Escolar Documentos
Profissional Documentos
Cultura Documentos
'' >/VM{ :1
( % v,
Wx
/
' / A \
iZ M ' <
! & 3 / >. '' 'S> i)
l\ V
'
;jJ: I p v
\ V.v ' 'i , \ !'
\\.r / '*\ 1f 'r Z f /s .
v >
SYMBOLIC TREE
of the
GREAT WORK
Conception an d D r a w i n g
by
E lmer
E. H a r t m a n
O r d e r of I l l u m i n a t i
Foundation o r K in d e rg a rt e n of the R o s icru c ia n Fraternity
S y m b o lic T re e of the C o n fe d e ra tio n of In it ia t e s
o r R osicrucian F ra te rn ity
S y m b o lic T r e e of L ig h t ,L ife , L o v e .
B ook I
Book
B ook
B ook
B ook
B ook
By
D r.
R.
S w in b u rne C ly m er
i'
Library Edition
Published by
C o p y r ig h t e d 193^
BY
B e v e r l y H a l l C o r p o r a t io n
A L L R IG H T S R E S E R V E D
THE BROTHERHOOD
o f the
ROSY CROSS
( I n t e r n a t i o n a l R e gist r at ion )
THE CONFEDERATION
and
F R A T E R N I T Y OF I NI T I A T E S
( I nt er na ti on al Regi st rat ion)
T H E C O U N C I L OF T H R E E ,
SEVEN and N I N E
( I nt er nati onal Regi st rat ion)
OTICM
T h is Volum e is authorized and issued b y the
R o s i c r u c i a n F o u n d a t i o n , f o u n d e d for th e
p u r p o s e o f t h e s t u d y a n d d i s s e m i n a t i o n of
R osicrucian I listory, Philosophy, Exoteric and
Esoteric T eachings and. Sources of A uthority.
T h is F o u n d a tio n was registered as such and for said
purposes O cto b er 29, 1934, and J a n u a r y 16, 1935.
JO HA NN VALENTIN A N D R E /E
f ounder of the Fraternitatis Rosie Cruets and Aifthor of the Tama
Fraternitatis and Chymical M arriage of Christian Rosencreutz.
PUBLISHERS FOREWORD
In this permanent volume is republished six pamphlets dealing
with the Authentic Rosicrucian Brotherhood in America and a cer
tain spurious organization a commercial enterprise of H . Spencer
Lewis, its fabricator and promoter, parading under Rosicrucian
appellations and doing business under the name of the Ancient
M ystical Order Rosae Cruets.
Others have used Rosicrucian names and appellations in connec
tion with clandestine movements and organizations in America.
However, none save only the Lewis organization above named
have used the holy appellations of the Rosy Cross for private gain
and unworthy purposes or submerged the sacred names of this H oly
Order into a cesspool of commercialism. T o the consideration of
this spurious organization, the contents of Books Three, Four and
Five are principally devoted.
Books One, Two and Six deal almost exclusively with the authen
tic organizations of the Rosicrucians in the new world.
As an aid to all investigators and students of the subject, and for
the special benefit' of the sincere seekers of the true and authentic
Fraternity of the Rosicrucians, the subject matter of said pam
phlets has been republished and made available for ready reference
in this volume.
___________________ _____
y& >
#0
BOOK ONE
g^
The
BROTHERHOOD of
TH E ROSY CROSS
The First JVorld Parliament
and
MEETING OF THE
COUNCIL OF SEVEN
THE CONSECRATION
OF W A S H I N G T O N
The Deliverer
F U L F I L M E N T OF
THE PROPHECY
Published by
TH E R OS I CRUCIAN
FOUNDATION
(REGISTERED)
B everly H all
Quakertow n, Pa.
as
C o u n c il l o r R
G e o r g e L ip p a r d
INTRODUCTION
One hundred and thirteen years ago there was born in the City
of Philadelphia, one who in a brief life-span of only thirty-two years
was to accomplish more for the Brotherhood of the Rosy Cross
than any other single person, and, yet, who was to become almost
unknown a few years after his passing.
George Lippard was born during the period when the very air
in the eastern section of Pennsylvania was vibrant with the spirit
of freedom. M en thought, talked and dreamed freedom free
dom of speech, freedom of action, freedom of rights.
It seemed that all men whose nature inclined them to Freedom
were drawn together by a mystic Jink and that they were impelled
by one motive and one object to cast aside the last shackles by
which they were bound to the moloch of creed and caste which was
degrading all but the few. They sensed the sham of an artificial
democracy which had followed the over-throw of a kings rule, for
while the government existed in the name of Democracy it was
actually in the hands and under the influence of a coterie of men
who still retained all of the old world pride of birth and aristocracy
of viewpoint.
Early in life Lippard came into close contact with several mem
bers of the Council of the Rosy Cross. H e was by nature and
inclination perfectly fitted to absorb the Mystic Lore of those men
who had labored so many hundreds of years for the freedom of
man and he delved with eagerness into the tomes of the histories of
man and of the Mystic movement. Through oral transmission he
was trained in the principles and purposes of the August Fraternity
and in an outline of the mission before him. H e was informed
fully of the sufferings borne by the sectarians before they came to
American shores in 1694; of the preparation and fight for the lib
erty of the new world which began in 1773 and culminated in 1777 ;
of the movement to free man from old world rule and influence
that a republican form of government might be established in the
interest of all men; and of that work soon to be begun of striking
the shackles of human slavery from the black race.
Lippard was a Mystic and a dreamer by nature, but he was more
ton
is v e r b a t i m f r o m the L e g e n d s o f t h e A m e r i c a n R e v o l u t i o n
PREAMBLE
It is passing strange that the truly great figures of history, those
who have been known as the leaders of their time in all periods and
in all countries, have not been churchmen nor have they been active
members of organized formal lodges. This was particularly true
of the early leaders of thought anti action in America. Few indeed
of those who assisted in creating the New Republic and who wrote
and signed the Declaration of Independence and the Constitution,
were churchmen. Many of them were known as atheists and agnos
tics. But while such men may not have been churchmen in the usual
sense of the term, there have been but few of the really great
that have not been actually religious in thought and in spirit. It
has been the memory and recognition of the conflicts and persecu
tions of organized religion that has driven the true leader from
the formal church and lodge. Yet with few exceptions the motiva
tions of those who have risen to acknowledged leadership have
been a love of humanity and a recognition of principles of true re
ligion which they sought to bring to a more vivid realization.
1 Through all the ages, amongst all the true leaders who have
had the welfare of their peoples at heart, there is the evidence that
the driving force animating their purpose has been those principles
which appear identical with the precepts which the church, regard
less of denomination, purports to hold and to inculcate. Church
men these great leaders of the past may not have been, but regard
less of what they may have been called, not one who has left a deep
mark in history has been actually an agnostic or an atheist. Almost
without exception, each has been in the true sense devoutly re
ligious. This thought is expressed by one who was active in the
beginning of the present New Dispensation which began in 1884.
H e wrote, W e do not have to depend upon churches and lodges
for initiation into the grandest mysteries of God; for the heavens
are open- -an d in the spaces above are countless multitudes that
with thought and act are baptizing the earth with all you are
capable of receiving. Then arise in your thought [and desire] and
meet them. * Despite the apparent agnosticism of the writer he
* Temple of the Rosy CrossFreeman B. DowdEdition 1901, page 321.
11
and become drunk with power have inflicted tyrannies and enslaved
the masses as did the kings and priests of old. Justice is not born
in all men, and without justice slavery is inevitable. In the new age
if m an s dream of freedom is to be materialized, justice must be
enthroned in the heart of every man and each must come to a
recognition of its Law. H e will know then that the L a w itself
punishes and that the injustice for which he individually is re
sponsible is but reflected in the injustice which he must suffer with
the reaction of the Law, at the hands of another. King, dictator,
tyrant, priest, each wins his power and retains it because man will
not be just to man. In the newr age as man learns and begins to
apply the law of love, as he becomes in the true sense a Free M an,
seeking justice for all rather than favor to himself, then will his
priests and kings reflect justice, and slavery will disappear from the
face of the earth.
11 In the old dispensation as soon as those men w'ho had suffered
at the hands of tyrants freed themselves and secured power, they
set themselves up as judges and executioners even as the tyrant
from whom they had stripped all power. T h e old Law from which
has come suffering, cruelty and enslavement has been do as we do,
believe as we believe or be damned. T o refuse obedience to the
dictates of the rulers under this law is high treason. In its name
the vilest and the most terrible atrocities have been committed upon
those who refuse to bend the knee, in the name either of country or
of God. 1 hose under whose dictates this old law has been enforced
through the guillotine, the inquisition and the scaffold are not alone
responsible. T h e masses who have accepted and applied this false
intolerance in their own relationships with others have been re
sponsible, for the people themselves have actually formulated the
law which their leaders have but reflected. All men who under
stand the Law of the N ew Dispensation will govern themselves to
the end of reflecting justice and tolerance and love for their fellowmen. They will know, since they understand the T ru e Law, that as
they abuse or defraud another, so in turn will the L a w provide the
punishment by which they will be abused and defrauded by another.
na i he esoteric section of the August Fraternity is universal and
it oversees all the work of the Grand F r a te rn ity --th e Fraternitas
Rosae Crucis. In this Brotherhood those of certain rank and sta
tion may know those who are below them but they may not know
who are above them in station, hose of the Brotherhood are rarely
known either to their brethren or the world at large as Rosicrucians. They are engaged in worthy avenues of activity as phy
sicians, lawyers, musicians, statesmen and artisans. They do not
seek to be known of men. They are satisfied but to adhere to the
Law and fulfill their destiny on earth. They are swayed neither
by friendship, flattery, hatred nor fear. Such Rosicrucians think
very little of the ways of the world-its pride, arrogance and dig
nity- -they are simple for they find the truth to be simple. The
fruits of truth are free from pretense. "hese men are initiates and
free in all essentials, free to think, to be and to express them
selves always for the good of others and in the cause of prog
ress. * They cannot be intimidated nor can they be persecuted.
They do not issue written credentials or documents of authority to
anyone although they may delegate powers to others for given pur
poses. They cannot be exposed because their brethren, with the
exception of those above them, do not know them. They cannot
bring shame upon the fraternity because of some unworthy act or
acts that the world might consider unworthy because their acts are
merely acts of the individual. Only by their fruits may ye know
them. These men of the esoteric section of the Rosicruciae work
in secret because of their knowledge of the Law that the potent
forces of nature are silent, secret and unknown. They manifest
themselves openly at times but only in some unselfish and worthy
cause. T heir true work is spiritual the welfare and guidance of
mankind. They have nothing in common with materialism except
intellectually. Since they have no affinity with materialism they
have no materialistic golden plan to lure men into a semblance of
brotherly love and fellowship. Unobtrusive, unpretending they
pass through life looking with eyes of pity upon a world of gold
and treasure and material power as upon children building sand
castles that the sea must wash away. 'hey are seldom understood
and for this reason, their silence. They are in the world but they
are not of it. Their wish is to do their work quietly but without
evasion of any aspect of it. Since they know they may leave the
world and its experiences only through accomplishing their own
evolution by doing good, they secretly do all within their power to
help their fellowmen. t hey are conscious of having been sent here
for that p urp o seto help the world in its efforts to immortalize
* Temple of the Rosy CrossF. B. Dowd, 1901 Edition, pages 312-13.
secret. It was he who also taught let not thy left hand know
what thy right hand doeth. Further than this, Rosicrucians have
learned that organization is a rock upon which all religions have
foundered and as the Fraternity is not an organization in the usual
sense, it cannot be used as such to influence either government or its
officials. And even when its authority or rights are challenged by
a usurper, it neither requests nor uses the influence of its adherents
to combat or to protest aggressively the attempt of the usurper.
On the other hand, neither does it avoid nor evade a challenge,
but meets issues as they arise through a constituted authority of its
exoteric section without bitterness, malice or personalities.
13 The Fraternity through the centuries has been known under
various names: Hermetic, Alchemist, Essenian, Pythagorian, Paracelsian, Illuminati, Rosicrucian, the one fusing into the other; all
forming a whole. Rosicruciae and its predecessors have little re
spect for names and consider only the need of the time. The
primary object of the Fraternity always has been the establishment
of a Universal Brotherhood for the evolution and exaltation of the
individual.
11 Brotherhood cannot be established by enactment, by declara
tion nor by the power of organization. It is possible only when
man, through understanding, seeks to grant the same freedom and
rights to another that he seeks and demands for himself. The
work of the Fraternity begins and ends with man, the individual.
For as the city is to the state and the state to the nation, so is man
to men and Brother to Brotherhood. As man saves himself he saves
his brother and in true Brotherhood lies the path of salvation for
all men and for the world. It is the dream of ages. It shall be
realized only when man comes to know that man cannot be saved
because the power to govern has been given to men who cannot
govern themselves. Countless of the multitudes over the centuries
have undergone unspeakable agonies through the passions and
weaknesses, the bigotry and intolerance of rulers who had no con
trol over their own natures, who were worshipers at the throne of
the Demon Self. The law inevitably works its own rewards and its
own punishments and in the New Age defeat and destruction will
come to those who do not obey it. In the New Age the true
Brotherhood gradually will be established. It will recognize
neither riches nor poverty only the Soul of the man himself. Pov
erty will be relieved not through that which has been taken from
others but because man under the New Dispensation, will under
stand and practice the laws of equity and compensation. But be
fore he is prepared to accept and practice those principles from
which his relief will come, he must experience a certain degree of
suffering necessary to produce his awakening. The Brotherhood
is emphatic in its interpretation of the law that t h e r e m u s t b e a
CERTAIN GROWTH AND RIPENING ERE THE FRUIT CAN BE EXPECTED.
tery and departs leaving the heart chastened and yet lightened
through an increase of knowledge and of peace. Men are cast
down. That they may go higher and thus alternately cast down
and exalted they are prepared to meet the changes of the mundane
life. No stoic, agnostic or egotist can become a Rosicrucian for
Initiation requires an intensified feeling. Without this, no initia
tion could possibly impart that baptism to the spirit which gives
birth to new or dormant energies; nor without it could the soul
germ be awakened to a higher life. Where Will reigns over all
and matter becomes transmutable the law may be understood and
applied and the Brotherhood of the New Age established.
18 The Rosicrucians ever have been the Apostles of Peace, Free
dom and Brotherhood. Washington, nobly knighted and anointed
by the brethren, proved true to his trust. His memory is a
symbol of the Universal Fellowship of Man in Freedom. Wash
ington sought peace. It was only as a last recourse that he con
sented to head the Continental army and as its commander he
sacrificed no property nor lives except directly in the cause to which
he was consecrated. France too sought to gain her freedom
through the overthrow of an unworthy king. Those who were
the leaders of the movement for freedom in France were imbued
with the spirit of hate and fear and the lust for blood. So great
was the unnecessary destruction of property and shedding of royal
ist blood that it almost could be said that this was the real motive
that animated its leaders rather than that of Fraternity, Equality
and Peace. France paid dearly for her liberty. Under the leader
ship of Washington, a true leader of the people, wrell trained in the
Great Brotherhood, it was vastly different. He had no vain per
sonal ambition, he sought only the freedom and the welfare of
those whom he called his people. The Brotherhood has always
taught and still teaches that nothing can be gained by the unneces
sary destruction of anything useful. That which is destroyed must
be replaced and though he win, the victor who ignores this law will
be the loser. Since the days of Washington, the Brother and
Robespierre, the Revolutionist, strange as it may seem, almost
all the battles for freedom have become revolutions of blood. For
those who have instigated them have been motivated by bitterness
and selfish thirst for power rather than by love of man.
19 There is but one lawful object in the life of man freedom
the right to live under the Law without interference. For this ob
jective he may and should fight but without hatred and malice. If
in gaining his freedom he himself disobeys this law, then in the
reaction of the law once more will he become a slave. Washington,
an Apostle of Brotherhood, fought because there was no other
way to gain freedom for his people. But when that objective was
gained with as little loss and destruction as possible, he ceased his
warfare since he was fighting only for a cause without thought or
intent of self-gain or personal glorification. More blood more
blood to wash the records of the poor mans wrong from the his
tory of ages was the cry of the revolution in France. The abused
and degraded masses tore power from the hands of their rulers.
But vindictive, thirsting for blood, drunk with the freedom for
which they were not prepared, they gave themselves to the leader
ship of those who cried for blood and more blood. The law in
evitably produced the reaction. The leaders themselves died by
the axe they had wielded and once more slaves that had tasted free
dom only to abuse it, became slaves again.
20 He who is motivated by the passions of vengeance and hatred
may attain his objective, but no matter how just his cause, the fruits
of his victory will be taken from him. This is the law of action and
reaction. Vengeance is mine, sayeth the Lord. Robespierre
sought freedom for a people, but his nature was filled with hatred
and bitterness and revenge. He was dominated by the hatred of a
class and he destroyed as an avenging angel. He destroyed because
he hated a class more than he loved a people. A demon within him
fed on his passions and since he had given reign to his evil pro
pensities, it carried him into responsibility for great wrongs and
terrible destruction until finally the reaction of the law began to
function and unto him was done even as he had done unto others.
So until men comprehend and only as their actions are governed
by motives of love, may they demand justice within the law without
its reaction.
21 To America, the land of promise, the new world of the
prophecy in which was to be found freedom and Brotherhood, men
came to free themselves from persecution and tyranny. Yet,
strange as it is, those who came to this promised land and settled it
because persecution had driven them from their own lands, became
themselves narrow, bigoted, cruel, superstitious, subjecting those
who would not agree with them to even greater persecution and
suffering than they themselves had escaped from. It is stranger
still that a people who fought long years for liberty from the rule
of a foreign king should submit to the rule of racketeers, gangsters,
crooked politicians and profiteers. But even now the law is func
tioning and where the leavening is occurring, the fermentation of
the wine must come before the clarification. The L a w is
and regardless of how man may evade it, inevitably the reaction
MUST set in. In the universal depression which has seemingly
fallen on the just and unjust alike, the law is being satisfied through
the suffering of those who were guilty of its evasions, either through
omission or commission. That man who has submitted without pro
test to the conditions from which came the violation of his rights
and those of the fellowmen of his nation, suffers that he may be
awakened; that his voice may be heard. Then will begin the func
tioning of the Law of the New Age. The unjust, the decadent and
those who seek to retard the operation of the Law will be known
no longer and so will begin the era of the Brotherhood of Man.
- Washington was consecrated as a deliverer of his people and
it was his destiny to lead his people to a new concept of inde
pendence and of liberty. Washington was true to his sacred mis
sion as deliverer. H e won the conflict that he himself must have
faced within his inner being as to whether to live and to lead in
the interest of the rights of his fellowmen or to crown himself and
rule over others for his own glorification. It is possible for those
destined to lead the people of the new era to fail, because even
though God or the Law ordains a man for the performance of some
great function, that man still has free will and though God ordains
he does not command. In the being of every man there are two
creatures, one noble and aspiring, the other selfish and earthly.
One speaks with the voice of love and seeks the good of all human
ity. The other speaks with the voice of self and seeks only its own
benefit and advantage. There is a constant conflict between these
two forces in the heart of man. Irrespective of how high he may
climb on the ladder of his own evolution there is always the possi
bility that he may fall. The Great Master expressed this danger
for he admonished when ye stand take heed lest ye fall. Lucifer
fell from the second highest place in heaven to the lowest depths.
We may accept this fall as a symbol of a lesson all men, no matter
how great, may profit by. It is because of the recognition of this
possibility that there never has been written a history of living
Rosicrucians. It is a law in the August Fraternity that no man
man. It was necessary that this lesson be learned that man might
recognize that it is not the station, environment nor the individual
circumstance that produces a leader. H e is beginning to realize
that he must turn for leadership to those men, rich or poor, who
K N O W the L aw and will apply it. T h e man who accepts the L aw
and does his utmost to LIVE that law, will have its protection, and
although he be thrown among thieves and outcasts, he will be over
shadowed and protected as was Daniel in the lion's den. Once this
is comprehended men will no longer be so concerned with the
reformation of other men. T h e ir chief concern will be to reform
themselves. Th ey will realize more and more that revolutions,
shedding of blood, destruction of property do not gain their rights
but lead them away from their direct objective except when it is
countenanced by the Law. From the beginning the Fraternity of
the Rosy Cross has been consistently engaged in trying to bring
about a better understanding among men, and in the attempt, to
eradicate through the education of the classes and the masses those
abuses which have made nations charnel houses. It has been the
effort of the Fraternity through the ages to inculcate the L a w so
that all might understand it and come under its protection.
2D i here are many phases, branches and degrees in the Grand
1raternity the Rosy Cross*, but only three of these concern us
here. T h e Rosicrucian Order, the Rosicrucian Brotherhood, the
Fraternity of the Rosicrucians. As a direct outgrowth of the activi
ties of George Lippard, Freeman B. Dowd, a G rand M a s te r of the
fraternity, induced his appointed successor, Dr. E d w ard H . Brown,
to define these terms. T he Rosicrucian Order or Order of the
Rose or Rosy Cross is composed of that body of men and women
who, though more or less interested in the philosophy of the F r a
ternity, nevertheless are particularily concerned with the establish
ment of lodges of a formal nature wherein may be taught through
the conferring of degrees, through lectures and dissertations, a bet
ter understanding of the law of relationship between man and man.
It is the desire of the order to improve the condition of man, to ad
vance the establishment of the Brotherhood of man, to bring about
an understanding of law and to aid in effecting its application in
the world of men. Those seeking membership are not required
* Other phases of the G reat W ork will be dealt with in detail in a publication to
follow the present one in which will be given a partial history, together with docu
ments, establishing the G rand Fraternity in America.
other.
T h e Grand Fraternity has passed through innumerable changes
within the past ten centuries. N o t always was it known as the
Rosy Cross. It has been known as the Egyptian Initiation, Gnostic
Priesthood, the Essenian Order, the O rd er of the Magi, Heberites,
Hermetic, Alchemist, Platonist and Paracelsian. I'he name by
which it has been known has harmonized with the needs of the time
and as the needs of humanity have changed so has the phase and
the name of the Great W ork. W ith each change the experience
and teachings of the past were fused into those of the new era. In
1612 a convocation was convened at Frankfort-on-the-Main, in G er
many. Among those who answered the call were the representa
tives of members of many of the ancient orders, in some of which
there remained but few active members. T h e Gnostic Fathers were
in attendance; adepts of the Herm etic and Alchemistic O rd ers;
learned of the Platonists; modern Gnostics; active members of the
Paracelsian school and representatives of other of the ancient
bodies. These delegates possessed authority from their respective
Fraternities or schools to consider and deal with all the problems
with which they were confronted. T h e fiat had gone forth to all
that the time prophesied by Paracelsus to form and act as a con
certed movement had come. As an outcome of the convocation
there was brought into union all the activities of the true schools
and at the instance of Andrea the new union was given a mystical
name with full provision for secrecy so that no member active in it
would be known to the world. T h e name that was adopted was
the raternitas Rosae Crucis or the Fraternity of the Rosy Cross.
Its principle as applied to the relationships between the various
bodies that it had absorbed was expressed in the words one in all,
all in one. Each fraternal member was individual and yet of the
union. Its expression was union in diversity.
27 During the seventeenth century there was but one supreme
body and its jurisdiction was through a Council of Three and a
Council of Seven. U n d er the Council of Seven was a Supreme
Chief who was elected by the Council of Seven and under him there
served a Chief from each country. Beginning with the eighteenth
century jurisdictions were separated and while the Council of Seven
continued to function, its membership comprised the Supreme Chiefs
of every country, each of whom had absolute authority and juris
diction in his own country. W ith the entry of America into the
Council, a change was made in the practice and each Supreme Chief
or Supreme Grand Master, as he was thenceforth known, was given
irrevocable authority to select his own successor, in recognition of
the fact that only he could know which brother had attained the
right of succession to the exalted position. At this time a Council
of Three was constituted within the grand body consisting of the
Supreme Grand M aster and the two members within the Fraternity
most advanced and best prepared in the Work. Two members
always were selected by the Supreme Grand Master immediately
upon his taking his authority and from the two he selected his
successor.
28 T he first American Conclave of the Supreme Council of Nine
was convened in the City of Philadelphia in 1773 instead of 1777
as had been intended. The earlier date was chosen because of the
increasing friction between England and the colonies and the con
sequent necessity for final instructions to those of the Brotherhood
who were to take part in the great struggle which it was known
would occur. Tie conclave was a Supreme Council of the World
for the American Supreme Grand Lodge had not yet been created.
T he year of 1848 stands forth in the history of the Rosy Cross.
It was in that year that the Supreme Council of the W orld deter
mined to remove the seat of the See of the Supreme Council of the
W orld from the old world to the new; and that the Brotherhood
within the United States and its possessions be permitted to form its
own Supreme Grand Lodge with an American as Supreme Grand
Master. It was in this year also that the selection was made by
the Supreme Council of Abraham Lincoln as the anointed one
to carry further the work for freedom to which Washington also
had been consecrated. It was also determined in this year that
after the initiation in the mother lodge of Frankfort-on-the-Main
of the one who would become Supreme Grand Master of the F ra
ternity that that lodge would be closed for ever. The year of 1884
is of historical importance in the work of the Rosy Cross, for it was
in that year that Freeman B. Dowd, after having taken his seat as
the Supreme Grand M aster of the Rosy Cross following the death
of Dr. P. B. Randolph, the first Supreme Grand Master in America,
established, by instruction of Count Guinotti, the Supreme Grand
'emple of the Rosy Cross of the W orld in Philadelphia as a direct
and authentic continuation of the Rosicrucian movement which was
first established by the Council of Seven in the City of Philadelphia
R. S w i n b u r n e C l y m e r .
hey who labor not shall neither reap nor shall unto them be
given. None but the sower shall reap the grain and garner the
harvest.
Render unto Caesar that which belongs to Caesar and unto
God that which belongs to God,
BUT
Thou shalt not steal nor shalt thou Covet that
which belongs to thy neighbor.
AND
By the sweat of thy brow shalt thou live,
BUT
The Laborer is worthy of his hire.
C O U N C IL OF SEVEN
OF THE
lect, blinded and bound, like the Samson of old, to that terror which
fears a shadow, and trembles at a sound.
At last he died, and England, forgetful of the blood which had
been shed to achieve her freedom forgetful even of the greatness
of that Brewer, who had made the name of Protector nobler than
the name of Emperor England, I say, forgetful of the brave men
who had died, by tens of thousands, to redeem her from the name
of King England rushed to the grave of Charles the First, and
took the crown from his fleshless skull, and put it on the head of
Charles the Second, and hailed him King. 9
Yes, my brothers, Charles the Second is King of England now,
and while he reigns, there is a headless trunk amid the offal of the
ditch, there is a bleeding head nailed up to scorn, upon the gates
of London. That headless trunk, and that bleeding heart, once
embodied the Soul of Oliver Cromwell.
The Englishman could say no more. Charles the Second on the
Throne, and Oliver Cromwells body cast forth to feed the hunger
of dogs, Oliver Cromwells head nailed up to the gate of London
it was enough.
The Representatives of the Nations uttered a groan for fallen
England. Then, one by one, these men gathered from the quarters
of the globe assembled at the mandate of some Invisible Chief,
or by the watchword of a universal brotherhood arose and told,
in various ways, in every tongue, the same story.
Kings everywhere, Priests everywhere, and everywhere slaves.10
It was a horrible catalog of enormities, which fell from the lips
of these brethren.
Indeed, it seemed as if the World its men and women, its little
children, and its babes unborn had been given up by some
ferocious Destiny into the hands of Superstition and Murder.
The Turk, the Arab, the Hindoo, and the Swede, all told the
same story in various forms. In every land a King, and for the
People nothing but chains and graves.
There was a black man in the throng; from his voice and man
ner it appeared that he had received the education of the white race.
The story that the black man told, was of petty Kings, on the
soil of Africa, selling the flesh and blood of Africa to eternal bond
age in a New World. A bondage that had no parallel in the his
tory of crime, for under the name of Servitude, it comprised M u r
der, Incest, Blasphemy.
As the word New World fell from the black mans lips, a
shudder agitated the throng.
Slavery in the New World! cried the German Alas! Alas!
then God has indeed given the earth into the power of Satan-------
Do not blaspheme, said the voice of the aged Swede The
New World is the last altar of Brotherhood left on the surface of
a desolated globe. We have looked to the East for Light it will
come from the East; but in the West that Light will reveal to us
the perfect image of human brotherhood.
At this word the representatives from the New World arose.
Every one was silent; they all gazed upon his rugged features and
backwoodsman attire with an absorbing interest.
The New World is the last altar of human Brotherhood! he
said, echoing the words of the aged Swede There was a band of
friendless exiles, driven from the shores of England by the lash
of persecution. They sought a Home and an Altar in the forests
of the New World. They landed one day, on a Rock which they
called Plymouth, and the red men of the woods bade the wander
ers welcome. Brothers, this was not many years ago, and yet
I stand among you, an exile and an outcast from the New
World
An exile and an outcast from the New World! His words
were echoed on every side.
He has committed some horrible crime and the aged Swede
shrunk from the side of the Colonist.
Yes, I was guilty of crime- a horrible crime. I could not be
lieve in my neighbors creed. I could not think that Murder was
any the less Murder, because it was done by grim Priests, in the
name of God, and the victims were old men and defenseless women.
Yes, yes I have stood upon the soil of the New World, and seen
men given up to the cord and scaffold, because they could not be
lieve in an Orthodox Protestant creed
Even as I, a Spaniard, have seen them racked and burnt in
the Act of Faith on an Inquisition!
But I have seen that Image which we love in a Wife, reverence
in a Sister, adored in a Mother I have seen the Image of Woman
lashed naked through the streets, amid the jeers and prayers of
cadaverous Priests, who saw the blood start from the quivering
flesh, and shouted, Scorn to the Heretic, Praise to our God. This
on the soil of the New World this in the land which God hath
The grass without the temple was burdened with the dead the
river, near us, grew red with blood on every wave.
From the rocks on the opposite shore, streamed one incessant
sheet of flame.
Evening came at last. The sun was setting. I was the only
living man, and I stood alone amid the harvest of death.
A cry of horror pervaded the cavern.
Who was it that did this deed? Who were the murderers
the savages of other tribes, your foes among the red men?
They were white men who did the deed. They believed in the
same being whom the man in the dark robe taught us to love.
Wherefore this murder? asked the Swede.
These white men, who came upon us as we knelt in prayer, and
shot us down, and stabbed us, as we rose upon the rivers wave,
and pierced our skulls as we crept into the bushes-these white
men believed in the same Cross in which the old man believed,
but a sad smile stole over the red features of the Indian they
only believed in the Cross as it was written in the Book while
the old man believed in it as it was carved in wood or sculptured
in stone. Therefore they murdered us.
There was a pause of stillness, unbroken by a sound.
Brothers, cried the Indian, I come to you in the name of the
Red Man. We melt away before the white race like snow before
the flame. They kill us with the sword, they poison us with fire
water, they sweep us away with the plague. Help, or we are dead.
The appeal of the Red Man touched every heart.
An Italian, with every line of his animated countenance stamped
by thought and endurance, next rose.
Italy, he exclaimed, is palsied by a Nightmare, which crouches
upon her breast, and slowly drinks the blood from her heart. The
Nightmare changes its form every instant now it is a Priest, now
it is a King; now the Priest and King, combined in one, realize the
idea of an Incarnate Devil. Help for Italy, ere the last drop of her
blood is spent!
Then by the side of the Italian appeared the dark figure of a
Jesuit. Every eye shuddered to behold him there all wondered
why he had dared intrude upon this band of brothers not a man
but shrunk away from him, afraid of the very folds of his dark
robe.
Help for the Catholic Church, he exclaimed. Help, Brothers
of Love, for that Church which once overspread the earth, and
sheltered all men under the wings of her Divine Unity! She now
lies bleeding in the hands of Princes who call themselves Priests,
of Murderers who call themselves Pastors!
The smile that had agitated every face when he commenced, died
away in the look of sympathy as his last word fell on their ears.
They extended their hands; they encircled him.
There is hope for man, when the Jesuit invokes the aid of
Brotherhood in behalf of the Church!
And all the while that solitary figure stood veiled speechless
and motionless near the rock; alone amid the throng.
the kennel of its degradation, it calls for some great Heart, to feel
for its despair, and win it tenderly into light and love once more.
Shall we embody this Idea of Brotherhood in the life of some
Priest, or tell the world how lovely it looks, how wonderful and
sublime in the life of some King? As well embody the Idea of
H eaven in the image of a Satyr, or personify the angel-tenderness
of childhood in the dusk countenance of Satan!
,
N o away with Priests and Kings away with all like these
who do not live in the same world with the millions of mankind.
But we will give this idea shape, color and voice. We will em
body the principle of Brotherhood in the life of a Mechanic.
His words were followed by a breathless stillness; and then the
murmur rose Where will you find a Mechanic, who has risen
from the hut of the poor man into the light of fame?
In the life of a worker, toiling with the workers of the human
race, a Son of the Poor, living and dying for the Poor. Listen, my
brothers, and do not treat with scorn my crude Legend of other
days. But I will tell to you the story of the Mechanic whom you
seek, the son of the Poor whom you desire.
One day- -in the ages long ago the Son of a Carpenter looked
out from the window of his father's workshop, and beheld his
brothers and sisters, the Poor, trodden down under the gathered
infamies of four thousand years. His garments were very rude;
clad like a child of the People, he wiped the laborers sweat from
his brow, and from that workshop window, he cast his eyes over a
world in darkness and in chains. A Fire that was of God suddenly
lighted up his eyes; that forehead, damp with the sweat of toil, be
came radiant with a Thought. His lips inclosed, and he uttered
the travail of his soul in these brief words Over all the earth, one
sound swells up to God. It is the groan of the Poor man, who has
no joy in this world, and no hope in the next.
Then, as if the voice from God had penetrated his soul, the
Son of the Carpenter laid aside the tools of his fathers craft, and,
clad as he was, in the coarse garb of labor, yet with a "hought shin
ing over his brow, went forth into the world, and said to the Poor,
as he met them on the highway, or saw them bending under the hot
sun, in the rich mans fields, or beheld their wan faces from the
windows of the prison, Brother, there is a God in heaven! He
marks the sparrows fall- -think you, then, that H e looks unheed
ingly upon the anguish of his children, the Poor, who bear his
image, and have every one of them a ray of his Eternity in their
hearts ?
Such words as these, thrilling from the lips of a Carpenters
Son, stirred the hearts of the Poor. They followed the young man
by thousands; now by the shore, now on the slope of the mountain
side, now in the desert woods, he talked to them, as much with his
radiant forehead and calm deep eyes, as with his voice; and he
always ended his teachings with a word like this God is our
Father, and all men are his children.
I might spend the hours of this silent night, in telling you how
this Son of the Carpenter dwelt with the Poor shared the crust
of the Poor wept with the Poor lived for the Poor, and died
for the Poor. As for the Rich Man, whether he appeared in the
form of the Priest, or as a King, the Son of the Carpenter only
spoke of him with pity, with reproach, with scorn. Flis mission
was for the Poor.10 And without arms, without Priests, clad only
in his humble garb, he spoke to the Poor of his native land, and his
voice moved the earth like the pulsations of the H eart of God.
H e died at last, after a brief mission of three years he died;
I need not tell you how !
W hat death is reserved for those who endeavor with a single
heart to do good to Man? Not the death of the Pampered Priest,
who, reclining on silken couches embosomed in the chambers of a
Palace looks, with sorrow too deep for tears, upon the rich viands
and the genial wines, which he cannot take with him to the grave.
Not the death of the Conqueror, who makes himself a couch of the
bodies of the slain, and expires most royally a tiger clad in glossy
fur, crouching upon his victims and tearing them with his fangs,
as he dies.
