The American Rosae Crucis, November 1917

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T A B L E O F C O N T E N T S

‘ " PA Q E

To A Rose (Poem) 210

Toulouse, The Mystic City of France . 211

Ini tia tio n~ Its Practical Value, III. . . 217

The New Supreme Grand Master . 221

The Work of The O rd e r ...............................223

Publisher’s N o ti c e ............................‘V*. 229

Ancient and Modern Languages . . . 230

Ex-Cathedra, November 15th, 1917



To A RoseBy Charles Hine Hubbard

Ah! Beautiful Rose!

To me thy petals oft disclose

The flaming Beauty of the tender rays

That in the Master’s Sun I praise!

Beautiful Rose—sweet Rose of tender Truth

Th at all is Life Foreverm ore! Oft in my youth

Beside thy ope’ning petals I would lie

W rapt in the Beauty of thy softness! I

Would gaze upon you as a lover would, andyou

Would sweetly, earnestly my raptures view!

Ah! Rose! Most Beautiful Rose!

In thee so tender—God’s Repose

Must surely be—so pure, Sweet Rose, art thou!

Dear Rose, accept my humble praises! How

The love of thee remains, Sweet Rose—in absence, too—

For thou art pure, Kind Rose—all pure andtrue!



N O V E M B ER , 1917 V o l u m e 2 N u m b e r 8

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Copyright . 1917. by the S u p r e m e G r a n d L o d g eA Y M V O Y R Y C V . N o r t h A m e r ic a n J u r i sd i c ti o n

Toulouse, The Mystic City of France

By The Imperator

The Question for this Text: Why has Toulouse been associated in the minds of occultists with mysticism to such an extent that in the Masonic “Scottish” Rites there is a mystical, mythical characterknown as the Knight of Toulouse, and in other schools or systems of mystic philosophy, it is alludedto in indefinite terms?

OULOUSE! The very nam e thrillsthe soul of the student of mysticismwho has even contacted its strangevibrations. If ever a city had a soul,a place, a heart, and a locality amind, it is Toulouse.

Like a brilliant star of the first magnitudeset in the jewelled heavens, shines forth thename and “L ights" of Toulouse, set in the centre of a country that is dear to the hearts ofall mystics. For, Toulouse IS in the centre ofa country, a country that is as different fromFrance as Toulouse itself is different fromParis.

To make perfectly plain why and how this isso, and to answe r the question propou nded asa textforthis article, I wish to present Toulouse the city, and the soul of it, to our mem

bers as I know it.

In the first place the city cannot be recognized or understood by the mystic aside fromits history and its environment.

Will I be pardoned, then, if I write and speakof Toulouse and its environment, history and

people , as one who has been th ro ug h the tim es

and conditions described? and, if I venture togive those details of fact and tradition whichhave not been published (though capable ofsubstantial proof to one who has “been there"),will I be understood as writing from an intimate, most intimate knowledge? And, suchknowledge, such intimate acquaintance withToulouse, covering a period of over twelvehundred years, is not acquired through the soleconsciousness of one lifetime. Mystics willunderstand well what I mean.

When we usually think of the south ofFrance we are very apt to look upon it merelyas a section of France in fact it is difficult tothink of that part of France as having ever

been an ything else th an—ju st France.

But the south of that country was not always France. This is the first picture I wouldhave the student of mystictism keep in mind.

At the dawn of civilization in that countrywe find the greater part of its south composinga distinct nation known as Gaul. I say nation,for its people, with distinctly different tongue,habits, customs and ideas, really made Gaul; itdid not simply live in or occupy Gaul, as onemight say of other nations.



Modern writers may claim that Gaul occu pied all of that co un try lying between the Pyre nees, the Mediterranean and the Atlantic Oceanand the Rhine—in fact all the land now occu

pied by Fran ce and Belgium. But my Gaul,the Gaul I know, the real Gaul, occupied onlythat southern section of France where todayruns in the veins of its people the love of truth,the joy of brotherhood, the sincerity of themasters, and the deep understanding of themystics.

The birth—not the cosmic conception or inception—-of this Gallia was in 632 B. C. whena Greek colony founded the city of Massalia,now known as Marseilles. This seaport had

been occupied ind ifferently by se ttlers of whomI know little and cannot write authoritatively; but the word Massalia is Phoenician for “set

tlement,” and that was all there was to thetown at that time.

The mariners of Phoenicia in Asia Minortook possession of this settlement, however,only after a vigorous naval conflict, and thatinvasion of this country was the first of theseries which ultimately made Gaul a countrydear to every mystic—and the conflicts havecontinued until they have destroyed nearly allof the conditions and vibrations in which thetrue mystic can revel now in dreams while softmusic is played in an incense-laden environment. Whe n that series of invasions is ended

and conflict no longer batters against the soulof that country, wh at will be the result? Themystic knows and grieves. To its memory isthis article dedicated.

In and about the year 219 B. C., the Romans began thei r invasions of Gaul, and by the closeof the year 120 B. C. the Romans had settledupon practically every favorable site of theMediterranean coast from Massalia westwardto the Pyrenees, including a large and delightful port which was named Narbo (now Nar- bonne). Gradually the Romans spread alongthe trade route which consisted principally of a

river running northwestward from this sectionto the Atlantic coast of the country. All thissection o f the country w as made Roman andgiven the name Gallia Narbonensis with Nar

bo itse lf a Roman Municipality .

The river just referred to was named theGarumna (now the Garonne) and on this river

in about the centre of the country, was founda change in its course, forming a crescent, theshores of which were level for some little distance, surrounded by several hills. This site,one should discover, is identical in nature, withthe site on the Nile in Egypt, where AmenhotpIV. founded his mystic city so dear to thehearts of all Rosaecrucians.

Some of the traders and others from distantlands took advantage of nature’s creation andon the hills surrounding this crescent, andoverlooking the great waterway to the heart ofGaul, founded a fortified city which they namedTolosa. Th is was in or about the years 115 to114 B. C. It was a typical city of tha t timewith its great walls enclosing fields for grain,fruits and vines, and having in addition to theusual Temples and stone dwellings, an amphithea tre and a circus. Surrounding this fortified town were smaller settlements on the ad

joining hills and pla ins with ea rth en wa lls for protec tio n and havin g ce rta in industr ies andmanu facturing. These settlements existedunder and as a part of the government of Tolosa, which was not Roman, despite the statements of historians who write from “impressions” and circumstantial evidence.

Could I take my reader back to the firstCentury B. C. and lead him along the shell andwhite-stone shore of the Garonne for about sixand one-quarter miles west from the heart ofthe crescent in the river, to where a great hillslopes down to the shore; and could I thentake him through that great cluster of treesto our left, passing between some huge rockswhich hide a narrow, well-trodden path; andcould I lead him on, and on, up the side of thehill to where, at the dividing of the path wewould rest awhile at an old stone well (nowso long gone and effaced that but few who livein this day even su rmise its ex istence) ; andcould I then walk with my reader under shadytrees more green, and out into the sunlightmore bright and warming, under a sky more

blue, in an air more invigorating , than an ywhere else on earth could I do this now—as inthe past—I would bring our journey to an end

before a wall, hig h and strong, plumb andsquare, level and true, model for all true masonry of today, and point to a huge gatewayover which we would see that sign, well in-



A S T R E E T I N T H E M Y S T I C C I T Y

(Vit Scene show s th e Ty pical Style of A rchiterfture to be fou nd in the Mystic W alled Cities of Gau l. It is the oldest Street in France.

On e can pla inly see the Ro saecrncian Symbols over the Window s and D oors of the old Lodge Bui lding, in the Basement

of which the Secre tary has his Office , displaying some Magazines in the Window

Photograph by the Author.



C23

volved in intricate carvings, which would meanhaven to our seekers of the “Threshold.”

And, once inside that wall, the strength ofwhich signified protection and worldly isola

tion unnecessary to commercial or politicalcontention or defence, I would point to the little stone, square out-building, into which wewould enter to prove to him who opened thegateway that we—you and I—were rightfullyin possession of that mystic word and signwhich caused to swing inwardly the massive,metal-and-wood, creaking and groaning, gatesat the ringing of the iron triangle.

PRIM ITIVE FRATERNALISM.

As soon as we were found worthy of furtherintroduction to the mysteries of that walled

enclosure, a guide would escort us to the largerand more prominent buildings. And whatwould we see? Le t me describe just wha t we

—you and I—would see if we were discerning.

We would find here—or rather there—everysign and symbol, intent and purpose, of primitive fraternalism.

