of London. These men were practical reform­ ers . The New Atlantis is said to have been unfinished, and it is interest­ ing to speculate on the possibility that Bacon did finish It and pub­ lished it either anonymously or under a pseudonym. It might be prof­ itable to study other utopias of the seventeenth century with this idea in mind. Harrington’s Oceana Is a study of governmental and political theory. Campanella’s City of the Sun has some similarities to Bacon’s work. In both, it is" learning that is most important, and the head of the state amounts to a philosopher-ruler. Andrea's Christianopolis Is even more like the New Atlantis. The Nova Solyma published anonymously in 1648 has some ideas in common with these, but it concentrates more on the moral and religious aspects of the state and personal life. All of these works could very well be considered Rosicrucian in spirit. Although their similarities are striking, there are things which make the New Atlantis a work by itself. There is nothing in the otriers to compare to l) the Allegory of the Ark, 2) the Feast of the Family, 3) the allegorical History of Atlantis, 4) the Duties of the Fellows of Salomon’s House. These are the foundation of the mystical and the scientific ideals of Bacon’s work. In some ways, the New AtlarT£Ts~ Ts~ closer to the Fama and Confossio Fraternitatis than to the utopias' mentioned. -

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r? the epigrams were accompanied by three part fugues, some of which are reproduced in Read's Prelude to Chemistry. The second edition, Secretoris Naturae Secretorum ScrutTnium Chymicum. . . published in 1687* is the same except that it does not have the music. The book was adapted to the eyes, the understanding, the ears, and the refreshment of the mind. Part of the Emerald Tablet of Hermes reads, "As all things were pro­ duced by the one word of one Being, so all things were produced from this one thing by adaptation. Its father is the sun, its mother the moon; the wind carries it in its belly, its nurse is the earth. It is the father of perfection throughout the world." Maier's first caption is, The wind carries it in its belly, The second one is, The earth is its nurse. He brings out a similar point

later when he says, The stone is projected from the earth, and exalted in the mountain, lives in the air, and is nourished in the river. The emblem, which is number 3 6 , is a pleasant landscape, having three stones in the air, four in the water, five in the earth, and six in the mountain. (This thing we seek is to be found in all four elements, or in all aspects of life and being. The fire refers to the meditation and attunement by which we achieve Cosmic consciousness.) Join together the brother and sister (the positive and negative elements) and give them the cup of love. (The Emerald Tablet says its father is the sun, and its mother the moon. Again the sun and moon symbolize the two polarities. Man must unite the duality within him­ self to attain integration and Cosmic consciousness.) The young bird flies from the nest and falls back into it in emblem number seven. It ascends from earth to heaven and descends again to earth. (Like the bird, in attunement and meditation, man learns to ascend and descend. This is the same idea represented in Thomas Vaughan's metaphor of the water being drawn up into the sky and falling to earth again as dew and rain. The consciousness of man rises in meditation and falls back to earth again, but, like the bird, man must learn to do this.) (The book, Behold the Sign, by Ralph M. Lewis contains a few of the emblems from Atalanta Fuglens. On page 92 of the former is the old philosopher. The caption in Maierfs book says, Enclose the tree with the old man in the bedewed house and he is made young again eating its fruit. Later the author says, The fruit of the tree of life is human wisdom. The fourteenth emblem, reproduced in Behold the Sign on page 89, is the dragon eating its tail. Maier says he will' be tamed by the sword, by hunger, and imprisonment till he completely devours and recreates himself again. (The dragon, like the phoenix, is reborn out of his own destruction. So man is not only reincarnated on earth, but re­ born spiritually out of the apparent death of the self. This is the Dark Night of the Soul, the descent into Hades, or into the whale. Through this, man is integrated within himself and achieves Cosmic consciousness. Then the dragon is reborn and the symbol represents reborn man, and also wisdom, eternity, and the wholeness of the uni­ verse, as well as of man.) The dragon, we are told, does not die unless it is destroyed by its brother and sister, which are the sun and moon. (This emblem is on page 93 in Behold the Sign. Man himself, the brother and sister or psychic and physical parts of the being, must destroy the dragon in order to achieve Cosmic consciousness.) One emblem shows a lovely garden. Who undertakes to enter the rose garden without the key of philosophy is like the man wanting to walk without feet. The tree of life with the fruit of human wisdom is In the center of the garden.

On page 97 in Behold the Sign is the emblem number 21 in Maier's book. It shows an adept"with a compass drawing on a brick wall a large circle, which has other figures within it, as explained below. The caption says, Make from man and woman a circle, from there a quad­ rangle, and from here a triangle; make a circle and you will have the Philosopher’s Stone. (In the center are the man and woman corresponding to the sun and moon and representing the duality of man. They are in the small circle symbolizing the microcosm. This in turn is in a square which represents the four elements and stability in matter. The square is inside a triangle symbolizing the perfection of creation, while the outer circle symbolizes the macrocosm, the greater world. This is explained in Behold the Sign. We may, however, interpret the symbol in another way too. TFTe Chymical Marriage is twofold. The small circle in the symbol represents the Integration of the self. This self-integration must occur in the material world symbolized by the square. The triangle means the perfect expression of the unified man on the earth plane. The greater circle represents the last step in the Chymical Marriage, man's union with the Cosmic. So the emblem symbolizes the relation of the microcosm and macrocosm, and the two­ fold Chymical Marriage. This is the Philosopher's Stone, or the Gold­ en Medicine. It is this that the members of the Fraternity of R. C. achieve by their knowledge of mystical, Rosicrucian teachings.)

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IN

U . S . A.

T h e subject m atter of this monograph m ust be understood b y the reader or student of same, not to be the official Rosicrucian teachings. T h ese monographs constitute a series of supplem entary studies provided b y the Rosicrucian Order, A M O R C , both to members and nonm em bers, because they are not the secret, private teachings of the Order. T h e object of these supplem entary m onographs is to broaden the m ind of the student b y presenting him w ith the w ritings, opinions, and dissertations of authorities in various fields of hum an enterprise and endeavor. T herefore, it is quite probable that the reader w ill note at times in these supplem entary m onographs statements made which are inconsistent W 'ith the Rosicrucian teachings or view point. Rut w ith the realization that they are m ere­ ly supplem entary and that the Rosicrucian O rganization is not endorsing or condoning them, one m ust take them m erely for their prim a facie value. Throughout the supple­ m en tary series the authors or translators of the subject w ill be given due credit whenever w e have knowledge of their identity.

CAAiU^

ROSICRUCIAN PARK, SAN JOSE, CALIFORNIA "Consecrated to truth and dedicated to every Rosicrucian"

S P E C IA L S U B J E C T

RAD

LECTURE NUMBER

364

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