No! But the death of the Felon, nailed to an abhorred tree,
which towered alone and hideous, upon the heights of a craggy
steep, with the black sky above it, and the dark mass of countless
spectators around and beneath it.
This was the death of the Son of the Carpenter, who had said
to Man, that Religion consisted not in palaces or jails, nor in Priests
and Kings, nor in churches, or costly ceremonials, but mark the
simplicity of the Carpenters Son in Loving one another.
O, that I could paint to you the radiant forehead and earnest
eyes of this Carpenters Son, and show him to you as he lived
among men, their Brother: clad like themselves, their Friend: for
we are, men of all nations, colors and creeds. Can we not join our
hands around the rock, as though it were an altar, and sacrifice our
prejudices, our creeds at the feet of the Carpenters Son?
Mohammedan! I speak to you. In your traditions you have
read of Jesus the Prophet. Do you object to Jesus the Carpenters
Son ?
Hindoo! Your traditions speak of a mysterious incarnation
of a sublime manifestation of God enshrined in the flesh can you
refuse to acknowledge the love and Spirit of God, enshrined in the
form of a Carpenters Son?
Protestant, it is your boast to read the written word of God.
Can you refuse the Carpenters Son?
Catholic your traditions speak of Church, of Authority, of
Popes invested with God-like power, and men sunk beneath the
degradation of the brute creation, and yet, amid this horrible mass
of error, there is here and there a word a true word of the Car
penters Son. Are you willing to sacrifice Church Authority Pope
and Council, at the altar of Brotherhood, at the feet of the Car
penters Son?
Deist! It is to you I appeal. It is your delight to cherish the
idea of one supreme God, only revealed to man, by the forms of
external nature. Do you see God in the leaf and flower, and yet
refuse to behold him in the radiant forehead, the peasant garb, the
deathless words of the Carpenters Son?
Atheist! Yes, there is one in the band who can not believe
in the existence of a God. Let me have a word with you, my
brother let us talk with each other, in kindness. You are, per
chance, so constituted that the power to believe is not in your nature.
All reason and no faith. And yet your heart beats warmly for the
good of man; it is your earnest desire that all men may be indeed
brothers. Can you find in the page of any history in the record
of any age or country a Spirit at once so loving and so actual, so
like a God and yet full of sympathy for man, as that of the Car
penters Son? Point me to the page produce the record and I
will love you all the better!
His eye gleaming, his forehead radiant, the impassioned Peasant
glanced around, and paused, as if to note the effect of his words.
There was stillness and then the air was full of sobs and groans.
They were not altogether sobs of anguish, groans of sorrow.
They rose from their seats, they gathered round the sunburnt
jail, beneath their crimsoned feet but O God! can it be! they
blot the name of God from the sky, and write upon the grave
T here is no Immortality. Death is but a sleep,
A t this period there will arise in France a Prophet of Blood.
H e is there I behold him standing amid millions of slaves, drunken
with their first breath of freedom. His throne, a strange engine
of murder, erected on a platform, with an axe gleaming from its
timbers. A slender man, with a haggard complexion, eyes filled
with injected blood, features compressed, as with the impulse of an
unrelenting [and ungracious and unforgiving] will, he stands upon
the platform, and shouts to the freed slaves in a shrill voice, as the
rich, the noble, and the beautiful, fall headless at his feet. More
heads, he shrieks, more heads for the altar of the Revolution
[not B rotherhood]. M ore blood more blood to wash the record
of the poor m ans wrongs from the history of ages! The rich
have had the world long enough it is now the day of the poor. 19
It will be a terrible day for Kings, and for the rich men, who
believe in Kings, when this Messiah of Carnage comes up from the
cloud of Revolution; a lurid Meteor, shining with a pale, gloomy
grandeur over a world of blood !
H e will arise in France, I say, he will arise after the Deliverer
of the New W orld hath done his work, and he will prepare the way
for the coming of a Crowned Avenger.
And even he will feel the divine beauty of the Carpenters Son,
and hope for a calm time of Brotherhood, after the tempest of in
fernal passion is over.
A t last he will fall beneath the gory wheels of Revolutionbeneath those wheels, which were hurled onward by his own arm
but in the moment of his fall, he will foresee the coming of the
blessed day of Brotherhood.
N ay he will die upon the unknown engine of murder, which
was his throne [the Reaction of the Law], by the very axe which
has drunk the blood of royalty and beauty he will die a wretched
and accursed thing [hated and accursed because so he thought and
acted], his last groan chorused by the demon yells of that Mob, who
were yesterday his Brethren but in his last moment, a Hope will
brighten over his glassy eyes, and his clotted lips will tremble with
the accents of Prophecy
After me a Crowned Avenger comes! When my body is in
the ditch, and my name given out to all the world as a Proverb of
loathing, the Crowned Avenger will start from the People he will
write his name upon the Globe in characters of Fire. H e will
avenge me !20
Without me, this Crowned Avenger could never have ap
peared. I have prepared the way for him I go to darkness, and
no one pities me. And he, too, will be crushed beneath the weight
of his greatness, he, too, will prepare the way for another, and a
Nobler man.
And when the day of that Nobler man, that Universal Libera
tor, comes when nations and empires, and dynasties, and sects and
creeds, have crumbled into dust before the light of Brotherhood,
and the freed earth shall glow with gladness under the eyes of
God then shall justice be done to my memory, and men shall no
longer couple my name with curses, but speak of me as one who
sacrificed, not merely life, but fame, for the sake of the Poor.
And this faltered the speaker, wiping the moisture from his
brow this will occur before the Eighteenth Century is done
yes I behold even now a terrible date, written in black characters
upon a lurid cloud the date is 1789 !
Yes, Priests and Kings will drink to the last dregs the cup which
they filled for the lips of their slaves. They will have to combat,
not merely a horde of Slaves, but a Mob of Demons.
But in order that the freedom, so fearfully won by the People
transformed into Demons, may not be lost in endless massacre, a
Man will arise, who will place his foot upon the necks of Kings and
mock their power to scorn by assuming a power, unknown before
in the annals of the human race. T hat boundless power will be
assumed and worn in the name of the People.
The New World demanded first an Apostle, then a Deliverer.
Europe demands a crowned peasant an Avenger.
Rising from the common herd, this man will become the Crom
well of a World, believing not so much in the people as in armies;
not so much in God as in his own Destiny.
His bold forehead, stamped with more than kingly grandeur,
his eyes lighted by a soul conscious of its own Destiny, his features
shadowed into the warm bronze of the south, and marked by the
outlines of the oriental races, appear before me now, like the face
of a Demi-God.
H e traverses Europe, leaving his bloody footprints upon every
shore. H e stands upon the Egyptian pyramid, and, with his sad,
thoughtful eyes, surveys a world that is to be conquered by him.
H e girdles one-half the world with a belt of cannon an d musquet,
bayonet and sword. Not a land in the Old W orld but is peopled
by his armies already he stretches forth his arm toward the New.
And this man the Crowned Avenger of the People with all
his blood-shed, is a holy thing in the eyes of Heaven, compared
with the noblest King on the face of the earth.
H e comes to begin for Europe that work which the Apostle and
the Deliverer accomplished for the New World.
And after his work is done, and he has scourged the Kings as
with the lash of a God, and made them the humble ministers of his
will, he will be delivered into their hands; and, afraid of the Man,
even when they have possession of his body, the Kings will bury
the Crowned Peasant in the profound solitudes of an Island that
stands alone in the centre of an ocean.
There, isolated from mankind, and secluded with his own
heart, the Avenger will die, his last gasp embittered by the perse
cutions of petty men, with brows of clay and hearts of stone.
A fter the body is dead, and Kings have worked their will upon
it, the Soul of the Avenger will come back to France, and throb
with terrible life in new revolutions.
T h a t soul, redeemed from the stains which darkened its beauty,
will hover, like a good omen, over the destiny of mankind, and
dwell in the hearts of the French people, as the thunder dwells in
the clouds of heaven.
For the soul prepared the way for the coming of a Deliverer
for Europe, even as the thunder and the lightning precede the
glorious calm of the summer day.
And he will come yes, the Deliverer of Europe of the world,
perchance' he will come at last.* There are various figures writ
ten on the clouds of the Future, and I may not read them now.
* In the Archives of the Supreme Council of the Brotherhood, which has remained'
unknown to the world and even multitudes of its members, there Is a legend that in
the New Age in which we now liveone of lowly birth, free from malice, hatred
and revenge, but whose heart is unselfish and filled with Brotherhood, will come and
teach the Law, that the Law will be accepted by the individuals, who, governing
themselves thereby, will establish Brotherhood among men without the shedding of
blood or the sowing of hatred and dissention.
of slavery. And, of all the forms of slavery which the world ever
saw, or ever will see, that which will curse the American Continent,
in the year 1848, or 1884 under the name of Black Slavery, stands
arrayed before my vision as the most appalling. It is pardon the
warmth of my utterance, for over the mists of the future I see, even
now, in its garb of crimes- it is an Infernal Trinity, composed of
three Fiends, who are called Atheism, Incest, Blasphemy.
Atheism, but not honest Atheism which denies a God in Nature,
and blunders upon a something called chance; but a ferocious Athe
ism, which builds altars to God, worships him with the pomp of
priest and ritual, and at the same moment shows that it does not
believe in his existence, does not fear his vengeance, for it degrades
his Image into a brute.
Incest, for in order to make Flesh and Blood more profitable,
it encourages . . .
Blasphemy, for it not only makes the New World a reproach
on the lips of the Tyrant of the old world, but it turns all that is
holy in religion into a Lie. It cries, Hail, Lord Jesus! and with
that cry, treads the Black Brother of the Carpenters Son into
deeper bondage.
When the blessed Epoch is very near when the footsteps of
the Universal Liberator begins to move the earth in fact, the
Slaves over all the world will rise upon their masters, rise with
out an object or an aim, but urged to ferocious action, by an im
pulse which cannot be resisted or controlled.
Then will occur the Jubilee of brute force, the Saturnalia of
Murder. It will be a day of reckoning for the Rich Man over all
the World. H e will learn at last, that it is better to give some
light of education, some gleam of immortality, even to a slave. H e
will, I say, learn that it is better to combat an educated slave, whose
nature retains some ray of its Divine origin, much better, as God
lives! than to combat a Brute in human shape, who knows no limit
in his vengeance, and sacrifices, in his hellish fury, not only the rich
man, but the beautiful wife who nestles in his arms and the little
child who clings to his knees.
It will be a terrible going out of Egypt an Exodus of incredible
carnage, which the Poor will accomplish, ere the great day of their
redemption.
The Israelites of old, chained in Egypt, went forth one day,
and the sea, parting on either side, left bare a safe pathway for the
It was a long time, ere the sensation created by the words of this
rude Prophet, permitted the members of this secret B rotherhood
to give utterance to their thoughts in speech.
T h e aged Swede arose.
H is white hairs waved in the wind, which came in fitful gusts
from the mouth of the cavern, and the faint light imparted its
gloomy radiance to his withered features.
In a tremulous voice, he spoke of the great object which had
called the Chiefs of the Rosy Cross from all quarters of the globe
[to the cavern in far Germ any].
They had been called, not so much by the command of a Supreme
Chief, as by the voice of a tradition, which had been treasured in
the innumerable branches,25 or Circles of the great Brotherhood,
since the earlier years of the T en th Century.20
hat tradition pointed out a particular year in the seventeenth
century, which would witness a N ew E r a in the H istory of the
Order.
On the appointed year, at a certain hour of a certain day, the
Chiefs of the Brotherhood, from all quarters of the globe, w'ere
to assemble tne tradition enjoined in the cavern of a G erm an
mountain, long known in the history of the Order.
they were to choose by lot a Supreme Chief, who would be
known all over the world, to all the Brothers of the Rosy Gr jss,
and to all secret orders, beneath the Brotherhood,20 by a cenain
symbol, engraved on a golden medal.
he Symbol was a Globe, a Rising Sun, and a Cross, encirt led
by the H ebrew words, in the H eb rew character
V a y o m e r E l o h e i m Y e h e e A u r V a y e h e e A u r .*
* According to Hebrew scholars this should be vayomer Elohim Yehi OR Vayehi OR.
56
our O rder will write upon the blank side of the Medal
Earth redeemed by the Spirit of the Carpenters Son, embodied
in the Brotherhood of the Rosy Cross.
"he speaker took a sharp-pointed dagger from his breast, and
resting the medal upon the rock, traced in rude characters, two
dates, beneath the symbol of the Order. These dates were 1777
and 1848-84. 28 '
Th en turning to the silent Brotherhood, he exclaimed
In the year 1777, another general convocation of the Chiefs of
the Brotherhood will be held in the land of the New World. Then
the Golden M edal will again be placed in the hands of a Supreme
Chief, elected in accordance with the injunction of the most aged
Chief. Until that time in case I die before it arrives the office
of Supreme Chief will remain vacant. And in the year 1 848 or
84, a general convocation will be held, at a point to be designated
by the Supreme Chief elected in the year 1777.
Glancing into the faces of the encircling Chiefs, the Peasant,
now become the Supreme Power of the Order, beckoned with his
hand to seven brethren, who separated themselves from the throng,
and took their places at his side.
These are the Supreme Elders of the Brotherhood, appointed
by me to assist in the government of the Order, and to receive the
sacred symbol in case of my death. They are known in our tradi
tions as T h e S e v e n . Brother, he continued, turning to the first
of the Seven Your name and country?
T h e First of the Seven was a man of commanding presence, with
a face traced with the indications of a serene soul.
I was born in England, he said, but now that my native land
is a home no longer for freemen, I have no country. I am about
to depart to the New World. N ot to New England, for it is
accursed by the Demon of Persecution, but to a more southern
clime. M y name is Lawrence Washington.
T h e Peasant wrote that name upon the " ablet marked with the
Cross. Washington ! he murmured, as though he had heard of it
before.
T h e Supreme Chief turned to the Second of the Seven. A man
of slender frame, sharp features, stamped with an iron resolution,
and eyes full of enthusiasm.
Your country, Brother, and your name?
I am of France, responded a shrill, discordant voice. My
name is Robespierre.
The Supreme Chief shuddered as he wrote that name under
neath the first.
I have seen it, he murmured, in a tone inaudible to the
Brethren I have seen it in my dreams, written in red characters,
upon the timbers of that unknown engine of Murder.
To the third he turned. The harsh features of the Black M an
met his gaze.
I have no name, cried the Negro. I am called Isaac the
Slave.
After he had written the designation of the African beneath
the other names he turned to the Fourth. The Indian, standing
alone, with his blanket falling over his broad chest.
My country? Wherever the White Race leaves our people a
wigwam or a hunting ground. Write, Supreme Chief, that my
name is Talondoga, and my country the Land of the Setting Sun.
Thy children, murmured the Peasant, shall yet sweep the
white race with fire and sword.
The Fifth answered proudly I am a German. A tiller of the
soil. Write, John the Serf; and as for country, say that I have no
Fatherland but the grave.
It was now the turn of the Sixth. A dark-visaged Hindoo, clad
in the garb of the lowest order of Hindoo Priesthood.
Buldarh of the far Eastern land a Pariah, who has no lower
caste beneath him.
Thy country shall be given up awhile to Moloch, incarnate in
the English Monarchy. But when the oppressor has trampled you
for a hundred years, you will learn his cunning, and crush him with
his own weapons.
Thus speaking, this Peasant Ruler wrote the name of the Pariah
beneath that of the German Serf.
The Seventh: an Italian, whose face seemed oppressed with the
Doom of his country.
Giovanni Ferreti! murmured the Supreme Chief, as he wrote
this name beneath the others. Fear not, Italian ! Humble artisan
as you are, it is from your race that there will spring a high-souled
Man, who will strike astonishment into the hearts of all men, for
he will embody in his own person, the function of Pope and
Liberator!
There are the names of your Elders of the Seven, exclaimed
the Supreme, after a pause Let us behold them, and write them
in our hearts
And he held the tablet before the eyes of the Brethren. These
names were written underneath the Cross:
1. Lawrence Washington.
2. Robespierre.
3. Isaac the Slave.
4. Talondoga the Indian.
5. The German Serf.
6. Buldarh the Hindoo and Pariah.
7. Giovanni Ferreti.
It only remains for me to write my own name, said the Su
preme Chief, with a sad smile. These words excited a universal
interest. Every Brother was anxious to know the name of this
man, who had been called by Destiny to the supreme sway of the
Brotherhood.
M y father, he said, was an Arab, who, cast ashore upon an
Island in the Mediterranean, was enslaved by a Lord, whose castle
is built among the rocks. M y mother was a native of the island.
As I do not know the name of my father in the Arab tongue, I
will after the manner of slaves over all the world take the name
of the lord who enslaved my father. The race of that Lord has
become extinct; himself, his children, all his people, were swept
away by plague; but the Son of the Arab Slave will perpetuate
their name
And beneath the names of the Seven, he wrote the words
L e o n B u o n a p a r t e o f C o r s i c a . *
And raising his right hand, which grasped the Golden Medal,
toward heaven, he stood motionless as stone, while his eyes, shining
with prophetic light, seemed to behold already a world of slaves
starting from their chains, and building, upon the wrecks of Despot
ism and Superstition, the sublime altar of human Brotherhood.
The Day is breaking, my brothers, and we must separate, he
said, as he took the torch and drew near the veiled figure once
more. But before you hasten to your stations, in the various
regions of the globe, we will meet again. Then at our next meet
ing, which shall not be many days from the present hour I will
reveal to you the regenerated ceremonial of our Brotherhood.
Yes, I will reveal to you the new organization of the Order, in
which the Spirit of the Carpenters Son shall throb and burn as the
life of all life. Armed with this spirit embodied in ritual and
constitution you will hasten to your various circles, scattered over
the surface of the Globe, and swell your divisions of the great
Fraternity, by new converts, and go on in your great work, until
the masses begin to feel that the Spirit of the Carpenters Son,
freed from the body of the leaden [dead, formulastic, creed-bound]
Church, walks divinely over the earth again, speaking to the poor,
words that are mightier than armies.
Yes I anticipate the question which rises to your lips and
shines in your eyes. You ask me, what manner of scene from
the life of the Carpenters Son, I would embody in the ritual of the
Order? The question is not difficult to answer.
Have you ever heard of the day, when that Carpenters Son
arose in a Nazarene Synagogue, and proclaimed, clad, as he was,
in the gaberdine of toil, proclaimed in the face of the Rich M an
and the Priest, that the Spirit of God was upon him to preach good
tidings to the Poor, liberty to the bondman, the good time of
Brotherhood to all men?
Or, have you ever heard of the Rich Man, who came one day
to the Carpenters Son, and, won by the divine beauty of that Spirit
which shone in his eyes, asked sorrowfully, Master, what shall I
do to inherit eternal life?
The Carpenters Son looked in the face of the Rich Man,
marked his robes of fine linen and purple, and then said, in that
voice which melted the souls of all who listened to its music
Sell all thou hast and give to the Poor!
Such scenes as these we will embody in our ritual, and make the
life of our life! Yes, to the Poor we will preach good tidings, lib
erty, light! But to the Rich, armed with the Justice of the Car
penters Son, we will thunder the sentence which God has pro
nounced upon their heads Sell all thou hast and give to the Poor!
Restore to the mass of mankind the lands which ye have stolen from
them, and Baptized with their blood ! Divide among the Poor your
ill-gotten gold give back, give back, in the name of God, your
Usurped power, and let your tardy Repentance be aided by a strict
and universal Restitution!
T h e words had not passed his lips, when he dashed the torch
upon the ground, and the cavern was enveloped in darkness. By
the last rays, the Brothers beheld his sunburnt features flashing as
with a divine radiance, and through the darkness, they heard him
speak in a low, deep voice, tremulous with unutterable joy
Then, indeed, shall the Lead become Gold, and the Sneer be
changed into a Smile,
THE WISSAHIKON
Wissahikon! *
T hat name, soft as the wind of May, breathing its perfume over
the brow of the way-worn wanderer melodious as a burst of
music, swelling from afar, over the bosom of still waters sad and
wild, as the last groan of a dying warrior, who, conquering all vain
regrets by one strong impulse of his passing soul, sternly gives up
his life to God W issahikon!
T hat name speaks to our hearts with a pathos all its own. Yes,
it speaks to our hearts with a strange and mingled meaning,
whether written Wissahickon, or Wissahiccon, or pronounced as
it fell from the lips of the Indian maidens in the olden time, who
bathed their forms in its waters, and adorned their raven hair with
the lilies and wild roses that grow in its deep woods W issahikone !
That word speaks of rocks, piled up in colossal grandeur, with
waves murmuring at their feet, and dark green pines blooming for
ever on their brows.
T hat name tells me of a tranquil stream, that flows from the
fertile meadows of Whitemarsh, and then cleaves its way for eight
miles, through rocks of eternal granite, now reflecting on its waves
the dark grey walls and steep roof of some forest hidden mill, now
burying itself beneath the shadows of overhanging trees, and then
comes laughing into the sun, like a maiden smiling at the danger
* W issahiko n is m uch more than a w ord, or the nam e of a stream , h o w e v e r b e a u
tiful. T o the true A m erican it is synonymous w ith a pure M ystic religion, w ith the
freedom of all religious sects, for it w a s here that the m an y sectarians established
them selves; w ith the fou nding of the A m eric an Republic, because here w a s conceived
the Constitution, an d here w a s held the first A m eric an R osicrucian Suprem e Council,
here w as W ash in g to n , one of its Acolytes Consecrated, an d here w a s fo rm e d the G r a n d
T em p le of the Rosy Cross. W issahikon the beautiful and, to m an y of us, S acred as
the G a n g e s is to the H indoo.
that is past.
W e will go down to Wissahikon.
You have been there; some of you in the still summer afternoon,
when the light laugh of girlhood rang through the woods some
of you perchance in the early dawn, or in the purple twilight when
the shadows came darkly over the waters.
But to go down into its glens at midnight, when silence like death
is brooding there! 'hen the storm-cloud gathers like a pall
then, clinging to yon awful cliff that yawns above the blackness, you
hear the Thunder speak to the still woods, and the deeps far below,
speak back again their Thunder* Then at dead of night, you see
the red lightning flashing down over the tall pines, down over the
dark waters, quivering and trembling with its arrows of wrath, far
into the shadows of the glen.
A t last the storm-cloud rolls back its pall. The silver moon
comes shining out, smiling from her window in the sky. The Eagle,
too, lord of the wild domain, starts from his perch, and wheels
through the deep azure circling round them, bathing his pinions
in her light as he looks for the coming of his God, the sun.
H a d you been there at dead of night, as I have been, you would
know something of the supernatural grandeur, the awful beauty
of the Wissahikon; even though you were an Atheist, you would
have knelt down and felt the existence of a God.
T h e Wissahikon wears a beauty all its own. True, the Hudson
is magnificent with her mingled panorama of mountain and valley,
tumultuous river and tranquil bay. T o me she seems a Queen, who
reposes in strange majesty, a crown of snow upon her forehead of
granite, the leaf of the Indian corn, the spear of wheat, mingled in
the girdle which binds her waist, the murmur of rippling water
ascending from the valley beneath her feet.
T h e Susquehanna is awfully sublime; a warrior who rushes from
his home in the forest, hews his way through primeval mountains,
and howls in his wrath as he hurries to the ocean. Ever and anon,
like a Conqueror overladened with the spoils of battle, he scatters
a green island in his path, or like the same Conqueror relenting
from the fury of the fight, smiles like Heaven in the wavelets of
some tranquil bay.
Neither Queen, nor warrior is the Wissahikon.
Let us look at its Image, as it rises before us.
A Prophetess, who with her cheek embrowed by the sun, and her
dark hair not gathered in clusters or curling in ringlets falling
straightly to her white shoulders, comes forth from her cavern in
the woods, and speaks to us in a low soft tone, that awes and wins
our hearts, and looks to us with eyes whose steady light and super
natural brightness bewilder our soul.
Yes, whenever I hear the word Wissahikon I fancy its woods
and waves, embodied in the form of an Indian Prophetess, of the
far gone time.
Oh, there are strange legends hovering around these wild rocks
and dells legends of those Monks who dwelt there long ago, and
worshipped God without a creed
legends of that far gone time,
when the white robed Indian priests came up the dell at dead of
night, leading the victim to the altar to the altar of bloody sacri
fice that victim a beautiful and trembling girl.
Now let us listen to the Prophetess as she speaks, and while her
voice thrills, her eyes fire us, let us hear from her lips the Legends
of the olden times.
amid the woods, like the temple of some long forgotten religion.
T he roof is broken into many fantastic forms here it rises in a
steep gable, yonder the heavy logs are laid prostrate; again they
swell into a shapeless mass, as though stricken by a hurricane.
N o t many windows are there in the dark old walls, but to the
west four large square spaces framed in heavy pieces of timber,
break on your eyes, while on the other sides of the old house one
blank mass of logs, rising on logs.
N o : not one black mass, for at this time of the year, when the
breath of June hides the Wissahikon in a world of leaves, the old
Monastery looks like a grim soldier, who, scathed by time and battle,
wears yet thick wreaths of laurel over his armour, and about his
brow.
Green vines girdle the ancient house on every side. From the
squares of the dark windows, from the intervals of the massive
logs, they hang in luxuriant festoons, while the shapeless roof is all
one mass of leaves.
Nay, even the wall of logs which extends around the old house,
with a ponderous gate to the west, is green with the touch of June.
N o t a trunk but blooms with some drooping vine; even the gate
posts, each a solid column of oak, seem to wave to and fro, as the
summer breeze plays with their drapery of green leaves.
It is a sad, still hour. The beams of the sun stream with fitful
splendor over the green sward, t hat strange old mansion seems
as sad and desolate as the tomb. But suddenly hark! Do you
hear the clanking of those bolts, the crashing of the unclosing gates ?
T h e gates creak slowly aside! let us steal behind this cluster of
pines, and gaze upon the inhabitants of the Monastery, as they
come forth for their evening walk.
T hree figures issue from the opened gates, an old man whose
withered features and white hair are thrown strongly into the fad
ing light, by his long robe of dark velvet. On one arm, leans a
young girl, also dressed in black, her golden hair falling not in
ringlets but in rich masses, to her shoulders. She bends upon his
arm, and with that living smile upon her lips, and in her eyes, looks
up into his face.
On the other arm, a young man, whose form, swelling with the
proud outlines of early manhood, is attired in a robe or gown, dark
as his fathers while his bronzed face, shaded by curling brown hair,
seems to reflect the silent thought, written upon the old mans brow.
They pace slowly along the sod. Not a word is spoken. The
old man raises his eyes, and lifts the square cap from his brow
look! how that golden beam plays along his brow, while the evening
breeze tosses his white hairs. There is much suffering, many deep
traces of the Past, written on his wrinkled face, but the light of a
wild enthusiasm beams from his blue eyes.
The young man his dark eyes wildly glaring fixed upon the
sod moves by the old mans side, but speaks no word.
The girl, that image of maidenly grace, nurtured into beauty,
within an hours journey of the city, and yet afar from the world,
still bends over the aged arm, and looks smilingly into that withered
face, her glossy hair waving in the summer wind.
Who are these, that come hither, pacing, at the evening hour,
along the wild moss? The father and his children!
What means that deep strange light, flashing not only from the
blue eyes of the father, but from the dark eyes of his son?
Does it need a second glance to tell you, that it is the light of
Fanaticism, that distortion of Faith, the wild glare of Superstition,
that deformity of Religion?
The night comes slowly down. Still the Father and son pace the
ground in silence, while the breeze freshens and makes low music
among the leaves. Still the young girl, bending over the old mans
arm, smiles tenderly in his face, as though she would drive the sad
ness from his brow with one gleam of her mild blue eyes.
At last within the shadows of the gate, their faces lighted by
the last gleam of the setting sun the old man and his son stand
like figures of stone, while each grasps a hand of the young girl.
Is it not a strange yet beautiful picture ? The old Monastery forms
one dense mass of shade; on either side extends the darkening for
est, yet here, within the portals of the gate, the three figures are
grouped, while a warm, soft mass of tufted moss, spreads before
them. The proud manhood of the son, contrasted with the white
locks of the father, the tender yet voluptuous beauty of the girl
relieving the thought and sadness, which glooms over each brow.
Hold the Father presses the wrist of the Son with a convulsive
grasp hush! Do you hear that low deep whisper?
At last, it comes to my soul, the Fulfilment of the Prophecy!
he whispers and is silent again, but his lip trembles and his eyes
glares.
But the time Father the time? the Son replies in the same
deep voice, while his eyes, dilating, fire with the same feeling that
swells his F athers heart.
The last day of this year the third hour after midnight TH E
D e l iv e r e r
w i l l c o m e !
These words may seem lame and meaningless, when spoken again,
but had you seen the look that kindled over the old mans face, his
white hand raised above his head, had you heard his deep voice
swelling through the silence of the woods, each word would ring on
your ear, as though it quivered from a spirits tongue.
Then the old man and his son knelt on the sod, while the young
girl looking in their faces with wonder and awe sank silently
besides them.
T h e tones of Prayer broke upon the stillness of the darkening
woods.
Tell us the meaning of this scene. Wherefore call this huge
edifice, where dark logs are clothed in green leaves, by the old
world name of Monastery? W ho are these father, son and
daughter that dwell within its walls?
Seventeen years ago from the year of Grace, 1773 * there
came to the wilds of the Wissahikon, a man in the prime of mature
manhood, clad in a long, dark robe, with a cross of silver gleaming
on his breast. W ith one arm he gathered to his heart a smiling
babe, a little girl, whose golden hair floated over her dark dress
like sunshine over a p all; by the hand he led a dark haired boy.
His name, his origin, his object in the wilderness, no one knew,
but purchasing the ruined Block-IIouse, which bore on its walls and
timbers the marks of many an Indian light, he shut himself out
from all the world. His son, his daughter, grew up together in this
wild solitude. The voice of prayer was often heard at dead of
night, by the belated huntsman, swelling from the silence of the
lonely house.
By slow degrees, whether from the cross which the old stranger
* T he year 1860. One hundred years later, in fulfilment of the predictions of the
founder of the Rosy Cross, Dr. P. B. Randolph, having been made Supreme Grand
Master at Paris, founded the first Grand Lodge of the Rosy Cross under American
Soil. Theretofore, only the Supreme Council of the Seven had convened in conclave,
then the fulfilment of the promise, and America became the home of the august
Fraternity.
wore upon his breast, or from the sculptured images which had been
seen within the walls of his forest home, the place was called the
Monastery and its occupant the Priest.
H ad he been drawn from his native home by crime ? Was his
name enrolled among the titled and the great of his Father-land,
Germany? Or, perchance, he was one of those stern visionaries,
the Pietists of Germany, who lashed alike by Catholic and Protes
tant persecutors, brought to the wilds of the Wissahikon their beau
tiful Fanaticism?
For that Fanaticism, professed by a band of brothers, who years
before driven from Germany, came here to Wissahikon, built their
Monastery, and worshipped God, without a written creed, was
beautiful.
It was a wild belief, tinctured with the dreams of Alchemists, it
may be, yet still full of faith in God, and love to man. Persecuted
by the Protestants of Germany, as it was by the Catholics of France,
it still treasured the Bible as its rule and the Cross as its symbol.
The Monastery, in which the brothers of the faith lived for long
years * was situated on the brow of a hill, not a mile from the old
Block-House. Here the Brothers had dwelt, in the deep serenity
of their own hearts, until one evening they gathered in their garden,
around the form of their dying father, who yielded his soul to God
in their midst, while the setting sun and the calm silence of universal
nature gave a strange grandeur to the scene.
But it was not with this Brotherhood that the stranger of the
Block-House held communion.
His communion was with the dark-eyed son, who grew up, drink
ing the fanaticism of his father, in many a midnight watch with the
golden-haired daughter, whose smile was wont to drive the gloom
from his brow, the wearing anxiety from his heart.
Who was the stranger! No one knew. The farmer of the
Wissahikon had often seen his dark-robed form passing like a
ghost under the solemn pines; the wandering huntsman had many
* T h is w as the real M o nastery of the W issahikon. It w a s built 1737 by the Z ionitic
Brotherhood. T h e Zionitic B rotherhood w a s an O ff-spring of the Seventh D a y or
G e rm a n Baptists of E p h ra ta , an e arly Pietist Colony. T h e B aptists w ere m erely one
of the m any Sectarians w ho left G erm any , F rance and even Sw itzerlan d fo r A m erica
and Freedom . Rosicrucians w ere n e v e r persecuted as a class because they w e re not
k now n to the multitude.
and fro while his large blue eye, dilating with a wild stare, is fixed
upon the opposite wall.
Hush! Not a word not even the creaking of a footstep for
this old man, wrapped in his thoughts, sitting alone in the centre of
this strangely furnished room, fills us with involuntary reverence.
Strangely furnished room? Yes, circular in form, with a single
doorway, huge panels of dark oaken wainscot, rise from the bared
floor to the gloomy ceiling. Near the old man arises a white altar,
on which the candles are placed, its spotless curtain floating down
to the floor. Between the candles, you behold, a long, slender
flagon of silver, a wreath of laurel leaves, fresh gathered from the
Wissahikon hills, and a Holy Bible, bound in velvet, with antique
clasps of gold.
Behind the altar, gloomy and sullen, as if struggling with the
shadows of the room, arises a cross of Iron.
On yonder small fire-place, rude logs of oak and hickory send up
their mingled smoke and flame.
The old man sits there, his eyes growing wilder in their gaze
every moment, fixed upon the solitary door. Still he sways to and
fro, and now his thin lips move, and a faint murmur fills the room.
H e will come! mutters the Priest of the Wissahikon, as com
mon rumor named him. A t the third, hour after midnight, the D e
liverer will come!
These words acquire a singular interest from the tone and look
which accompany their utterance.
H ark the door opens the young man with the bronzed face
and deep dark eyes, appears advances to his fathers side.
Father whispers the young man May it not be a vain fancy
after all! This hope that the Deliverer will come ere the rising
of the sun?
You can see the old man turn suddenly round his eye blazes as
he grasps his son by the wrist.
Seventeen years ago, I left my father-land, became an exile
and an outcast! Seventeen years ago I forsook the towers of my
race, that even now, darken over the bosom of the Rhine I, whose
name was ennobled by the ancestral glories of thirteen centuries,
turned my back at once on pomp, power all that is worshipped by
the herd of mankind! In my native land they have believed me
dead for many years the castle, the broad domains that by the
worlds law, my son, now own anothers rule and here we are,
Prophecy.
The voice of God has spoken to me, in my thoughts by the day,
in my dreams by night I will send a D eliverer to this land of the
N e w W o rld , who shall save my people fro m physical bondage, even
as my Son saved them fro m the bondage of spiritual d eath /
Place your hand upon my heart, my son! Can you feel its
throbbings ? Upon my brow ah I it burns like living fire ! The
hour draws nigh he come! Yes, my heart throbs, my brain fires,
but my faith in God is firm the Deliverer will come!
Vain were the attempt to picture the silent agony of that old
mans face ! Call him dreamer call him fanatic what you will,
you must still admit that a great soul throbbed within his brain
still you must reverence the strong heart which beats within his
shrunken chest.
Still must you remember that this old man was once a renowned
lord; that he forsook all that the world holds dear, buried himself
for seventeen years in the wilds of this forest, his days and nights
spent amid the dark pages of the Revelations of Saint John.
Up and down the oaken floor, now by the altar, where the light
shone over his brow, now in the darkness where the writhings of
his countenance were lost in the shadows, the old man hurried
along, his eye blazing with a wilder light, his withered cheek with
a warmer glow.
Meanwhile the son remained kneeling in prayer. The lights
burned dimly the room was covered with a twilight gloom. Still
the Iron Cross was seen the whole altar still broke through the
darkness, with its silver Flagon and Laurel Crown.