Outwardly, exoterically as it were, the city ortown would seem to be but a settlement com

posed of busy, happy, co nten ted men and wo men of mixed tongues, speaking a sort of universal dialect distinctive to that section of thecountry; their costumes were different in tex

ture, color and quality of workmanship, butsimilar in some essentials, so similar in factthat these uniform essentials made one conscious, gradually, of the fact that all were reallyrobed in conformity to some custom or rule.

Strolling, roving, through the narrow, thenwide and long “streets” of the settlement, onediscovers no particular industries or manufacturing which would seem to require the corv;ing togethe r of so many men and women. But

—wh y should one seek ou tw ard evidences ofsuch occupations; an industry need not advertise itself by signs or symbols unless it is ap

pealing to those who know no t of it.Inqu iry succeeds curiosity. W hy is this peo

ple so bu sy? Th ere pass tw o men ; betweenthem they carry two brass—or gold—polessuspended from which is a wicker or straw b asket of strong construction. It is hea vy ; as themen take rapid steps the poles give spring-like

movement to the load they hold. The men passtwo others, at the turn around the nearby stone

bu ild ing, and th ey smile in gre eti ng; theseother men are evidently returning, hurriedly,

with empty basket and unburdened poles.Here to the right a woman passes; she is

light and quick of step, dark of complexion,young, happy and busy with a metal box ofcopper or bronze, which she carries guardedlyunder her arm. She approaches the little squaredoor in the side of a long, low, rusty-lookingstructu re without windows. She strikes ahanging metal bar against the stones aroundthe door—three times! The door opens andshe passes within—quickly.

And there comes a group of men, women andchildren. The y are walking fastly. The y are

looking toward the tall building, or is it onlya tower? There is a moving disk at its top;it reflects the sunbeams to a shadowed part ofthe open space over to my left; the groupchanges its course and is coming toward me.There is a leader who directs more haste. Thegroup passes me, without any sign of recognition. I hear words and laughing which indicate that each of the group is pleased at the

prospect before them. The y pass ou t of sigh tand I move on. I find my guide again and heleads me into a Temp le. I know it is a Temp lefor I feel the vibrations of peace, love and a

certain divinity within the first ante-chambers.I am made acquainted with the facts I seek.

Some within are praying. To whom? “THEIRGod!” The finality of the answer, with theemphasis on the one word, permits of no otherquestion; and why should I know more? Is itnot sufficient answer?

Others in the settlement are making—notmanufacturing—necessary articles of wear;others are constructing devices for domestic, peaceful ur ge nt ut ility. Some few are busy devising and building ways and means of defense ; and not one, not one, is engaged in con

structing or even devising a means of attack.Attack! The word resounded throug hout thegray-stone, spacious, majestic-looking hall, and

br ou gh t a shud der of repulsion to on e’s nerves.It was so out of place, so inharmonious, sowicked a word. Attack upon whom? what?—and why ANY attack?



Nothing was desired here bu t peace and lifeand happiness, and these could not come fromattacks or attacking any more than they canexist co-jointly with strife. Schools there

were, pleasu res were many and life’s fulfillmentin abundance. The Am phitheatre was theirhome of idle indulgence—yet it far surpassedmany of the twentieth century forms of educational relaxation. The gardens, the dawns, thelake—artificial and beautiful—the arches, themonuments, the castle-like homes in miniature,the water sports, the fetes, the music, the growing sciences, and, most important of all, thefraternal relations which existed with co-operative action—these constituted the life and theliving of these men and women within thewalled city of Tolosa in the years before the

bi rth of Christ .Who were these men and women of Tolosa

and whence came their habits, customs—andscheme of living. The answ ers to these questions can be summed in one word—Egypt!Proof there is, and some day it will be established beyond cavil, even if the burden fallsupon me, that from Egypt and Eastern landscame these pioneers, and among them werePersians whose relics, writings and indisputable records I have seen. The y came here—to this new country—to establish the customsand practices of their own lands and their own

peoples. And, need I add , th at the grea t Tem ple with in the wa lls of To losa, wh ich was pillaged by Cepio, was a Temple of Mysticism devoted to the laws of the Triangle. Tha t thegains obtained in this way from a place devoted to the practices of occult laws could do nogood for any man was soon discovered by themany invaders of this land, and this fact gave

bi rth to the now fam ous Latin pro verb :“Habet aurum Tolosanum.”

It is my intention to show in the next few pages th at the myst icism, the fra ternal ism and

the co-operative method of thinking, feelingand doing established on the banks of the Garonne in the days of Caul, persisted throughout the many changes which came to Gaul andthe south of France, and that these things stillexist in that land and still have their seat, theirheadquarters, and their government in Toulouse—the Tolosa of old.

THE DEVELOPM ENT OF

CIVILIZATION.

So it came about that because of the unique

system of living adopted by these settlers the population in and around To losa increasedrapidly during the first few centuries A. D.

It is not my intention to outline the generalhistory of Gaul or of the south of France; butit is necessary to make note of a few facts not properly—if at all—recorded in the com pletehistories of this country.

The first great political change which cameto this country to disturb the rythm of thestandards set in Tolosa, was the capture ofTolosa, by Wallia, the daring and adventurousKing of the Visigoths. He made Tolosa and

its environs the capital of his kingdom. TheRomans had tried before him to make Tolosaa political factor, but they had failed in theirmost impo rtant hopes. Wa llia, too, failed tocreate and maintain in his new capital thatabsolute, subjective, sincere co-operation on the

pa rt of its inhabi tant s which is necessa ry forthe permanent and effectual establishment of akingdom.

The result of Wallia’s possession was to laythe foundation for a teutonic kingdom whichspread in less than a century to include all theland from the Mediteranean to northern

France and from the Atlantic Ocean to theRhine.

But, other adventu rers came. In 507 A. D.a Clovis claimed possession of Tolosa and itsenvirons. At this time there were very manysettlements in and around Tolosa that the district formed what was later called a province,and was given the name of Toulouse.

Because of this arrangement there arose ademand for a local ruler—one who was bornwithin the district, and of the people.

We can find in the times, ideals and politi

cal problems of the old Tolousians a duplicateof the conditions which confront us in theUnited States at times, and which have confronted othe r peoples in other lands at all times.To select, w ithout interference or forced choice,a man of our own land to represent us andguide us in our political life, is indeed difficult.The exercise of a free-choice is presumably



ours, but its practical application in importantmatters is so often denied us.

Thus the peoples of Gaul desired an inde penden t kingdom with thei r own king. Th is

was denied them by the political activities ofwarring adventurers and kings of other nations.But they did succeed in selecting—and finallyhaving recognized, a lord for their own province of Toulouse who, to maintain his positionhad to submit, nominally to whatever “Lord” possessed or ruled Gaul.

In this we have the establishment of thelong line of “Counts’' who ruled Toulouse formany hundreds of years. Furthermo re, thismethod of local administration laid the foundation for the mystical development of the cityand province of Toulouse.

At first the men selected, or approved, asCounts or Lords of Toulouse were unrelated.But deep in the consciousness—in the blood,so to speak—of the people, was the germ of theancient co-operative fraternalism which hadmade old Tolosa a wonderful city. Th at germwas ready to develop, under the right conditions, and with it would come the essence ofmysticism which seemed to be an inseparable

par t of the scheme of th ings in the minds ofthe descendants of Tolosa’s early settlers.

The first of a line of related Counts of Toulouse was Fredolon, who acted as Count from850 to 852 A. D. Fredolon was a descendantof one great William, “William the Pious,”who was a Frankish Goth. I say this in spiteof all published records to the contrary. Ihave seen, and can produce evidence to substantiate this; and Fredolon’s appointment asCount was not a mysterious and unaccountable

incident as historians tell us. His forefathersfor many generations were the possessors ofthe largest tracts of land in the south of France,and it was customary in those days to trans

mit lands and titles to the eldest son or grandson. Much of the land possessed by Fredolon’sforefathers was in and about the province ofToulouse, and included a great portion of theland forming the province of Toulouse in 700-800 A. D.

Then, in 852 Raymund I. succeeded his brothe r Fredolo n as Count and continued toreign until 864. After this, son succeededfather for many generations, and in this succession and the form of government adopted by the Co unts and thei r people, we find es pecial in terest as myst ics and lovers of

brotherhood.In fact, it was the development of an ad

vanced form of civilization in this .section ofFrance which made Toulouse a truly “MysticCity;” and in a study of this advancement wefind an answer to the question propounded atthe beginning of this article.

One is reminded—that is, if one is a Rosae-crucian—of the mystic city of Ikhnaton, founded by Amenhotp IV. in Egypt on the banks ofthe Nile, as one steps back to the present yearand views, in a perspective fashion, the establishment of Toulouse. History practically re peated its el f; ye t the fac ts rega rd ing Tel-el-Amarna on the Nile are pretty well known,whereas the facts about Toulouse are known toonly a few. Of those who shall now know,how many will believe through understanding,and understand through knowing?