H a r k ! That sound the clock is on the hour of three ! The old
man starts, quivers, listens!
O n e ! rings through the desolate mansion.
I hear no sound! mutters the enthusiast. But the words had
not passed his lips, when t w o ! swells on the air.
He comes not! cries Paul, darting to his feet, his features
quivering with suspense. They clasp their hands together they
listen with frenzied intensity.
Still no footsteps! Not a sound! gasps Paul.
But he will come! and the old man, sublime in the energy of
fanaticism, towered erect, one hand to his heart, while the other
quivered in the air.
great land, even as the men of Judah, in the far-gone time, anointed
the brows of the chosen David!
It may have been a sudden impulse, or perchance, some convic
tion of the future flashed over the Strangers soul, but as the gloom
of that chamber gathered round him, as the voice of the old man
thrilled in his ear, he felt those knees, which never yielded to man,
sink beneath him, he bowed before the altar, his brow bared, laid
his hands upon the Book of God.
The light flashed over his bold features, glowing with the beauty
of manhood in its prime, over his proud form, dilating with a feel
ing of inexpressible agitation.
On one side of the altar stood the old man The Priest of the
Wissahikon his silver hair waving aside from his flushed brow
on the other, his son, bronzed in face, but thoughtful in the steady
gaze of his large eyes.
Around this strange group all was gloom: the cold wintry air
poured through the open door, but they heeded it not.
Thou art called to the great work of a Champion and Deliv
erer ! Soon thou wilt ride to battle at the head of legions soon
thou wilt lead a people to freedom- soon thy sword will gleam
like a meteor over the ranks of w ar!
As the voice of the old man in the dark robe, with the silver
cross flashing in his heart, thrills through the chamber as the
Stranger bows his head as if in reverence, while the dark-browed
son looks silently on look yonder in the dark shadows of the
doorway!
A young form, with a dark mantle floating round her white
robes, stands trembling there. As you look, her blue eye dilates
with fear, her hair streams in a golden shower, down to the un
covered shoulders. H er finger is pressed against her lip; she stands
doubting, fearing, trembling on the threshold.
Unseen by all, she fears that her father may work harm to the
kneeling Stranger. W hat knows she of his wild dreams of en
thusiasm? The picture which she beholds terrifies her. This small
and gloomy chamber, lighted by the white candles the altar rising
in the gloom the Iron Cross confronting the kneeling man, like a
thing of evil omen her brother, mute and wondering, her father,
with white hairs floating aside from his flushed forehead. The pic
ture was singular and impressive: the winter wind, moaning sul
lenly without, imparted a sad and organ-like music to the scene.
Dost thou promise, that when the appointed time arrives, thou
wilt be found ready, sword in hand, to fight for thy country and thy
God?
It was in tones broken by emotion, that the Stranger simply
answered I do!
Dost thou promise, in the hour of thy glory when a nation
shall bow before thee as in the fierce hour of adversity-when
thou shalt behold thy soldiers starving for want of bread to re
member the great truth, written in these words 7 am but the
y&
BOOK TWO
eWpews
Qj&fcP
e*K
$rc>
6&
T H E ORDER
FO U N D ED o n H IST O R Y A N D T H E IR O W N M A N IF E S
TOES, AND ON FACTS, DOCUM ENTS AND W R IT
IN G S IN T H E P O S S E S S IO N O F T H E B R E T H R E N
O F T H E ORDER AT T H E P R E SE N T DAY
ALSO
IN C L U D IN G T H E R U L E S A N D R E G U L A T IO N S G O V E R N
IN G T H E F R A T E R N I T Y A T P R E S E N T
I * FOUR PA RTS
82.00
T H E P H IL O SO P H IC A L P U B L IS H IN G CO.,
ALLENTOW N, PA.
THE ORDER
MILITIA CRUCIFERA
EVANGELICA
(r e g i s t e r e d )
ALSO
An Expose of th e Illegitimate Use
of th e N a m e of the O rder for
U n w o r th y and Ignoble Purposes.
Issued by
(u
e c iste re d )
QUAKERTOWN, PA.
FOREWORD
W ebsters Dictionary defines the verb plagiarize to steal,
or to use as ones own, the ideas, words, writings, etc., of another.
Plagiarism is one of the most contemptible of all forms of theft.
It is a parasitic entity that draws its nourishment from the ideals
and labors, aye, even the suffering and self-denial of others many
times of those who sacrificed their all, even life itself, in the accom
plishment of an idea or an ideal. Plagiarism often depends for its
very existence upon the essences distilled from lies and misrepresen
tations.
T he philosophies of true ancient lineage have suffered continu
ally throughout the centuries from the work of imposters, plagiar
ists and charlatans. Masquerading under self-appointed authority
and usurped title, with counterfeited, self-invented and stolen ma
terial, as a claim to leadership, there are those in this country and
of this century who have constituted themselves leaders of self
denominated ancient orders, under one name or another, and
have established organizations with thousands of followers whose
experience could only end in disappointment and disillusionment.
W e have no concern with the sin or folly of such people, but we are
concerned with preserving the landmarks of the ancient mysteries
and in defending the sincere aspirant from the injuries resulting
from delusion.
W e would be derelict in our duties were we to allow misrepre
sentation to go unchallenged, and we shall not be thus amiss. It
is beneath our dignity as men to indulge in bitter personalities or
personal denunciation, but in every instance In which plagiarism is
brought to our attention in respect to any of the associated frater
nities, we shall publish the facts- and the reader shall be the
judge.
T h e M i l i t i a C r u c i f e r a E v a n g e l i c a suffered no plagiarism,
to our knowledge, prior to 1933. During that year, and since, un
authorized use of the name has been frequent, and despite the pro
tests of the original organization, usurpation of our rights and
lineage has been repeated.
That full knowledge may be had by all, we have added an
A ddendum hereto, wherein is given detailed information, and we
refer the reader to the same at the end of this book.
Vol. II
VOL. 1
APRIL, 1908
OFFICIAL ORGAN OF
No. Vi
________ NO. I
PREFACE
I n resp o n se to the m a n y requests f ro m m em bers of the O rd er
M i l i t i a C r u c i f e r a E v a n g e l i c a we are hap py to present a re
p u blication o f fo u r of the M a n ife sto e s o f the O rd e r.
T he first of these, T h e L u n e n b u r g M a n i f e s t o of 1530, is of
F irs t L u n e n b u rg M anifestoes.
T h e e arlier publications in 1902 and 1903 m et with such an
e n thusiastic reception t h a t the m em b ersh ip of the O r d e r increased
rap id ly , w ith a resultan t d e m a n d fo r a f u rt h e r elaboration of its
principles. Consequently, in 1905, a volume, / h e O r d e r C r u
c i f e r a E v a n g e l i c a , was published in the f o r m o f a h a n d b o o k of
198 pages. T h i s b o ok contained a history of the O r d e r in E uro pe ,
th e E u r o p e a n M a n ife sto e s, rules and obligations, and the earlier
A m e r i c a n M a n ife st o e s . T h e entire edition was ab sorb ed within a
fe w m o n t h s o f printing. Since then much of the earlier m a te rial
has been rep u b lish ed in p a m p h l e t f o rm and in the official magazine,
T h e I n i t i a t e s . I t is interesting to observe t h a t while the O r d e r
is an entity in itself, its em blem fo rm s one of the seven insignia
w h ich a re p a r t o f the double triangle or six-pointed star used as a
co v er design f o r T h e I n i t i a t e s , which, as early as 1908 seven
y e a r s b e f o r e M r . Lew is and his A. M. O. R. C. became active
w a s the official o r g a n o f the Militia and Associated Fraternities.
T h e co v er f o r the April, 1908, n u m b e r of ' h e I n i t i a t e s is re p r o
d u ced herein.
INTRODUCTION
T h e Sixteenth Century witnessed such a complete dominance by
the Catholic Church of every phase of religious and philosophical
activity, that to antagonize it meant death or worse than death.
T h e Church was utterly intolerant. It permitted no freedom in
the expression of thought that differed from its own.
A group of men who deliberately chose to risk all th at they held
dear secretly organized under the name of M i l i t i a CRUCIFERA
E v a n g e l i c a , that their combined efforts might be directed to com
bat this religious tyranny and intolerance. T h e circumstances
which occasioned the organization and surrounded its early activi
ties influenced its perspective as an O rd er to such an extent th at for
a time it was sectarian in the sense that its primary purpose was
opposition to the then dominant church. H isto ry indicates a
strong sympathy for Luther, and it would appear that for a time
the O rder reinforced the activity of the L utheran Church. H o w
ever, as conditions changed through the centuries, the Militia
gradually became truly non-sectarian, and during its later history
the religious faith of an acolyte has not been questioned. T h e
O rder was established to militantly defend the principles of toler
ance and freedom. Its ideal, in its exoteric organization, was that
of absolute and complete freedom of man to worship, without
compulsion or restraint, at the altar which he himself chose.
Th ere is no indication that the Militia was organized by the
Rosicrucian Order, but research definitely establishes sympathy
with its existence among those who are believed to have been
Rosicrucians.
h e M a n i f e s t o e s o f L u n e n b u r g clearly establish principles
and purposes which reflect the deep interest of the membership of
the Militia in the mystical and philosophical teachings, and indi
cate definitely that the further purpose of the O rd er was to pre
serve these teachings from debasement. T o this end it defends its
members today, as it has throughout its history, against the
religious intolerance of any church or organization, regardless of
whether its adherents are numbered in units of millions or threes.
festo was published, and this was followed in 1903 by the publi
cation of the S econd A m er ic a n M a n if e s t o .
T o avoid repetition as much as possible and to further illumi
nate the contents of all four of these Manifestoes, some changes in
the text have been made. In such instances, however, the substance
of the thought remains the same.
M ANIFESTO
O
C r u c ifer a E vangelica
L u n e n b u r g , 1530
Brethren, since we no longer can believe in the universal Catholic
religion as taught us by our Priests, and, since we are not permitted
to believe, nor to openly follow any other religious practice, we
must, therefore, keep these, our meetings, secret from henceforth,
admitting to our meetings only such as are well fitted to become
brethren with us.
Thus we find that we must subscribe to a set of rules to govern
us, and all who would join us must take oath to follow these rules
throughout their lives, and to keep all things secret.
W e believe that the Book of Revelation is written both within
and without, and that it contains the secrets of true Alchemy and
all Mystical wisdom. It shall be the duty of the brethren, both in
our secret meetings and when alone, to study this book and seek
its hidden meaning. W e believe that the Pope is anti-Christ and
only a man of sin like unto ourselves, and that he is no more holy
or divine than Mahom et or any of the Prophets. W e believe that
all men should be free to follow the religious belief of their choice,
without hindrance and without interference.
Also, like unto our Brother Paracelsus, it shall be our duty and
our aim to search for:
First. T h e secret of the transmutation of metals, or the M a g
num opus, and apply to chemistry the usages of Kabbalism and of
ancient astrology.
Second. T h e Universal Medicine, which includes the Catholicon,
or Elixir of Life, and the Panacea, the first insuring to its posses
sor the prolongation or perpetuity of existence, the second restor
ing strength and health to debilitated or diseased organisms.
rder
ilitia
make oath to God, pledging himself not to use his secret art to
offend God, nor to corrupt or destroy the empire (state), nor to
become a tyrant through ambition or for other reasons, but always
to appear humble, invariably asserting that the existence of such
a secret art is only proclaimed by charlatans.
9. It is absolutely forbidden to make extracts from the secret
writings or to have them printed, without permission from the
M aster; it is also forbidden the members to sign with the names
or characters of any brother. It is forbidden, and punishable by
death, for any brother to speak or write against a brother, the
Arts, or the Order.
10. T h e Brethren may be allowed to produce the works of the
O rder and to discuss the secret writings only in well closed rooms,
where no one but a brother may hear. Each brother must first give
the sign of the degree to which he belongs.
11. It is not permitted for one brother to teach the secret of the
Elixir of Youth to another until such other has proven, beyond a
doubt, that he is worthy of the possession of such secret, and has
the strength to resist using the secrets in an illegitimate manner for
an unholy purpose.
12. It is not permissible for a brother to kneel before anyone
under any circumstance except when taking the Oath of Allegiance
or before the Supreme God in secret prayer.
13. The brethren shall neither talk much nor shall they marry
as other men do. Yet it shall be lawful for a brother to take wife
and live with her in mystical marriage.
14. Brethren shall not stir up hatred or discord among men.
hey shall refrain from discourses on religion lest this be the cause
of hatred and resentment. Should it be the desire of a brother to
write a thesis on the subject, he may obtain permission from the
Master, and, in such instance, be under the protection of the Order,
provided only that such discourse be In harmony with the teachings
of the Order.
15. A brother possessing the secret of the Elixir of Life shall
not give of the same to any profane to lengthen life, irrespective
of what he be offered in return. T o do so, is to call upon himself
the curse of the Elemental Spirits.
16. Because many brethren may live in a city, it is not permitted
them that they force their opinion upon anyone. They may teach
the true A rt of Living, but only to such as are ready and willing
to hear. In the sight of the Brotherhood, all men are free in
affairs of faith.
17. Should a brother desire to move to, or travel in, another
country, it is requested of him that he so inform the M a s te r and
that he give the name of such country, and the name under which
he will be known there. Should he fail to do this, he will forfeit
all claim to the Brotherhood.
18. A brother shall not carry with him any printed or written
description of the Secret Arts, but, should this become necessary,
it must be so written, or printed, in characters, that no one but him
self be able to read it. T h e key must always be kept separate from
the writing.
19. Should a brother who travels much or who takes active p art
in the affairs of government become known as a member of the
O rder to those who do not belong to it, he shall take such steps as
may be necessary to assure his safety, even to the denial of his
connection with the Brotherhood.
TH E OATH
-------------------------------- ^ J q solemnly swear by the eternal and
living God not to make known the secrets which have been com
municated to me, to anyone outside of our Order. I further swear,
before God, not to reveal any of the secret writings which may be
entrusted to me during my natural term of life. Should I, at any
time, leave the Order, or he expelled therefrom fo r any cause, I
swear, by all that is holy and terrible, that I will thereafter, as now,
hold all such teachings as secret, and that I will never, by word of
mouth, or by writing, or in any other way, betray the trust which
was placed in me. I further swear that I will never betray, or con
vey to another, a secret entrusted to me by a brother, but will hold
such secret as sacred, even though I may leave the Order. Should
I, at any time, reveal such secret, I shall willingly forfeit my right
to life. I further swear that I will not reveal, even under punish
ment, curtailment of liberty, or under torture, anything concerning
the Order, the name of the M aster, or the location of the Inner
emple. I promise to keep eternally silent, by peril of my life, as
God is my judge.
T H E CREED OF T H E ORDER
Only those who are pure-minded and spiritual can possess true
magical powers. Thought is the supreme power in man, and pure
spiritual thought is the miracle-worker within him. If the thought
and desire of man be bound in the flesh, deeply amalgamated with
it and occupied with animal desires, it loses its power over the
divine elements, and therefore of those who seek to exercise
magical powers there are few who can succeed.
If we desire to become spiritually developed, as is the desire
of each member of the Order, we must try and find out how we
can free ourselves of our animal instincts and propensities, and
become rid of our sensuality and passions. W e must, furthermore,
attempt to rise up to a state of true spirituality. Without accom
plishing these two propositions we will never rise up to that state
which is necessary to obtain the magical powers which result from
the spiritual elevation and dignity of man.
W e must therefore attempt to remove all external things
which are in the way of our spiritual development, and to live in
a state of purity. Our thoughts must be continually directed in
ward and m l bin ourselves; for within ourselves is the element of
consciousness, knowledge and power. Nothing hinders us from
developing and exercising our own powers except our own miscon
ceptions, imaginations, and external desires. Therefore, the di
vine influence will only come to him who liberates his Soul of all
such hindrances, carnal desires, prejudices and hallucinations. A
diseased eye cannot bear to look at the L ig h t; an impure Soul is
repulsed by the divine light of Truth
S E C O N D M AN IFE STO
O rd e r M ilitia C r u c if e r a E v a n g e lic a
L u n e n b u r g , 1598
a brother of the Order, and will carry out all instructions to the
best of my ability.
I further promise and swear that I will not, under any circum
stances, reveal any of the secrets conveyed to me, or that have
been placed in my care. I shall court death sooner than prove dis
loyal in word or deed.
All this I most solemnly and sincerely promise and swear, with
out any hesitation, mental reservation or secret hope of profit,
binding myself to the penalty of the traitor, which I know to be
death of body and Soul.
So help me God and lead me aright. Amen.
FIRST A M E R I C A N M A N IF E S TO
O rder M ilitia C r u c if e r a E v a n g elic a
S u p r e m e C o u n c i l C h a m b e r s , 1902
Count M . deSt. Vincent, Presiding
132
revealed to the initiate of all ages. I his wisdom has never been
lo st; always there have lived a few who possessed the G r e a t Secret.
T h is ancient wisdom is the fountain-head fro m whence all of the
esoteric philosophies have risen. M a n y false interpretations have
been rendered and numerous creeds and do gm as have developed
various and fantastic as the unbridled imagination of each u n p r e
pared and unauthorized investigator. T r u e initiates possess the
Key, and when the search is guided by one w ho possesses the Key,
the complete philosophy of the Secret D octrine unfolds and reveals
the ultimate meaning and purpose of hum an evolution. It is said
th at the great L odge of A d epts or Perfect M a s t e r s has never
ceased to exist, and th at this L od ge, th ou gh secret and unknown,
has often shaped the course of empires and influenced the fate of
nations. It is believed that the process of evolution is now being
guided by those who know, as not before in m any centuries. I lie
new cycle of liberation and enlightenment is dawning, and to those
who are ready and to those who seek for the pearls of tr u th the
W a y is open. An ever-increasing num ber is seeking more Light.
L ight Comes F ro m the E a s t. It is ordained th a t the philosophy
of the E a s t shall illuminate the science of the WTest and dispel the
darkness of the materialism of the western world.
T h e Occult Philosophy of the Ancient M y steries is recognized
by us as the G o d m o th er and p rog enitor of all intellectual forces.
Queen of Society, in her hands she holds the Key to all divine
obscurities. T o w a r d this higher knowledge all useful and rational
development tends. All systems of education, of culture and of
religion, that aspire to the highest, inevitably reach those limita
tions which may be overcome only as the Ancient M ysteries guide
the way. T h e H i g h e r Knowledge is the Knowledge of the Soul.
It concerns the origin, the nature, the powers and the laws th a t
govern the evolution of the Soul. It is a wisdom th a t ancient
science taught in the mysteries of antiquity in the ages long past.
Behind the veil of all mystical allegories, beneath the ordea l of
initiation, under the seal of all sacred writings, in the symbols of
the old art of alchemy, in the secret mysteries of the Bible, in the
ceremonies of all secret societies, m ay be found the traces of a
principle, carefully concealed always and everywhere the same,
differing only in expression. T o revive the ancient wisdom is to
recover the L ost W o r d and to facilitate and hasten universal p r o g
ress and the attainm ent of the B ro th e r h o o d of M a n , but these
S E C O N D A M E R I C A N M ANIFESTO
O r d e r M i l i t i a C r u c if e r a E v a n g e l i c a
S u p r e m e C o u n c i l C h a m b e r s , 1903
W e now, more than ever, should look toward the spirit of
T ru th , that we may become free from the bondage with which the
bigotry, pride and love of power of the age would enslave us.
M a n y of those who have acclaimed themselves leaders, whether
in spiritual, political or social affairs, are in truth interested not in
the welfare of the nation and of their fellowmen, but only in self
glorification and sordid gain. T h e bigot, by virtue of the arro
gance which he expresses in his leadership, draws from men the
very essence of their character and reduces them to a servitude
fro m which it is more difficult for them to free themselves than
from physical shackles. T h a t these false leaders, in the blind
faith of dogm a and creed, ultimately must suffer in terms of humili
ation for their presumption does not relieve their followers from
the limitation with which their liberties have been enshrouded.
Belief in the infallibility of religious and social leadership must
be broken or the ideals of the Freedom of M a n and of Universal
B ro th e rh o o d will be but empty dreams. M en have thought that
THE PHILOSOPHERS
143
A M E R C IA N
M A N IF E S T O
sacred writings, in the inspired pages of the Vedas, are found the
traces of Magic. The Bible is filled with mystic lore, the secrets
of which are hidden from the profane through allegory and mystic
symbol, but revealed to the initiate who possesses the Key. The
Christianity of the Gnostic fathers was but initiation into the mys
teries and their teachings, and though obscured by creed and
dogma, the early teachings have been guarded and preserved by
those who refused to bend the knee at the altars which would rob
the arcane teachings of their true spirit. Mysticism and its initi
atory expressions reigned in Persia with the M a g i; it endowed
India with its most priceless tradition; it concealed, in the calcula
tions of Pythagoras, the principles of all science and of all intel
lectual progress. It is the essence of the four secret sciences, magic,
alchemy, occult-medicine, Cosmic Law. To the true initiate the
Philosophers Stone, The Elixir Vita, the famous Universal
Solvent, all arc spiritual works that belong to the realm of Soul.
True Philosophy seeks to solve rather than deny. We hear the
modern materialist and religionist jeer at the absurdities of
Magic and laugh at the dreams of the alchemist, but sincere re
search will prove that many of the greatest discoveries of science
have had their roots in the discoveries and demonstrations of the
alchemist, and the key to their mystic phraseology still may open
the door to other and nobler achievements, for they studied deeply
grand laws of nature, concerning which modern man, with all of
his boasted advancement, knows little or nothing. The modern
scientist is filled with theory, argument, conjecture and assumption
concerning matter and its effects, but in spite of his imperfect
knowledge governing the laws of nature, he stubbornly refuses to
delve into that mysterious realm in which matter is given substance.
The alchemist, not the chemist; the mystic, not the materialist,
holds the keys to the doors of lifes great mysteries. The Brother
hood seeks to develop the powers of the Soul lying dormant in
man and to bring man to a true understanding of the laws of
nature, through instruction in that which has to do with the body,
the will, and the Soul. Magic is a science of Universal Law, and
it may he understood as man learns the Law, for it underlies all
human action and the consequent reward and penalty. The Order
confers such knowledge upon those who prove themselves worthy
and qualified to receive it. It seeks to unite those of earnest pur
pose into a Brotherhood that they may work harmoniously to-
all the powers and functions of matter. His spirit, which is the
animating principle, is made up of all the forces called Life.
His Soul is the pure Deific and Immortal Essence, whose attributes
are will, intelligence and love.
A dditional R u l e s G o v er n in g t h e
O rder M ilitia C r u c if e r a E vangelica
A uthorized by t h e S u prem e M aster
O rder in t h e E ast , 1905
of t h e
INTRODUCTION TO ADDENDUM
iinnr^^ju%jKjoo^aoocH30o&oo-oooo-ooooc
A N N O U N C E M E N T T O ALL M EM BERS
The A M O R C
w is h e s t o a n n o u n c e a t t h is tim e a n d t o p u t u p o n re c o rd th e fa c t th a t
lo r a n u m b e r o f y e a r s th e A M O R C
s p o n s o rs
oi
E v a n g e l ic a ,
v e ry
a g rou p
and
d e fe n s iv e
w as
o r ig in a lly
R o s ic r u c ia n s ,
M i lit ia
of
of N o rth
A m e r ic a h a s b e e n th e s o le d ir e c to r s a n d
th e R o s ic r u c ia n s
know n
a s th e
lo y a l R o s ic r u c ia n s f o r m in g
of
m e m b e r s h ip . T h e
fo rm e d
and
a l ly
o f selected a n d
s e c tio n
w h o le o f E u r o p e .
o f (he
a n c ie n t
th e
as
th e
general
s p e c ia l
o r g a n i z a t io n
g rou p
of
becam e
the
' K n ig h t s
s ecret
E v a n g e l ic a "
w a s c a lle d
of
'M i l i t i a
C r u c i f c ir a
a m ilit a n t , p r o te c tiv e ,
C r u c i f c ir a
th e
R o s ic r u c ia n
F i n a l l y , o n th e 2 7 th d a y o f J u l y in
C r u c i f e ir a
M ilit ia
E v a n g e l ic a -
T e m p le "
body
w ho
w e re
th ro u g h o u t
th e
1586. a n in t e r n a t i o n a l c o n v e n t io n
and
w a s atte n d e d
by
re p re s e n ta tiv e s
a n d d e le g a te s o f the R o s ic r u c ia n O r d e r t h r o u g h o u t E u r o p e , a n d a m o n g th e p a t r o n s a n d
s u p p o r te r s o f th is w e re
H e n ry
IV .
K in g o f D e n m a r k , a n d m a n y o th e rs.
by
the
N o rth
M y s t ic T e m p la r s
A m e r ic a
Is u n d e r
w h o is its G e n e r a lis s im o .
K in g o f N a v a r r e , Q u e e n
the
im m e d ia t e
P rom
E liz a b e t h
th e o n l y
d ir e c tio n
a u th o r iz e d
ol
our
b ra nc h
Iir p e r a t o r ,
c a rd s .
The
Rosicrucian
Digest
N ovem ber
1933
s ecrec y.
For
are
a
m ade
C h e v a lie r s
num ber
of
years
th e
these
M ilit ia
m e m b e rs
and
is su e d
have
m a in t a in e d
w ho
and
c e r tific a te s
M ilit ia
S pencer
tim e t o tim e th e m e m b e rs o f A M O R C
of
E n g la n d , the
o f th e
H.
t in g u is h e d th e m s e lv e s In th e d e fe n s e a n d p r o te c t io n o f th e in t e g r ity
c r u c ia n is m
of
T h e p la n s o f th e M i l i t i a in A m e r ic a w e re s p o n s o r e d
of E u ro p e , a n d
In
L e w is ,
have
d is
Id e a ls o f R os icind
t h e ir
m e m b e r s h ip
m e m b e r s h ip
in
In a c c o r d a n c e w it h th is a n n o u n c e m e n t a ll s u c h m e m b e rs in a ll p a r t s o f N o r t h
A m e r ic a m a y n o w r e v e a l t h e ir Id e n t it y a n d be p r e p a r e d t o greet s u c h n e w
w ill be selected a n d a p p o in t e d
o f th is secret b o d y
A tte st. S U P R E M E
jn
e a c h d is t r ic t , th u s
c o m p le t in g
th e
m e m b e rs as
o u t e r o r g a n i z a t io n
T h is a n n o u n c e m e n t is a u th o r iz e d b y th e G e n e r a lis s im o .
SECRETARY.
O c t o b e r 16, A . D . . 1933
i i ith~
b ii
r n
ADDENDUM
The statements made in the Announcement herewith reproduced
are entirely consistent with previous misrepresentations from the
same source. For a number of years H. Spencer Lewis has been
guilty of the same type of plagiarism and unwarranted distortion
of fact as that embodied in nearly every statement in this an
nouncement. In the present publication we are not interested in
dealing with the many offenses of which Mr. Lewis is guilty against
orders of legitimate lineage, other than the one now under dis
cussion. Mr. Lewis chose to appropriate the O. .M. .C. .E. .
as of the date of the announcement November, 1933. Since the
Order has been in existence and publicly active in America with
official headquarters since 1902, it is quite evident that in this
instance the accusation of plagiarism is fully justified. The details
of the article are so obviously a fabrication that it scarcely merits
further emphasis. However, in passing, it is interesting to observe
the statement that: The Militia Crucifera Evangelica was origi
nally formed as a special group of the Knights of the Temple, who
were Rosicrucians, and the organization became a secret Rosicru
cian body throughout the whole of Europe and the further state
ment that the plans of the Militia in North America were spon
sored by the Mystic Templars of Europe, and the only authorized
branch of the Militia in North America is under the immediate
direction of our Imperator, H. Spencer Lewis, who is the Gener
alissimo.
Mr. Lewis claims authority for his M ilitia from The Knights of
the Tem ple." Who are the Knights of the Temple from whom
Mr. Lewis claims to derive his authority for the establishment of
his so-called Militia under the plagiarized or stolen name of
T h e M ilitia Crucifera E vangelical The answer to this question is
of vast importance to all members of AMORC and of special in
terest and of still greater importance to those misguided members
who have unfortunately become a part of the Lewis Militia and his
Vigilance C o m m itte e .*
T h e real Lewis Vigilance Committee, the one that is most active on Lewis behalf,
119
E v e r y re a l s tu d e n t o f th e occult k n o w s t h a t A l e i s t e r C r o w l e y ,
r e n o w n e d a n d i n f a m o u s B la c k M a g i c i a n , self-styled B a pliom e t, the
self-confessed A n t i - C i i r i s t , w a s t h e f o u n d e r a n d t h e S e cret C h i e f
o f th e O . T . O ., O r d e r T e m p li Orienlis ( O r d e r o f t h e I e m p l e of
t h e O r i e n t o r O r i e n t a l T e m p l a r s ) , a n d t h a t this s a m e C r o w l e y
this s a m e M a s t e r B lack M a g i c i a n is t h e G r a n d M a s t e r o f t h e
K nigiits o f tiie T em p le.
at page 194, the first title page of Liber LII, an Official Manifesto
of the O. T. O. (see facsimile Reproduction A ), which shows the
official seal or insignia of the O. T. O., which is likewise the third
seal on the charter which Mr. Lewis claims was granted to him and
the A. M. O. R. C. by the O. T. O. and under which he is now con
ducting the affairs of A. M. O. R. C. For proof of this, see his
Important Rosicrucian Document No. 4, which we have repro
duced in this volume, being our facsimile Reproduction No. 20,
Book Five.
Next, w'e reproduce the second title page of said, Official Mani
festo of the O. T. O. (see facsimile Reproduction B ) . Here,
Aleister Crowley, the Supreme Head and F o u n d e r of the O.T. O.,
signs as B a p h o m e t , the A n t i - C i i r i s t , with the seal of Baphomet,
and under his symbol the B l a c k C o c k the bird of evil repute.
In this connection it will be observed and noted that Crowley, on
his photograph, which we will next reproduce, signs as Baphomet
and uses the same signature seal immediately preceding his signa
ture as Baphomet.
And now we reproduce the third title page of said Official Mani
festo of the O. T . O. (see facsimile Reproduction C), which is a
picture of the Secret Chief, the founder of the O. T. O . Aleister
Crowley upon which he has placed his signature of ' Baphomet
X O . T . O ., immediately preceded by the sign of Baphomet, the
evil one the Anti-Christ, s he sign of Baphomet is also used by
M r . Lewris on his picture, which we have reproduced in Book Five,
being facsimile Reproduction No. 30 . It will be observed that
beneath his picture Crowdey also declares him self to be Baphomet
X I O . T . O. and, among other Black Orders, to be the G r a n d
M a s t e r o f t h e K n i g h t s o f t i i l T e m p l e , from which M r . Lewis
claims authority fo r his Militia, just as he frankly admits holding
Im portant Document No. 4 from the O. T. O., which fact should
never be lost sight of.
Is further proof needed or required to show that Lewis au
thority for his Militia comes from Aleister Crowley the Black
Magician, the Secret Chief of the O. T. O. and the Supreme Flead
of T h e Knights of the Temple?
H . Spencer Lewis has no more legitimate right to the use of the
name or O rder M i l i t i a C r u c i f e r a E v a n g e l i c a than he has to
the use of the numerous variations of the appellations Rosy Cross
she Grand Lodge AMORC was not incorporated or otherwise registered in Cali
fornia until October 19, 1928,
O. T. O.
L I B E R LII
MANIFESTO OF THE O.T.O.
Title page of Liber LII, an Official Manifesto of the O. T. O., the organization
founded by Aleister Crowley, self styled B HOMET, master Black Magician. See Book
Five for the complete history and compare the above insignia of the O. T. O. with the
third seal on the Lewis Important Document No. +, which is our Reproduction No. 20,
Book Five, as also the Official Symbol on the Lewis C
S
(see our
Reproduction No. 29, Booh Five).
af
athedral
of the
oul
O. T. O.
Jssguct! by DrDcv:
XI0 O. T. O,
IIIBERNIAE IONAE ET
O M NIUM BRITANNIARUM
R E X S U M M U S S A N C T IS S IM U S
F A C S I M I L E R E P R O D U C T IO N CC
BAPHOMET XI O.T.O.
SUPREME AND IIOLY KING OF IRELAND, IONA, AND ALL T IIE BRITAINS
THAT ARE IN TH E SANCTUARY OF T H E GNOSIS
G ra n d M a ste r o f t h e K n ig h t s of t h e H o ly G h o st
G r a n d M a ste r o f t h e K n ig h t s o f t h e T e m p l e
C u sto s o f t h e I l l u m in a t i in t h e U n it e d S t a t e s o f A m e r ic a
E t c ., E t c ., E t c .
o f f ic e s h e l d b y a l e is t e r c r o w l e y
n ig h t s
of
the
T .
em ple
O. and, besides
the only organi
F A C S IM IL E R EPR O D U CTIO N D
LIBER LII
M A N IF E S T O O F T H E O .T .O .
Law.
w hat
thou
w il t
w hole
the
law
Kb
w >
$ g BOOK THREE ^
e^ A ^ eW seW aeW sfiW aeW a
eW aeW a
cW
to
T h e Randolph Foundation of the authentic Fraternity long
established. H e is surprised to receive in return a sincere
invitation to join the authentic order in a complete
and genuine investigation as to all his claims and
the issues between the false and the true O rder
M r . Lewis could not he dare not submit to such a test. His
claims are false, his O rd e r spurious and lie
knows it so he ran away
Some interesting correspondence and a few pertinent observa
tions on the ways and methods of a bunk artist
Published by
T H E R O SIC R U C IA N F O U N D A T IO N
Quakertown
Pennsylvania
INTRODUCTION
During the colonial days several Initiates of the August Fra
ternity, Order of the Rosy Cross, came to America others, mem
bers of the Council of the Fraternity in the Old World, were sent
with a mission. These Rosicrucians were active in pre-Revolution
ary days and played an important and essential part in the success
of the rebellion of the Colonies against the tyranny of King George
III, in declaring our independence, in forming our Constitution
and in establishing our Government, although in strict accord with
the principles and ethics of the Fraternity, they did not let their
Rosicrucian activities or associations become known to men.
In 1773, an important year in the formative period of our Revo
lutionary War, the first Council of the Order of the Rosy Cross
in the New World assembled in the City of Philadelphia.* This
Council and its successors in office continued to function for about
eighty-five years and until the first Grand Lodge was established in
America in the years 1856 to 1858 by Dr. Randolph.
Dr. Paschal Beverly Randolph, then the Supreme Grand Master
of the Supreme Grand Dome of the Rosicrucians of France, estab
lished the first Supreme Grand Lodge of the Order of the Rosy
Cross in America and the Councils above mentioned which had been
active since 1773 came under his jurisdiction as the First American
Supreme Grand Master.
The Randolph Foundation of the authentic Order and Brother
hood of the Rosicrucians has been active and working, through a
completely organized and fully functioning Supreme Grand Lodge
under lawful and regular succession of Supreme Grand Masters
and Councils from that date ( 1858, the year of the completion
of organization) to the present time.
We have given this brief recital of the activities of the Authen
tic Organization in America to show that all others purporting to
be or claiming to be Rosicrucian Organizations are spurious or
clandestine and exist without right or authority.
* See the monograph, Brotherhood of the Rosy Cross, Book One, this volume.
133
The August Fraternity the most secret of all secret societies, the
most mystic of all mystical orders, and the most difficult to enter,
because of the carefully selected membership and the strict regu
lations and requirements of its Neophytes has always appealed
with unusual interest to the curious and the gullible. This situa
tion presented golden opportunities and made it possible, also
advantageous, for adventurers and pretenders to organize spuri
ous, so-called Rosicrucian Orders.