Final Instalment, with another beautiful photograph, will be published in

the December Issue.

w



Initiation - - - Its Practical ValueBy Benevolentia, VIII°

111. T H E AN CIEN T ORD ER RO SA E CRUC1S

HERE are teachings which dealwith the constitution of Nature,explain recondite laws, and throwlight on hidden processes, theknowledge of which gives controlover natural energies, and enables

its possessor to direct these energies to certain ends, as a chemist deals with the production of chemical compo unds. Such knowledgemay be very useful to highly developed men,and greatly increase their power of serving

the race. But, if this knowledge were published to the world, it might, and, indeed,would be misused, just as the knowledge ofsubtle poisons was misused in the Middle Ages by the Bo rg ias and by oth ers. I t would passinto the hands of people of strong intellect,

bu t of un regu la ted desires, men moved by separate instincts, seeking the gain of their separate selves and careless of the common good.They would be attracted by the idea of gaining powers which would raise them above thegeneral level, and place ordinary humanity attheir mercy, and would rush to acquire theknowledge which exhalts its possessors to a

superhu man rank. And they would not onlythemselves suffer in their inner nature, butthey would also become a menace to society,already suffering sufficiently at the hands ofmen whose intellect is more evolved than theirconscience.

Hence arises the necessity of withholdingcertain teachings from those who, morally, areas yet unfit to receive the m ; and this necessity presses on every Teach er who is able to im par t such knowledge. He desires to give itto those who will use the powers it confers forthe general good, for quickening human evolution,—to those who would not use it for their

own aggrandizement at the cost of others.At the Atlantean period, this knowledge was

given without any rigid conditions as to themoral elevation, purity, and unselfishness ofthe candidates. Those who were intellectually

qualified were taught, just as ordinary Scienceis taug ht in modern times. The publicity nowso imperiously demanded was then given, withthe result that men became giants in knowledge, but also giants in evil, till the earthgroaned under her oppressors and the cry ofa trampled humanity rang through the worlds.Then came the destruction of Atlantis, thewhelming of that vast continent beneath thewaters of the ocean, some particulars of whichare given in the Hebrew Scriptures, in the

story of Vaivasvata Manu.Since that experience of the danger of allow

ing unpurified hands to grasp the knowledgewhich is Power, the Great Teachers have im

posed rig id conditio nes as rega rd s pu ri ty, unselfishness, and self-control on all candidatesfor such instruction. .They distinctly refuseto impart knowledge of this kind to any whowill not consent to a rigid discipline, intendedto eliminate separaten ess of feeling and interest.They measure the Moral strength of the candidate even more than his intellectual development, for the teaching itself will develop theintellect while it puts a strain on the Moral

nature. Far better that the Great Ones should be assai led by the ignorant for Their supposedselfishness in withholding knowledge, than thatThey shold DreciDitate the world into anotherAtlantean catastrophe.

The Mysteries of Egypt were the glory ofthat ancient land, and the noblest sons ofGreece, such as Plato, went to Sais and toThebes to be initiated by Egyptian Teachersof Wisdom . Th e Mithratic Mysteries of thePersians, the Orphic and Bachic Mysteries andthe later Eleusinian semi-mysteries of Sam-othrace, Scythia, Chaldea, are familiar in name,at least, as household words. Even in the ex

tremely diluted form of the Eleusinian Mysteries, their value is most highly praised by themost eminent men of Greece, as Pindar, Sophocles, Isocrates , Plutar ch, and Plato. Especially were they regarded as useful with regard

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to post-mortem existence, as the Initiatedlearned that which ensured his future happiness. Pythagoras, the great Teacher, who wasinitiated in India, and who gave “the knowl

edge of things that are” to his pledged disciples, is said to have possessed such a knowledge of music that he could use it for the controlling of men’s wildest passions, and the illuminating of their minds.

Elipha s Levi well said: “The Init iate is hewho possesses the Lamp of Trismeg istus. Thelamp of Trismegistus is Reason illuminated by sc ienc e; the Mantle of Apollonius is full andcomplete self-possession, which isolates thesage from blind tendencies; and the Staff ofthe Patriarchs is the help of the Secret andeverlasting Forces of Nature. The lamp burns

with a triple flame, the mantle is thrice-folded,and the staff is divided in three parts. Thenumber nine is that of divine reflections; it ex presses the div ine idea in all its ab st ra ct power, but it also signif ies ex travag an ce in belief, andhence supe rstition and idolatry. For thisreason, Hermes has made it the Number ofInitiation, because the Initiate reigns over superstition and, therefore can advance throughthe darkness, leaning on his staff, envelopedin his man tle, and lighted by his lamp. Reasonhas been given to all men, but all do not knowhow to make use of it; it is a Science to be acquired. Libe rty is offered to all, but not all

can be free; it is a right that must be earned.Force is for all, but all do not know how torest upon it; it is a Power that must be seized.We attain nothing without more than one effort. The destiny of man is tha t he shouldenrich himself with what he gains, and that heshould afterwards have, like God, the gloryand pleasure of disp ensin g it . . . I nit iat ion is a preservative agains t the false ligh ts of mys ticism; it equips human reason with its relativevalue and proportional infallibility, connectingit with Supreme Reason by the chain of analogies. Hence the Initiate knows no doubtful

hopes, no absurd fears, because he has no irrational beliefs; he is acquainted with the extentof his power, and he can dare without danger.Fo r him, therefore , to dare is to be able. Here,then, is a new interpretation of his attributes;the lamp represents Learning, the mantlewhich enwraps him his discretion, and his staff

is the emblem of his Strength and daring. Heknows he dares and is silent. He knows thesecrets of the future, he dares in the present,and he is silent on the past. He knows the prin

ciple of all symbolisms and of all religions; hedares to practise or to abstain from them without hypocricy and without impiety; and he issilent upon the one dogma of Supreme Initiation. He knows the existence and nature ofthe Great Magical Agent; he dares performthe acts and give utterance to the words whichmake it subject to human will, and he is silentupon the Mysteries of the Great Arcanum.”

The Hermetic Masters have said: “Makegold potable, and you will have the UniversalMedicine”—that is to say, appropriate Tr uth toyour needs, let it become the Source at which

you daily drink, and you will in yourself havethe Imm ortality of the Sages. Temperance,tranquility of Soul, simplicity of Character,calmness and rationality of Will, these thingsnot only make man happy, but strong and well-seeming. By grow th in Reason and Goodnessman becomes Immortal.

Prior to anything which may please or dis please ourse lves, th ere is a T ruth —that is tosay, a Reason,—and by this reason must ouractions be regulated rathe r than by our desires,if we would create that intelligence within uswhich is the raison d’etre of immortality, and

that Justice which is the Law thereof. A manwho is truly man can only will that which isgood, that which he should reasonably and

ju st ly do ; so does he silence lu sts and fea rs,that he may hearken solely to Reason.

Now, such a man is a natura l king and aspontaneous priest for the wandering multitudes. Hence it was tha t the end of the oldInitiations was indifferently termed the Sacerdotal Art and the Royal Art and the ancientassociations were seminaries for priests andkings, and admission could only be obtained bytruly sacerdotal and royal W orks. Initiation

by contest and ordeal is, therefore, in dispen sable for the attainment of the Practical Science.The intellectual and social chaos in the midstof which we are perishing, has been caused bythe neglect of Initiation, with its ordeals andits mysteries. The essential Law of Nature,that of Initiation by Works and of vol



untary and toilsome Progress, has been fatallymisconstrued. W ha t has been the consequence? The substitut ion of the Steel plane

for the Intellectual and Symbolical plane. Wefirmly believe that, in order to restore totteringand distracted society, the Hierarchy and Initiation must be again established.

“Liberty does not offer itself, it must beseized,” says a modern writer. It is the samewith Science, for which reason, to divulge Absolute Tru th is never useful to the vulgar. Letthe most absolute Science, let the highest Reason, become the possession of the true chiefs ofthe people. Let the priestly and the royal arttake up once more the double sceptre, of Ancient Initiations, and the world will reissuefrom chaos. Burn no more holy images, destroy no more temples; temples and images arenecessary for m an ; but drive out the merchantsfrom the house of prayer. Let the blind nolonger be leaders of the blind; reconstruct theHierarchy of Intelligence and Holiness, andrecognize only those who KN OW as the teachers of those who believe.

Being is by reason of the being of which no

nn° doub ts. All exists for us by Science. Toknow is to be. Science and its object becomeidentified in the intellectual life of him whoknows. To live intellectually is to learn. Being develops and amplifies by Science. Thefirst conquest of Science, and the first resultof the Exact Sciences the sentiment of Reason. The laws of Nature are algebraic. Theknown is for us the measure of the unknown; by the vis ible we appreciate the invisible; se nsations are to thoughts even as thoughts to as

pirations. Science is a celes tia l tr ig onom etr y;one of the sides of the absolute triangle is the Na ture which is subm itted to our inve st igations; the second is cur Soul, which embracesand reflects Nature; the third is the Absolute,

in which our soul enlarges. Observe, and donot prejudge; exercise our faculties, do not

falsify them; enlarge the domain of life-in life; behold tr uth in truth . Eve ry th ing is possibleto him who wills only wh at is true. Rest in Nature, stud y, know, then dare; dare to will ,dare to act, and be silent! Everyon e reapswha t he sows. He who enters into a blindalley must retrace his steps or be broken.Warn him gently, if he can still hear you, butHuman L iberty must take its course. We arenot the judges of one another. Life is a battlefield. Do not pause in the fighting on accountof those who fall, but avoid trampling them.Then comes the Victor}', and the wounded on

bo th sides become Br others by suffe ring, and, before hu man ity , will meet in the ambulances

of the conquerors.

Such are the consequences of the philosph-ical dogma of Hermes; such has been from alltime the ethic of true Adepts; such is the philosophy of the Rosaecrucian inheritors of allancient Wisdoms; such is the Secret Doctrineof those associations that are treated as subversive of the public order and have ever beenaccused of conspiring against thrones and altars.

The true Adept, far from disturbing the public order, is its firmest suppo rter. He has toogreat a respect for Liberty to desire anarchy;Child of Light, he loves Harmony, and knowsth at darkness begets confusion. He wills truereligion, practical, universal, full of faith, pal

pable , rea lized in all life; he wil l it to havea true, wise and powerful priesthood, surrounded by all the virtues and all the prestige ofFaith . He wills an experime ntal Philosophy,real, mathematical, modest in its conclusions,untirin g in its researches, scientific in its progress. W ho, therefore, can be against us ifGod and Reason are with us?



M v W v C O N R A D H . L I N D ST E DT , K . R . C.,

S U P R E M E G R A N D M A S T E R

N O R T H A M E R IC A N JU R IS D IC T IO N



The New Supreme Grand Master E IN TRO DU CE to our readers this

month our new Supreme GrandMaster who was elected to thatoffice by the American SupremeCouncil on the evening of October25th last, when the former Supreme

Grand Master resigned.

An account of the resignation and electionwill be found elsewhere in this issue. Righthere we wish to make you well acquainted withthe B rother who holds the nex t to highest officein our Order.

Brother Lindstedt was born in Stockholm,Sweden, July 29, 1870, at 4 A. M. All ourmembers and readers interested in Astrologywill find Brother Lindstedt’s horoscope veryinteresting.

He was evidently preordained to take an active interest in our work and similar humanitarian activities, for as a young man he soughtfor the Light and became a diligent student ofthose sublime mysteries which illuminate thesoul as well as the mind.

In November of 1892, he became a memberof the Stockholm Lodge of the TheosophicalSociety and rejoiced in the teachings andBrotherhood he found there. Two years later,on October 27th, he arrived in the UnitedStates of America to seek here more Light and

pu t into practice some of the hopes of his convictions.

He became a citizen of the United States indue time and has remained loyal to this countryand its principles ever since. In fact, Bro therLindstedt is an enthusiastic American, demanding that whole-hearted allegiance to thiscountry and its laws be shown by every manor woman enjoying the wonderful privileges

of its Constitution.In January of 1903, he was initiated into themysteries of Freemasonry, in Progressive

Lodee, No. 354, F. & A. M., of Brooklyn . N. Y. In th is work he found a realiza tio nof much that he sought and became a very active worker in the craft. He gained the loveand respect of his brethren and so improvedhimself in the studies that in 1908 he was made

a Maste r of his Lodge. La ter he became amember of Long I Grotto No. 44, M. O. V.P. E. R.

He united with the Order Rosae CrucisApril 6, 1916, and soon won the love of all theBrothers and Sisters of the Supreme GrandLodge, where he became very active in spreading the work and in assisting many of his owntongue to advance in the teachings.

He later became the Conductor of the Su preme Grand Lodge and since then as an Officer and Councilor has been of valuable aid to

the Im pera tor and the executive officers atheadqu arters. All the while he has retained anactive interest in Masonic affairs and but recently, since his election, was seen by some ofus lecturing in the East of a Masonic Lodge inthe Masonic Temple in New York.

Brother Lindstedt has acquired a very finelibrary of occult, mystical and Masonic booksand he has shown himself to be a great andcareful reader of the most advanced books onthe subjects of psychology, theosophy, com

parativ e religion, ancient rites , ceremonies, etc.Of recent date he has contributed a series of

articles to this publication on “Initiation,—its Practical Value” under his degree name ofBenevolentia VIII°.

Brother Lindste dt’s views and beliefs, aswell as his determination to make our Rosae-crucian work a wonderful success in N orthAmerica, may be understood by a reading ofhis first official address to the members ofthe Supreme Grand Lodge as published inthe report of his election in this issue.

His kindly smile, his gracious ways and ever-willing efforts in the interest of any and all,

make him a power for goodness and greatnessin the Suprem e Lodge. And his fine executiveability, just reasoning and fair decisions, will bring to him admira tion and respect from allthe Masters and members of our Order whowill have, hereafter, official dealings with himas Supreme Grand Master, President of theAmerican Supreme Council and Advisor to all

Masters.



TO OUR BROTHERS “OVER THERE”Some of our Brothers—and Sisters, too—have gone to the front in France and a great

many more are at various camps awa iting an early call to go “over there.” Le t us remember them on Thursday nights and in our Convocations that they may feel the vibrations of Love and Peace profound which they enjoyed in our Lodges. Some Lodges aresending this and other issues to our absent Brothers, and the publishers will be glad tosend other copies, if so instructed, without charge.

AIL, Brothers of the Rosae Crucis!You are far away from the landyou love and from those most dear.

But what are time and space butmediums of thought, and absence bu t a trick of the objective mind?

Wherever you are, this magazine comes toyou through the love of those you left behindyou or through the kindness of some unknownfriend. It is sent as a harbing er of a message.It is a token of remembrance,—a friendly handclasp bringing to your mind that other handclasp by which you were made to know the tiesof fellowship.

What would we not say to cheer you at thistime, if in sadness and sorrow this message

finds you?Close your eyes, Brothers and Sisters, as

you read this message and recall your sweetand glorious passage across the Threshold.Attune your mind for the moment to the divinevibrations which peimeated the Temple whenfirst you entered therein; and in this attune-ment, in this mental picture, find again a realization of the one-ncss of all who are boundwith you and to you in the joyful communionof the sublime mysteries Rosae Crucis.

Every Thursday night throughout yourdear land of Liberty, and in many other lands,

there are assembled men and women who havefelt that same omnipotent, never-changing, everstrengthening, and always Peaceful consciousness of the great Light in the East which wasso sacredly symbolized in our Tem ple. Onthose nights, where e’er you may be, in themidst of- fright and terror, fire and water, painand anguish, shot and shell, thunder and storm.

quiet and ease, give one thought if you can tothe many quiet assemblies of Brothers andSisters whose vibrations for strength, power,

life and Peace profound are directed towardyou, from the North, the South, the East andthe West.

And, should darkness come upon you andthe world seem lost to your consciousness;should suffering dull your mind and terrortempt your steadfastness to the principles welove so well and know to be so true,—yieldnot, Brothers and Sisters, but see beyond theobjective field the Rosy Cross standing between you and temptation, and gather from itsrays that strength, and find in its outstretchedarms that support, which knows no victor, andnever fails.

Strive on, oh honored patriot of our beloved land! To honor our Flag didst thousacredly promise, and thou hast been chosento prove thy fidelity.

Here, in the land you left behind you, aremany who look to you, the while they do whate’er can be done to help, to maintain the integrity of our national principles, our Country’s honor and our glorious privileges of freedom.

None the less a mystic are you, and grea terare your opportunities to work for Peace Profound while serving as a soldier of the Flag

and our Rosy Cross. Hand in hand may theytriumph over evil and bring Light and Life andLove where darkness and destruction prevail.

And when you return you will find awaitingyou the praise of the nation, the love of thoseyou left behind, and the true claso of fellowship in every Lodge of our behoved Order. Godhe with vou ’till we meet again!



The Work of the Order

The Resignation of the Supreme Grand Master

A Report by the Secretary of the American Supreme Council

N im po rtan t meeting was held bythe American Supreme Council inthe Supreme Grand Lodge on theevening of Oc tober 25, 1917. Officially the meeting is recorded asthe 21st Lateran Council.