Since about the year 1614 when the Grand Fraternity first
became known as the Rose Cross and by other Rosicrucian appella
tions, pseudo-masters, mercenary pretenders and designing impos
tors of the Old World have instituted and carried on all kinds of
spurious, so-called Rosicrucian organizations, who, for their own
greedy profits and other ignoble purposes, gathered into their
folds the curious and gullible and, unfortunately, many earnest,
though uninformed, seekers who were qualified for entrance into
the Temple of the real and genuine Order.
If the charlatans built a labyrinth around the Authentic Order in
the Old World where the August Fraternity had its birth with the
Renaissance and its marvelous growth during the Reformation
and where its influence was so great, it is not at all strange and to
be expected that pseudo-masters and rank pretenders should estab
lish spurious orders under Rosicrucian names and appellations
in the New World.
On All Fools Day, in 1915, Harvey Spencer Lewis, the Baron
Munchausen of the Occult the cleverest and most resourceful
promoter, the most ingenious organizer, the most brazen impostor,
and the most successful master fabricator of Spurious Orders of
this generation organized in the City of New York a spurious
order, for which he plagiarized a Rosicrucian name,* and launched
it as the Ancient and Mystic Order of Rosae Crucis A. M. O.
R. C. It was not ancient, having no actual history or antece
dents prior to 1915; it was not mystical unless mystical means
being deceptive, and it certainly was not of the Rosy Cross or in
anywise a genuine or Authentic Rosicrucian Order.
Mr. Lewis originally declared that he had brought forth the
aforesaid spurious R. C. Order of irregular birth by virtue of some
sort of uncertain and undefined authority of some dubious F. R. C.
* See monograph, The Right to the Exclusive Use of Rosicrucian Nam es, Book Four,
this volume.
T h e B a r o n M u n c h a u s e n o f t h e O c c u l t H is
S p u r i o u s A. M . O . R. C . a n d H is C h a l l e n g e s
of O pe n P ublic D ebate
In 1928 we published a brochure entitled T i i e
R osicrucians
W h a t they are , and ivhat they are not. After briefly discussing
and has encroached more and more upon the rights of the Authen
tic and Legitimate Order, he had not then, as recently, attempted
to steal it lock, stock and barrel and to take it unto himself in its
entirety.
T h e B a r o n s S e c o n d C h a l l e n g e N o t S o
S u c c e s s f u l T h e T r i c k D id N o t W o r k
In 1933 we p u b lis h e d a n o t h e r b o o k l e t u n d e r th e title o f T h e
A u g u s t F r a t e r n i t y T h e A u th e n t i c O rd e r o f t h e Rose
C r o s s F o u n d e d i n A m e r i c a i n 1858 b y D r . P. B. R a n d o l p h ,
t h e R o s ic ru c ia n , and H . S p e n c e r Lew is, t h e B a r o n M u n
c h a u s e n o f t h e O c c u l t , in w h ic h we m a d e a b r i e f r e v i e w o f
o ne c h a p t e r o f the synthetic, fictitious, so-called H i s t o r y o f th e R o s e
C r o s s O r d e r by H . Sp en cer L e w i s ; c o r r e c te d s o m e o f his g r o s s
m i s r e p r e s e n t a t io n s a n d false im plica tio n s a n d m a d e a fe w te llin g
o b s e rv a ti o n s on th e m e t h o d s o f th e said B a r o n M u n c h a u s e n o f t h e
O ccult a n d his sp u rio u s R o s ic ru c ia n O r d e r , A . M . O . R . C., f a b r i
cated a n d b r o u g h t f o r t h by him in th e y e a r 1915.
his challenge
em ploying all
9BAPM* AOOtsatfi A p a o n c o j
RADIO STATIONt-WHTS
to *Ye
Sw i-p oS ib t H v^w i V nut^A t* eri LiU
u Pound txpt*t*ed m M n *<J N tut
SAN JO S E . CA LIFO RN IA , U .S .A .
December. 1 2, 1933
Deoember 1 2 , 1933
ITERATOR
ESL:AA
3 5 daya
Return d
f-ouj
Strictly Personal & Private
A n A r t f u l Strategy
A Clever A ttem p t to M a k e a Virtue of Sharp Practice and Subtle
Shrewdness
questions at issue.
There are certain standard rules of public debate and certain
courtesies due the party challenged as well as certain well-defined
rights and privileges to which the party challenged is always entitled
which were completely ignored by Mr. Lewis.
Tf we were disposed to debate such issues in public in joint dis
cussions, we would not accept a challenge so manifestly unfair, with
out modification. Had we accepted we would have insisted upon
our rights as the challenged party all of wThich were designingly
withheld in the foregoing challenge.
Let the sincere and interested reader carefully note and thought
fully analyze the requirements and stipulations of Mr. Lewis, set
forth in provisions numbered 4 and 6 of his challenge. He requires
that we present for examination to any committee of the audience,
or to anyone attending the debate, all letters, documents, records
and papers to show our exclusive right to maintain the only true
Rosicrucian Order in America, and to show the clandestine nature
of A. M. O. R. C. and its alleged fraudulent activities. This we
could do. There is abundant proof of the authenticity of the Ran
dolph Foundation of the Rose Cross Order in America, and of our
exclusive right to maintain such authentic Order, and also proof
in great abundance to establish the clandestine nature of A. M. O.
R. C. and its fraudulent activities in America. However, it would
require considerably more time than one evening, or the three or
four hours allotted to a joint debate, to submit, much less to properly
consider, the evidence which will conclusively prove both proposi
tions, viz., that ours is the authentic and A. M. O. R. C. is the clan
destine Order. And, if the proof were so submitted, what assurance
is there that the committee from the audience would be competent
and impartialf Since it is Mr. Lewis debate, his own idea, just as
A. M. O. R. C. is his own brain child, and since he proposes to
have and to keep absolute control of it just how would he select
the committee from the audience to pass upon and judge our cre
dentials and the evidence offered? You dont suppose he would
play a trick on us and fix the committee in advance? That is not
likely we would not tempt him by affording the opportunity.
He next requires that we bring all books (private unpublished
books) of our teachings and (inner and secret) lessons as will show
that we have the genuine Rosicrucian teachings; that we reveal
our activities and the points of our work (secret activities and
secret work) which have been, and of course always will be, care
fully guarded and concealed from all public investigation in brief,
he requires that we, as Supreme Grand Master, violate our solemn
vows and sacred oath and publicly disclose and lay bare the pro
found inner teachings of the Authentic Order. Further, he requires
that we answer any question submitted by himself or any person
who may attend the debate that is, if we do not voluntarily dis
close all desired information, he reserves the right to dig in and
get the rest by prying with questions. To be sure, a pseudo-master
of a clandestine Rosicrucian Order with none of the true secrets,
real mysteries and authentic teachings has nothing to lose and
everything to gain by such an arrangement. A Rosicrucian Grand
Master of the Authentic Order will not and cannot consent to
such an unholy and impossible arrangement. None other than a
pseudo-Rosicrucian would make such a proposal or desire the secret
work exposed.
It was not Mr. Lewis intention to expose and reveal himself to
be a pseudo-Rosicrucian. That was entirely inadvertent and inci
dental; his fixed design and real purpose were to prescribe such
terms as would be impossible of acceptance; so as to thereby abso
lutely insure himself against any possibility of our acceptance, and
to avail himself of our refusal as an avenue of escape. The trick
did not work. We did not propose to let him get away so cun
ningly and so easily.
He had proposed a makeshift of an investigation that would
settle no issue, one that would increase the controversy, further
embitter the contestants and leave the earnest seeker of the true
order still confused by the controversy for which reason Mr.Lewris
desires to continue and increase the controversy. It enables him by
deceptive methods and high pressure advertising and salesmanship
to secure members from among the uninformed seekers of the real
Rosicrucian Order.
We do not want to prolong the controversy we want the issues
settled once and for all time; therefore, we propose a full, complete
and real investigation that would settle all controversy, determine
every issue and decide which of the two organizations is authentic
and which is clandestine. Accordingly on the 29th day of December
we forwarded to Mr. Lewis our answer by wire via Western Union,
which telegram or night letter was confirmed by our letter of the
same date in which the telegram is set forth verbatim, omitting
: z
n U.
TIC*
**
S tn d
1
- :- i 7
WESTERN
UNION
<
te c ^ h tr e a f,
uiAfcAore hc**by O]
1207'A
NO.
CASH OR CHG\_.
CHECK
TIME FILED
n 33
Oiin.Vft-i-tfiv.-Yi, ~?n.
-c-^Gonpl o tr> i
_mnAn >*y en d
-c>y t f t n t
-V-Qu a
counter
tfi
1 ,-* t i o n
l i e f n rp
t .n
- e T T flo tlY c lv
.ir c ll
mi
nf
nil
i np.n-rtl nl
i.V in t e n f l
T nnoent
that
natters
and
flnall
r,* h a t v .c e n y o u r
Bettle
all
o rg an izatio n
fl e Bir e
accented
and
the
and
of
1 nt e? l d
to
between
propose
us
to
t r i b u n a l * t h e r e f o r e , to
o h a l l e n g e -S t o p
matters
rind
c o n t roverBQ.v
competent
your
proposition I S l c h .I f
and
you
in
a;creed
w ill
au then tlo
that
B 0 0 n 8 U b m lu
t<j b y
oon t r o Y e r s e y
bo
to
y o u w i l l _______
between us
o r d e r .S t o p
as
C o n firm atio n
E . S v iln h u rn e C ly ra e r
hereof and letter follows
S e n d e r 's o d A te
S e n d e r 't le le p h o r
T
H
E
Q
U
IC
K
EST,
SU
REST
A
N
D
SA
FEST
WAY
T
O
S
E
N
D
M
O N EY
J ot t e j a t n t t
IS B Y T E L E G R A PH OR CABLE
number
F r a t e r n i t a s R o s a e C r u c is
The Rosicrucian Order, or
Rosicrucian Broiberhood
TH E SEE
Beverly Hall
QuakertowD, Pa.
M r . H . S p e n c e r L ewis ,
as follows:
Receipt of your letter December twelfth is acknowledged.
Your challenge under all conditions as prescribed by you cannot
be accepted. However, I understand your challenge to mean that
you desire and intend to propose a complete investigation of all
matters in controversy between us to be made by and before an
impartial and competent tribunal; therefore, to that extent and
to that end I accept your challenge. I will soon submit to you a
counter-proposition which, if accepted and agreed to by you, will
effectively and finally settle all matters of controversy between us
as well as between your organization and the authentic order.
Confirmation hereof and letter follows.
R. S w i n b u r n e C l y m e r .
I find myself in accord with your general idea that there should
be the strictest investigation of our conflicting claims concerning
ourselves and our respective organizations of which you and I are
the heads, as to our and their Rosicrucian practices, teachings,
authenticity and authority, in order that all sincere seekers may
know' the truth and no longer be misled and deceived by false
claims and misrepresentations.
I repeat that I gladly welcome the opportunity to prove and
fully demonstrate before any competent and impartial tribunal, the
truth of all statements I have made concerning you and A. M. O.
R. C. and others which I have not, but will make.
T he chief and fatal objection to your challenge and the
plan that you outline thereunder is, that it will not be decisive of
or settle a single controversial issue. I will, within 30 days, make
full reply to your letter of the 12th instant and submit for your
consideration a detailed counter-proposition, as indicated in my
telegram, that will effectively and finally settle all controverted
questions and all points at issue between us.
Very truly yours,
R. S w i n b u r n e C l y m e r ,
Grand M aster.
PATfcONS ARB ggqnB&TEn TO FAVO& THE COMPANY BT CWTlCISlI ANT SOCCESTION CONCERNING ITS SESV1CB
W ESTER N
UNIO N
C l a s s o p Se r v ic e
Thli
ia i t
full-Tfiie
u ahowo In lte d n U lr B c n <ul]-nle telern n i u d day letter*. and Lht Ume cl recapLat d n tin* Lion u
Received a t
i'O 1 0 P
'
StON S
V.
DL - Dy Letter
NM - Niglit M i ae
ML Night Letie
LCO Deferred C fale
NLT - CaklcNlah U r n .
WLT - Week-End Letter
* 11 ^CI.L CT
a S'I'">U0 t? CT.v-n^
astiw? ^ r>.
QTTA-TSTPWli
HICiHT L ^ T T W THI'HTI'ITH
fivu m.
rv!ST^n otiou m . co
1214 PJ
RETURN RECEIPT
tieceioed from the Postmaster the Registered or Insured Article t the original
number of which appears on the face af^this Card.
Signature or nam e of addressee)
Dote of delivery. ^
f orm1 anil
3811
(/ J/
____ jr.
-2._____,
\9 3 j6 h
>1?7
11
'1 C
CL Y '.E R=
3=
'
O'
'
CALPF
qUAKERTO"":
E
OF
REGRET
TIE
T | 'E
ItTHER
m i
THAT
HA VE
OF
urn::*
co 1>i
AGAIN
ISSUED
YOUR
I 1SUE
STOP
YOTri
OR
t i ii
REFUSED
IN Y O U R
BOASTED
AS
SINCE
FLAUNTED
'i i n n L Z t y coi.
t:ii;o:ic i it-.
|R W I I T E
T HE
CHALLENGE
ACCEPTArCES
HA VE
YOU
ACCEPTED
EVSi ED
,'L
PENN=
YOU
CHALLENGE
1 2 1 P
T r'
CHALLENGE
IN
I H IS
'."E
HAVE
DESIRES
TO
OU R
r. O O K L E T
LATEST
CASE
AifC
EAC H
SOUGHT
tfEEJ VE R Y
C 0 ' " A
AS
LI
ACCEPTANCE
Till
TO
IS
T H E
SECOND
YOU
O P I .F Y
ERAL
IN
P U a L t C A T 10/! 1
YOU R
OUR
OF
OU R
(? t^-ard any
j V I P l . T r.-IAT y n u H A V E I E V E R T R U L Y T l
ti;.;ATEs
S P E N C E R LEWIS.
stop i t
n AS! O P E N P U B L I C
A S e l f - E x e c u t e d P ortrait of t h e
B aron M u n c h a u s e n of t h e O c c u l t
Is not this telegram a remarkable phototype and perfect model
of its sender? Did ever mortal man draw a more perfect picture
of himself or more completely demonstrate and emphasize his
predominating traits than Mr. Lewis has in this telegram? It
shows clearly the inner workings of his mind and reveals the shal
low and insincere mask of all his petty scheming and bold
designing.
He is in a tight place all his scheming has gone wrong. Instead
of the expected and hoped-for refusal of his challenge to debate,
he has received a proposal for a genuine and complete investiga
tion that will ascertain and make known the full truth and nothing
but the truth that will ruin him and destroy A. M. O. R. C.
Great heavens he cannot accept that proposition. H e cannot sub
mit to such a test to a real test. Watch him squirm see him
wiggle and how does he try to wiggle out?
He says: We regret that you have again refused to agree to
our acceptance of the challenge you issued in your latest booklet.
That is a twister. H e uses 21 twisted words in a labored attempt
to conceal the truth, to confuse and mislead the reader. Let us
untwist his statement and get the facts straight. Mr. Lewis has
never accepted our proposition let him call it a challenge to
give us an opportunity to prove the truth of our contentions before
any competent and impartial tribunal and, moreover, he never
will. We did not challenge him to an open public debate; that was
his idea, he challenged us now he is ashamed of it and would
saddle it on to us. We are standing by our proposition. It is Mr.
Lewis that is on the run. How much do you suppose he really
regrets our refusal to debate with him?
Let us follow his telegram. H e further says: This is the sec
ond time we have accepted your boasted challenge and each time
you have either evaded the issue or, as in this case, sought to modify
your original challenge. Poor Mr. Lewis! H e would have you
believe that we have mistreated him he seeks your sympathy.
H e would have you believe it was us and not he who was squirming
how he would like to shift the blame! Unfortunately for him,
the facts are that in both instances he issued the challenges for a
public debate in neither case did we accept his challenge. We
have not modified our original proposition we are still standing
on our original proposal as the reader may see for himself it is
clearly evident that it is M r. Lewis that is shifting and attempting
to confuse.
Then he says : Since we have been very liberal in our acceptance
of your flaunted desires, as publications of our letters were (will)
revealed (reveal), we are now finally and completely through
with any negotiations with you pending toward any consideration
of your insincere and shallow challenges. Is that not a perfect
picture of assumed injured innocence an d righteous indignation?
Yet he labors in vain to shift the blame or to justify himself. After
much profound wiggling and twisting, he wiggles himself out of
his own b a d situation and h o w ? By simply declaring himself
out and all bets off. In other words, he ran away UE DARE NOT
STAND A r e a l TEST so he ran, an d as he ran he declared us to be
running from him. Did you ever sit in a fast-moving train looking
out o f the window when the whole country-side seemed to be mov
ing a w a y f r o m you? It was just an illusion, yet it very aptly illus
tra te s M r. Lewis situation. H e has always been on the run and
has always declared or intimated that others were running from
him.
And finally he says: It is quite evident that you have never
truly desired an open public debate. Yes quite evident. This
last statement contains the only true implications and correct state
ment of fact contained in his telegram. W e never intend to join
in public debate with M r. Lewis. We have, we trust, set forth herein
ample and sufficient reasons in justification of our course.
Notwithstanding the foregoing telegram and M r. Lewis action
in declaring all negotiations off, we desired to give him every oppor
tunity to join in a real investigation before a committee or tribunal
entirely capable and competent to judge and determine every issue,
with ample authority to make full and complete investigation of
all and every fact and, above all, a tribunal that is wholly impartial
and without interest, except in doing justice with full power to
render a final judgment and decree binding on both parties. There
fore, accordingly, on January 24, 1934, we forwarded to him by
JJ
TH E SEE
Beverly Hall
Quakeriowa, Pa.
M r . H. S p e n c e r L e w i s ,
RETURN RECEIPT
. . . . ^ 4 ,
(Signature of
Dale of d t l i t t r y .
Fo rm 3811
____ , /9.
...........
agent)
CONCLUSION
M r. Lewis did not make post-haste to publish his second chal
lenge or to circulate it abroad over the land. Although more than
a year has elapsed since we forwarded to him our offer to join him
in a genuine, fair and complete investigation and urged him to
accept the plan and end all controversy, to this good day he has
made no reply.
W e submit to the candid judgment of mankind that the plan
offered to him was and is absolutely fair and will accomplish the
object and purpose intended.
There is one only one conclusion that can be reached. Mr.
Lewis cannot dare not put his claims and the genuineness and
authenticity of A. M. O. R. C. as a Rosicrucian Order to such a
test to a real test. H e dare not give us an opportunity to prove
and establish the authenticity of the Randolph Foundation of the
Rose Cross Order in America or to prove our claims or our charges
against him before a Proper, Competent and Impartial Tribunal
and bind himself and his organization to abide the judgment.
We do not say this boastingly or in a haughty spirit to tantalize
or embarrass M r. Lewis--in calm sincerity we submit that our
foregoing statement is the simple truth.
,W X W .
/^5
6^
BOOK FOUR 3g
eWseWs
Q&W
r-
R o sic r u c ia n N
ames
aindJii^A;i\L iO;iRjC.
w e r e overruled.
Published by
uakertow n
, P
e n n s y l v a n ia
Esoteric Organization
American Organization Registered
THE SECRET
SCHOOLS
(Registered)
The Secret Schools are the Grand Sanctuary and Repository of the Ancient
Philosophy, Greater Mysteries and Rituals authorized by and exempli
fied by the Allied Fraternities, the Triple Order and Grand
Fraternity in their various grades and degrees.
THE ROSICRUCIAN
FOUNDATION
( Registered)
The Rosicrucian Foundation was founded for the purpose of the study and
dissemination of Rosicrucian history, philosophy, exoteric and
esoteric teachings and sources of authority.
(International Copyright)
[The Councils of Three, Seven and Nine have always been and continue to
be the governing bodies of the various American and International
Lodges, Temples and Orders of the Grand Fraternity
and the Confederation of Initiates.
h e
r ip l e
rder
FOREWORD
The recent receipt of many letters from students of various se
cret schools of the divine sciences, evidencing a deep interest in the
occult, the mystic and the higher aspect of the L A W , is, indeed, most
gratifying. These letters show, unmistakably, an awakening among
those interested in things spiritual. They indicate a wholesome
disposition toward independent investigation to T R Y to test all
things to take nothing for granted and to know the truth. If all
those who are interested in the occult and mystic if all sincere
seekers for truth and those endeavoring to find the schools, orders,
organizations and societies that point the W A Y , that deal only with
pure white magic and guide their students or neophytes upward
along the P A T H would only investigate sincerely and intelli
gently investigate the unpretentious claims of the true and con
trast them with the bold, seductive and fabulous claims of false
teachers and spurious organizations if they would only learn the
simple basic distinctions between them then, indeed, will the
death knell have been finally sounded for those false teachers and
masters who have beguiled and misled so many sincere but un
informed seekers of the ancient wisdom. Then the heyday of the
black magicians and their spurious orders and counterfeit societies
will end.
Among the letters received, a large number are from sincere
seekers of the truth who have been or who are now members of
A. M. O. R. C., raising questions bearing directly on the subject
matter covered by this and other companion books. Therefore,
we deem this a fitting time and opportunity to answer the questions
so raised.
For the sake of brevity, these questions may be covered under
two general headings:
1. Why should there be so much controversy as to who was
first or last in the realm of spiritual science and truth for which
the Rose Cross stands?
2. Are not all under the L A W and do we not all use the same
law? Therefore, does it matter so much who teaches the law?
Yes, indeed, it does matter who teaches the law and how it is
taught. There are two opposite aspects of the law. The law may
be used for good or for evil, and in the use and intended use of the
path of love to light and life. Its philosophy has stood the test
of ages; it has been weighed in the balance of time and found not
wanting; it deals only with pure white magic and is a part of and
is under the protection and guidance of the Hierarchies of the great
White Brotherhood. Its neophytes enter under the most solemn
obligation to which the soul can subscribe, which prescribes the
principles and inculcates the doctrine that only he, who through
obedience to instructions, who has actually lived the life, who has
traveled the whole path and who has thereby gained the goal of
Illumination or Initiation is worthy of leadership and is capable of
teaching or leading others.
When its neophytes have become initiates, they know the law
and understand exoteric manifestations as well as its inner work
ings. Therefore, none of its initiates have ever violated or cast
aside their obligations and established or attempted to establish a
schism, a separate activity or a clandestine body o*f the Grand
Fraternity.
Therefore, clandestine Rosicrucian Temples and spurious Rose
Cross Orders have never been established by Rosicrucians who
possess the knowledge to teach real Rosicrucian philosophy and
esotericism, but by simon pure impostors who cannot and who do
not teach Rosicrucian philosophy or point the way to Rosicrucian
illumination or initiation, who willfully deceive and grossly mis
lead their adherents both as to what they are and as to what they
teach. It is against this dangerous practice and its far-reaching
evil consequences that we protest. These pretenders and impostors
must be exposed. Therefore, it is our duty to continue the fight
until they are banished and are made incapable of deceiving and
misleading seekers on the way to the door into the Tem ple o f the
Rosy Cross.
our welfare boards, our organizations that feed and clothe the
needy and hungry, our police force that protects the weak against
the vicious. In fact, we should destroy every man-made agency
now active in protecting the interests of those NOT y e t c a p a b l e
OF LOOKING A FT ER T H E IR OWN INTERESTS AND NEEDS. W e should
merely fold our hands and say: I nder the law, truth and justice
will prevail. So it will, but what will happen in the meantime to
the many deceived and led astray by false prophets and vicious
and unscrupulous pretenders ?
While no man may tell another Here is truth or There is
truth, yet every man should be assured that he is receiving that
which bears the label of the thing he seeks and believes he is re
ceiving. W e are not lighting pretenders so much because of the
things they teach, but because they mislabel their wares with hon
ored names and thereby mislead and defraud thousands of trusting
men and women.
Perhaps, as suggested by some and urged by others, it would
be by far the easiest and most pleasant procedure to stand idly by
and let the divine law take its course. However, since I am the
Supreme Grand M aster of the august Fraternity and its chief
spokesman, I cannot cast aside my responsibility under any pre
tense whatever. I am duly bound to protect it and all those who
may seek it or desire to enter into its temple against the deception
of all impostors who have plagiarized its holy name and those
pretenders who falsely claim to teach its doctrines. Therefore, we
must- we will continue the fight by all honorable and effective
means against all pretenders and especially against the arch impos
tor of them all II. Spencer Lewis, the fabricator of the spuri
ous A. M. O. R. C., using without right or authority the name and
appellations of the authentic Fraternity, until he shall haul down
his false colors and stand before the world for what he really is,
without deception and false pretense.
W e have no malice, we hold no personal grudge against him,
notwithstanding his numerous vicious, unjustified personal attacks
upon us. W e do not attack him personally even if our vigorous
attacks may seem to be personal. W e are fighting his shameful
methods, his false pretensions and the infamous things for which
he stands. W e are fighting for principle for right for justice
and for honorable dealings and fair play among men. W e are
not fighting men, but the evil that men do.
INTRODUCTORY
The w ork of Rosicruciae in all its phases, whether it be the O r
der, Temple, Brotherhood or Fraternity, is more concerned with
the spiritual kingdom and its laws as they affect man than with
mundane and temporal affairs, though it has in mind and as its
object the betterment and advancement of man in every depart
ment of his nature physical, mental and spiritual more espe
cially the soul.
This being so, its work has always been secret, having in mind
the several admonitions of the great M aster: Let not thy left
hand know what thy right doeth, and again: When ye pray
enter into thy secret closet and close the door, etc., comprehend
ing that it is not to the best interest of man or the work itself that
good works and spiritual services should be advertised, to be seen
or praised of men, and that the services themselves will bring their
own reward.*
For three hundred years this ancient landmark of the Grand
Fraternity has been adhered to, and it has been rare and seldom
that a living man was known as a Rosicrucian or as having any
connection with the Order. Only its members knew where a T em
ple was situated or a Lodge held its meetings, and these members,
being Rosicrucians, did not talk, nor did they seek the applause of
men because of their connection with an ancient fraternal and
spiritual institution.
Then there came a change. We entered the ultra-business age,
the age of exploitation; an age in which there is nothing too sacred
to be exploited, whether it be the virtue of woman, the bodies of
men or even the Kingdom of Heaven, so long as any of these
could be made to yield a profit in the current coin of the realm.
The Rose Cross, always shrouded in mystery, of which little
was generally known except the mere fragments of more or less
reliable information which appeared in books dealing with the
subject in a self-selfish age, aroused the avarice of those who sought
only to better themselves materially and who had no conception of
* See First W o r ld P arliam ent of the R osy Cross a n d Consecration of W a s h in g to n
as the D eliverer, Book One, this volume.
In 1882 Grand Master Dowd, upon the solicitation and with the
aid of the Supreme Council, established a Supreme Grand Temple
of the Rosy Cross in Philadelphia, Pennsylvania, where the Su
preme Council of the Order first functioned and in which state the
Supreme Grand Lodge and Council have continued to function
since the year 1882.
The Supreme Grand Lodge of all Rosicrucian bodies in America
and the isles of the sea is still located in the State of Pennsylvania.
It is the direct and lineal descendant of the first supreme grand
body established in 1856-58 and is the supreme authority of the
authentic and legitimate Order in America.
Notwithstanding that the authentic Order, Temple, Brother
hood and Fraternity of the Rose Cross has been continuously func
tioning in America through its Grand Councils or Lodges or both
since the year 1773,* and its various names, titles and designa
tions have been long and firmly established and pre-empted by
prior use, yet, nevertheless, beginning less than a quarter of a cen
tury ago, and since then, spurious and clandestine Rosicrucian bod
ies, self-organized and without authority, have appeared, using
various Rosicrucian terminology and appellations. One in par
ticular, the Ancient and Mystical Order Rosae Crucis (A. M. O.
R. C.), of which we will treat herein, which in its beginning in 1915
took notice of the authentic Order and its names and various desig
nations and apparently endeavored to find a name for itself that
would give it the appearance of being Rosicrucian without techni
cally violating our rights. However, of recent years it has grown
bolder and has attempted, without success, to appropriate unto it
self all things Rosicrucian.
Because of the aggressive activities of said spurious and clan
destine Rosicrucian organization, the Supreme Council of Three
deemed it wise to act contrary to the ancient landmarks of the
Fraternity and to take legal action under the laws of Pennsylvania,
to publicly register its name as translated into English with the
Secretary of the Commonwealth, to protect its interests and the
uninformed seekers of Rosicrucian wisdom and the authentic Order
T o avoid future confusion, it should be clearly understood that while a Supreme
Council, with all the powers of a Supreme G ra n d Lodge, has functioned fn A m erica
since 1773, the first Suprem e G ra n d Lodge w as not established until 1856-58, the
Supreme G ra n d Council at that time fusing with and becoming a p a rt of the Suprem e
G ra n d Lodge.
of the Occult.
Finally, after the contest had lasted almost one year, the Secre
tary of the Commonwealth, on the second of January, 1935, over
ruled all Mr. Lewis objections* against the applications for regis
tration of the names as filed by us, and these names were duly
registered and official receipts issued to the authentic Fraternity,**
being the first legal determination of the exclusive right to the use
of all Rosicrucian names in America.
The names registered a r e :
T
T
T
T
T
T
T
he
iie
iie
he
he
he
he
F r a t e r n it y o f R o s ic r u c ia n s .
O rd er o f t h e R ose C ross.
R o s ic r u c ia n B r o t h e r h o o d .
R o s ic r u c ia n O r d e r .
B r o t h e r h o o d o f t h e R osy C r o ss.
T e m p l e o f t h e R osy C r o ss.
F r a t e r n it a t is R o sa e C r u c is .
HAS E X C L U S IV E R I G H T T O U S E O F N A M E S
FAC-SIMILE R E P R O D U C T IO N N o . 1
C O M M O N W EA LT H O F P E N N SY LV A N IA
D EP A R TM E N T O F STA TE
H A R R IS B U R G
January 2 , 1935*
R. E. Griswold,
Asst. Director of Corporations.
R A N D O L P H F O U N D A T IO N T H E A U T H E N T I C BODY
FAC-SIMILE R E P R O D U C T IO N No. 2
I. J N?
1686
Commonwealth of Penniylvania
Department of State
Pnnaylvania,
/ DO H E R E B Y C E R T IF Y ,
true
and
correct
"R O S I C R U C I A N
That
the
f o r e g o in g and
co py o f A p p l i c a t i o n
annexed
fo r R e g ist ry
es
of
the
1935._______
Is
full,
r .a m e o f
t h e sam e e p p e a r s o f
record
FAC-SIMILE R E P R O D U C T IO N No. 3
J - J N?
1684
Commonwealth of Pennsylvania
Department of State
Pennsylvania, :
I DO h e r e b y C E R T IF Y ,
true end
"T H "
correct
That
the
fo r e g o in g
copy o f A p p l i c a t i o n
fo r
and a n n e x e d
R eg istry
as
of
1935._______
Is
a full,
the ;:am e o f
the
sam e a p p e a r s
R A N D O L P H F O U N D A T IO N T H E A U T H E N T I C BODY
FAC-SIMILE R E P R O D U C T IO N No. 4
I . J IN ?
1085
Commonwealth of Pennsylvania
Department of State
I DO H E R E B Y C E R T IF Y ,
That
end co rrect
"T H E
FP-ATERHTTAS R O S A E C R U C I S " .
rem ains
on
file
co p y o f
the f o r e g s i n g
true
in
th is
A p p lic a tio n
O ffic e .
es
for
the
-----
and
annexed
R e g ist ry o f
seme a p p e a r s
---
Is
fu ll,
t h e Name of
of
record
end
tb t C om m onw ealth
The contest thus waged by Mr. Lewis was long, bitter and hard
February, 1915,
not 1909.
Surely the dates stated by him in 1915 in his own official publica
tion are specific enough, and the natural presumption and only con
clusion is that the dates then and there stated are true and correct,
because publication was made directly after the act was committed.
It is, therefore, merely a question of which is the falsehood: that
made in 1915 by him in his official publication or his statement
under oath in 1934.
If the foregoing were the only statements relative to the date,
it might raise a slight presumption that an error had occurred, but
he has made so many statements to the same effect that it is not
possible to excuse him on the ground of a mistake. We next refer
to his statement in The American Rosae Crucis, February issue,
1916, page 18:
In 1909 not even
fully prepared.
Note spelling.
N ot Rosicrucian.
* Special attention is here called to the fact that A leister Crow ley started his activi
ties in E nglan d in this year. In 1912 M r. C row ley started the O. O T . (O rd e r O ri
ental T e m p la rs ), and M r. Lewis claims honorary certificate from the OJro Tem ple
Orientis, or O rd er O riental T em p lars. See Book Five, this volume.
Again 1915,
not 1909.
We are not here and now primarily concerned with the absolute
falsity of these statements, nor with the fact that no such authority,
degrees, jewels or papers were ever issued or delivered to Mr.
Lewis by the R. C. in France, but with completely refuting his late
sworn claims that the A. M. O. R. C. was established in 1 9 09 .
Strange, unaccountably strange, that he should now (1934)
state under solemn oath that the A. M. O. R. C. was organized in
1909, whereas, according to his own statements made in his own
official magazine, he was not even prepared for such work in 1909,
and six more years were required for his preparation before he
was permitted to start his American monstrosity. If his state
ments as to authority were actually true which is not the case
then it wras not until 1914 that he received papers, etc., giving him
permission to proceed in 1915 with the work of organization.
We again refer to the same publication, The American Rosae
Crucis, May issue, 1916, page 29, under the heading of Answers
by the Imperator, where we find the following statement:
Rosaecrucian,
not Rosicrucian.
1915, not 1909
Charter prepared by
himself and signed by
his own selected
Councilors. There
fore, self-constituted.
The reader should note and keep in mind that during 1913 Mr.
Lewis was devoted to the preparation of the necessary first pa
pers, by the large illuminated charter to be signed by the (his)
selected Councilors and the first Black Book, also that, in 1913,
nothing was permitted to pass from his hands b e f o r e the order
was established. We will later comment on the illuminated char
ter and Black Book. For the present let us proceed with his
story of A. M. O. R. C .:
A self-made Grand
Master ( ?) who could
not understand his
(own) instructions ( ?)
Impossible to organize
before 1915.
A self-created Council.
Constituted them
selves, an all-illumi
nating phrase.
We shall have more to say on this subject. For the present, will
the reader kindly note and remember that A. M. O. R. C., with its
plagiarized name, was organized on April 1, 1915, by about thirty
of the most active workers, not yet initiated, constituting them
selves the Supreme Council (a rather large council), by signing an
illuminated charter illuminated by Mr. Lewis; by appointing offi
cers, under sign and seal, and by declaring the authoritative,
proper and legal establishment of the A. M. O. R. C. No doubt
you are impressed with this remarkable council, the like and equal
of which is not to be found elsewhere in all Rosicrucian lore, fan
tastic, fictitious or real. The reader will also please keep in mind
that the Grand Master General-to-be, the Imperator, was not
selected by a Supreme Grand Master and ordained by the Supreme
Grand Lodge of Rosicrucians in France, Germany, Egypt, Eng
land, Belgium or elsewhere,* but:
Elected.
N ot conferring
of authority.
All his foolish gibber and prattle about the mysterious receipt
through many sources and many persons of various articles, papers,
jewels, trinkets and what-nots, and instructions in weird symboli
cal language with which to establish the Order in America, is just
so much ballyhoo and claptrap intended for the susceptible and
gullible and, of course, to mislead the uninformed.