The meeting was opened by the Imperator

and for some time the Council devoted its timeto the consideration of a paper submitted bymembers of the Ohio Grand Lodge and thereports of the Ministraro in connection withit. After a satisfactory disposition of thematters pertaining to the said paper and itsrelation to many of the most fundamental

principles of our Order , the Council un an imously endorsed the work being done by theMinistraro and gave a standing vote of thanksto the Ministers of the Minstraro for their efficient services at practically all hours of theday.

Then the Imperator asked for the quiet attention of the Council while he read a paperwhich he desired to have made a part of theofficial records of this meeting.

The Councilors anticipated another of theImperator’s monthly messages of helpfulnessand inspiration, but were greatly surprisedto hear that it was, in fact, a resignation. Thefollowing is a copy of the paper then read andrecorded:

To the Supreme Council of the Order for NorthAmerica; Respected Officers and Brothersand Sisters:

I stand on this altar in the East of our Tem ple to-night as one who has served you well ,so far as my abilities and willingness have permitted, and I have striven unselfishly to giveyou those things which I pledged to make thework of my life. For two years, six monthsand twenty-four days, or in other words sinceApril 1st, 1915, when I was elected Grand

Master General of this Order by the chartermembers and founders of the Order, I haveworked diligently in the capacity—the dualcapacity—of two Officera.

Soon after my election as Grand Master General the Charter Mem bers of this, the firstLodge of our Order in this Country, created

and made necessary the high office of Im pe ra tor for our Order so th at the provis ions ofthe Constitution then being adopted might bemade operative.

At that time I was declared to be, and laterduly recognized, as the Imperator of the Orderfor this Jurisdiction; and the ratification andadoption of our Constitution at our recent Na tional Convention have given endorsementto that declaration of the Charter Members,some of whom are present here tonight at thistwenty-first Lateran Council.

Our Constitution plainly states that the Of

fices of Imperator and Supreme Grand MasterGeneral or Grand Master General, may be held by the same Brother by election. But it is evident, by the terms of the Constitution, thatgreater efficiency in the work of those officeswould result from a distinct separation of thetwo.

I have recognized and shall always deeplyappreciate the honor I have enjoyed and therare pleasures that have been mine in servingthis Lodge and the Order generally as SupremeGrand Master. Bu t I would be selfish, I would

be unappreciative , if I did not also recognize

the fact that in the enjoyment of such honor inthe future, I will be depriving this Lodge andespecially the Order, of that efficiency, thatexecutive ability and that added service whichwill come through the division of theBe twooffices and the sharing of the honors with onewho is just as capable, just as loyal, and justas willing to serve us all as I have been.

®

D



And so, tonight, Brothers and Sisters, Iwish to offer to this Council my resignationas Supreme Grand Master of this Lodge andof this Order, to take effect at once, within

your immediate presence and within the official consideration of this tw enty-first Council.

This in no wise contemplates a withdrawalfrom the active service I so greatly enjoy inyour behalf. It does not affect my position asImperator of the Order so long as it is yourdesire that I retain that Office and that responsibility.

The resignation now offered and incorporated in this special address to you, pertainsonly to the office of Grand Master General orSupreme Grand Master as the office is now indicated in the adopted Constitution.

I shall still serve you in all ways possible. Ishall, with your permission and the permissionof he who may succeed me as Supreme GrandMaster of this Supreme Grand Lodge, conductthe lectures of the highest degree operatinghere and upon call or invitation, administerany rites or give any lectures that may be desired.

But your acceptance of this resignation willrelieve me of many of those executive dutieswhich have become too great and too responsible for insufficient attention at the hands ofone who is trying, with evident difficulties, to

occupy and conduct two offices of this Orderat the same time. It will in fact add greaterefficiency to the Office of the Imperator and tothat of the Supreme Grand Master, and will remove that incongruous element of having theImperator, upon appeal, according to the Constitutio n, review the actions and decisions made

by the Supreme Grand Master while the twooffices are held by one Brother.

According to our Constitution the SupremeCouncil of our Order has the sole power ofelecting a Supreme Grand Master. The termof office as stated therein is two or more years.

Were it within my power to appoint he whoshould succeed me I would have little difficultyin assisting yott to have a new Supreme GrandMaster tonig ht, and at once. But you are

bound to duly elect your Supreme Grand M aster from among those in this body, and I cannot do more than make a sincere suggestion

or recommendation, praying th at you heed thisrecommendation in your considerations, bearing in mind my thorough understanding of the

problem s of the office and the fitness of pecu

liar capabilities of those within this Council.Therefore, Brothers and Sisters, with your

permiss ion I do make a recommendation,which you may justly and without hesitancyignore if you so desire. W ith this und erstan ding I submit to you as my recommendation forthe office, our good, loyal and unselfish ser-vant-brother, Knight Conrad H. Lindstedt, theSupreme Grand Conductor of this Lodge.

For many months—in fact since the earlydays of our work—he has been with us. Hehas stood loyally by us in our times of distress,not to any degree unusual for one who has

pledged as we have pledged, and not to a degree greater than that which has marked theloyalty of all of you. But he has shown abilityto fill certain duties and because of his expe-irience and training as a Master of a MasonicLodge and an executive in that body, and because of his other special abilities, I am convinced beyond cavil of his special fitness forthe office stated. I feel that it will be an honorto have so good a brother and so loyal a workersucceed me and work with me in the conduct

of our Order.

May I pray, then that you immediately ac

cept my resignation, and thatv you forthw ith proceed to nominate and then elect my successor that my action may be duly recorded inthe proceedings of this twenty-first LateranCouncil?

With Love and the most sincere wishes forPeace and Power, health and prosperity foreach of you, and with the kindest remem

brance of our assoc iat ions, I des ire to re tire asyour Supreme Grand Master and bestow uponyou my blessings and my vibrations of CosmicAttunement.

Your humble servant and brother,

H. SPENCER LEWIS,Supreme Grand Master.

T H E E L E C T I O N O F T H E N E W

S U P R E M E G R A N D M A S T E R .

When the last word was read and the vibrations. of the voice became inaudible, there was



profound silence in the Tem ple; and in the eyesof more than one could be seen tear s. Nonecared to speak; it seemed impossible to fullyrealize the problem that confronted the manyBroth ers and Sisters assembled. Th at Broth erLewis was justified in seeking relief from the

bu rdens and responsibilitie s of two im po rta nt posit ion s in the Order, has been evident tothose associated with him. Th at he voluntarily labored under conditions which few ofus could cope with, has also been evident. Butnow that we were face to face with the necessary change, a change long expected, we feltthat one of the most important sessions of theCouncil was awaiting our calm and carefulaction.

The Supreme Grand Chaplin was the first to

speak, and with evident a ppreciation of themove he was* making, q uietly made a motionthat the resignation of the Supreme GrandMaster be accepted with regrets. Th is motionwas seconded by the Supreme Grand Deputy-Master, and before it could be voted uponBrother Grand Master Kiimalehto arose and

pleaded for time. He spoke elo quen tly of hisassociations with Brother Lewis from the veryfirst step in the organization of the Order inthis country and detailed the many pleasant,though arduous labors in which he and BrotherLewis had rejoiced. He went on to say tha t it

had always been his fond hope to see BrotherLewis continue as Supreme Grand Master until, at least, all the members of the SupremeGrand Lodge had reached the 12th Degree. Hewas reluctant, he said, to accept the resignationof Brother Lewis, notw ithstanding the factthat the work entailed by the two officers wasfar beyond the human possibilities of one man.

His words moved the Councilors to tears andthe very heart throbs of love and kindness toward the Imperator could be felt in the templeduring those minutes when Brother Kiimalehto praised the work of the Supreme Grand

Master. He referred to the solidarity of theLodge and the good wishes and love expressedunanimously by the members of this and otherLodges.

The question of the resignation was put toa vote and carried unanimously, however, andanother motion was made that all Councilorsshould rise and extend to Brother Lewis deep

appreciation of the work he had done for themembers and the Order generally and for hisunselfish, whole-hearted and eminently kindadministration of the Order's activities.

Councilor Roeber then nominated SupremeGrand Conductor Lindstedt to fill the office ofSupreme Grand Master. In making his nomination he spoke enthusiastically of the efficient work heretofore done by Brother Lindstedt and of his unwavering loyalty, sincerityand kindness. The nomination was seconded

by Counc ilor An derson and many other Councilors endorsed and added to the praise ofBrother Lindstedt’s work as a member of theEighth Degree and as an Officer and Councilor.

No othe r nominations were made, so thenominations were closed and the Imp erator declared Brother Lindstedt duly elected the Su preme Grand Master, to which declarat ion s theentire Council acceded. It was announced thatBrother Lindstedt was elected to such officefor a period of two years, in accordance withthe Constitution.

Immediately following this important action,the Imperator announced that he had another paper to read. Many feared th at the Im pe rator was about to accede to the wishes of hismost intimate Brothers and Sisters and offer

to the Order his resignation as Imperator.Such an action has been anticipated for the

past six months and it is the only ac t wh ich theAmerican Supreme Council looks upon withconsiderable concern. Wh ile justifiable inmany ways in the face of the strenuous workand many unfair and unreasonable tests andtrials constantly brought to him personally,still it is generally felt and expressed that thereis no other Brother in the Order today to takehis place, and a vacancy of even one hour inthe Office of Imperator would bring grief and

peril to the American Supreme Council and the

Supreme Grand Lodge.But the Imperator brought great happiness

and joy to our hearts by quietly, and withoutthe slightest forewarning of any kind, readingan official Pronunziamento, numbered 101, thetext of which is as follows (except for such

ph rases or signs as may not be pub licly pr inted) :



PRONUNZIAMENTO, No. 101.

Before the Sign of the Cross, Greeting!

Know all Brothers and Sisters of this Orderin North America that I have this day pro

claimed and duly established that BELOVEDKNIGHT THOR KIIMALEHTO, GrandMaste r of the Order for the Jurisdic tion of

New York, shall be honored and respected ,obeyed and henceforth recognized with full authority as ILLUSTRIOU S SOVEREIGN IN SPECTOR-GENERAL of the ANCIENTSOVEREIGN CHAPTERS OF THE ILLUMINATI AMENHOTPII (R. C.), and that asthe principal directing executive of the said Illuminati in the Jurisdiction of North America,he shall have the power, the authority andlegal right to grant, sign and give Charters for

the 66 (sixty-six) Chapters of the said Illuminati Amenhotpii of North America, according to the Constitution of the said Illuminati,and to appoint or-commission others as Sovereign Deputy Inspectors General and SovereignCommanders in accordance and compliancewith the said Constitution; and he is to be inall matters of the said Chapters the chiefadvisor, councilor and director under the direction of the Imperator of the A. M. O. R. C. for

North America.Furtherm ore, be it known that it shall be the

duty and the pleasure of our beloved and respected Knight Thor Kiimalehto to establishand proclaim the establishment of the Chapters of the said Illuminati Amenhotpii throug hout the Jurisdiction of North America, and toimmediately and henceforth throughout alltime announce by Pronunziamentos the establishment of all rules, laws and decrees in accordance with the autocratic powers of the Im pe ra to r and the office of the Illu striou s Sovereign Inspector-General of the said Illuminati.

And, furthermore, our beloved and illustriousKnight T hor K iimalehto, by virtue of this Pro-nunziamento and the power conferred uponhim at this hour, shall have full power to con

fer upon all Illuminati the various degrees andhonors of the said Illuminati.; Signed and Sealed this 25th day of October,1917, A. D., R. C., 3270, at one hour beforemidday, at the Supreme Grand Lodge Temple.

(Sig.) H. SPEN CER LEW IS,Imperator for the N. A. Jurisdiction.

When this paper was slowly and carefullyread there came into the countenance ofBrother Kiimalehto the strange st and most

perplexed expressio n ever seen by any of the

Councilors. He was non-plussed, surprisedand seemingly stricken with the realization ofthe great responsibility so suddenly thrust uponhim. He, like many of us, had often wonderedwho was to assist the Imperator in the workof the Illuminati and m any hoped, or rathe r ex

pected, th at for th e fir st ye ar or so th e Im pe rator himself would retain control of the Illuminati. But this choice, this selection, gave ussufficient evidence of Brother Kiimalehto’s advancement in the work of our Order, and hishigh attainm ents in our arts. The Imp eratormost certainly considered well his act and asthe fact dawned upon all of us we waited forthe words which were to come from him sogreatly honored.

But Brother Kiimalehto could say little.

Rising with bowed head he muttered, with

trembling voice, a few words of appreciation

and then, standing erect with noble mien and

facing the East like a true Master, he pledged

his allegiance to the principles of the Order,

the Supreme Council and the Imperator, de

claring that he would always, to the end of his

earth ly existence, hold sacred and dear the

tru st, confidence and power placed in his hands.Then, slowly approaching the East, he was

duly recognized by the Imp erator and per

mitted to step upon the triangular dias. He

shook hands warmly with the Imperator,

thanked him most cordially and then, in a spon

taneous manner, kissed the Imperator on the

cheek and retired to his station. It was a sol

emn moment never to be forgotten, and when

the session was closed Brother Kiimalehto re

ceived the congratulations of the Councilors as

did the Supreme Grand Master.

LETTER TO THE IM PER AT OR FROM

THE SUPREME GRAND MASTER.

The following is a copy of the letter officially

acknowledging his election, sent by the Su

preme Grand M ast er:



H. Spencer Lewis, Esq.,

Respected Imperator and Sovereign Pontiff

A. M. O. R. C.

North American Jurisdic tion.

Respected Sir and Dearly Beloved Brother:

Before the Sign of the Cross: Fraternal

Greetings!

Since the Supreme Grand Council of the North American Jurisdiction in Council assem bled, upon your resignation as Supreme GrandMaster General, and upon your respected recommendation, saw fit to elect your most hum ble servan t to this important office, it is wi thfull realization of the importanc® of said officeand the duties and responsibilities placed upon

me, and with a sincere appreciation of thehonor conferred upon and the confidence re

posed in me, that I express my pro foundestgratitude.

Before the Sign of the Cro ss: Most respec ted and beloved Superior, I beg to assure you ofmy undivided loyalty in the preservation ofthe honor and dignity of our Ancient Institution, and of an unselfish labor in the great principles of

LIGHT, LIFE, and LOVE

in and for our glorious and beloved Country.

May Peace Profound be with us in all ourundertakings.

Yours for Truth and Liberty,

(Signed) CONRAD H. LINDSTEDT.

October 27, 1917.

ADDRESS BY THE SUPREME GRAND

MASTER.

The following address was made by the Su preme Grand Master to the mem bers as sembled in the first convocation of the Lodgeunder his Mastership:

Beloved Sisters and Brothers:The great common sense of the world today

is demanding of Science that it shall give anaccount of universal phenomena which shall accord with practical experience and with thecommon impulses* aspirations and ideals ofmankind. Eve ry intelligent stude nt and observer of life has come to realize that Love is

a universal phenomena, attaching to intelligent,sentient life, under normal conditions. A careful study and analysis demonstrates that Love

is an expression of the same principle which refines ma tter, increases vibratory actions, generates life, and individualizes intelligence. Love,therefore, is the sensation and emotion whichaccrue to conscious intelligence when vibratory correspondence obtains.

We observe also, that there is no known principle or process in Nature th at can compellove between the very meanest of Nature’schildren. Love is the exact reverse of compulsion. It is the one phenomenon in Naturewhich, from its lowest to its highest expession,defies every phase of force, whether that force

be physical, sp iri tual or psychical.

The imm ortal Em erson said: “Love is ourhighest word , and the synonom of God. . . .It is a fire that, kindling its first embers in thenarrow nook of a private bosom, caught froma wandering spark out of another private heart,glows and enlarges until it warms and beamsupon multitudes of men and women, upon theuniversal heart of all, and so lights up the wholeworld and all Nature with its generous flames. . . . Love, which is the essence of God, isnot for levity, but for the total worth of Man."

The highest expression of human Love istermed Altruism. True Altruism is tha t stateor condition of the Soul in which all of itsenergies and activities are centered upon theneeds and requirements of our common Humanity. It is tha t stage of development wherethe well-being and advancement of others become the normal occupation of intelligence.It is, indeed, that stage of experience where

pleasure , recreation, and en terta inmen t arefound in Lab or for Others. It is tha t point ofindividual life beyond which our happinessconsists in explanation and transmission ofTruth we have learned and the benefits we haveenjoyed.

I am here reminded of an expression made by Thomas Jeffe rso n: “Nature intended mefor the tranquil pursuits of Science, by rendering them my supreme delight. A part of myoccupation, and by no means the least pleasing,is the direction of the studies of such youngmen as ask it. In advising the course of theirreadings, I endeavor to keep their attention



[ £ ) j C O j © )

fixed on the main objects of all Science—theFreedom and Happiness of Man.”

Thus, true Altruism is that state of being inwhich our Soul increases its happiness through

what it may bestow rather than through whatit may gain. It is, therefor e, a joy and a privilege, not a du ty or a sacrifice. The individualwho gets “outside of himself” is the unusualone, but he or she is as welcome as sunlightanywhere and everywhere.