Aside from a warrant of authority from the authentic order
issued to a duly qualified and ordained Grand Master, no knickknacks, jewels, physical properties or other articles are necessary
to institute and establish a Rosicrucian Order or Temple. If an
authentic warrant of authority had been issued to Mr. Lewis
which wras not the case it would not have been written in weird,
symbolical language, and he would not have made the terrible mis
take of starting in the winter of 1913-14, instead of the spring of
1915. Furthermore, he would not have found it necessary to re
read his instruction many times during the years of 1910-11 and
1912, nor to devote the year of 1913 to the preparation of the
necessary first papers. He would have possessed an authentic w a r
rant of authority, and there would have been no necessity for his
preparing fake documents and counterfeit charters.
Flowever, assuming for the purpose of argument and clarity of
statement but not as a matter of fact that an authentic Rosi
crucian Grand Body or Grand Master had issued to Mr. Lewis a
genuine warrant of authority to institute and establish the Order
in America in 1915, he could not have legally done so or exercised
such authority, because at that time an authentic Supreme Grand
Lodge of the Rosicrucian Brotherhood, Order and Fraternity, hav
ing exclusive jurisdiction over all of North America, was in exist
ence and had been active for almost sixty years prior thereto, using
all Rosicrucian names and titles. Mr. Lewis admits, as we shall
see later, that the prior use of such names and titles would have
precluded his legal use thereof.
In the regular and authentic Order men and women are not made
Rosicrucians and initiated into the Order in a single day by rites
and ceremonies; they do not cross the threshold and are not raised
to the dignity of Brothers and Sisters of the Order Rosae Crucis.
Its neophytes become Rosicrucians through their own efforts by
faithfully following the instructions, living the life and doing the
work, thus achieving certain progressive degrees of inner develop
ment. As the great work progresses and the inner and higher fac
ulties are developed the neophytes become, are not made, initiates
of the Order or Degree which corresponds to their stage of devel
opment. Hence it will be apparent to any thoughtful persons who
will take the pains to make even a slight investigation of the truth
of the matter, that Mr. Lewis description of the initiation of him
self, the appointed national officers, the Councilors and a few
others into the Order on May 13, 1915, is a confession which re
veals that his A. M. O. R. C. is a simon-pure fake, a crude fabri
cation and foul counterfeit easily detected by those who dare to
think or care to investigate.
In the regular Order the authority of a Grand Master is always
conferred by a duly constituted Grand Master only upon an initiate
of the Order who has achieved the inner development, who has
earned the right to be a Grand Master by having accomplished the
great work, and who is able to instruct, assist and guide the neo
phytes along the path and across the threshold. The Grand Mas
ter appoints the Councils of Three, Seven and Nine the only
Councils known in genuine Rosicrucianism. Therefore, the or
ganization of A. M. O. R. C. in 1915 by twenty-five or thirty
uninitiated members,* including Mr. Lewis, who simply constituted
themselves the Supreme Council, who signed an illuminated charter
(Mr. Lewis illuminated it when he made it in 1913, although it
does not appear how he accomplished the illumination a mere
trifle, so let it pass), who declared just simply declared the au
thoritative, proper and legal establishment of the A. M. O. R. C.
in America (the source of the authority is not altogether clear, but
that is another mere trifle; decreeing it so made it so), and ap
pointed or elected the national executive officers under sign and seal
(whatever that is), including the present Grand Master General
and Imperator (Mr. Lewis), is a proceeding so foreign to the regu
lar procedure of the genuine Order, so utterly un-Rosicrucian, ir
regular and ridiculous, that it is crystal clear and self-evident be
yond all doubt that A. M. O. R. C. is spurious and clandestine and
that its pseudo-master and creator is the Baron Munchausen of the
Occult.
The authentic Fraternity is a spiritual entity of the highest or
der; it deals only with the pure white magic of the Great White
T h e initiation of the members, council and officers, including M r. Lewis, did not
take place until M ay 13, 1915, and not until after the council had constituted itself
and the officers had been elected. See L ew is account of the first convocation.
Exactly so! In making that statement in his own behalf and for
Those who know and un derstand the true and full significance of Black Books
and inverted triangles will m ake no mistake. Let the uninform ed the trusting, sin
cere seekers of truth bew are. Investigate. T ry . T e s t all claims by the rule of
reason. See Hook Five, present volume.
Again we ask, are the facts true as stated by Air. Lewis in the
foregoing quotations from his sworn statements? Again we will
ask Air. Lewis and let him answer, by quoting his own previously
published statements, made and published by him at, near and for
some time after he organized A. M. O. R. C. (in 1915), from
which it will clearly appear that in the years 1915-16 and 1917 and
for some time thereafter his organization did not use the names or
terms Temple of the Rosy Cross, Rosicrucian Brotherhood,
Rosicrucian Order or The Brotherhood of the Rosy Cross.
Furthermore, it will conclusively appear therefrom that his or
ganization not only did not use said names and terms, but, also,
that he was extremely careful not to use them. On the other hand,
he used what he claimed to be a restricted name or term, which
he laboriously and painstakingly undertook to explain was not used
by the authentic Rosicrucian organization in America.
The positive proof that A. M. O. R. C. has not used said names
or terms continuously since 1909 will appear from the following
quotations from Air. Lewis own published statements. We trust
that the reader will keep this in mind and not lose sight of it as he
becomes interested in other material comment which we shall make
with reference to other material and interesting features of the quo
tations.
Prior to and at the time of the fabrication and organization of his
clandestine body, Mr. Lewis knew and was well informed of the ex
istence and activities in America of the authentic Rosicrucian organi
zation. This is clearly shown by his own published statements quoted
Admits knowledge of
other Rosicrucians.
Italics ours.
There is no doubt that his reference above to the use of the gen
erally descriptive term Rosicrucian, as used by some of our con
temporaries, wras a reference to the Randolph Foundation, the
authentic Order in America. At least it aptly applies because the
authentic order then, prior thereto and ever since has continuously
used the descriptive term Rosicrucian in its many variations and
general descriptive application.
The business of fabricating and launching a spurious and clan
destine organization is not without its difficulties, nor free from
doubt, so we find the pseudo-master of A. M. O. R. C. quieting his
fears and lulling his doubt to sleep as follows:
Other bodies known
to him. Here he
condemns temples and
Brotherhoods, which
he later claims.
The real name of the genuine body is the Ancient and Mystical Order of Rosae Crucis (or Rose
Cross, Rosy Cross). None but a genuine, legitimate Lodge of the Order can use the term Rosecrucian Order, Rosaecrucian Lodge or the complete
name as given above; and it is only fair to state that
none of the unauthorized bodies referred to above
have ever publicly used these restricted terms or the
genuine symbols. The American Rosae Crucis,
Vol. I, page 5, January number, 1916.
moral law and such is the absolute law from which no guilty man
may escape. It is like Banquos ghost it will not down. So we
find the matter coming up again in October, 1917. Evidently his
right to use the name or term Rosae Crucis had been seriously
questioned, and we find him writing at length on the subject in his
official magazine, American Rosae Crucis, explaining still at
tempting to explain; attempting to justify that which he can never
explain or justify.
Let us follow his frantic efforts:
Founded, not
established.
Note date carefully.
Name not even
certain.
T H E N A M E W E IN T E N D E D T O U SE
Naturally the name, or phrase, Rosae Crucis,
. . . an examination of the bibliography of occult books published in America and England, and
then [1915] on sale in America under the name of
Rosicrucian, plainly indicated that when an author
or firm desired to create a quick and sure sale for
a book it was labeled Rosicrucian. . . . The
American Rosae Crucis, October, 1917, page 195.
and solely for commercial purposes, that it should be labeled Rosicrucian. And to make it more alluring, to give it a more potent
appeal to the curious, credulous and gullible and, therefore, more
profitable, he also deemed it advantageous, if not essential, to give
it the appearance of being very old as coming out of the night of
time and, of course, profoundly mysterious. Hence the fabricated
name: Ancient and M ystical Order Rosae Crucis the true Or
der tiie original and perfect Rosicrucian Order, known by only
one name.
reaction does work, and those who sow to the wind must reap the
crucified Jesus the Christ used the same old trick and attempted
justification of themselves by similar methods.
The method betrayed Mr. Lewis, as it generally has all others
who have used it, and the defense of himself and his attempted
justification show that he was familiar with Rosicrucian literature
at the time, which revealed and made known to him the existence
in America of the real Rosicrucian Brotherhood, and that he had
no right to found a clandestine and spurious Rosicrucian Order.
Now, back to Mr. Lewis and his further explanation:
Italics ours.
Would never use the
word Rosicrucian.
Reference should be
made to A. M. O.
R. C. present
literature.
Present A. M . O. R. C.
literature refutes this
statement and shows a
change of mind and a
bolder heart, less fear
ful of legal conse
quences.
Mentions other
movements; therefore,
had knowledge of
them.
Adoption of a name.
Crowley O. T . O.
Black Magic.
Indicates an aware-
Acknowledges the
doctrine of prior use
and that all such terms
are synonymous.
Italics ours.
crucian or otherwise.
T h e plain fact and whole truth is that he was forced to recog
nize the existence of the regular and authentic Order of the Rosy
Cross, which has been in continuous, active existence since it was
instituted in America about the year 1856-58, with Dr. P. B. Ran
dolph as its first Supreme Grand Master, a high initiate and real
Rosicrucian. hat was his first difficulty; was what all the argu
ment was about; that was the reason for all his foolish prattle and
subterfuge about publication of Rosicrucian books. But in making
his argument to get himself out of a bad hole and in attempting to
justify an unjustifiable position he inadvertently betrays the
hopeless weakness of his own position and recognizes and admits
the strength and soundness of our position. As early as in 1917 he
formed the habit of talking and explaining himself out of court.
It is the outworking of the law that murder will out; that the con
sciousness of wrong cannot be suppressed; that wrong will right
itself and that every crime carries its own punishment. It is the
law of compensation so profoundly interpreted by Ralph Waldo
Emerson.
M r. Lewis points out and binds himself to the conclusion that
the PRIOR U S E of a name gives and carries with it the right to its
use, to the exclusion of all others, in all of its forms and variations,
including translations into every language. therefore, he agrees
that where prior use of the words Rosae Crucis is established they
cannot be used by him m any way, not even if his right to use them
had been granted by the highest (Rosicrucian) authorities of E u
rope or elsewhere.
T h e exclusive right to the use of all Rosicrucian names and terms
in America has been established by the Randolph Foundation of
the Rosy Cross by long, continuous prior use. ITus was proved
conclusively at the hearing before the Secretary of the Common
wealth of Pennsylvania, even though only a small portion of the
uncontrovertible evidence which establishes that fact was produced.
As the result thereof the Secretary overruled the Lewis protests
on behalf of the A. M. O. R. C. and granted the applications of the
Randolph Foundation of the Grand Fraternity in America for the
exclusive use and registration of Rosicrucian names and titles.
W e cannot reproduce and print herein all the voluminous evi
dence which so conclusively establishes our right to the exclusive
use of all Rosicrucian titles and names by reason of prior use.
half a million per year. Many members will drop out as soon as
they really know the truth about A. M. O. R. C. I believe I can
fool most of them for some time and some of them all the time.
However, for every member lost I shall expect to gain two or three
by my endless-chain method. As I said before, I believe this Rose
Cross idea is good that it will produce real money and perhaps
also inure to my personal glory. The idea of being the Impera
tor, the sole and exclusive boss of the concern, also appeals to my
pride, but the use of a legally pre-empted name is dangerous and
serious. The symbols present no problem. I can safely use the
cross and fix up a set of symbols more mysterious than the Rose
Cross ever used. I am fully aware that the Rosicrucian Fraternity,
the Order of the Rosy Cross, is well established in this country. I
will go easy at first. I will proceed with care and caution. Tf no
one stops me, if I am not legally enjoined, then I will gradually
branch out and will finally claim the right to use all Rosicrucian
names and assert all Rosicrucian authority. If and when that time
arrives , A. M. O. R. C., my brain child, will be a full-grown ?ninty
and I, its Imperator, Supreme Grand Master General and Over
lord, will be a man of power and affluence. Universities and ex
clusive societies will confer degrees, honorary memberships and
special honors upon me. If they do not, then I will create them for
myself or assume and claim them, just as I am doing and intend to
do for A. M. O. R. C. come join A. M. O. R. C. I will make you
a Rosicrucian in a jiffy something the regular Order cannot do. I
will give you a R. C. button, so all the other R. C.s (Rainbow
Chasers) will recognize you. You can proclaim yourself to the
world as a member of the Ancient and Mysterious Order Rosae
Crucis, a privilege not exercised by members of the regular Order.
If you are a good member and pay your $2.00 per month until you
reach the twelfth degree, I will confer upon you special and unusual
honors. You see, the regular Order has only three degrees. I give
you nine more. Are you a chained god? I can relieve you of
change as well as your chains.
( N o t e : Since the original publication of this book in monograph
form, practically every statement contained in the foregoing para
graph concerning Mr. Lewis and his methods has been confirmed
and corroborated by an Expose by A. Leon Batchelor, Ex-Grand
Treasurer of A. M. O. R. C., of Mr. Lewis and his methods. For
a resume of Mr. Batchelors expose, see Book F ive , this volume.)
Rosicrucians.
Charter.
Temple.
Order.
Lodge.
Lodge and
Temple grant charters
Grand
to subsidiary lodges
and temples.
Rosicrucians.
Order.
Organized body.
Lodges.
R o s ic ru c ia n
exoteric body.
Rosicrucian.
Rosicrucian.
Temple.
Temple.
Temple and
Rosicrucia.
Lodge.
DW ELLER IN T H E T E M P L E !
Temple.
Rosicrucian.
Order.
Order.
Rosicrucians.
Order.
Rosicrucians.
Rosicrucian.
Rosicrucian.
Temple.
Become a true
Rosicrucian.
Temple.
Rosicrucians.
Symbolic temples
or lodges.
Order.
Lodges.
Rosicrucians.
Brotherhood of Men.
Order.
Non-sectarian,
non-partisan.
Lodges Rosicrucia.
Rosicrucia.
Temple of Rosicrucia.
Order.
V ;ist secret
Brotherhood.
The Rosicrucians.
Who they are.
Ancient Order
Rosicrucians.
R O SIC R U C IA N S O A T H
Appealing to God as witness of my integrity of
purpose, I ask to be admitted to the preparatory or
trial degree of the honorable and ancient Order of
Rosicrucians. I solemnly swear to try to be a true
and honest m an; that I will never purposely injure
the fair fame of any human being; that I will for
ever keep inviolate all secrets that may be trusted
to me; that I will never babble, lie, steal, bear false
witness, expose faults, create scandal or cause any
human heart to grieve or mourn; that I will dry
all tears and cheer all hearts and never cease trying
to be a good and worthy citizen of the w orld; that
I will never seduce any virgin, wife or widow or
matron, but will protect all such, if need be, with
my life; that I will henceforth bear without abuse
the grand old name of g e n t l e m a n , and if I fail in
aught herein it will be proof that I am wholly un
worthy to be called .A m a n . I solemnly swear to
be prompt, just and true in all my dealings with
man or woman, and that never will I sully my soul
with a mean action of any sort or kind whatever,
so help me, God! I further solemnly swear, in the
awful presence of Almighty and Eternal God, that
I will ever and always champion the just cause of
woman; that I will never encourage harlotry, prac
tice libertinage, defame another, wrong any man,
and especially any true woman, and in all things
will strenuously endeavor to be a m a n , so help me,
G od!
Randolph
irand Master of
R . . ( . in b ranee.
l)r .
, , that Dr. Randolph was one of the foremost men of the Order who ever lived in this country and was at one time Grand Master of the R. C.
Lodge in France, which was attended by one of the
Napoleons.
suit
of
ideas
alone!
T e m p le
of
th e
R osy C ross
of
th e
N am e
by
t h e
A u t h e n t ic
O rder
ta2, No.2
% x k x v ix v $ jcrf
(>0
t i g r e s s , to wit:
36e it remembereb,
That on the__________ 1_________________________ day
:____ L
_________S'V _' * 1 .1 I
of
___________________ ,
h*f:
bn-
I d s i _>,
_____________________ nf
t ________________ ___________________________________________________________________________________________
i.
Z.i4rd*u< of Conortu
I hereby certify that the foregoing is a true copy of the original record of copyright.
,3n tuiincga fobcrtof, the seat o f this Office has been hereto affixed this Vu. . day of. S j.
_____ j f S ' i .
CcDsrlflbi
-----
*ziauu.
TODaflbington, ID. G.
1882
Copyright of the first edition of i e m p l e OF THE R o s y C ro s s .
Supreme Grand Master Freeman B. Dowds
activity in Philadelphia.
A
18S . m . '3 .1. 3 h . T
1Bc it retnembereb,
T h a i on the
\ *' fc-
_______________________ day o f
--
-r1
_______________________ _ ha s
_____________of
ir ff l t- - .
_________________________________________________.
i i
I,
\lti-
r j^ t 'U r t i b -
v - . . - j
_Sk
___________ J
the right w h e r e o f
A- i f <vw - j lip . t
. i< L U b u J .
. __ ___________________
J j.
c la im s
t m J>J l)
as author
aMLpr&peUto*
in c o n fo rm ity w ith th e l a w s o f
J 9 -4 2 1
Jn inilneas Injjmof, the sea l o f this O ffic e h a s been hpreto a ffix e d thisV\*uvs i
d*yf
kU^LtAjeJLujv, . . .
------
19Atf.
TSDaebington, E>. d.
of t h e
T he R osy C ross P u b l is h in g C o m pa ny
R osy C ross .
Rosy Cross.
In this magazine, July issue, 1897, beginning with page 56, a
complete manifesto of the Temple, Order, Fraternity and Brother
hood, giving an outline of its work, aims, philosophy and culture,
was published. This was authoritative because it was prepared by
Freeman B. Dowd, under his initiate name: Rosicrucia. The
article is too lengthy to be reproduced in its entirety.* Only a
portion will be reprinted here. We quote as follows:
This manifesto is found complete in the book, "T he Fraternity of the Rosicru
cians, copyrighted and published in 1906. Copyright certificate reproduced in the
present monograph.
Temple of the
Rosy Cross.
Brotherhood of
Rosicrucians.
OPPOSITE PAGE
Reproduction of the cover of T h e I n i t i a t e s , giving date of
issue and the use o f the name or title T h e R o s i c r u c i a n B r o t h e r
h o o d . T h e insignia show that this magazine was the official organ
of the various phases of the Rose Cross, the Hermetic Brother
hood, the Militia anc the Osirians.
R A N D O L P H F O U N D A T I O N T H E A U T H E N T I C BODY
Vol. II
No. VI
THE INITIATES
A Rosicrucian Magazine
Vo l . I
APRIL, 1908
OFFICIAL ORGAN OF
NO. I
"
one
a, v
F O R ALL, A N D A b L F O R O N E . "
. b . ^ . 4
CIRCLE OF ISIS.
rchv dcclavcs / V
as Xocated at . .. ...................... ^
r j
iH
...
H E A D Q U A R T E R S , S A N F R A N C I S C O , C AL I F .
/-
/4v TThis^);
h is ^ ^ DDay
a y of (b
\D
/-
|k
^
Month C?AJ
O f ^Ja.a. M.
-tn /ijo -a
T<Jr'>^6.
T t& rvvfo.
_ jjj
}>/
91
Reproduction of the membership certificate held by R. S(winburne) Clymer in the H e rm e tic B ro th erh oo d of Atlantis, Luxor
and Elphante since the year 1900. I n 1908 the Hermetic Brother
hood became a member of the Federation of Orders, Societies and
Fraternities, later known as the C o n f e d e r a t i o n o f I n i t i a t e s .
A'
C lass A. XXc. N
l i b r a r y o f o u g r e s s , to w it:
n
nf
I90Z.
y _______ .of
hath deposited in this Office the title of a
B ook, the title ofjphich is in the following words, to wit:
. / / /? ,/.
the right whereof he claims as author and proprietor in conformity with the
laws of the United States respecting Copyrights.
fttce of tbe ttctjteter of Copgrfobta,
TOasbtnoton, B . C.
d , m , w n - t,o )
In 1902, two years after R. Swinburne Clymer became a full member of the Hermetic
he prepared and published a book on the inner t e a c h i n g s of the old Myst:cs, Ilermetics and Rosicrucians. The copies of book filed with the Librarian of
Congress, Copyright Office, verify this statement. This was thirteen years before the
A. M . O. R. C., an II. Spencer Lewis creation, came into existence.
Brol/trr/iooU,
C ^ / i p<"n.frX,_____________ ________________________________
'
<^r
(Q xxSut- q^.
V^*xXlOQ<3u^^&4j^rraw>n35L.
(Vuj?a.fc cl $ -1 ^lA^C^tx-gyyy^
o* ^ ) t p -
y^r^volA. ^Le^a(xo^
-________
[s e a l]
d ic A J lr O
v c ^
R e g is te r o i C o p y rig h ts
/ j
This copyright certificate, dated August 17, 1909, six years before II. Spencer Lewis
and his A. M . O. R. C. became active, shows that the exoteric part of the ritual of the
Illum inati, and of the degrees of the Illu m in a ti Rose Cross, was filed with the L ib ra ria n
of Congress, Copyright Office. M r. Lewis did not hesitate for a moment to plagiarize
these names or titles when he formed his organization.
S A ^
Book snt.itlflH
fjO
/
CV 0 ^ t J L sh A
______ /
r r .i i r >
&
- I t A
- P
&
)^
k s^ r
RtgiM1 uj Copynyhts /J
Nameandaddress of claimant r si
0 V
tf r y
t A
- *
__ ____________________________
__________ ,
(Z J ^ ) _________ c k " .
J $ U r y * id lA /v v y jt. <&A^ n ^ Q A -
fSEAL]
Ase Qmjl
LO., 191/ .
t lP. 191 f .
'A
S h y* rcd < L S d tn A c
R eg ister o j C opyrights, / j
ADDENDA
ROSICRUCIAN FOUNDATION
The Foundation was instituted several years ago as a special re
search and investigating body of the August Fraternity. Its func
tion is to make careful research into the history of the Brotherhood,
to collect and make a compendium of all Rosicrucian authorities
and to compile and index all Rose Cross literature, authentic and
unauthentic, for ready reference and instant use. Among its other
functions and uses, it performs the important work of making full
investigation into the claims of all persons and organizations using
Rosicrucian names and appellations and claiming or asserting Rosi
crucian authority. The collection of the documentary evidence
produced in this brochure and the research in connection therewith
was the work of The Rosicrucian Foundation.
USE OF NAME IS LEGALLY RESERVED
TO THE AUTHENTIC FRATERNITY
The name has been fully protected and its exclusive use reserved
to the authentic Rosicrucian Fraternity by registration according
to law in the office of the Secretary of the Commonwealth of Penn
sylvania, January 16, 1935; in the office of the Secretary of the
State of New Jersey, October 29, 1934, and in the office of the
Secretary of the State of California, March 20, 1935. Its insignia
were registered in the United States Patent Office on August
28, 1934.
THE CONFEDERATION OR FRATERNITY
OF INITIATES
The exclusive use of the title, T h e C o n fe d e ra tion or F ra tern ity
o f Initiates, has been reserved and its exclusive use protected by
U. S. copyrights issued in July, 1929. Copies of the certificates of
\/
4 s t,
/V - C i
A / 't
L u A
n
(fr~> S - f ' t n ^ 7;
_ . //
- 6 a ,,
v
h>
'
-----------
-p
-------------------- ;T , t l e
,-r /> T
f . , - u . ^ . ...................
Y t J t L ..
Date of publicatioa^v
Copies
., . 7 ^ ,
., 4
7^
"T
( I
I s\
-P.
192 ^.
Affidavit rprpivpfl
J . 6 x v n fj. Entry: Clan
J O o w J cL X
!S U
0<
**o o k :
, l
3,-6--------192^.
<
L .Z 6 & T t '
^ J .
R eg ister of C opyrights / j
132S
, .
0 ^ 7
. A
Register of Copyrights a
CCopyright
nnvritrhT 'nffi
reg,s,l'aton of the name
Office, on July 23, 1929.
APPENDIX
EX H IB IT A
Lcnv Offices
Sn y d e r , M i l l e r , H u l l a n d H u l l
Kline Building
208-210 Walnut Street
H arrisburg, Pa.
W m . S. Snyder
C. B. Miller
Geo. Ross Hull
Arthur II. H a ll
Scott S. Leiby
G eorge H . H a f e r
said names are the same or deceptively similar to the names used
and adopted for many years by the Ancient and Mystical Order
Rosae Crucis.
We also wish to protest against the registering of certain em
blems or marks by the Royal Fraternity Association, which are the
same or deceptively similar to certain emblems or marks used by
the Ancient and Mystical Order Rosae Crucis; and in support of
said protest file herewith an affidavit of H. Spencer Lewis, Imperator of the Supreme Grand Lodge of the Ancient and Mystical Or
der Rosae Crucis, attached to which affidavit are photostatic cop
ies of emblems used by the Ancient and Mystical Order Rosae Cru
cis and have been used by said Order for many years.
Yours very truly,
Enc.
S n y d e r , M il l e r , H u l l a n d H u l l .
B y Scott S. Leiby.
S T A T E OF C A L IF O R N IA ,
CO U N TY OF SA N TA C L A R A j
J.f.
H . S p e n c e r L e w i s , b e in g f ir s t d u ly s w o r n , d e p o s e s a n d s a y s :
T h a t he is the Im perator of the Supreme Grand Lodge of the
Ancient and Mystical O rder Rosae Crucis;
T h a t the terms Rosicrucian Brotherhood, Rosicrucian O r
d e r and T h e Brotherhood of the Rosy Cross are all similar
names and terms that describe the Rosicrucian Order;
T h e term B rotherhood of the Rosy Cross is merely the ex
planation of the Latin and is the English equivalent of the Latin
term ;
T h e other two terms, Rosicrucian Brotherhood" and 'Rosicru
cian O r d e r , are terms that have been continuously used to de
scribe the Rosicrucian organization in the nited States of A m er
ica and throughout the world;
hat the Supreme G rand Lodge of A. M . O. R. C., the Rosi
crucian O rder, was actually started in the United States of A m er
ica in the year 1909 and operated for a considerable time under the
name of the Ancient and Mystical Order of Rosae Crucis of N o rth
America, which organization was consolidated into rhe Supreme
G ra n d L odge of A. M . O. R. C., the Rosicrucian Order, when the
same was incorporated in the year 1926;
I h at the Supreme G rand Lodge of A. M . O. R. C., the Rosicru
cian O rder, is a large organization having subordinate lodges
th roughout the United States, with two subordinate lodges in the
State of Pennsylvania, the First Lodge of Pennsylvania of A. M .
O. R. C. being at Pittsburgh, and the Delta Lodge of A. M . O.
R. C, at Philadelphia, and has a Chapter at Reading, Pennsylvania,
and these subordinate bodies have approximately sixteen hundred
to two thousand members, and in addition thereto the Supreme
G ran d L odge of A. M . O. R. C has a large membership-at-large
in the State of Pennsylvania, consisting of approximately 3000
m embers;
T h a t since the year of 190-*9, in America, the organization of
which affiant is the head has continuously and repeatedly, in all of
ST A T E O F C A L IF O R N IA ,
C O U N T Y OF SANTA CLA RA
ss.
H.
being first duly sworn, deposes and says:
That the name Temple of the Rosy Cross is a name long con
nected with the Rosicrucian history, dating back to ancient times;
that the term has been used by the Supreme Grand Lodge of A. M.
O. R. C., the Rosicrucian Order, and the organization that imme
diately preceded it in North America, the Ancient and Mystical
Order Rosae Crucis of North America, continuously in North
America and in the State of Pennsylvania since 1909, and has been
used in the State of Pennsylvania since the organization of the
First Lodge of Pennsylvania of A. M. O. R. C. in Pittsburgh, in
1916, and of the Delta Lodge of A. M. O. R. C. at Philadelphia
in 1917; that the Supreme Grand Lodge of A. M. O. R. C. has
said two subordinate lodges in Pennsylvania and one Chapter, lo
cated at Reading, Pennsylvania, with approximately two thousand
members, as well as a large membership-at-large, all of which sub
ordinate bodies and members-at-large use the term Temple of
the Rosy Cross ;
That the term is used continuously in the literature of the or
ganization of which affiant herein is the head, and that it would be
very confusing and misleading to permit the reservation of this
name to the Royal Fraternity Association;
That the Royal Fraternity Association has not used this name in
America or in the State of Pennsylvania until the last five years,
and to the knowledge of affiant has not used it in its literature in
America except within the past two years; that this term has been
used by the organization of which affiant is the head in all its lit
erature in America from the year 1909 on down to the present
date and is now being used in the State of Pennsylvania and in lit
erature going to members-at-large in the State of Pennsylvania and
to the subordinate bodies of this organization and has been con
tinuously so used in the subordinate bodies in Pennsylvania since
about the year 1915.
That said H. Spencer Lewis is the Imperator of the Supreme
S p e n c e r L e w is ,
B efo re t h e Se c r eta r y of t h e
C o m m o n w e a l t h o f P e n n s y l v a n ia
a n d T e m p le
F r a t e r n it a t is
R o s ic r u c ia n
R osae
B ro th e rh o o d
o f th e
R osy C ro ss
C r u c is
and
O rd e r
^
*
Brief of Applicants
* * * * *
C . W il l ia m
F reed,
Quakertown, P a . ;
Cm a s . H . H o l l i n g e r ,
H arrisburg, Pa.,
A ttorneys.
and
F r a t e r n it a t is
R o s ic r u c ia n
T e m p le
o f th e
R osae
C r u c is
B ro th e rh o o d
and
R osy
C ro ss
O rd e r
THE LAW
Registration of the three names or titles is sought under the
provisions of the Act of Assembly of M a y 16, 1923, P. L. 246,
being Act No. 160, entitled
An Act to provide for the registration and protection of
names, titles or designations of associations, societies, orders,
foundations, federations, organizations and corporations of
the first class.
It is provided by Section 1 of the act T h a t any association,
so ciety, o r d e r , f o u n d a tio n , f e d e r a t io n or any co rp o ra tio n o f the
first class h e r e t o f o r e c h a r t e r e d u n der the lazvs o f this C o m m o n w e a l t h may register with the Secretary o l the Commonwealth the
name, title or designation under which he, they or it are doing
business or operating: . .
Section 2. H e re a fte r no charter shall be granted to any cor
poration of the first class, nor shall any reg istra tio n u n der the p r o
visions o f this act be m a d e f o r any association, society, order, foun
dation, federation or organization havin g a n a m e , title or designa
* Following Exhibit D.
ARGUMENT
I he application for the th ree o r g a n iz a tio n n a m e s o r titles is
m ad e u n d e r Section 1 of the A ct o f M a y 16, 1923, ab o v e cited, the
org a niz ation s not being incorporated .
The act was passed fo r the p urp ose of affording any associa
tion, society, order, foundation, fe d e ra tio n o r o rg a n iz a t i o n o r any
Pennsylvania co rp o ra tio n of the first class t h e r e t o f o r e c h a r te r e d ,
a m eans of registering an d p ro te ctin g the nam e, title o r d es ig n a tio n
u n d er which it was doing business o r op eratin g .
Section 1 of the act p ro v id e d t h a t the n am e s h o u l d first be r e g
i ste re d , a ft e r which the same should be p ro te c te d as p r o v i d e d in
Section 2 by the following w o r d s : n o r shall any r e g is tra tio n u n d e r
the provisions o f this act be m a d e fo r any association . . . h a v in g
a name, title o r designation similar to o r im itating o r so n e a rly re
sembling as to be calculated to deceive, o r using any nam e, title o r
designation, so R E G IS T E R E D , w ith o u t th e consent o f th e reg is
t r a n t ; &c.
Section 4 of the act pro vides th a t the S ecretary o f the C o m m o n
w ealth shall keep an indexed re c o rd o f the re g istra tio n s a n d can
cellations.
Section 5 (which is no w su p ersed ed by Section 202 a n d Section
D.
C. W illiam Freed
Chas. H. Hollinger
E x h ib it
Form 0 C. R. N.
O F F IC E G F T H E
Hay 12 , 1927
P e n n s y lv a n ia , ss:
I DO H E R E B Y C E R T IF Y ,
That
or d e s i g n a t i o n
_ _ _ _ _ " F R A T E R N I T Y OF T H E R O S I C R U C IAflS ( O R D E R O F T H E R O S E ^ C R O S S
----
c lass in a c c o r d a n c e w i t h the p r o
Act to p r o v i d e fo r the r e g i s t r a
''An
societies,
and corporations,
orders,
b etween
d e s i g nation
/Vet
or d e s i g n a t i o n s
federa t i o n s ,
of associa-'
organizations
titles
foundations,
of t h i s office f a i l s to d i s c l o s e any
the afor e s a i d
heretofore
title
registered
and
an y
o ther
name,
u n d e r the p r o v i s i o n s
of
t itle
the
or
said
E xhibit B
Class K XXe. No.
v y o f d k m g v e s s , to wit:
36c it remembereb,
That on the._____ ____________________ day of__ ---------------- , 190 4
|.
U/tA__________________________________ _ of
___________ _ had-, deposited in this Office the title of a
Ld.il. ,.
B ook, the title of which is in the following words, to wit:
<r%(\X,
,
_. .iXjdfojU-'u,__________
iif.Oic/u.ka?<UL-aajjCsz*XAfci>tL~i4/.<l/La , u c d k .>
.//- 2
UAJUU.-i__ 11 vliiiau-U- 'J >,io. - fill. J
^icac/.x i>'L^td-OwfC. tilJfL . LLCi*!^ si.c-j.t'L-_d l _i t . t t-v.
.fiu.. ^
.cl _fit _ C l_ifiiX
t- __^
J$._^utuxiiiA/LoljU_JuL^j)lUSV_____ I_________ _________
___________________________
(Ll ii t'
.
c m
i Ui
_1
___________________
__________________________________
:0.
+*JUtr.
JituS-XauCkjl+h
E x h ib it
It "c*
C o p y r ig h t
U n ite d
ffic c
o f
tb c
K1
S ta te s o f H m c r ic a
TWO
copies of the
under the provisions of the Act of 1909, and that registration of a claim to copyright for the first term of twenty-
eighi years irom the date of publication of said print or .pictorial illustration has been duly made in the name oi
,
of copyright,
C o - _____________________________________________________________
----------------------------------------------- claimant
whose address ls_CltiliA .sjjK .vt.xv_ _
cudL
-; the author Is
a citizcn of 'LtiAxtaiA
ls.5jJL>iUxanAjr-
______ _ __
Q 'j .
KmUtrr cf Copyrights
C O M M O N W E ALTH OF P E N N S Y L V A N IA
DEPARTM ENT OF STATE
HARRISBUna
January 2, 1935*
Chas.
Hollingor, Esq.,
Payne-Shoemaker Building,
Harrisburg, Pa.
R. E. G ris w o ld ,
Asst, Director of Corporations*
o /s
>$?3
e
eM
D
F T V
l
>tf>
6j^
W
s*
e W
a e W
A N EXPOSE
OF
THE IMPERATOR OF A.M.O.R.C.
O R D O TEMPLI O RIENTIS
Despised Black Cult
ttt/
fjLer
PREFACE
T h is book presents and makes available to all students of the
occult sciences and mysticism; members of secret schools, so
cieties and fraternities; churchmen and the churches; serious seek
ers o f the Rosy Cross, and especially to all m em bers of A. M . O.
R. C., a picture in miniature of the astounding career of a most
successful deceiver, a vile impostor, a clever charlatan and a crafty
sorcerer, who, having form e d in 1915 an organization under the
stolen nam e o f a holy order, under the false pretense th a t it was
an authentic Rose Cross Order- -an o rd e r of W h i te M ag ic and of
the W h i t e B ro th e rh o o d while he was at the time of such organi
zation, at all times since, and is now a m em ber and affiliated with
the O. T , O. ( O r d o T e m p l i O r i e n l i s ) , a notorious Black Cult of
the Black B ro th e rh o o d ; who, since 1921, has been acting u n d e r the
a u t h o r i ty o f a ch a rter issued by the 0 . T . 0 . , by or under the direc
tion o f A l e i s t e r C r o w l e y , its founder and Secre t C h i e f , a notorious
and despised Black Magician, and who has, e v i d e n t l y , long in
tend ed and now, as it is clearly indicated, is a ttem ptin g by a process
slow but sure to convert his org anization the A. M . O. R. C.
into a Cult o f Black Magic, under the dominion of Crowley
B a p h o m e i T H E A n t i - C h r i s t w hom he acknowledges to be his
S ecre t C h ief.
its Secret Chief as his superior, and of his indicated intentions and
bold a tte m p t to eventually convert the A. M . O. R. C, into a Black
C ult o f the notorious O. T . O.
As the Supreme G ra n d M a s t e r of the authentic Rosicrucian F r a
ternity and B ro th e rh o o d in America, we have known th a t M r .
277
280
this volume.
Pilfering
charlatanism.
Crowleys
Equinox.
Just a bluff.
As to who
he does not care
any book will do.
a zealous A m erican p atrio t, and Sister A.. born in D enm ark, a trained
nurse and one who has for m any years devoted her tim e and unusual
Page 12
FAC-SIMILE REPRODUCTION No. 1A
C ro m a a t,
E X C E P T IO N
TO
THE
CHALLENGE
A CRAFTY CHALLENGE
Just a B ig Bluff
A careful reading of the foregoing will reveal that this, like all
of Mr. Lewis challenges, is carefully, skillfully, deftly and dex
terously worded, so as to leave him a sure avenue of escape in event
of its acceptance. However, as above indicated, it was not made to
be accepted; that was not the idea or intention of Mr. Lewis. Had
it been accepted he would have wiggled out of it in some way, some
howthat you can accept as a fact. It was not, in fact, a chal
lenge at all; that was a misnomer. It was really a barrage of
words to scare and disarm criticsa boast and plea to silence
W e W i ll Furnish the P r o o f
can
and
we
DO,
reproduced.
We
warn the interested public and put all sin
cere seekers of the Rosy Cross on notice of the true nature of
can
and
W E DO
By D r . F r a n z H a r t m a n n
A Student of O ccultism
In the year 1887, Dr. Franz Hartmann, the theosophist, pub
lished a book of fiction, entitled A n A d v e n tu r e A m o n g the R osicru
cians. This book, a most interesting and intriguing piece of fiction,
far from it! On the other hand, these students and members
in the eleventh grade or degree of A. M. O. R. C. teachings are
being fed in rapid succession a mixture of the teachings of T h eoso
phy, M y sticism and Cosmic Consciousness however good these
may becopied from published books, under the guise and label of
Rosicrucianism.
A ROSICRUCIAN UNIVERSITY IN SWITZERLAND
SO
CLEVER PREVARICATION
Let the reader please note Mr. Lewis statement and claim that
Dr. Franz Hartmann was a Rosicrucian; that there was and still
is a Rosicrucian University at Basle, Switzerland; that Paracelsus
had been a student and later a professor in that university and that
there is a marvelous library at that university, which many eminent
Rosicrucians have consulted in preparing manuscriptsnot a single
one of which is trueall of them are false. Perhaps Mr. Lewis
knew them to be false, if not, he could have known that they are
not true, and should have known before he undertook to instruct
advanced students in Rosicrucian teachings.
What are the facts so easily ascertained?
DR. HARTMANN NOT A ROSICRUCIAN
Dr. Franz Hartmann was not a Rosicrucian. He never made
such a claim. He was a Theosophist, heart and soul, and never
made any other claim. No scholar or knowing person would rep
resent Dr. Hartmann to be a Rosicrucian. It is true that he wrote
the book A m o n g the Rosicrucians herein referred to, and translated
and made a reprint in English of old and valuable German manu
scripts under the title of The Secret Sym bols of the Rosicrucians.
These titles and the use of the word Rosicrucian therein may
lead the careless, the presumptuous and the gullible to the errone
ous conclusion that he was a Rosicrucian, but they will not mislead
the student who looks deeper than the surface.
The book A n A d v en tu re A m o n g the Rosicrucians is a fiction,
pure and simple, so a dm itted to be by its author, and is so under
stood and classified by all scholars and by all real students of occult
literature. It was written, not by a Rosicrucian In itia te , but by
a well-known and prominent T h eosoph ist and is only a picture of
his imaginationan admitted dream of his soul.
To show that Dr. Hartmann did not claim to be the author of
The Secret Symbols of the Rosicrucians , and that it was only a
translation and reprint in English of German manuscripts, we re
produce the advertisement of said book that appears in the 1890,
second edition, of A m o n g the Rosicrucians (being fa c s im i le R e
production N o . 3 ) , as follows:
W ITH
BLACK
MAGIC
CONNECTIONS
F A C - S I M I L E R E P R O D U C T I O N N o. 3
THE
THE
TREATISE ON THE
F R A N 2 H A R T M A N N , M.D.
Tlie plates of the Secret Symbols, 27 in number, have heen
colored by hand, exactly duplicating the originals which D r.
H a r t m a n n secured during h i s researches a m o n g ancient Mss.
and occult w o r k s in Germany.
T h e publication is tim ely, and cannot fall to a ttract and entertain m any
pereone w h o s eek th e sym bols of eternal verities in these m ysterious paths.
W h e th e r o r not the R osicrucians ever existed as nn actual secret confrater
n ity is nn open question with the p u b l ic ;Jnnd those who a re beet entitled to
s p e ak with a u th o rity are significantly silent in this particular. B u t no com
p e te n t occultist o r m ystic has any doubts, or will ever fully divulge the eso
teric facts in th e case. The volume is h andsom ely gotten up, show ing both
taste and enterprise on the p a r t of the publishers j^ancl Du. H a r t m a n n bus
alre a d y won enviable spurs in the literature of occultism which he is, from
his connection with the Indian Branch of the Theosopbjcdl Society, well
fitted to a d o rn ." P r o f . E l l i o t C o u e s , F.T.S.
DR. H A R T M A N N A T H E O S O P H IS T
Attention is directed to the statement of Prof. Elliot Cowes,
Fellow of the Theosophical Society, quoted in the above reproduced
advertisement, wherein it is authoritatively stated that Dr. H a r t
m ann was a m em ber of the Indian Branch of the Theosophical
Society.
It must, therefore, be concluded that Dr. H a rtm a n n , as we have
stated and here repeat, was a Theosophist . It should not and
cannot be concluded that, because he was an occult investigator who
wrote fiction under a Rosicrucian title and translated and reprinted
manuscripts dealing with Rosicrucian symbols, such action on
his pa rt m ade him a Rosicrucian. W e repeat, without fear of suc
cessful contradiction, that Dr. H a r tm a n n was not a Rosicrucian
and that he did not attempt to give did not claim to give any of
the inner or secret teachings of the Rosicrucians in his book which
Mr. Lewis copied in his lessons and gives to his eleventh grade
members as the higher secret work and profound inner teachings
of the Rosicrucians. Thus have members of A. M. O. R. C. been
deceived, beguiled and betrayed by the cleverest, yet the most
damnable, chicanery.
A ROSICRUCIAN UNIVERSITY
A t Basle, S w itze rla n d
F A C - S I M I L E R E P R O D U C T I O N No. 4
APPENDIX.
A
ROSICRUCIAN
IN S T IT U T IO N
IN SW ITZERLA ND .
Andreas author of
DOES
NOT
KNOW
Fama Fraternitatis,
founder of the
Order.
Meaning of name,
i hen pre-empted by
Order of the
Rosy Cross.
T H E REASON FO R T H E O M ISSIO N
hy did M r . Lewis omit from his lessons the m a tte r above
quoted when he copied and used (except as noted) all of the rest
and rem ainder of D r. H a r t m a n n s book? B ecause, in the om itted
natter, D r. , iartm an n attributed the authorship of the celebrated
ama Fraternitatis, which announced the form ation and existence
;
Rosicrucian B rotherhoo d or O rder, to Johann Valentin
ndrece and thereby accredited him with being the founder of the
Fraternitatis Rosae Crucis , or the O r d e r of the Rosy Cross, which
is a fact known to be true by all real Rosicrucians and accepted as
tiue by all correctly informed investigators and writers on the
subject.
L
W e have now finished the wonderful mannthat I wanted you to have in its entirety."
(Lesson No. 60, page 2, Eleventh Grade.)
script
IN ITS E N T I R E T Y
H a v in g deleted and omitted a notable portion of Dr. H a r t
m a n n s text and, in doing so, having concealed an all-important fact,
he led his members to believe that he had given to them in its en
tirety a wonderful manuscript.
hy did he not tell his members
the truth just the simple truth? W h y did he not tell his eleventh
grade members whose confidence he surely had and abused-
otherwise they would not have stayed with him through all these
years and paid him $2.00 per month while passing from the first
grade through the tenth grade we a s k : why did he not tell his
eleventh grade members that Dr. F ran z H artm a n n , an eminent and
learned occult writer, an honored member of the Theosophical So
ciety of India, had written a beautiful and interesting f i c t i o n about
the Rosicrucians, but containing principally Theosophical teachings,
under the title of An Adventure Among the Rosicrucians, which
they could buy in almost any book store for about $2.00 per copy,
instead of copying all of Dr. H a r t m a n n s book, with the one nota
ble exception, and another minor change, into his lessons and charg
ing his members S2.00 (dues) per month for sixteen (16) mimeo
graphed lessons containing the same m atter?
Let us see. At the rate of four lessons per month at $2.00 per
month, Dr. Hartmanns book made into sixteen lessons will bring
$8.00; at the rate of two lessons per month, will bring $16.00, and
at the rate of one lesson per month, will bring $32.00. Thus we
see now we know why Mr. Lewis did not tell his members the
truth. It did not and it will not pay.
Authors of occult and popular fiction can learn a lesson in sales
manship from Mr. Lewis, and members of A. M. O. R. C. will
learn to their astonishment, chagrin and misfortune.
T H IS M A N U S C R IP T
Several Versions
And then, after having pilfered and misused Dr. H artm anns
text, except as noted, and in a manner recognized Dr. Hartm ann
as the author, he showed his deep appreciation, his profound grati
tude and expressed his thanks-acknowledged his debt to Dr.
Hartmann by questioning and throwing doubt upon his author
ship in these words:
I have learned lately that there are several versions of
this manuscript, probably translations by several different mys
tics, and that these versions vary only slightly in an occasional
word. (Lesson No. 60, page 2, Eleventh Grade.)
T hat statement and every implication, insinuation and innuendo
that it carries with it is as false as Satan. Dr. Hartmann was the
author the originator of the fictitious work which Mr. Lewis
pilfered, misused, misrepresented and sold and is selling to his mem
bers at so much per lesson. That was Dr. H artm anns own
dream child the product of his own mind an expression in
words and written language of the fondest hopes of his soul. It
was not a translation by several different mystics of an old or
prior existing manuscript.
When a person steals the work of a man, sells it to others under
rank misrepresentations for a price and then undertakes to dis
credit the author whose work he stole and sold what shall we say
of such practices of such a person?
There are not words or combinations of words sufficient in in
tensity of meaning to fully express the utter contempt of honest,
upright men for such a person and the use of such tactics and meth
Society.
This refers to a
mythical temple, not
to the Order of
the Rosy Cross.
Imperator.
Rosicrucian Society,
not Order, Brother
hood or Fraternity.
a Rosicrucian
appellation, or did he actually learn about Imperators from Crozvley, master Black Magician? L ater we shall see.
W e do not desire that anything we say herein shall be construed
as an adverse criticism of the Theosophical Society or the Theo
sophical teachings so ably presented by Dr. H a rtm a n n in his A d
ventures Among the Rosicrucians. T h e point is that M r. Lewis
has deceptively presented such teachings to his members, not as
"heosophical teachings, which they are, but as being higher Rosi
crucian teachings.
R E PR O D U C T IO N S
T o aid the reader and investigator to follow us and to m ake his
own investigation and comparisons, we reproduce pages 39 (fac
simile Reproduction No. 5) and 40 ( facsimile Reproduction Vo.
5 A ) of Dr. H a r t m a n n s book, to be com pared with M r . L ew is L e s
son No. 47, page 2, Eleventh G rad e (facsimile Reproduction N o .
6). T hese reproductions show the omitted or deleted p a r a g r a p h
heretofore quoted and discussed; page 25 of the book ( facsimile
Reproduction N o. 7 ), to be com pared with L ew is Lesson N o . 46,
page 1, Eleventh G rade (facsimile Reproduction N o. 8), in which
M r . Lewis eliminates the w o rd Theosophical, and page 107 of the
book ( facsimile Reproduction N o. 9 ), to be com pared with L ew is
Lesson N o. 54, page 1, Eleventh G rad e ( facsimile Reproduction
o. 10), in which all of the contents of page 107 of the book is
lifted and copied verbatim. T hese reproductions which follow will
be of real interest to members of A. M . O. R. C. and to all inter
ested readers and investigators.
F A C - S I M I L E R E P R O D U C T I O N No. 5
T H E THEOSOPHICAL M ONASTERY.
6 )
WITH
BLACK
MAGIC
CONNECTIONS
FAC-SIMJLE R E PR O D U CT IO N No. 6
AKOriC - Rooicrucian Order
TStiFLI Z.E0TU:i
PA3.S MG
MTdtZR F03TY- SJV'iSN
form of an Indian, d re ssed in shining white robes, w ith a turban of
p ale yellow s i l k upon h i s h e a d , stepped out of th a t door. I immedi
a t e l y recognized nisi to be one of the Tibetan Adept's whom I had seer,
in my waking dreams-. He, too, s e e m e d to recognize me, and sm ilin g ly
nodded h is head, while I boned r e v e r e n tia lly before him. A fin e -lo o k
ing horse was brought forward by some a tte n d a n t, which he mounted and
rode away.I w a s s p e e c h l e s s from a s t o n i s h m e n t , b u t the Imperator smiled and drew
me away, q u o t i n g a p a s s a g e of S h a k e s p e a r e , w ith a l i t t l e m o d ificatio n ;
fo r he s a i d , "There a re m a n y t h i n g s in Heaven and E arth w h i c h are not
u n d ersto o d by y o u r p h i l o s o p h e r s . 11
EL2VEHTH GRADS
"a
"Then,"
said,
spiritually enlightened
y o u r o r d e r , e v e n if he d i d n o t b e l i e v e i n .
Christian dogmas?"
~an hay., b e c o m e a m e a b e r
any o f the s o - c a l l e d
of
Compare the above with Reproductions Nos. 5 and 5A, pages 39 and 40, of H art
manns A m ong the Rosicrucians. It will be noted that between the paragraph ending
with "Christian order, page 39, and the paragraph at bottom of page 40, beginning
with Then, Mr. Lewis eliminated a long paragraph dealing with the real founder
o f the Rosicrucian Fraternity. T y p i c a l L e w i s t o n i a n t r i c k e r y . His motto is: "I cut
out the truth when it contradicts your Imperator. Your Imperator can do no w rong;
he is the A. M. 0. R. C.; his word is law. Long live the Imperator, .Most Perfect
Master Profundis!"
BOASTFUL,
PILFERING
IMPERATOR
F A C -S IM IL E R E P R O D U C T IO N No. 7
T H E THEOSOPHICAL MONASTERY.
25
II.
T H E .THEOSOPHIC A.L MONASTERY.
F A C - S I M I L E R E P R O D U C T I O N N o. 8
ELEV3NTK C-RADE
A M O R C - R o s ic r u c ia n O r d e r
T E K r L E LECTURE
P A G E Oiffi
NUKBER FORTY-SIX
Beloved Members,
Greetings !
Chapter
II
The Monastery
I f o l l o w e d ray w e i r d c o m p a n i o n , and s o o n we r e g a i n e d t h e p a t h r u n n i n g
a l o n g t h e b e d o f the c r e e k , w h i c h f l o w e d t r a n q u i l l y o v e r a bottom
c o v e r e d w i t h w h i t e p e b b l e s , and the s h a l l o w n e s s o f t h e w a t e r s e e m e d
t o i n d i c a t e t h a t we w e r e not fa r f r o m i t s so u r c e .
As we a p p r o a c h e d
t h e m y s t e r i o u s m o u n t a i n the stone w a l l s a p p e a r e d to r i s e p e r p e n d i c u l a r
l y b e f o r e u s , a n d t h e r e was n o p l a c e v i s i b l e w h e r e a n y o t h e r b e i n g
b u t a b i r d c o u l d h a v e as ce n d ed ; but as we came s t i l l ne a r e r , I n o t i c e d
a r e n t o r b r e a k i n t h e s i d e of the wall, o p e n i n g l i k e a c a v e *>r a t u n
nel.
T h i s t u n n e l w e e n t e r e d , and I saw that it p e n e t r a t e d t he g ia n t
w a l l a n d l e d i n t o a n o t h e r v a l l e y beyond.
A f e w s t e p s b r o u g h t u s to
t h e o t h e r en d of the t u n n e l , and ar e x c l a m a t i o n of j o y and s u r p r i s e
e s c a p e d m y l i p s a s I b e h e l d t h e b e a u t i f u l s i g h t w h i c h w a s p r es en ted
b e f o r e m y eyes.
B e f o r e me w a s a v a l l e y surrounded by m o u n t a i n s o f e v i d e n t l y i n a c c e s
s i b l e h e i g h t , a nd i n t h i s v a lle y nature and art s e e m e d t o h a v e c o m
b i n e d t o undow it w i t h an a l m o s t s u p e r t e r r e s t r ia l b e a u t y .
Like a vast
c c e a n b a y it o p e n e d b e f o r e m y s ig h t , c lo s in g A t t he d i s t a n c e w ith a
k i n d of n a t u r a l a m p h ith ea tre .
It w a s covered w i t h s h o r t g r a s s a p d
p l a n t e d w i t h m a p l e - t re e s , a n d on a l l s id e s t h e r e w e r e f o r e s t s a n d
g r o v e s , small l a k e s a n d l o v e l y c r e e k s .
I m m e d i a t e l y i n f r o n t o f me,
b u t s t i l l a t a c o n s i d e r a b l e d is t a n c e , rose t h e v au lt of a s u b l i m e
m o u n t a i n peak h i g h in to the b lue eth er o f sp ace, p r e s e n t i n g a c a v i t y
w i t h o ve rhan ging ro c ks, lo o k in g l i k e the h o llo w s p a c e u n d e r a g ig a n t ic
w a v e , havinjr b een p e t r i f i e d b y s o m e magic s p ell.
T h e s i d e s of the
m o u n t a i n sank i n e n e r g e t i c a l l y drawn l i n e s t o w a r d s a l o w e r d e c l i v i t y ,
a n d then a g a in r o s e a b r u p t l y to a n im posing h e i g h t .
I n the p resen ce o f s o m u c h su b lim ity I became d u m f o u n d e r e d .
Ky com
p a n i o n seemed t o c o m p r e h e n d m y f e e l i n g ; for h e , too, s t o o d s t i l l a n d
l a u g h e d , as i f he were p le a s e d to see how f u l l of a d m i r a t i o n I was.
T h e s t i l l n e s s w h i c h surrounded us would have b een com plete if it h a d
n o t b een fo r the n oise of a c a t a ra c t at a d is ta n c e to the left, f a l l
i n g over a steep p r e c ip ic e a nd a p p e a r in g l ik e a s t r in g of f l u i d s il v e r
b a c k e d by the d a r k g r a y r o o k .
The monotonous r u s h o f t h a t f a l l i n
c o n t r a d i s t i n c t i o n to t h e surro u nd in g s t i l l n e s s s e e m e d t o me l i k e th e
r u s h o f t h e r iv e r o f t i m e i n t h e realm o f e t e r n i t y ; a n o t h e r w o r l d t h a n
t h e o n e to w h i c h I h a d been accustomed seemed to h a v e d e s c e n d e d u p o n
m e ; t h e a i r seemed more p u r e , t h e l i g h t more e t h e r e a l , t he g r a s s m o r e
gr e e n t h a n o n t h e o t h e r aide o f t h e tu n n e l; h e r e s e e m e d to b e the va l
l e y o f p e a c e , t h e p a r a d is e of h a p p in ess and c o n t e n t .
JU ST T H E MONASTERY
It will be seen that Mr. Lewis has copied Dr. Hartmanns text v e r b a t i m into his
lesson. However, he eliminated T h e o s o p h i c a l from his title. Theosophism is not
Rosicrucianism. T h e Imperator does not permit others to deceive his members; he does
it himself. T h at is his sole prerogative. So sometimes the Imperator, who can do no
wrong, doeth just a little wrong to deceive manyjust to exercise his sole prerogative
and to keep in practice.
107
WITH
BLACK
MAGIC
CONNECTIONS
F A C - S I M I L E R E P R O D U C T I O N No. 10
ELEVENTH GRADE
B e l o v e d Members,
A M O R G - Rosicrucian Order
TEMPLE LECTURE
NUMBER FIFTY-FOUR
PAGE OKS
Greetings !
C h a p t e r III
The R efectory.
I h a d f o r a l o n g t i m e o b s e r v e d the f e a t u r e s of t h i s o t h e r L a d y - A d e p t ;
a n d it s e e m e d to m e a s if I h a d s e e n h e r s o m e w h e r e , p e r h a p s i n m y
dreams.
Yes, I r e m e m b e r t h a t w h e n I w a s a m e r e c h i l d I o n c e h a d a
v i s i o n , w h i l e in a s t a t e b e t w e e n s l e e p i n g a n d w a k i n g , w h e n it s e e m e d
to m e a s if a n a n g e l o r a s u p e r t e r r e s t r i a l b e i n g , c l a d i n w h i t e a n d
h o l d i n g a flhi t e L i l y i n h e r hand, w e r e f l o a t i n g i n the a i r o v e r m y
h e a d , e xte;iding t h e l i l y t o w a r d s me.
How often had I prayed in my
h e a r t t o s e e t h a t b e a u t i f u l f o r m a g a i n ; a n d now, if I d i d n o t m i s t a k e ,
t h i s l a d y w a s t h e f o r m I h a d s e e n i n m y dream.
S h e w a s o f e x c e e d i n g g r e a t b e a u t y ; h e r long, black, w a v i n g h a i r f o r m e d
a s t r o n g c o n t r a s t t o h e r p l a i n , w h ite, a n d f l o w i n g ro b e , c o v e r i n g h e r
f o r m with g r a c e f u l folds.
H e r t e i n t w as p a l e a n d d e l i c a t e , h e r p r o
f i l e w a s p u r e G r e e k ; h e r d a r k e y e s s e e m e d t o p e n e t r a t e to t h e i n n e r
m o s t c e n t r e of m y s o u l , a n d t o k i n d l e t h e r e a f i r e o f p u r e l o v e a n d
a d m i r a t i o n w i t h o u t a n y a d m i x t u r e of the a n i m a l e l e m e n t .
" M y l i f e , " s a i d H e l e n , * w a s o n e of l i t t l e i m p o r t a n c e .
I was born at
St. P e t e r s b u r g , a n d m y f a t h e r w a s a n o f f i c e r i n t h e i m p e r i a l army.
He d i e d while I w a s ver y young, a n d left hi s f a m i l y in g r e a t poverty.
B e s i d e s t h e c o m p a n y of m y m o t h e r , m y r e l a t i v e s , a n d a t e a c h e r , t h e r e
w a s n o t h i n g to a t t r a c t m e t o e a r t h .
My mind unfolded and revelled
i n s u a e r t erre.sria] inyKr <1 l o v e d t o l o o k a t t he c l o u d s s a i l i n g i n t he
slcy7 a n d fb see in t h e m o b j e c t s of b e a u t y ; I c o m m u n i c a t e d i n s p i r i t
w i t h t h e h e r o e s o f t h e pa s t .
B u t t h e d e v e l o p m e n t of m y . p h y s i c a l f o r m
c o u l d n o t k e e p s t e p w i t h t h e u n f o l d m e n t of t h e mi n d .
Co l d , s t a r v a t i o n ,
a n d -want h a s t e n e d i t s d i s s o l u t i o n .
After having reached m y eighteenth
y e a r , I l e f t m y w a s t e d , c o n s u m p t i v e form, a n d w a s k i n d l y r e c e i v e d b y
t h e B r o t h e r s . 11
H e r p l a i n a n d m o d e s t t a l e f i l l e d m y h e a r t w i t h pity.
"And wa s there
n o o n e , " I said, " a m o n g y o u r c o u n t r y p e o p l e i n t e l l i g e n t e n o u g h t o p e r
ceive your g e n i u s a n d to give you support?"
T h e y e r e c t e d a c o s t l y m o n u m e n t t o m y m e m o r y , 11 she a n s w e r e d , " a f t e r
my body ha d succumbed.
A p a r t o f t h e m o n e y e x p e n d e d f o r it w o u l d
h a v e p r o c u r e d m e t h e n e c e s s i t i e s to p r o l o n g m y life.
Those wh o knew
me w h i l e l i v i n g a d u i r e d m y p o e t r y and m y t a l e n t s , b u t t h e y w e r e p o o r
like myself.
B u t l e t t h a t pas s .
The c o n d i t i o n s u n d e r w h i c h m e n live
a r e t h e e f f e c t s of p r e v i o u s l y a c q u i r e d Katma.
M y poverty a n d suffer
i n g we r e m y gain.
I h a v e c a u s e to b e well s a t i s f i e d w i t h m y l o t . "
L e tt e r s by V o n E c k a r t s h a u s e n
A Great M ystic
A nother extensive use of published m aterial m ade by M r . Lewis
was the copying into his Eleventh G rad e Lessons, compiled for
A. M . O. R. C., of six letters, written by K arl von Eckartshausen,
a great mystic. T h e letters were translated by Isabelle de Steiger
and published in a book under the title of T h e Cloud, I pon the
Sanctuary, with an extensive and well-considered introduction by
A r th u r E d w a r d W aite. T h is book enjoyed an extensive sale and is
available to all who care to purchase it. As usual, M r . Lewis not
only used, but he also misused and distorted, the contents of this
book. H e falsely declared the autho r of these letters to be a Rosicrucian M a s t e r and wrongfully claimed his mystic doctrines to
be Rosicrucian teachings.
M Y S T I C I S M IS N O T R O S I C R U C I A N I S M
W e would not deny that von Eckartshausen was a true mystic.
Indeed, he was a great one. H o w ev er, he was not a Rosicrucian.
H is basic idea was a purely mystical one. H e had in mind the B E
COM ING o r o n e n e s s w i t h G o d as differentiated from th a t of the
Rosicrucian basic idea, which is for man to become individualized
and thus to personify G od in his own person and individuality as
indicated by the saying of the G r e a t M a s t e r : Y e a r e t h e t e m
p l e s o f t h e l i v i n g G o d . T he re fo re , instead of seeking oneness
with God, the Rosicrucian*! endeavor is to become like < >od -a
god an individualized being like unto his M a k e r. T h e difference
is a vast one and, irrespective of the sublimity of von E c k a rts h a u
senI teachings, it is a fraud upon any student to lead him to believe
th at by following the said mystical teachings he may or will become
a Rosicrucian.
AN U N U SU A L D ISTO R TIO N OF FACTS
Before copying von E cka rtsh ause ns letters from the published
book, T he Cloud U p o n the Sanctuary , using and misusing all of
them in his lessons and as an introduction to their use, in the 89th
Lesson, page 3, of the Eleventh Grade, M r . Lewis tells his m e m
bers th a t:
Not a Rosicrucian
Master.
A great mystic,
not a Master.
Name not to be
found in Rosicrucian
literature.
Mystical? Yes.
Italics ours.
Utterly false.
Publicly sold to all.
Easy to obtain.
Was not known as a
Rosicrucian.
M ISERABLE M IS R E P R E SE N T A T IO N
Book N o t Private
The book The Cloud Upon the Sanctuary was not privately
made. It was never considered secret or private. It was first
Italics ours.
Christian mystical
religion, not
Rosicrucianism.
VON E C K A R T S H A U S E N WAS N O T A
RO SIC RU CIA N H E WAS A M Y STIC
Mr. Waite looked after the publication and wrote the Introduc
tion to this book, from which Mr. Lewis obtained all of his infor
mation. Mr. Lewis knew the facts as given to him by Waite, so
carefully detailed and so fully set forth in the introduction. Did
Mr. Lewis give these plain facts to his members? No, indeed. H e
willfully and woefully garbled and misrepresented the facts to his
members and also misrepresented and betrayed von Eckartshausen
as he did Dr. Hartmann.
Mr. Waite was a great research worker into mysticism, as well
as Rosicrucian literature, being himself somewhat of a mystic. If
von Eckartshausen had been a Rosicrucian, it is certain that Waite
should know, and he does not classify him as a Rosicrucian, but as a
mystic. We have made a careful search, and we cannot find any
writer, recognized as an authority or otherwise, who lists or classi
fies von Eckartshausen as a Rosicrucian. On the other hand, we
find that all authorities list him as a mystic. We quote Mr. Waite
further:
Mystic, not a
Rosicrucian.
Lavater was so important a figure, the Baron Kirchberger an accomplished and engaging recorder, and
Louis Claude de Saint-Martin a correspondent in
France and an acknowledged source of learning.
(Introduction, page ix.)
Mystics.
Italics ours.
VON E C K A R T S H A U S E N WAS N O T A R O S IC R U C IA N
C O U N C IL L O R
Another W illfu l Misrepresentation
..
Italics ours.
Italics ours.
Italics ours.
Not Rosicrucian
philosophy.
Italics ours.
Those who have both the book and the lessons will find it inter
esting to compare them carefully and to note that Mr. Lewis cop
ied all of the Eckartshausen letters into the A. M. O. R. C. higher
teachings, except when it suited his purpose and served his end
to change and mutilate them.
If you care to make the comparisons, you will find that
Lesson 91, A. M. O. R. C., Eleventh Grade, starts with pa.ge 10
and ends on page 20 of the book. In this section material changes
have been made, apparently to suit a special purpose.
Lesson 92, A. M. O. R. C., Eleventh Grade, starts with page
20 and ends on page 29 of the book.
Lesson 93, A. M. O. R. C., Eleventh Grade, starts with page 30
and ends on page 40 of the book. The changes made are so many
and varied that we suggest the true seeker and investigator obtain
a copy of the book and compare notes.
Lesson 94, A. M. O. R. C., Eleventh Grade, starts with page 41
and ends on page 50 of the book.
Lesson 95, A. M. O. R. C., Eleventh Grade, starts with page 50
and ends on page 60 of the book.
Lesson 96, A. M. O. R. C., Eleventh Grade, starts with page 61
and ends on page 68 of the book.
Lesson 97, A. M. O. R. C., Eleventh Grade, starts with page 68
and ends on page 76 of the book.
Lesson 98, A. M. O. R. C., Eleventh Grade, starts with page 77
of The Cloud Upon the Sanctuary and ends the series of lessons
taken directly from von Eckartshausens letters or teachings.
xii
A N A U L IC C O U N C IL L O R
M r. W aite tells us in his introduction to T he Cloud Upon the Sanctuary that von
E ckartshausen w as an Aulic Councillor and how his appointm ent was obtained. It
bears no relation to Rosicrucian Councils. Com pare the m ark ed statements with M r.
L ew is statem ent on page 4, Lesson 89, Eleventh G rade, which we have quoted. M r.
Lewis makes a Rosicrucian Councillor out of an Aulic Councillor. M iserable mis
representation !
T H E
C L O U D
S A N C T U A R Y
LETTER I
T h e r e is no age more rem arkable to the quiet
observer than our own.
Everyw here there is a
fermentation in the m ind, as in the heart o f man ;
everywhere there is a battle between light and
darkness, between exploded thought and livin g ideas,
between powerless w ills and livin g active force ; in
fine, everywhere there is war between anim al man
and growing spiritual man.
I t is said that we live in the age of light, but it
would be truer to say that we are livin g in that of
tw ilig h t; here and there a lum inous ray pierces the
tnist of darkness, but does not light to full clearness
either our reason or our heart. Men are not of one
mind, scientists dispute, and where there is discord,
truth is not yet apprehended.
PAGE ONE
A. M. O. R. C. S E C R E T T E A C H IN G S
C om pare with Reproduction No. 12. T h e above reproduction comprised about three
pages of the letters of von Eckartshausen, taken verbatim from the published book The
Cloud U pon the Sanctuary.
WITH
BLACK
MAGIC
CONNECTIONS
FAC-SIMILE RE PR O D U C T IO N No. 15
'2LLVz...lr. GRADS
Beloved I^e^cers,
TEMPLE l e c t u r e
page one
Greetings I
*************
LETTER IV
We confess that Jesus Christ is come in the flesh and hence the spirit
of truth speaks by us.
But the mystery that Jesus Christ is come in
the flesh is of wide extent and great depth, and in it is contained
the knowledge of the di.vine-human, and it is this knowledge that we
are choosing to-day as object for our instruction.
As we are not speaking- to neophytes in matters of fa ith , it will be
much easier for you, dear brothers, to receive the sublime truths we
T h e above reproduction comprises about three pages of the published book contain
ing the letters of von Eckartshausen.
C O S M IC C O N S C IO U S N E S S
By D r. R ichard M au rice Bucke
W e present for the fu rth er consideration of interested students,
investigators and members of A. M . O. R. ( ano th er instance
where M r . Lewis with his usual m eth o d (hereinbefore dealt with .!
has m ade liberal use of the m aterial of a com paratively recently
published book to compile his secret higher Rosicrucian lessons and
teachings.
W e do not appear as a critic of D r. Bucke or of his views or the
ideas th at he has presented to the world in Cosmic Consciousness.
L et us assume that D r. Buckes Cosmic Consciousness is a book th a t
is of interest to all students of the occult; it is a book easily p r o
curable at a m oderate price. Such being the case, if M r . Lewis
desired th at his higher g r a d e his E lev en th Grade students
should study the materia! presented by D r. Bucke on the subject
of cosmic consciousness, why did he not advise th em to purchase a
copy of D r. Buckes book, instead of lifting the m aterial from the
published book and presenting it to them un der the false represen
tation, expressed or implied, or with the crafty implication th at the
'extracts from the writings of R. M . Bucke were high, secret R o
sicrucian teachings ? T h e answer is, as usual, th a t it is m ore
profitable to M r . Lewis to copy the m aterial into his lessons and to
sell it to his members.
PA U L T Y N E R A N D HIS A T T A IN M E N T
O F CO SM IC CO N SC IO U SN ESS
D r. Buckes description of the experience of Paul yner in attain
ing cosmic consciousness in C h a p te r X X X I V , beginning at page 291
of Cosmic Consciousness, is of real interest to all students. It will
be of unusual interest, and perhaps it will be startling inform ation
to members of A. M . O. R. C. who are seeking the W a y to the
R o s y C r o s s to be advised- -to know th a t Paul T y n e r was one of
the Councillors and co-workers with F re em an B. D o w d in F i i e
T e m p l e o f t h e R o s y C r o s s , D o w d being the second G r a n d M a s
te r of the Randolph Foundation of the Authentic Rosicrucian
B rotherhoo d and Rose Cross O r d e r in America.
JESUS T H E C H RIST
Inasmuch as Jesus, who attained Christhood, was the Greatest
M a s t e r o f W h i l e Magic, it is strange, indeed, that M r. Lewis
should use Buckes commentaries on Jesus in his lessons, in view of
his ( M r . Lewis) association and connection with the most notori
ous Black Magician of this age, whom he recognizes and refers to
as his S e c r e t C h i e f . (See L ew is letter o f February 16, 1934fa c s im ile Reproduction N o . 32.)