To an enlightened individual, Altruism is a practical occupation, as well as a recreation and pleasure. To such an one, Hum an ity is hisfamily, the world is his field, and to do goodis his religion. Such Altruism makes Universal Brotherhood a splendid possibility, andan eternal hell a hideous impossibility.

Wisdom, Knowledge, Truth belong to himv/ho takes it, after which use and service determine its value and its security. W ithout useit atrophies; with misuse it destroys even its

possessors. The “Jud gm en t of Osi ris” is ab solute and unfailing, and his scales are as sensitive to a motive as to a mountain. To help

people “come down from the clouds” and upfrom the slums, and to establish their feet upon the basis of Natural, Loving-kindness, is theHerculean Labor of every true Master, orLover of Mankind.

Genuine Humility has ever been the Mark

of the true Master. Madame Blavatsky toldof one student who desired knowledge alongspecial lines and was directed to “one whoknow s” in a far distan t city. He made the long

journe y and found the Adept poorly clad andengaged in sweeping street crossings. Un daunted, the student presented his request,while the Adept referred to his menial condition and said, “you mu st be mist aken.” Thestudent, remaining firm and undaunted, he wastaken in charge, found “duly qualified,” andgiven “that which he had so long sought”. The“Mark of the Master” is not always symbolized

on his breast, but often hidden deep within hisheart. It is Intrinsic .

The principles and practices of Humility,Love and Altruism has of old been the characteristics of the Ancient and Venerable Order

of which we enjoy the good fortune and privilege of being members. Such was the character of the life and teachings of the Great Rosae-crucian M aster, The C hrist, whose whole exist

ence was an exemplification of Compassion,Kindness, Love and Altruism. It was the same principles which imbued our beloved Im per ator, Brother H. Spencer Lewis, to establish theOrder in North America, and who has so noblyand unselfishly demonstrated this spirit to usin the past three years, by an untiring devotionand work for our benefit.

Brothers and Sisters: Filled with the Spiritof true Love and Altruism, let us proceed inthe Great Work we have undertaken, and success and happiness shall crown our humble efforts. And, as we are acquirin g the Know ledge and Experience by our individual Labor,study and experiments, let us ever be mindfulof the fact that our privilege is Sacred in itsDevotion to “Humanity, to whom we have

pledged our humble assistan ce in the Search forLight, Truth and Happiness.

One never finds outside of himself what isnot within, and as long as there is a wrong to

be righ ted, a sufferer to be healed and co mforted, a child to be taught, or, in wider terms, anystring of the Harp of Brotherly Love to be attuned to the vibrations of Universal Love, lying right at our door, in the midst of our family or social circle, our individual duty lies right

there. If our life, stren gth, influence, wereneeded elsewhere, we would have found ourselves elsewhere, or our circumstances so ad justed as to leave no room for do ub t as towhen and to whom our influence, devotion andassistance were due.

Let me conclude with the beautiful thoughtsof the poet:

True worth is in being, not seeming,In doing each day that goes by

Some little good—not in dreamingOf great things to be done bye-and-bye.

For whatever men say, in their blindness,And spite all the fancies of youth—

There’s nothing so kingly as KindnessAnd nothing so royal as Truth.



P U B L I S H E R S N O T I C ET h e D i s c o n t i n u a n c e

Our n ext issue, the December number, of thismagazine will be the last of this magazine inits present form. In fact the Supreme GrandLodge has decided to discontinue publishingand circulating a public magazine after Decem ber of this year.

There are two important reasons for makingthe change contemplated. First, this is onestep in our plan for ending, slowly and effectively, the outward, public propaganda of ourwork. As announced in this magazine manymonths ago and fully discussed at the recentConvention, it is nearly time for us to retire

from publicity and become the hidden o rganization which the Order has become in foreignlands. Gradually the real and full name of ourOrder will pass from the minds of the curiousand be hidden from the gaze of the vulgar and

profane. W ith the passing of the name intoseeming oblivion will go into silence all butdiscreet word of mo uth propaganda. This is asit should be. It has been contem plated withextreme rejoicing by those who have had tosuffer through the publicity, and with anticipation of greater power by those who know ofthe mighty forces operating when all material

existence is relegated to a subservient positionin the scheme of things.

Secondly, the magazine as it has been published during the past two years has not afforded an opportunity for the proper presentation of those articles, subjects and study-refer-ences which we would like to place into thehands of our members. W e could not put intoa public magazine, reaching many who are notmembers and sold openly to the public, thosethings which our members alone should have.For this reason we have had to discontinue atone time or another, serial articles begun in

good faith but found to be unadvisable for public reading. .In order to give our readers such matter as

we have in abundance,—much of which hasnever been given to outsiders, we would havehad to print and sell or otherwise distributesmall books. W e do not wish to enter the book business and add any commercial featuresto our work and our only open course was to

of This Magazine

end the life of this magazine and make plansfor a newer and better one.

Therefore, beginning with January we willissue a new monthly publication in the form of

a very unique magazine. It will be supplied tomem bers only, and NOT sold to them. Subscriptions for this new m onthly publication will

be the sam e as for the presen t magazine ,—$2.50 per year. But it will be un derstood th at suchsubscriptions do not pay for the copies of thenew publication, but are simply subscriptionstoward the large cost of production. Eachcopy, therefore, of the new publication will always remain the property of the SupremeGrand Lodge, though indefinitely loaned to thesubscribers for their personal, private and continued possession and use.

The new publication will have from 48 to100 pages each issue and each new issue willcontain one complete, long and very valuablearticle or subject of a secret nature, not heretofore published in the English language orgiven to seekers of light in such form for homestudy and reading. Naturally the secret teachings of the Temple lectures or Lodge ritualwill NOT be published in this way; there is no

reason for doing this even though we could dosuch a thing. But the matter given in eachissue, in addition to notes on the work of theOrder, biographies and shorter articles, willconsist of references and study very vital to theadvancement of our members.

Subscribers who are not members of theOrder at the present time will have any uncompleted subscription terms balanced by us by refunding money to them equivalent to themonths which the subscription has to run before completion. All other subscribers to thismagazine will receive the new publication

sealed and properly protected against outsidereading.

The new publication will have a new and distinctive name and will be well bound in heavycovers and will also have many novel features.Further details of this important change will

be announced in the next issue of th is magazine. • - ..



Ancient and Modem LanguagesThe Following Biblical Verse, in a Nu m ber of Translations, Show s H ow the Ho ly Bible Is

Being Translated Into All Tongues

1. EN G LISH ,

For God so loved the world, that hegave his only begotten Son, that whosoever believcth in him should not perish, but have everlasting life.

73. H E B R E W .

-rw \roro c t o n r * a ntt ro td# b t a * ps b * t “ T i 13 3

:*6 v r r Db*i5 ' TTDH -3

3. IR I S H .

Ota ir 19*11 ro sa^v.S Of* * 3 0013* 3 ,

3 0 e c u s r 6 * e j a j e j n 2 0 1> e jc [ p fe f vl j o s a r5 jtt to ca ei be^ f <xi) t)»c Ttoco# ra « njtiJ*,

o i h 3 0 T i j b e j e * 3 B e e * r t o j j i v , 8 o * 1 3 0

69. R U 8 8 I A N .

M flo r a n b o s j w O i i ji B o n M i p t, mto

o t a e i i Cu n a c B oe r o e A H u opo j f ia r o , a sCu .

acaK if l, u tpy iotu ia B * H ero, Be noraO s, bo

B B l i f JEB3B8 fti vsryie.

6. W E L S H .Cany* telly y carotid Duw y byd, fel y

rhoddodd efe el unig-anedig Fab, fel na choller pwy bynnag a gredo ynddo ef, ood ohooo fywyd tragywyddol.

2 6 . G E R M A N .Blfo t>at <8011 t ie © r l t gcli rbet . bag r r f r lnm pinge-

b o r n p ® o l m g a b , c u j b a g 0 H r , b it . a n I fm g i a c b r n ,nicbt wrlortn rorrbrn, fonbrrn ba» enrtflf 8Atn babcn.

2 1 9 . E S Q U I M A U X .

Talmak Qudib Billakso&rmiut nfcgiiglveit, Emetuane tuunilugo, illunatik okpertut top* somunga, asaiokonnagit nungusuitomlgle in-

cogutekarkovluglL

74. A R M E N IA N (Anc ient).

J P j o jj b u ft u u fc p k u sg

t n n u u h r r p u f k u t u p ^ ' n t f t h f p L j j\ \ p ~

Y ft h [ it .f i tf [i iu b [t h h u t. t fh ui i fh~

iiu jjh rip iut-LUintuj '[i *btu ‘ i/[t'

t^npi jk) t li f l { [bfya i ig j i T^ hu rbo h

j u i l [1 uitfh L utpuliu .