L E T A. M . O. R. C. M E M B E R S C O M P A R E
W e regret that we do not have more space to devote to this book
and to treat it and the lessons taken from it by M r . Lewis as we
have the books A m o n g the Rosicrucians and T he Cloud Upon the
Sanctuary. All A. M . O. R. C. members should, for their own sat
isfaction, procure a copy of Cosmic Consciousness by Bucke and
compare it, beginning at page 81, with their Eleventh Grade les
sons, Lesson No. 102. F or the convenience of those who do not
have the book or the lessons, we reproduce herein, page 81, of
Buckes Cosmic Consciousness, and page 1 of Lesson 102 of the
Eleventh Grade,, as fabricated by M r. Lewis, for comparison, see
facsim ile Reproductions N o s. 16 and 17.
h apter
2.
I.
Jesus was born B. C. 4 [80], and would be, according to this authority,
thirty-four or thirty-five years old when he began to teach, so would have
been at least thirty-three at the time of illumination supposing him a case.
Other writers make him older. Sutherland [1 4 3 a : 140] says: The
death of Jesus occurred in the year 35. This would make him thirty-nine
at his death, thirty-six or thirty-eight when he began to teach (the former, if
he taught three years, as John s a y s ; the latter, if he taught only one year, as
the synoptics tell us), and, say, thirty-five or thirty-six at illumination.*
A ll goes to show that at about the age specified a marked change took
*The
follow s :
Review o f Reviews
" One of the most em inent o f liv in g authorities on the life o f C h rist, D r. C u n n in g h a m G e ikie ,
writes in the Hotniletic Review on the va rio u s attempts to fix the exact date of the b irth o f the M es
siah.
It is clear that the received chro no lo gy of the A b b o t D y o n isiu s the D w a rf, w h ich dates from the
first h a lf of the sixth century, must h a v e beg un s e v e ra l y ears too la te in fix in g the b irth of C h rist as
h a v in g taken p lace in the 754th yea r of R o m e , since it is kn o w n that H e ro d died in 75 > an<^ Jesus
m ust h a ve been born w hile H e ro d was still re ign ing . D r. G e ikie points out o ther fun d a m e ntal errors
in the calcu la tio n s of the A bbot D yo n isiu s.
D y o n is iu s h a d based h is c alcu la tio n s on the m ention b y St. L u k e that Jo h n the B a p tist, who
was a little o lder than Jesus, beg an h is p u b lic w o rk in the fifteenth y e a r o f T ib e riu s , a n d that Jesus
was ' about th irty years old when he began to teach (L u k iii : 123). T h is fifteenth y e a r o f T ib e riu s
w ould he p erhap s 782 or 783, a n d thirty deducted from th is w ould g ive 752 or 7 5 3, to the latter of
w h ich D io n y siu s added a year, on the supp o sitio n that L u k e s e xp ressio n, 'a b o u t th irty y e a rs , re
q uire d him to add a year. B ut the vag ue 1 a b o u t was a w eak g ro und on w h ich to go, and, besides,
the reign of T ib e riu s m ay be reckoned from h is association in the g o vernm en t with A ug ustus, and thus
from 765 instead of from 76 7. T h e texts I h a ve quoted from St. L u k e cannot, therefore, be used to
F A C S I M I L E R E P R O D U C T IO N No. 17
ELEVENTH GRADE
PAGE ONE
ST IL L A N O T H E R IN S T A N C E
O f M o r e P u b l i s h e d M a t e r i a l U s e d by M r . L e w i s in C o m p i l
ing A . M . O. R . C. S e c re t T e a c h in g s
Italics ours.
Note carefully
and remember.
Italics ours.
C H IC A N E R Y IN T H E B E G IN N IN G AS I N T H E E N D
Cunning D eception P erm eates A . M . O. R . C. L esso ns f r o m the
First to the H ig h e s t G rades
W h y d id M r . L e w is w a rn his m em bers in the first g rade, in the
very beginning, against b uying and re a d in g T h e H in d u - Y ogi Sci
ence of Breath, by Y o g i R a m a ch a ra k a ( W illia m W a lk e r A tk in so n ,
the w ell-know n w rite r o f N e w T h o u g h t S to rie s ) ? T h e reason
is apparent. H e had p la g ia riz e d and used the teachings and text
o f this book, o r at least a p a rt o f it, as we sh a ll show by his ad
m ission u n der oath, and he d id not w ant his m em bers to kn o w
about it. D o you rem em ber w hat we said about M r . L e w is u su a l
and fa v o rite p ractice o f th ro w in g a sm oke screen about h im se lf
to protect his thefts o f m ate rial fro m p u b lish e d books f o r his
( A . M . O . R . C .) S e c r e t T e a c h in g s ?
U S E S T H E B O O K H E SO S T R O N G L Y C O N D E M N E D
T he Hindu- Y ogi Science of Breath A dm its I t Under Oath
In the case of the Ancient and Mystical Order Rosae C rue is vs.
E. E. T h o m a s brought by M r. Lewis in the Superior Court, Los
Angeles County, California, M r. Lewis testified on the fifth day
of January, 1931. On his cross-examination by M r. Kempley,
counsel for the defendant Thomas, he (Lewis) was forced to
admit, am ong other things, that he (Lewis) had used a portion of
the hook, T he H in d u -Y ogi Science of Breath, in one of his A. M .
O. R. C. lectures on Arcane Philosophy.
In support of this statement, we quote the relevant portion of
M r . Lewis testimony on cross-examination from the reporters
official transcript, as follows :
M R. LEW IS TESTIFIES
Italics ours.
Italics ours.
Italics ours.
Air. Le\v:.s admits
using material of
Yogi book.
An admission
of plagiarism.
Italics ours.
CHARGES A G A IN ST IM P E R A T O R PR O V E N
H i s Pilfering, Plagiarizing Charlatanism D e m o n s tr a te d
W e have shown d em o nstrated beyond all doubt, even to a cer
tainty th a t M r . Lewis pilfered, plagiarized, used and misused the
entire contents of two books and the partial contents o f two other
books in his lessons in the first and eleventh grades; th a t all of the
books so used were printed and published before he fabricated his
spurious Rosicrucian O r d e r in 1915 and before he printed its first
magazine and literature ; th at the teachings so pilfered, plagi
arized, used and misused were not Rosicrucian philosophy or teach
ings, and that the deception, trickery and duplicity employed in so
pilfering, plagiarizing, using and misusing the contents and teach
ings of said four printed and published books is quite un w o rth y of
a m an certainly unworthy of an I m p e r a t o r of a Rose Cross
O rder, even if it were a Rosicrucian Organization. H o w e v e r,
A . M . O. R . C. is n o t a R o s e C r o s s O r d e r , a n d M r . L e w i s i s
n o t a R o s i c r u c i a n M a s t e r o r I m p e r a t o r .
T h e truth o f this
statement will also he dem onstrated to your entire satisfaction, be
yond all doubt, as we proceed.
W e have used only a small portion of the evidence in our pos
session. T h e limit of this publication prohibits the use and exhibi
tion of any more evidence and p ro o f on this issue. H o w e v e r, we
have the evidence and can prove th a t M r . Lewis invented, f o rm u
lated and m anufactured a n d / o r copied all the teachings of A. M .
O. R. C. from pages and p arag ra p h s taken from books to be found
in libraries in the U n ited States.
T H E I M P E R A T O R S C H A L L E N G E
It will be remem bered that M r . Lewis issued a challenge (set
forth in full in fa c sim ile Reproduction N o . 1 ) in these w o rd s th a t:
Italics ours.
Italics ours.
First literature
printed 1915.
Emphasis ours.
h im s e lf
AND
A C T IO N ,
I
as
P E R M IT ,
H IS
m p e r a t o r
p la g ia r is t
W IT H O U T
an d
f a ls e
O P P O S IT IO N
IM P E A C H M E N T
AND
p re te n d e r
OR
FURTHER
REM O VAL
AS
M E M B E R S O F A. M . O. R. C. M A Y A C C E P T
CHALLENGE
M r . Lewis refused our invitation to join us in a complete in
vestigation of our charges against him by and before a competent
and impartial tribunal or committee, to be composed of high M a
sons.* T herefo re, it is useless and would avail nothing for us to
accept M r . Lewis challenge herein set forth. However, we have
shown to members of A. M . O. R. C. the exact and true nature of
the dubious teachings that are being given to them as Rosicrucian
philosophy and teachings. W e have placed before them a part
only a small portion of the proof that they have been deceived
and are being defrauded. W e have placed them in a position to
accept the I m p e r a t o r s c h a l l e n g e and to demand that he con
cede the charges as true and permit, without opposition or further
action, his impeachment and removal as Imperator.
M A K E YO UR O W N IN V ESTIG A TIO N
W e have given you the cue; we have showed you how to investi
gate for yourself and to your own satisfaction. If members of
A. M . O. R. C. will compare their lessons with various published
books and carefully investigate Rosicrucian history and philosophy,
they will find and convince themselves that the charges made against
M r . Lewis are true; that their lessons contain no secret m atter and
no inner secret Rosicrucian teachings or training. However, your
investigation should not end here. It should be pursued further
and along with us as we deal with the second phase of this book,
namely, the source of M r . Lewis alleged authority and his unques
tionable connection with B l a c k M a g i c a n d t h e m o s t n o t o r i o u s
of
B l a c k M a g ic ia n s .
333
A TIMELY REVELATION
It now appears that prior to and during 1909 Mr. Lewis and
Mr. Albert H. Postel were employed by a publishing concern or
associated in the publication of a Mystery Magazine in New York
City. Mr. Lewis was the artist and Mr. Postel the astrologer.
An investigation by the United States postal authorities made it
advisable, if not necessary, for them to leave the country in the
year 1909. Mr. Postel tells us that he left for Paris, while Harvey
S. Lewis, as he was then known, paid a visit to London, where he
received his initiation in 1909, about which he has written so much
and so confusingly.
REMEMBER THE 1909 INITIATION
The initiation of Mr. Lewis in London in 1909 is to be remem
bered and kept in mind. It is the first link in the chain of evidence
that chains him to his real sponsor, the S e c r e t C h ie f of O. T. O.,
referred to and acknotvledged by him in his letter of February 16,
1934, a part of which we herein reproduce, which the reader will
please carefully note, being f a c sim ile R eproduction N o . 32. For
it was only a short time prior to the year 1909 that Aleister Crow
ley, who had been admitted as a member of the English Rosicrucian
Organization, broke his sacred obligations, turned Black and or
ganized the A. . . A. . . and subsequently other associated, affili
ated and subordinate orders, such as O. T. O. O rdo T em pli Orieniis in which Mr. Lewis holds membership (no question about it;
he admits i t ) which order O. T. O. also issued to him a Char
ter of Authority in July, 1921, said charter being his Im p o rta n t
R o sicru cia n D o c u m e n t N o. 4, which we reproduce herein, be
ing fa c sim ile Reproduction N o . 20.
he
E q u i n o x , his official
Note Crowleys
efforts to draw from
all other groups.
O. T . O.
( Ordo Templi
Orientis)
Note claim as to
Egypt. Lewis makes
similar claims.
ad Spiritum Sanctum.
See Reproduction
No. 21.
vulged.
It is not lawful here to disclose the name of any
living chief.
It was K a rl Kellner who revived the exoteric
organization of the O. T . O. and initiated the plan
now happily complete of bringing all occult bodies
again under one government.
The letters O. T . O. represent the words Ordo
Tem pli Orientis (O rder of the Temple of the O ri
ent, or Oriental Tem plars), but they also have a
secret meaning for initiates.
3. The Order is international and has existing
branches in every civilized country of the world.
1 he aims of th e O .T .O .can only be understood fully
by its highest initiates; but it may be said openly that
it teaches hermetic science or occult knowledge, the
pure and holy magic of light, the secrets of mystic
attainment, Yoga of all forms, Gnana Yoga, Raja
Yoga, Bhakta Yoga and Hatha Yoga, and all other
branches of the secret wisdom of the ancients.
In its bosom repose the great mysteries; its brain
has resolved all the problems of philosophy and life.
It possesses the secret of the Stone of the Wise,
of the E lix ir of Immortality and of the Universal
Medicine.
Moreover, it possesses a secret capable of realiz
ing the world-old dream of the Brotherhood of M an.
It also possesses in every important center of
population a hidden retreat ( Collegium ad Spiritum
Sanctum ) , where members may conceal themselves
in order to pursue the great work without hin
drance. ( See facsimile Reproduction No. 19.)
The same
secret chief.
The O. H. O. as
authorized by-------Italics ours.
Note degrees and
title of a Black
Magician
Baphomet.
Order of the Temple.
A d vitam
production N o . 19 A .)
No. 31.)
T H E N U M ERO U S TITLES
The Striking Likeness
Attention is directed to the unusual number of titles assumed and
carried by Aleister Crowley white and black alike and indiscrimi
nately. Members of A. M . O. R. C. and those familiar with M r.
Lewis boasting claims will recall that he also has assumed and
used many unusual titles, claimed many special honors and has by
far surpassed his Secret Chief in claiming limitless authority, in
using glamorous and noteworthy titles and assuming unusual a n d
special honors. Yet the similarity of methods and practices of
the Secret Chief and his devout follower ( M r . Lewis) are as alike
as two peas strikingly so- a perfect demonstration of the adage :
As the teacher, so the pupil.
T H E C O N N E C T IO N A B SO LU TELY E S T A B L IS H E D
Betweeti Crowley, the B a phom et, and L e w is , the J nip er at or
As we proceed with the presentation of the evidence, the irrefuta
ble proof, the conviction will grow more and more irresistible that
I f. Spencer Lewis and Aleister Crowley are inseparably connected;
that Lewis is a follower and an intimate associate of C rowley and
that he (Lewis) intends and hopes to ultimately put in full opera
tion and carry out, with A. M . O. R. C. as his vehicle, the grue
some plans, the vicious, deadly designs of Crowley, his Black M a s
ter and Secret Chief.
MR. LEW IS HAS F U R N IS H E D T H E PR O O F
It will be recalled that M r. Lewis falsely claimed initiation in
1909 in a French Rosicrucian O rd er when he fabricated A. M . O.
R. C. in 1915 and wrongfully took a Rosicrucian name for it; that
M r. Postel, his then intimate associate, is the authority for the
statement that the much-discussed initiation actually took place in
It appears from the face of the document, also from the state
ment of Mr. Lewis which we shall quote, that the Important Ro
sicrucian Document No. 4 was issued in July, 1921. However, a
fa c s im ile of it was not published until November, 1933. Why did
Mr. Lewis withhold such publication for twelve years? Was it
because the document contradicts his glowing description of it pub
lished in 1921? Perhaps.
THE IMPORTANT DOCUMENT
D escr ib e d by M r . L e w is
T r i a n g l e , N o . 6 , on p a g e 1, his
In T h e
then official organ,
dated September 29, 1921, under the title: R e g a r d i n g O u r
A f f i l i a t i o n s , Mr. Lewis misdescribes said important document,
as follows:
Not Masonic.
Denied by the
Supreme Grand
Master of the rite
in France.
Note the titles.
O. T . O.
Crowley organization.
Fraternity Hermetic
Light.
Crowleys
We are not here and now concerned so much about the misrepre
sentations and deceptions in the above description of said charter
or document, executed in typical Lewistonian style, as we are con
cerned with Mr. Lewis a d m i s s i o n that the Ordo Templi Orientis,
F raternity of the H e rm e tic Ligh t (IIermeticae Lucis or Fralernitatis Lucis IIerm eticae) has conferred its high degrees upon him.
I is a n a d m i s s i o n t h a t i i e ( L e w i s ) is a m e m b e r o f O. T. O.,
t
f o u n d e d b y C r o w le y , iiis p r e s e n t S e c r e t C h ie f .
he
Not Rosicrucian.
Italics ours.
Note: Basle,
Switzerland. Recall
the university there ?
Crowleys Order of
Oriental Templars.
Italics ours.
Powers and privi
leges not yet
exercised.
authority and privileges which have not yet been exercised by the
Im p e r a to r o f A . M . 0 . R. C. in America.
M agic.
The Church.
Know all men that I, H. Spencer Lewis, Imperator of the Ancient Mystical Order Rosae Crucis of North America, and Bishop of the Pristine
Church of the Rose Cross incorporated in the State
of California, do hereby make, appoint, constitute
and ordain E. E. Thomas a Priest of the Pristine
Church of the Rose Cross, with power and full au
thority to perform such ecclesiastical ceremonies and
other offices pertaining to a duly qualified Priest of
the Pristine Church of the Rose Cross. (See fac
soul powers.
Italics ours.
Happiness and
achievement.
An appeal to
selfishness.
R emem ber T he
NOT
r e l ig io u s
R o s ic r u c ia n
o r g a n i z a t i o n .
O rder
is
( See fac
"C O L L E G I U M A D S P I R I T U M S A N C T U M
In Crowleys announcement of the formation of O. T. O., Order
o f Oriental Templars, in the last paragraph, on page 200, of the
September issue, 1911, of T h e E q u i n o x (see fac-siviile Reproduc
tion N o. 19), in speaking of the O. T . O., he says: It also pos
sesses in every important center of population a H ID D E N R E T R E A T
( Collegium ad Spirt linn Sanctum), where members may conceal
themselves in order to pursue the great work without hindrance.
An idea of the great work that is pursued in the hidden retreats of
O. T . O. may be gathered from what is stated herein, " hose who
would have more of the gruesome, heart-sickening and hideous de
tails may get them from Crowley, as published in his official
organ, T h e E q u i n o x , and the Crowley O. T. O. exposes by Mrs.
M iriam Dockerill and others.
M r. Lewis makes the hidden retreat of O. T. O., Crowleys
Collegium ad Spirilum Sanctum, a part of the G r a n d C o l l e g e
o f R i t e s o f A. M . O. R. C.
See the letterhead and seal of the
G r a n d C o l l e g e o f R i t e s o f \ . M. O. R . C. shown in facsimile
Reproduction N o . 21. Die seal contains the word M n t e r n a t i o n i s .
Does this not indicate that it is a part of Crowleys inter
national organization? In the center of the seal is an eagle with
outspread wings, with 33 above its head a well-known symbol of
Scottish Rite Masonry. On the breast of the eagle is an inverted
triangle, just as the inverted or descending triangle is made upon
the unveiled bosom of the priestess in the black, unholy rites of
O. T . O.
TH E INVERTED TRIANGLE
W h ere D id L ew is G et It?
352
t e n d e n c ie s only
vvlien used
IS T H E R E A N Y R E M A I N I N G D O U B T ?
T here is an abundance of additional evidence that can be pro
duced upon this subject if space permitted, or if we cared to pursue
the subject further. However, is there any remaining doubt that
Lewis has made, or intends to make, the H i d d e n R e t r e a t o f
O. T . O., Crowleys Collegium ad Spirilmn Sanctum' a part of
the G r a n d C o l l e g e o f R i t e s o f A. M. O. R . C . ; that the inverted
triangle is a sign or symbol of Black Magic, or that Mr. Lewis re
ceived the authority to use the inverted triangle, the symbol of
Black Magic, from Crowley, his Secret Chief?
T H E C R O W L E Y CROSS
In this connection, we recall that Aleister Crowley had been a
member of an authentic English Rosicrucian organization, in which
he was probably instructed in the Mystery of the Cross; that he
denounced his vows, broke his solemn obligations and turned Black,
and that thereafter, a short time prior to 1909, he fabricated and
in conjunction with mystic or occult practices. We have no reference to this symbol
when used in business enterprises, educational ventures or fraternal activities, of
which neither the mystic nor occult is a part.
BOASTFUL,
PILFERING
IM PERATOR
M R . L E W I S A N D C R O W L E Y S CROSS
On the 14th day of April, 1934, H . Spencer Lewis, as president,
and R. M . Lewis, as secretary, executed an application on behalf of
the Supreme Grand Lodge of the Ancient and Mystical Order
Rosae Crucis, under the oath of R. M. Lewis, for the registration
in the Commonwealth of Pennsylvania of the C r o w l e y C r o s s as
an emblem of A. M . O. R. C., which application was filed a few
days subsequent hereto in the office of the Secretary of the Com
monwealth at Harrisburg, Pennsylvania.
Attached to said application was a copy -a facsimile of the
Crowley Cross. (Compare the Crowley Cross in Reproduction
No. 23 with the one attached to the A. M O. R . C. application,
Reproduction No. 24.)
A fter reciting the Act authorizing the registration of emblems
and other insignia of lodges, orders, fraternal societies, etc., the
application continues as follows:
The application
was rejected.
An attempt to register
the Crowley Cross
a sign of Black Magic
as an emblem of
A. M. O R. C.
Claims for
A. M . O. R. C. the
exclusive right to use
the Crowley Cross and
his emblem of
Black Magic.
M o st P u is s a n t B a p iio m e t X R e x S u m m u s S a n c t is s im u s
33 , 90 , 96 and N a t i o n a l G r a n d M a s t e r G e n e r a l A d I it am
of the O. T. O. Now, if you turn to the certificate of affiliated m em
bership [Reproduction N o . 2 6 ), you will see that the first signature
following the seal of Baphomet is the signature of a Grand M aster,
ad viiam of 33, 90, R ex Summus Sanctissimus, or the signature
of an important dignitary of Crowleys Black Cult of the (). . ().,
which will tend to strengthen your growing conviction, if you are
not already fully convinced, that Lewis is closely and most inti
mately connected with Crowley, his Secret Chief.
T H E O F F I C I A L S E A L O F T H E O. T . O.
A title page of T h e E q u i n o x , official organ of the A. . A.
and the O. T.. O., is herein reproduced (facsimile Reproduction
No. 2 7 ) . The first seal shown near the top of the page is the seal
or insignia of the A. . - . A . . - . T h e second seal shown near the
center of the page is the seal or insignia of the O. T . O. It is to
this seal that we would direct your particular attention and ask you
to keep it in mind as we proceed.
B OOK O R L IB E R 777
In connection with the immediate subject to be discussed, we re
produce from T h e E q u i n o x as advertisement of B o o k 777, by
Crowley, A. A. publication in Class B., being facsimile R e
production No. 28. Book or Liber 777 has a special secret and oc
cult significance in Crowleys Black Cults. Will you please keep
this in mind as we proceed?
T H E L E W I S C A T H E D R A L O F T H E SO U L
In practically all issues of The Rosicrucian Digest, Mr. Lewis
prints an announcement covering his Cathedral of the Soul, as
follows:
Not members of
Rosicrucian
Fraternity.
of the Soul.
T H E LEW IS C A T H E D R A L OF T H E SOUL
1 nder the Vibrations 777 and the Seal of the Black Cult
of O. T. O.
Next we reproduce the cover of the Lewis booklet dealing with
his often-announced and much-advertised Cathedral of the Soul,
being facsimile Reproduction N o . 29, from which it appears that
this Cathedral of the Soul is under and in accordance with the doc
trines of Crowleys Book 777, and conducted with the approval and
under the sign, seal and insignia of the B l a c k C u l t of the O. T . O.
i u s does it become most apparent that real Rosicrucians can have
will have nothing to do with the Lewis Cathedral of the Soul
bearing the earmarks of Crowley and the seal and insignia of the
black arts of the O. T. O.
T H E LEW IS C H A R T E R BEARS T H E
B L A C K S E A L O F T H E O. T . O.
If you will turn to the charter, Im portant Document No. 4,
Reproduction N o . 2 0 ) , the warrant of authority under which M r .
Lewis is carrying on and conducting the affairs of A. M . O. R. C.,
you will see that the third seal from the left is the same identical
seal shown on the title page of T h e E q u i n o x ( Reproduction
N o. 27) as the official seal and insignia of the O. T . O. ( Ordo
I empl'i. Orientis), whose whole doctrines, dangerous teachings and
vicious practices have been summarized by Crowley in these w ords:
Do w h a t t h o u w i l t s h a l l h e T H E W H O L E l a w . (See R e p ro
duction N o. 2 7 ) . Thus it does become crystal clear that M r. Lewis
has or is attempting to put A. M . O. R. C. and the Cathedral of the
Soul Under the Black Domain of Aleister Crowley, whom he ac
knowledges to be his Secret Chief, as we shall presently show.
A COUPLE OF PICTURES
The Imperator and H is Secret Chief
M ost charlatans and Black Magicians are vain, because they deal
with the lower aspects of the law, which is Vanity, they delight in
advertising their powers or pretended powers, also their wares and
merchandise; they love the limelight and, most of all, they simply
gloat upon their published pictures with malignant satisfaction.
So the Imperator, Lewis, had his picture taken in the full regalia
of his office and published it in his official organ, T h e A m e r i c a n
R o s a e C r u c i s , February issue, 1916, opposite page 16, which we
have reproduced herein, facsim ile Reproduction N o . 30. So, also,
his Secret Chief, Aleister Crowley, of the O. T . O., had his picture
made in full regalia of his high and ennobling officethe M o s t
Puissant B a p h o m e t that is, the Most Powerful, the Most Mighty
Baphometand published it in his official organ, T i i e E q u i n o x ,
Volume III, No. 1, opposite page 197, which we have also repro
duced herein, fa c sim ile Reproduction N o . 31. Will you take a
look at these pictures with us?.
TIIE STORY THESE PICTURES TELL
In the upper left quarter of Crowleys picture (Reproduction
N o . 3 1 ) you will see his special title, the one by which he desires
foremost to be known, viz: B a p h o m e t X, O. T. O., endorsed upon
liis picture by himself in his handwriting. Immediately preceding
his favorite title is his seal. It is the seal of Baphomet, the evil
onethe Black Magician.
ft will also be seen and noted that the collar of his regalia makes
or forms upon his chest an inverted or descending triangle, as is
made upon the bosom of the priestess in the ceremonies of the
opening of the veil heretofore referred to.
Now, let us look at the picture of Mr. Lewis, the Imperator, the
Grand Master General of A. M. O. R. C. (Reproduction N o . 3 0 ) .
On his apron or regalia, lower left-hand corner, you see the sign,
the seal o f B a p h o m e t , not exactly like the seal used by his Chief, yet
so similar, so strikingly similar, that there is no mistaking, no gain
saying, the fact that it is intended to be, indeed, that it is, the seal
o f B a p h o m et. To be sure, the seal used by the Imperator could
not be the same, exactly the same as the seal used by his Chief,
even in the realms of Black Magic. I he inferior may not use the
title or exercise all the rights and prerogatives of his superior, his
Chief. However, it may be said for Mr. Lewis that if there is
anyone in this wide world who has the brazen, unmitigated gall
and bold, presumptuous effrontery to assume to have all the titles,
privileges or rights and to exercise all of the prerogatives of his
Reproduced from American Rosae Crucis, February, 1916, opposite page 16. Here
we have the I m p e r a t o r of A. M. O. R. C., "Most Perfect M aster Profundis, f a c e t o
f a c e with his Secret Chief of O. T . O., Crowley, Most Puissant Baphomet the A n tiC hrist. Note the seal of Baphomet and the inverted triangle on his regalia and com
pare with Crowleys picture (opposite R e p r o d u c t i o n N o . 3 1 ) .
No. 30).
See Randolph Foundation, the Authentic Body, Has Exclusive Right to Use of
Names. Book Four, this volume.
L ew is S e a l
In the Y e a r A . D . 1909
official organ, The American R osae Cruets , February
In his then
issue, 1916 (the same issue in which he published his aforesaid
picture), on page 16, Mr. Lewis tells us that:
Italics ours.
(he wrote
and published three authentic (?) histories of the R. C. Order;
none of them alike, all equally unauthentic), Mr. Lewis tells us, in
the American Rosae Crucis, July issue, 1916, page 11, that:
Italics ours.
Made his own
Charter and
Black Book.
Agreed to abstain.
Violated promise.
Treasure Chest
Message.
Demands explanation.
A C H A R T E R T O M E A N D T O A. M . O.
R. C.j and which charter has been photographed and
and A. M. O. R. C.
mit us here and now to make full and complete proof of all the
facts, to dem onstrate to an absolute certainty that M r. Lewis has
pilfered, plagiarized, filched, taken, lifted and copied much of the
so-called secret teachings of A. M . O. R. C. many of his lessons
and lectures from published books; they are not secret at all; that
he has made, m anufactured and fabricated other teachings, lessons,
lectures and rituals of A. M . O. R. C. they are a synthetic com
pound of many things from many sources, containing a few wise
things, most of them otherwise and that none of the lessons, lec
tures, rituals or teachings of A. M . O. R. C. are, in any sense or in
any way, Rosicrucian secret teachings. In truth and in fact they are
not from Rosicrucian sources. However, sufficient has been shown
of the pilfering charlatanism of the Imperator of A. M . O. R. C.
to put all prudent persons on notice; to advise all sincere seekers of
the Rosy Cross or Secret Schools of W hite Magic to bezvare, and
to cause all members of A. M . O. R. C. to investigate fully in
vestigate that they may not be further deceived or longer misled
by the cunning duplicity, the subtle guile, the insidious sophistry, the
crafty artifice, the quibbling mockery, the double-dealing treachery
and the fraudulent imposition of their Imperator.
I T M U S T B E C O N C L U D E D T H A T A. M . O. R. C.
T E A C H IN G S A R E N O T R O SICR UCIA N
T E A C H IN G S
If perchance you are an overzealous follower of M r. Lewis and
idolize your Im p e ra to r; if you are under the magic spell of the
black a rt of his deception and cannot throw it off; if you are so
blinded by prejudice that you cannot and will not see the truth when
presented ; if you still believe, in spite of the proof herein presented,
showing th at your Im p erator copied many of your lessons and much
o f your secret teachings from published books not Rosicrucian at
all; if you still believe that your teachings are the authentic Rosi
crucian teachings and that your Im perator has made you a Rosicru
cian, then you are beyond the pale of salvation, and there is no help
for you.
H o w ev e r, even though you are a member of A. M . O. R. C., if
you are reasonable, notwithstanding any doubt you may have as to
the sufficiency of the p roo f we have presented to show that the
A. M . O. R. C. lessons were copied and pilfered from books, you
F A C -S IM I L E R E P R O D U C T I O N No. 19
T H E E Q U IN O X
The names of women members are never divulged.
It is not law ful here to disclose the name of any living
chief.
It w as K a rl Kellner who revived the exoteric organiza
tion of the O.T.O. and initiated the plan now happily com
plete of bringing all occult bodies again under one gov
ernance.
The letters O.T.O. represent the words Ordo Templi
Orientis (Order of the Temple of the Orient, or Oriental
Tem plars), but they have also a secret meaning for initiates.
3. The Order is international, and has existing branches
in every civilized country of the world.
4. The aims of the O.T.O. can only be understood fully
by its highest initiates; but it may be said openly that it
teaches Hermetic Science or Occult Knowledge, the Pure
and H oly M agick of Light, the Secrets of Mystic attain
ment, Y o g a of all forms, Gnana Yoga, R a ja Yoga, Bhakta
Y o g a and H atha Y oga, and all other branches of the secret
Wisdom of the Ancients.
In its bosom repose the Great Mysteries; its brain has re
solved all the problems of philosophy and of life-.
It possesses the secret of the Stone of the Wise, of the
E lix ir of Imm ortality, and of the Universal Medicine.
Moreover, it possesses a Secret capable of realizing the
world-old dream of the Brotherhood of Man.
It also possesses in every important centre of population
a hidden Retreat (
ad
Sanctum) where
members m ay conceal themselves in order to pursue the
Great W ork without hindrance.
Page 200 of T h e E q u i n o x . Note that in this Constitution of the Ancient Order Ori
ental Templars the various different names are given, such as 0. T. O. and Ordo
Templi Orientis. Compare this with Lewis Important Document No. 4. (Repro
duction No. 20.) Note also reference to the retreat: Collegium ad Spiritum Sanctum,
and compare with Lewis letterhead (Reproduction No. 21).
Collegium
Spiritum
F A C - S I M I L E R E P R O D U C T I O N N o . 19A
M A N IF E S T O O F T H E O.T.O.
These houses are secret fortresses of Truth, Light, Power
and Love, and their position is only disclosed under an oath
of secrecy to those entitled to make use of them.
They are also temples of true worship, specially conse
crated by Nature to bring out of a man all that is best in him.
5. The authority of the O.T.O. is concentrated in the
O.H.O. (Outer Head of the Order), or Frater Superior.
The name of the person occupying this office is never dis
closed except to his immediate representatives.
6. The Authority of the O.H.O. in all English-speaking
countries is delegated by charter to the Most Holy, Most
Illustrious, Most Illuminated, and Most Puissant Baphomet
X Rex Summus Sanctissimus 330, 90% 96% Past Grand
Master of the United States of America, Grand Master of
Ireland, Iona, and A ll the Britains, Grand Master of the
Knights of the Holy Ghost, Sovereign Grand Commander
of the Order of the Temple, Most W ise Sovereign of the
Order of the Rosy Cross, Grand Zerubbabel of the Order of
the Holy Royal A rch of Enoch, etc. etc. etc., National Grand
Master General ad vitam of the O.T.O.
P age 201 o f T h e E q u i n o x . C o m pare A rticle V I of this Constitution of the O. T . O.
with L ew is statem ents in Reproduction No. 2 0 A , which a p p e a re d in T h e ROSICRUCIA N
D i g e s t , Novem ber, 1933, accom panying illustration of Important Document No.
granted to H. Spencer Lewis ( Reproduction No. 20). Note the m an y and va rio u s titles
and degrees of Crowley. C o m pare with L ew is titles and degrees. O bserve th at
he claims to be a Sovereign of the Order of the Rosy Cross. Is this the source of
L ew is much self-discussed Rosicrucian a u th o rity ? From C r o w l e y , t h e B l a c k M a
SCIENTIFIC
AMERICAN
269
THE M Y I T E R I O U f W O R L D
W I T H I N XOU
Those strange feelings of intuition and premonition are the urges of
your inner self. Within you there is a world of unlimited power.
This dynamic, strange, mental force is secreted in the recesses
of your mind. Its astonishing helpfulness you sense by an oc
casional hunch or inspiration. Learn to properly direct and
control it and you can do the RIGHT THIN G at the RIGHT
TIME, and master your life.
ROSICRUCIAN
BROTHERHOOD
____
|
|
BC
s a n j o s s ................C alifornia
Imltlum
Sap/rm fist
Am or
Do m in i
jj^ fr d o .H fe m p li ||r i e n t i s
Fraternilas Lucis Hermelicde
. -------------- --------------------
'
Sancfuarium
ef Sui Juris
Supremurn
Salufem Nostram!
_ S c i a n l o m n e s q u jb u s l v e n e r m J :
D ir ig e n s
P r im iU v o r u m
S tn ic t o n im
S u p r e m u s M a g i s t e r G e n c r a l i s L ib e r o r u m
a c C a p u l c l F r a lc r S u p e r io r , a c
RH m
A egypbad
de
L o t o m o u m , A n tiq u i r f
M e m p h is
S u p r c jn u s
M i z r a im
A c ce p ti ( 5 3 ! )
RH us
(9 X )
e<
S c o lo r u m ;
V i c a r i v s S o lo m a n w
#7 - 7
Freiribu* \ W a b .h w im b
tj '-4bwr fit*
C fi> <h*+tt*rx4p ft
tw W u fM ofkemam a v t * / /c j
(bv/ c / * * / { , > ,
/ / / ' / tt J / / * f
fM m o n sq n ^ c d
'/< t f'xt't
i.g
/f / r y / </ t
u / . . - /^ / '.