3 7 . I TA L I A N .Pendooehc Jridfo ha tonto amato il mondo,

ch’egll ha ddto il bug unigenlto FSglittolo, nociocche chiunque crede in lul non perisca, ma abbla vita eterna.

141-144. CH IN E8 E.

141. Classical.

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Ais 1st,2 .

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142. Mandarin.143. Foochow

( C o l l o q u i a l ) .

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160 . JAPANESE.

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, T »* | a :f i t s

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al s *162. JA P A N E S E (Roman).Sore, Kami do scken wo itaskushinu-taznao

koto wa, sobete karo wo ihiadzara mono wa borobidzu shite , kagiri naki inoohi wo uken tame ni, sodo bitori uraareshl ko wo tomayeru bodo nari

161. CH IN O-

J A P A N E S E .

f t *

* : »m , v ® ,

a ,

f t ’ S ;

* s .

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COREAN.

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23 . DU TC H.Wa nt alzoo lief bee ft God de wereld gebad,

dat by tljneu eeniggdboren* Zoon gegevenheeft, opdat een legelijk, die In hem gelooft,niet verderve, maar het eeuwlge leven hebbe.

43. C R E E K (Ancient*.

Ovrco ybp rjydrrtfcrtv i Qobt t bp wbcpop,

ourrt t o p viov aurov t o p povoyevrj ISwkcp, Tva

irwt o mor ev av elt avro v pi) biraki)T<u, AXX*

eyrj farjp aldptop.

44. C R E E K (Modern*.

diort roaov tffairyoep o Oebt rbp kocpop,

&<rre eBaxe t o p T ib p aln ou t o p popoyevij, bib

pb pi) airoXe<r0i) v a t b irurre vttp avrov ,

aXka va eyrj fa>ijv aubvtov.

49. C R E E K (Modern) (Roman).

Sicothis thelo ipaghi pros ton patera mu, kethelo ipi pros aTteo, Pater, imarion la ton urm»non ke euopion au.—{Luka xv . 18. j

86. PERS I A N .

13. P O R T U Q U E S E .

Porque de tal maneira amou Deos ao mundo,que deo a seu Pilho unigenito; para que todoaquelie que celle cr&, aio peref a, mm teaha a vida eterna.

28. P O L I S H .Albowiem lak BOg umilowal iwlat, ie Syna

swego lednorodzonego dal, aby kazdy, kto wenwierzy, nie zginal, ale rcial zywot wieccny.

18. SW ED I SH . Zt) f a d f f fa b e f f li ib t w r t O t n a , a tt f a n a l f l a f ) !n r n t a

© o n , l> 5 b r l f li t f a > a r o d ) t n . f o ra t r o r p i f a n o m , f ta f l

I t f r f o r a a k n t a n f a c t o l n n e r l i f l i t l i f .

8 9 . S A N S KR I T .

rTrt PT^TcT TRTT *U^TSfavnvi:

UTOfcT I

234. DELAWAftg. CJf.Am. JmHMLiWoak necama guliechtagunenanali kmat*

taucbsowoagannenanall, taku kJluna nechoha,schuk ulaha weml elgigunk bakl omattaucheo*woaganowa ollechtonepannl.—1 John 2: 2.

23$. C H E R O K E E . IN. Am. M l ** J

Oovyiz buy 0°awo~a vbcray r«a, »o*b*

n y trTre 0°ju«* e<*y ©■c.ract o°s*a-<w, yaerity w&t a x i J a hbno, Ei.r.vMsyu

<ra.rj.

189 . HAWAI IAN. {HarwichUandxi

No ka mea, ua aloha nul mai ke Aku a 1 koke ao nel, nolalla, ua haawi mai oia 1 kanaKeikl hlwahlwa, 1ole e make ka mea mauaoiqla in, aka, e loaa ia ia ke ola mau loa.

186 . ETH IOPIC.

ww*: «n<p*H: aq.*c: AmA-ndkC:acia ‘p: Afi*H: ©ajp: «Pth.*: <Dun: an:Yi*>: 'ft'A: hpa<p3: p*: ajb ^ata :

a a : .* auMDT:. ha<ja*p ::

123. S IA ME SE .

<mih MKNniTimtjraAtmu, inni

lhnnu bfti Binwin su jikniC me rnnui lima nalwuni

uncw^mau'nuisifli!

33. H U N G A R I A N .

Mert dgy szeretO Iaten e’ vil&got, bogy az 6egyetlenegy szulott Fijftt adna, hogy minden,valaki blszeu 6 benne, el ne vesazen, haneiaor k Ctetet vegyea.

296. YIDDISH,

o r ) 4 P 0 T J B*> o X T r a c * n t ) ') lm T * . * m ?

f a I*wfaQ wn W < PTJP?f a VWFPfanw* (/. Cor. 10 : 1.) .p*WP? CT5 TT» PW

59. S ERV I A N .

Jep Bory tsko omha6 cbhjct a» je hcHHa CBojera jeABuopoAHora Aao, Aa

jeASH KojH ra Bjepyje He norHHe, Hero

AS Hia XHBOTBjeiHH.

229. 8 E N E C A. (tf. Am. /ndton.)

Neb sgh'fth ne' sdb jih' ha no'oh gwah Na'-

w Sn niyi b' he'yq 4n ja deh, Neb No'aw ak neb"

shft' kuh sgat ho wi'y4 y4b tot gab w4b' ba q '-

gweb da wiih heh ysftn 'jad eb '; neh neb, Sgb'-dib gwa 'nab ot ftp wq'i wagwSn ni yds, t&h &b'

t* ye'i vrab dgh\ neb gwaa', rt&yd'i wa da dye i'

| ya'go j&n debt7 ne' yqh beb'p web.

3 2 . B O H EM I A N .

f t r b o t a f IBuf) m l l 6 r a a l frart, i t ©pna f r a t f a g r t n u - •

n g r n t f a b a l , a b t> fa j b o , r t o j t o t r | n » n t f a , nrjafanu!,

ait oci (boot trnnp.

76. AR M EN IA N (Ararat*.

»f r.— —> tH tl' mt'ri a*9“ */^ ll/' f* • -r <"L

mg A’ le'ftth > “VL. J—.f—11—f-A



A B O O K F O R A L L M E M B E R SW e have ju£t issued th e fir^t de-lux e Souven ier tRrrnrJi Honk f or fUrmbrro.

It contains not only the ratified Con stitution of the O rder an d a set of SpecimenBy-Laws, b ut the following Special Features :

Copy of the FirSt American Charter;

Copy of the FirSt American Pronunziamento;

Pag e for Reco rd of Initiation into firSt three degree s ; ■

Page for Record of Initiation into Fourth Degree, with spaces forOfficer’s Signatures and those of some of the Brothers and SiSters

presen t, as a Souvenie r;

Page for Record of Initiation into Fifth to Twelth Degrees.

Each book is beautifully printed in three colors, with attractive designs. Th ere

are three Styles of binding, as follows:

W ith special two-color printed pa pe r cover, each, . . . . $.30W ith heavy card bo ard tw o-color cover, each, . . . . . .65

With flexible black leather cover, Symbol Stamped in gold, ea., $2.50

This de-luxe edition is limited. The next edition of the C onstitutio n will be plainly print ed , w ithout Record pages. Order yo ur copy at on ce fro m you r LodgeSecre tary Sold only to Members.

L O D G E A N D P E R S O N A L S T A T I O N E R Y

O F F I C I A L L O D G E L E T T E R H E A D S —

In two colors, with emblem s and individua l Lod ge seal, bearingLodge Secretary’s name and address, per 1,000, ............................. $3.75

MEMB ER’S PRI V AT E STATI ONE RY —

Beautiful pale blue, sue de finish pap er, large Baronial size, em - be lished with the O rder’s em blem in blue , 48 sh ee ts and enve lopes, $ 1.25W ith p erso nal initial a dd ed to th e em blem , extra, . . . . . .50

CONFESSI ON TO MAAT—

A beautiful Wall Card, 11x14 inches, printed in four colors andour emblem in gold, reciting the C onfession to T rut h for ou r

Mem bers, each, .25All the abo ve D esigned, Printed and Prod uced il l our R \ ’ C ’ . ‘ Print Shop.

ROSAECRUCIAN SUPPLY BUREAU

3 0 6 W E ST 4 8 T H ST R E E T . N E W Y O R K CI TY



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Documents

The American Rosae Crucis, November 1917