/ S /t f t
< A &
6'
Ct
* ? "/*** j f j u & . f
*r /
rr*> (,< ?}
o 5 e * - y w k r - k e
jjraduw -lcrb Artis ar*.{t(icatKwjc \H
Prnriltvnruni Strucfonim Rilus Ar&ypfMici dc M cm ph cl Murttim (95*) cl Aatiqio et A iccpti t3 > ) R i I qk l.<itomnrum
Scolorum . tccundum l e j t t aiquc nluaiia a Nobis institute c l ab O nfcac Tcmpianorum O ricnti* >iccrpta
Hocc pcrmiMuo rf pracsca* diploma si Con*fltul>bnc CVdipn TcoiplarOrum OricMia '22. Januanr 1006 IQ I7. A. D..
lacdunlur vd ncgligunlur quocum qor tcrnporc rcvocari poicnnsl.
Cuius rci documcnlum hoc diploma acripfnm, nigilUturr d Noalm moou s^bscnplum csl.
Anno Ord&tki_/ * C
-L*
i
*
- & ie
r'r , / . "
Cxf<
qui correspond?!
. .4.
. s . ; .
3k:
The first seal on Important Rosicrucian Document No. 4 is the one which M. Carl
accuses Mr. Lewis of using without authority. The third seal on the document is the
one used by Aleister Crowley on many of his Books or Manifestoes which are official
O. T. O. This same seal is used by Mr. Lewis on his booklet The Cathedral of the
Soul. T he sixth seal is that of the German or Weishaupt Illuminati.
Reproduced from
he
R o s icr u c ia n D
ig est,
November, 1933
College
Supreme Council
A R C A ^A E
ORDSNIS ftOSAE a v r e a !
CRVCIS
IntmnInatih
ttonai Carl*
nattonalRadioStation: 6KZ
Greetings:
Know all men that I , H. Spencer Lewis,
Imperator of the Ancient Mystical Order Rosae Crucis
of North America, and Bishop of the Pristine Church
of the Rose Cross incorporated in the State of C ali
fornia, do hereby make, appoint, constitute and or
dain E. E . Thomas a priest of the Pristine Church of
the Rose Cross, with power and fu ll authority to per
form such ecclesiastical ceremonies and other offices
pertaining to a duly qualified priest of the Pristine
Church of the Rose Cross.
hand this day of our Lord,
in the sanctum of the Pris*
Uross, San Jose, California.
too much.
Reproduction No. 19), Collegium ad Spiritum Sanctum,
hidden retreat
No. 22).
Baphomet,
Crowley Black Cross
Secret Chief
Reproduction
WITH
BLACK
MAGIC
CONNECTIONS
COMMONWEALTH OF PENNSYLVANIA i
orders# fraternal
Grand Lodg^ of the Anoleat and Hystloal Order Rosae C rue l*.
2.
two facsimiles or
By.
rt*eildnt
By.
secretary
STATE OF CALIFORNIA,
)
) as.
COUNTY OF SANTA CLARA.)
Personally .appeared before me# this 14th day o f April*
1954* RALPH h , L S IIS , who, being duly sworn* or affirmed# according
to law* deposes and aaya that he is secretary of the Supreme Grand
Lodge of the Ancient and Mystical Order Rosae Crucis and that the
statements contained in the foregoing instrument are true; that the
lodge s o 'f il i n g such emblem has a right to wear* ertilbit* display
or use the same for its benefit and on behalf of all associations*
degrees , branches * subordinate lodges and auxiliaries of said xodge
and
t h fi
ir
------------------------------
* *
*'
s aid .
H. Spencer Lewis, president, signs the application, and R alph M . Lewis, secretary,
sw ears that the C row ley Black Cross is an emblem of A. M . O. R. C. and that it has
the right to use it.
D'EGYPTE
et G R A N D
ORIENT
IT K N O W N
TO A LL:
Thai the Beloved A d e p t whose lignalure
inscribed below has beer inducted into the Fourth
G ra d e of the universal rites of the Rosicrucian Brotherhood. Therefore, the laid Adept it recorded
in our A rch iv e ! at an Affiliated Member of the A M EN HOTEP LODGE originally instituted in the
Temple of Luxor in the Valley of the Nile, and ii entitled to all of the bonefits and consideration!
guaranteed to iuch affiliated members by virtue of their registration in this Sanctuary.
It
PourtfaSguvercun Sancfature:
iJfrc/tit/fsf
S ly n a b tr t
* ~W^ / f r r
ijtK*
'S ir
/ t A t j t j t f d
33-95, sho w ing direct connection with Crow leys Black M agic activities.
Note the use of the term s Rose Croix, Gage of Amity, Grand Master ad Vitam,
thereby leadin g anyone to believe that this em anated from an authentic Masonic body
h a v in g the right to such use and capable of g rantin g such privileges, and that by
accepting the offer the recipient would receive all the rights and benefits of an authen
tic body of the Rose Croix. T h e Rose Cross and the Rose Croix are two distinct
bodies, one religious, philosophical and fraternal, the other ritualistic and fraternal.
N either can law fully infringe upon the other.
THE EQUINOX
T H E O F F I C I A L O R G A N O F T H E A . .A .* .
THE
OFFICIAL ORGAN OF
THE O.T.O.
est
XV
V ol.
III. No. I.
0 in V
p u b lis h in g
DETROIT, M ICHIGAN
u n iv e r s a l
com pany
Page 2
JU
H SL:D D
BOASTFUL,
PILFERING
IMPERATOR
A
A
PUBLICATION IN CLASS B.
BOOK
777
W e here reproduce an advertisem ent of C row leys Book 777, which a ppeared in
m any of the issues of T h e E q u in o x . M r. Lewis uses this 777 w ith its dangerous
vibrations on his booklet T h e Cathedral of the Soul. Not satisfied with this, he also
uses the insignia of the O. T . O. thus the symbols of two Crowley activities on this
same official publication The C athedral o f the Soul. C om pare these reproductions
with Reproduction A'o. 29, to follow.
iit M t iiiiiH im iim iit iit iiiiiiiH iH it iiit iiiiiiiim it iiia iiiiiiiiiiiit iiiiiiiit it iiiiiiiiiiiiiiiiiiiiiit im iit iit iiiim iiiiiim iiK iiiim i
LIBER
1
1
1
Catljebral of tfje
S>oul
ITS
O R IG IN , PU RPO SES,
and PROGRAM of SERVICES
ADDENDA
ROSICRUCIAN T E M P L E S IX A M ERIC A
Since the early activities and the establishment of the First
Grand Lodge of the August Fraternity in the new world by Dr.
Paschal Beverly Randolph, there have been several authentic Rosi
crucian Temples in America. Many of these Temples have been
secret and concealed, wholly unknown except to the highest initiates
of the Fraternity; others, not so secret or entirely concealed, have
been known to the neophytes of the Order of the Rosy Cross, and
still other Temples, not secret or concealed, have been known to
the interested public. The Temples of the Rosicrucians like the
August Fraternity, some time concealed and somewhat shrouded
in mystery have been a source of splendid material for highpowered propaganda for advertising charlatans and promoting
pseudo'occultists* and, therefore, have been the subject of much
clever deception, willful misrepresentation and ingenious propa
ganda.
T H E T H R E E F IR S T ROSICRUCIAN T E M P L E S
IN T H E U. S. A. T H E G R EA T E N IG M A
Three first Temples! Ridiculous? Of course, it is. Yet it
is true that on three different occasions, to wit, March, 1916; No
vember, 1932, and April, 1933, M r. Lew^is, the Imperator of
AM ORC, published three different descriptions with illustrations
of three different buildings, each of which he boldly yet falsely as
serted to be the First Rosicrucian Temple in the U. S. A. or in
the New W orld. Here we have a remarkable phenomenal illusion,
such as can be produced only by a past master of the black art of
fabrication. Indeed, who only, save a careless and reckless char
latan, would have or could have the unmitigated gall and brazen
effrontery to make such ridiculous and contradictory claims? To
be sure, it is apparent and conclusive that if either were the first ,
neither of the other two could be the First Rosicrucian Temple
of U. S. A. or the New W orld.
S e e Introduction to Book Three herein.
70 W w t S7th 8 L , N e w Y o rk .
Pag* Him
M r. Lewis first First Rosaecrucian T em ple in U. S. A.," reproduced from his early
publication, T h e A m erica n Rosae Crucis, M arch, 1916, page 9. Note the spelling of
rhe w ord Rosicrucian. See Hook Four for the reason. Note carefully the above
description of this T em ple" and com pare with the Lewis ballyhoo concerning his
present T em ple, as related by M r. Batchelor in the A dd en dum to this book, entitled
A nother Expose o f l.eviis.
MR. LE W IS K N EW OF T H E A U T H E N T IC T E M P L E S
To be sure, M r. Lewis knew of the several Temples of the Rosy
Cross established in America under the Randolph Foundation and,
of course, he had full knowledge of the existence of the Temple at
the present See of the Fraternity when he made his first First
Temple claim. However, it was not until the facts became gen
erally known to his members and his followers and other inter
ested parties began to question his First Temple and the Rosi
crucian authenticity of his fabricated organization that he realized
that he must abandon his claim concerning the First Temple at
70 West 87th Street, New York City, and establish or find some
where a Rosicrucian Temple that ante-dated the activities of the
authentic Order and the Randolph Foundation and somehow, in
some mysterious way, connect his clandestine and spurious organi
zation with said prior Temple. Finding no such Temple in fact,
he looked deep into the ever-pregnant and prolific womb of his
imagination and brought forth his second First Temple and pub
lished a spurious or very much doctored and embellished picture of
the Monastery of the Zionistic Brotherhood on the Wissahickon,*
which he also represented to be the First Rosicrucian Temple in
the New W7orld as the frontispiece of his propaganda booklet, The
W isdom o f the Sages, official publication No. 16, November,
1932, described as The First Rosicrucian Temple in the New
World, built on land granted 1689 by William Penn, Fairmount
Park, Philadelphia. **
T H E SECOND FIRST T E M P L E
To enable the reader to discover for himself, from the evidence
first hand, the despicable methods, clever deception and plausible
falsehoods employed and constantly used by the Imperator of
A M O R C , we present an exact reproduction of the O l d M o n a s t f : r y
* See fac-simile Reproduction B.
** See fac-simile Reproduction C.
CO
396
>
ni
in
V
r
w
x
w
o7ZU
n
n
H
O
X
co
T H E P IE T IS T S OF P R O V IN C IA L P E N N SY L V A N IA .
1737
O
>
C/3
H
C
tn
o
'-a
w
70
>
H
O
WITH
BLACK
MAGIC
CONNECTIONS
FAC-SIM ILE R E P R O D U C T IO N C
Mr. Lewis second First Temple, reproduced from his propaganda booklet, The
Wisdom of the Sages, November, 1932. Compare with the authentic drawing of The
Old Monastery on the Wissahickon on the opposite page and observe how Mr. Lewis
constructed his second First Temple with the aid of his imagination and his artistic
-skill.
399
MR. LEW IS TH IRD "FIRST TEM PLE
First American Rosicrucian Building'The lower ' art of this structure is part of the first Rosicrucian Tern
pie, built in 1694-1695, on the banks of the Wissahickon River. It is now within the limits of Fairmount Park, and
is still occupied and marked as an histor:cal site. Reproduced from his Rosicrucian Digest, April, 1933, with his
description verbatim.
APPENDIX
ANOTHER EXPOSE OF MR. LEWIS
E ditorial N o t e : M r . A. Leon Batchelor, former Grand T re a s
urer of A M O R C , has made an extensive expose of M r. Lewis, his
methods, m anagem ent of A M O R C and his alleged misuse and mis
ap p ro p riatio n of funds and property. T h e expose is in the form
o f a letter written to M r . L E W I S , challenging him to submit to a
complete investigation, in which he charges M r. Lewis with much
w ron g d o in g and several serious offenses against the laws of the
land. T h is letter has been openly published and extensively circu
lated in the Pacific coast states.
M r . Batchelor asserts that M r . Lewis demanded and forced his
resignation as G ra n d T re a s u re r because he M r . Batchelor re
fused to commit perjury, at M r . Lewis request, in his behalf and
upon his dem and in a certain action or suit in equity now pending
in the U n ite d States District Court at San Francisco, wherein cer
tain m em bers of A M O R C are suing Lewis et al. for an accounting
o f and fo r the alleged misappropriation of certain A M O R C funds
alleged to have been appropriated to his own use and the private
use of his family.
O f course, M r . Lewis could not submit to such an investiga
tion, and M r . Batchelor gave out his letter for publication. M r .
B atchelo r resides in M r . Lewis home town. His address is given
as P o st Office Box 785, San Jose, California. W e have made a
brief resume of this letter, with a few observations, which we have
ap p e n d ed hereto. T h e reader will note that the ex-Grand T reas
urer o f A M O R C substantiates and corroborates practically all we
have said about the practices and methods of the Im p erator
of A M O R C .
A M O R C A L E W IS F A M IL Y AFFA IR
M r . Batchelor, who should know by reason of his services as
G r a n d T re a s u re r , having been on the inside of the G rand Lodge
of the members.
A M O R C D Y IN G FO R LACK O F S P IR IT U A L
N O U R IS H M E N T
H e says that while Lewis loudly proclaims that A M O R C is the
largest occult organization, yet he has never informed the members
of the number of its members; that were it not for his expenditure
of about $50,000 a year of A M O R C funds in undignified, unRosicrucian advertising and flamboyant ballyhoo, A M O R C , under
Lewis domination and methods, would have died long ago for lack
of spiritual nourishment. H e laments that it is a sad reflection on
A M O R C that about four hundred members drop out each month;
that about an equal number each month are caught in the meshes of
Lewis untruthful and unethical advertising, soon to drop by the
wayside, and their places to be taken by new victims.
A SA M PLE O F L E W IS T O N IA N T R IC K E R Y
M r. Batchelor relates that a fair sample of Lewis chronic tend
ency to cheap trickery and plausible falsehood is found in his pub
lished accounts of the sealed masonry columns in the Temple
Room. T o impress the members and the public with the magnifi
cence of the Temple, he has stated boldly and falsely that the col
umns are of solid masonry and the tops are covered with 22-karat
gold, whereas that was the trade name of the paint used, which
was mixed with banana oil, and there is no solid masonry in the
building.
IM P O R T A N T D O C U M E N T S N O T R O SIC R U C IA N
Reference is made in said Expose to the publication by Lewis in
his official organ, T h e D i g e s t , of a series of fac-similes of docu
ments which he has entitled Important Rosicrucian Documents,
one being reproduced herein ( see our fa csim ile R eproduction
N o. 2 0 ). M r. Batchelor says that not one of them is a document
emanating from Rosicrucians, nor can any of them, by any stretch
of the imagination, be termed Rosicrucian documents; that Lewis
published accounts of their meaning is worthless and that the very
contents of said documents betray his trickery.
A B O A STFU L, P IL F E R IN G IM P E R A T O R
states that he is prepared to prove that Lewis, the Imperator of
AMORC, and his son Ralph, the Grand Secretary of AMORC,
are guilty of falsehood, fraud, misappropriation of funds and prop
erty of the order, obtaining money under false pretenses, systematic
misleading and deception of members, utter absence of Rosicrucian standards or of any standards of honesty at headquarters, con
verting the order into low commercialism and plain racketeering.
He further says that due entirely to the Lewis methods of con
ducting the affairs of AMORC, it is held in contempt and looked
upon as a fraud, and that in San Jose, California, where the activi
ties of the order are centered and Lewis is well known, he is
looked upon with suspicion, considered a clever grafter, a pious
racketeer and a M o n u m e n t a l H u m b u g .
THE PROOF OF THE LEWIS BLACK MAGIC
ACTIVITIES ACCUMULATES
The inverted use of Divine force and power is B l a c k M a g ic
per se. The evidence of the use of Divine poweroccult powers
for personal ends , for selfish personal advantage , to make m on ey ,
to REVEL IN LUXURYis p r o o f of B l a c k M a g ic . The evidence
of the pretended use of Divine powersthe false claim and decep
tive pretensions of occult powers and authority not possessed; the
evidence of the use of deception, empiric trickery, roguish du
plicity, insidious sophistry, double-dealing chicanery and OUTRIGHT
f r a u d to create an organization and to secure its membership is
p r o o f of the scandalous, disgraceful and infamous use of the B l a c k
A r t s and the further evidence of the misuse, misappropriation and
fraudulent absorption of said tainted funds for personal use and
private gain. The employment of said tainted funds against the
members from whom they were secured by such questionable and
despicable methods for the purpose of injuring or destroying the
members to whom said funds rightfully belong is p r o o f of the most
scandalous, the most disgraceful and the most infamous use of the
Black Arts. Indeed and in truth, it is B l a c k M a g ic per se in its
most hideous and horrible aspects, in its most repulsive and loath
some phases, in its most vicious and malefic utilization and in its
foulest form.
W a9
Published by
T H E R O SIC R U C IA N F O U N D A T IO N
REGISTERED
Q uakertow n Pennsylvania
r-
SYMBOLISM
The Emblems Official with the Esoteric French Order
in the Days of Levi, Napoleon and
Dr. P. B. Randolph
H IST O R IC A L
It is written: The nature of the tree is according
to the roots of the tree. As are the roots, so will be the
branches, and as the branches so shall be the fruits
thereof.
It is also written that: History repeats itself.
Thus the descendants of the reformers of one age be
come the workers for freedom and enlightenment of
another age. In family history, as in national history,
there is repetition.
E dm und R andolph
PREFACE
The story of the life of Dr. P. B. Randolph and his works and
teachings has been a fascinating study to all of those interested in
the realms of the mystic and occult. The more that is known of the
Rosicrucian philosophy and what are its aims and purposes as re
gards the spiritualization of man, the more intriguing becomes the
life of this man who sacrificed so much and suffered so greatly that
his fellow-man might be informed of a side of life known to but a
very few, yet which understanding is to the benefit of every indi
vidual born of woman.
Coming to the light of day in the squalid quarters of New York,
that city which is a world in itself, which houses within her bosom
the worst and the best of the human denizens of earth, P. B. Ran
dolph, nevertheless, by sheer force of will and a certain faculty
latent in all men (except possibly ten in a million) named by him
as the method of blending .* became self-educated in literature,
learned to speak most of the important languages of the world
and to make himself understood and himself understand men of
every nation, including the sects and clans inhabiting the mountains
of Syria, Africa and other then little-known places. He thus devel
oped a personality, understanding and culture which admitted him
to the halls and palaces of kings and emperors of almost every
country on the globe. He was acceptable to the Initiates in every
land, was showered with honors and quickly given the place of
honor in their secret meetings. A mystery in himself, an exclusive
world housed in a single body, this man absorbed the mysteries of
all men and of all nations, and, in his humble way, tried to convey
these mysteries to all who would accept.
It is, of course, little wonder that in the age in which he lived he
should have been misunderstood. Being a mystery in himself and,
therefore, a mystery to others, he was doubted, suspected and then
condemned by most of those with whom he made contact.
He possessed knowledge such as has been given to but few either
* See Sou!: The Soul W orld, by Dr. P. B. Randolph.
417
before or after his time. To him accrued the power that naturally
and inevitably comes with the accumulation of such knowledge, and
as a result he spoke, taught and acted with supreme authority in his
peculiar realm of activity. In that age (we say age though it is
but fifty years gone), to be mysterious, or to dare possess that which
was not common to most men, was to be feared. To be feared was
to be hated, and to be hated was to be condemned. Randolph was
feared, hated and condemned above most men and ultimately paid
the penalty.
Few men today realize that from the beginning of time, that is
to say, of written history, up to the middle of the nineteenth cen
tury, little progress had been made by men. The majority traveled
either by foot or on horseback as they had a hundred thousand years
before. Labor was still performed largely without machinery.
Education and culture were for the few, while the many were the
slaves of those known as the ruling or upper class.
Since the passing of Randolph, we have lived, if we judge by
inventive progress, a million years. Machinery has replaced the
toil of the hands, and jazz the efforts which produced the healthy
sweat of the brow. Today, the humblest workers may be and fre
quently are possessed of more silks and satins than were the pos
session of kings and queens. Men, the best of them, now drink
their wines, not, as in the days of Robert Burns, in peace and con
tentment, but as knaves and criminals, and, in perfect ratio, others
have turned themselves into ten-fold, monkeys, as witness the in
credible antics of jazz-band performers. We may, therefore, be
allowed to say in all seriousness and accuracy that this age is in
capable of judging either the greatness or the sufferings of men like
Randolph.
Nevertheless, despite the advancement of our age in mechanical
science, despite the degeneration of men as men (said degenera
tion indicated as already hinted by the public action of men and
women in giving up practically without protest their individual lib
erties at the behest of a few wild-brained reformers, and the per
formance of the aforesaid jazz-maniacs, falsely designated mu
sicians and wildly applauded by the millions), there is, we say, cer
tainly and far more surely than in the days of Levi and Randolph,
within the hearts of many a keen desire to unravel the mysteries
and to reach the heart of the spiritual realities. This is indicated
most clearly by the various and numerous cults that are springing
up daily, even hourly, and whose exponents proclaim to the world
that they are the custodians of the mysteriesmysteries such as
they have not even dreamed of, much less solved. Mysteries, more
over, which cannot be solved, whose intricacies cannot be unwound
by the mere reading of an authority, however greatmysteries
which can be unraveled, mastered and made a part of the student
only as he himself enters their labyrinths.
Such a student was P. B. Randolph. He was willing to exchange
liberty and even life itself for the supreme knowledge and under
standing. And it was because he was thus willing that he was mis
understood by the peoples of his day. Cried they, who is this who
is willing to do all this, and for what? For that which is unknown
and, to the mass, unknowable! And it is precisely for this reason
that his very memory is by some hated and feared even now. Men
use his name and proclaim to have knowledge of his mysteries, at
the same time knowing full well that they are wholly ignorant even
while they palm themselves and their stolen goods on the ignorant
multitude. For this wrong their own souls accuse them, and as a
result they hate the Immortal Soul that scintillates, in the skies of
the spiritual world and the flame that forever shines out in condem
nation of their falsity.
Just in proportion, however, as Randolph and his memory are
hated by pseudo-occultists and self-proclaimed initiates, so is he
honored and beloved by those who knew him and who were led by
him through the Halls of Unfoldment, and equally so is he beloved
by those who in later days were taught and trained by men who
once had sat at his feet to drink in the wisdom as it came from his
lips. These, in common with such as personally knew and loved
him, are willing to lay down their lives that the mysteries may live.
Man can do no more.
Paracelsus, foolishly called the sublime drunkard by those who
were blissfully ignorant of his greatness and of how he really
lived, and who today would be informed that he seldom tasted
liquor, was one other whose life and works were parallel to Ran
dolphs. For a hundred years after the passing of Paracelsus, he
was laughed at, sneered at and blasphemed. Then, gradually, men
came to the conclusion that an individual so hated, feared and de
famed must have been other than ordinary man. They sought out
and studied his writings, investigated his life, tested his theories,
and today he stands out clearly as one of the greatest men of his
time. Randolph need not wait a hundred years before men will
begin to investigate! Even today, but fifty years after his passing,
as a consequence of the activities of those who belittle him, there
are already those who are seeking to understand him, and in an
other fifty years he will be accorded his proper niche in the immor
tal Hall of Fame among men who became and who gave, that all
men might be the better.
In the succeeding pages an effort has been made to reveal some
thing of the man himself, the influences that made him what he was
and the urge or incentive that actuated all his activities, and it is
hoped that this book may be the means of inducing others to make
a closer study of his teachings.
Trusting that all who read may be able to understand and
thereby be led into the path of knowledge, and, with profound rev
erence for the mysteries,
I humbly remain,
R. S w i n b u r n e C l y m e r .
Beverly Hall,
November, 1928.
D R. P A S C H A L BEVERLY R A N D O L P H A N D
T H E S U P R E M E G R A N D DOM E OF T H E
R O SIC R U C IA N S OF FRANCE
Whether or not they are aware of it, there is always an under
lying cause and incentive which govern the acts of the lives of most
men from the cradle to the grave.* This overshadowing urge may
be very weak in the majority of men, while in the few, the men of
destiny who write the pages of history (the activities of virile men),
it may be so strong, so almost overwhelming, that nothing short of
a herculean will can set it aside, and even free will may be almost nil
or entirely submerged in its operation.
Dr. Randolph, like Napoleon, whose fate Randolph wholeheart
edly believed to be linked with his own, was driven from pillar to
post by such an urge. This urge he believed to be a fate he had
earned in an incarnation more than five thousand years prior to his
present incarnation, a fate which could not be escaped except either
by the destruction of his own soul, or a solution of the problem it
self through extreme and unusual suffering, which finally should end
by death through an assassins bullet, t
Unlike almost all other men, Dr. Randolph firmly believed that
he knew the exact reason for his present pilgrimage, the cause for
his suffering and the reason for a violent death. His own story is
contained in the following
Legend,
Many, very many, centuries ago there lived on the soil where
in subsequent ages stood Babylon and Ninevah the First, a mighty
king whose power was great and undisputed. He was wise, well
* T his might be construed as a general endorsement of the doctrine of fate or Kismet.
It is not such. Irrespective of how strong the urge or desire may be, because of his
own free will, man, by an effort of the will, can overcome all inclination, urges or
desires. Men of destiny do not even think of doing this; they are the children of the
gods, the Hierarchies, and have a work to perform.
t T his, as every other portion of the legend itself, proved to be true.
ing him into a trance,* during which he fancied he saw the princess
herself, unveiled, and more lovely than the flowers that bloomed
in the kings garden. Fie also thought he saw an inscription which
bade him despair not, but t r y ! ! and, at the same time, there flowed
into his mind a sentence which subsequently became the watchword
of the mystic fraternity which, for some centuries, has been known
as that of the Rosie Cross There is no difficulty to him who truly
wills. With this there came to the entranced one a solution of the
kings riddle, which he remembered when he awoke. Instantly he
proclaimed his readiness to attempt that which had cost so many
adventurers their lives.
Accordingly, the grandest preparationsincluding a man with
a drawn blade ready to make the poet shorter by the head if he
failedwere made, and at an appointed hour all the court, the
princess included, convened in the largest hall of the palace. The
poet advanced to the foot of the throne, and there knelt, saying,
O King, live for ever! What three things are more desirable than
L ife, L ig h t and L o v e l * What three are more inseparable? And
what better cometh from the sun, yet are not the sun? O King! is
thy riddle answered? True! said the king: you have solved it,
and my word shall be kept. And he straightway gave command
to have the marriage celebrated in royal style, albeit, through the
influence of a high court official, he hated poets in general, and this
one in particular, because he thought the young man had foiled him
in one of the treaties just made.
Now, it so happened that the grand vizier had hoped by some
means to find a solution for the riddle and secure the great prize
for a young son of his own. As soon, therefore, as the divan was
closed that very day, he hastened to the closet of the king and still
further poisoned the mind of his master against the victor by charg
ing him with having succeeded through the aid of sorcery. This so
* Randolph, as previously stated, believed implicitly in the actuality of this legend;
therefore, in all that it contained. It was his firm belief that all problems could be
solved while in a trance state, and -proved it. From an ignorant youth, he blossomed
into a scholar and philosopher who was readily admitted to audience with the kings,
princes and the elect of almost every country in the world. He was even admitted
into secret societies to which no white man ever before had been able to obtain entree.
t T r y continues to be the motto of the true Rosicrucian Order, and the promise is
made that he who truly tries shall not fa il.
leon was one of the three principals of the legend. It was for this
reasonbecause the legend was based on fact, or because he so
thoroughly believed it, as you will!that Randolph so irresistibly
was drawn to Paris, the center of the August Fraternity in France.
The Personnel of the French Order
The Emperor Napoleon III, sole representative of the Second
Empire in France from 1852 to 1870, was deeply interested in the
occult. The best known record is the Imperial Decree of 1861,
wherein the emperor appointed the Marechal M. Magnan as
Grand Master of French Masonry and reopened the lodges closed
by order of Prince Murat, then Grand Master of the Grand Ori
ent. This action was necessitated because of the controversy be
tween Murat and the Prince J. Napoleon, future Master, who was
to be elected after the expiration of the term by Murat by the
Legislative Assembly of Lyon in October, 1861.
The Grand Master of the lodge, T h e R o s e o f P e r f e c t Si
l e n c e , in Paris, writing to one of his highest adepts, said:
The EmperOr Napoleon III is a fatal man of destiny. By
nature he is subject to folly, but he is dominated by Divine Wisdom.
Napoleon I believed in his stars. This one is urged or stayed by
some mysterious hand. Like in a dream, he is imbued with intui
tions of a spirit surpassing his century, and he is strong because he
is calm. By character he is exceedingly positive and has much com
mon sense, and his poetical nature is sparklingly noticeable because
of its absence. Likewise, after having served his people more than
did any of his predecessors, he will die unpopular because he is not
possessed of the art of showmanship. In general, I believe him to
be just and good. L e tte rs to Baron Spedalieri, by Eliphas Levi,
Chapter II, page 25.
This letter was written in October, 1862, nearly at the time of
Randolphs visit in France, and by the man who was linked with
Randolph as much as Napoleon himself, and at that period the
central figure of the occult in France. His name was Eliphas Levi
Zahed, which, translated from the Hebrew, is Alphonse Louis
Constant, the famous renovator and conservator of occult science
in France.
In 1861 Dr. Randolph paid his third visit to France. There
Napoleon ruled over the life of the nation, while Levi ruled its
mind. In his own right Randolph himself was a ruler. His knowl
edge was frequently considered incredible for a mortal. He was
aware that the threeNapoleon, Levi and himselfwere to meet
in order to fulfil the Karma of previous incarnations. He fully
understood that the cycle was short and that such an opportunity
would not occur again for ages. Moreover, he was thoroughly
convinced that the riddle of the ages was to be solved while all
three were in power and that one by one they would be freed from
earthly ties and depart in peace.
Randolph was not in error. Not only did Napoleon, Levi and
Randolph meet, but they worked in harmony and passed through
certain necessary experiences in which only they were concerned.
They rendered each other services, and within three short years
they gave up life one after the other, leaving behind L ife, L ig h t
and L o v e . Napoleon died in exile, 1873, after having restored the
empire. Randolph, in 1875, as he had willed in R a v a l e tt e Je
renais dans vies cendres, and a mighty Order of Love and services
to humanity sprang out of his ashes due to his efforts. Eliphas
Levi passed on in 1875 after renovating and restoring the occult
science in P rance and immortalizing his name.
The year 1861 found the star of Levi in its zenith. In the
spring of that year he went to London to visit Bulwer-Lytton, the
most prominent Rosicrucian in England. He was the only Frater
of the Order with whom the great French Master indulged in
magical evocations, the work performed during this visit being a
continuation of the magical invocations begun in the summer of
1854, at which time Eliphas Levi had received his B a p tism o f
Ligh t. T he Strange Story, by Lytton, which appeared one year
later, described some of the experiences passed through by these
two magi at this time.
On his return from London he was for some time very active in
the Lodge of The R o se of P erfec t Silence, in Paris, and in August
of the same year was confirmed as the Grand Master of that lodge.
His name was known to many as a great Initiate, and he had nu
merous disciples in various countries. With some of these he cor
responded regularly, the Baron Spedalieri, of Italy, being one of
his most beloved Neophytes. During December of the same year
the Master Levi was visited by the scientific deputy, Mr. M.
Kenneth Mackenzie (Kenneth R. H. Mackenzie), a member of the
Rosicrucian Society of England. At that time Eliphas Levi lived
And again:
I do not believe that Elfins, Fairies, Genii and Magicians are
altogether mythical personages. There must, it seems to me, be a
foundation of truth underlying the rich and varied accounts of such
beings that have filled, and still do fill, the reading world with
wonder.
To the question as to whether these beings belong to this world
or to the world of spirits, the answer was: T hey belong to neither,
but to a different w o rld .
Another powerful influence in the life of Randolph was the teach
ings of Eliphas Levi, the Count ----- , some of which were pub
lished to the world, while others were taught only in the Temple
services. In Levis statement of the occult, we find:
Behind the veil of all hieratic and mystical allegories of ancient
dogmas, behind the shadows and fantastic ideals of all initiation,
beneath the seal of all sacred writings, amidst the ruins of Nineveh
or of Thebes, on the crumbling stones of ancient temples, and on
the scorched visage of the sphinx of Assyria or Egypt, in the mon
strous or marvelous paintings which translate for the faithful of
India the sacred pages of the Vedas, in the strange emblems of our
old alchemical works, in the initiatory ceremonies adopted by all
secret societies, we find the traces of a doctrine which is everywhere
the same and everywhere carefully concealed.
Occult philosophy seems to have been the nurse and godmother
of all intellectual forces, the key of all divine obscurities and the
absolute mistress of society in those ages when it was exclusively
reserved for the education of priests and kings.
Magic is the traditional science of the secrets of nature which
comes to us from the Magi. It unites in a single science all that is
most certain in philosophy and most infallible and eternal in
religion.
Yes, the supreme and absolute science is magic, the science of
Abraham and Orpheus, of Confucius and Zoroaster. Its doctrines
were engraved on stone tablets by Enoch and Trismegistus. Moses
purified and re-veiled themthis is the sense of the word rev ea led
when he made the holy Cabala the exclusive heritage of the peo
ple of Israel and the inviolate secret of its priests.
Prior to and during the time of Levi and the great school in
Paris, the various Orders of the August Fraternity, such as the
with a voice which really strikes on the ears, and this is easily com
prehensible. H o w should a shadow [ o r spiritual entity] speak?
W ith w h a t instrument could it m ake the air vibrate by striking it
in such a m ann er as to cause distinguishable sounds ?
uElectric touches on the p a r t of the apparitions are nevertheless
experienced, and these contacts sometimes seem to be produced by
the hands of the p h a n t o m s ; this phenomenon, however, is wholly
subjective, and the pow er of imagination, acting in concert with the
occult force which we call the A stral Light, is its sole and only cause.
T his is proved by the fact th a t the spirits, or at least the specters
which pretend to be such, touch us certainly sometimes, but we never
can touch them, which is one of the most alarm ing adjuncts of ap
paritions, for the vision seems occasionally so real th a t we cannot,
without agitation, feel the han d pass th ro ug h w h at appears to be
a body and yet encounter no resistance.
T h e r e is no p r o o f th a t spirits really leave the superior spheres
to communicate with us, and the very contrary is probable. W e
evoke the reminiscences contained in the A stral L ig ht (realm of
R e c o r d s ) , which is the common reservoir of universal magnetism.
It is in this light the E m p e r o r Julian beheld the m anifestations of
his gods, but as old, ill and decrepit fresh p ro o f of the influence
of current and accredited opinions on the reflection of this same
magic agent which causes tables to speak and answers by taps on
tables .
Levi s Seal
successfully with these three forces and turns them from their
proper uses.
There are three typical rebelsthe rebel against nature, the
rebel against science and the rebel against truth. They were rep
resented in the classical Hades by the three heads of Cerberus; in
the Bible by Koran, Dathan and Abiram. In the Masonic legend
they are distinguished by names which vary in the different rites.
The first, who is usually called Abiram, or the murderer of Hiram,
is he who strikes the Grand Master with the rule. This is the
story of the just man immolated by human passion under the pre
tense of law.* The second, named Mephisbosheth, after a ridicu
lous and feeble pretender to the throne of David, attacks Hiram
with the level or the square. So does the popular square or level
of insensate equality become an instrument of tyranny in the hands
of the multitude and assails still more grievously than the rule the
royalty of wisdom and virtue. The third, in fine, dispatches Hiram
with a mallet. So act the brutal instincts when they seek to estab
lish order, in the name of violence and of fear, by crushing in
telligence.
The branch of acacia over the tomb of Hiram is like the cross
on the Christian altars. It is a sign of knowledge which outlives
knowledge itself; it is the green sprig which presages another
spring. When men have disturbed in this manner the order of
nature, Providence intervenes to restore it, as Solomon to avenge
the death of the Master Builder. He who has struck with the rule
shall be struck with the poignard. He who has attacked with the
level or square shall make expiation under the ax of the law: it is
the eternal judgment on regicides. He who has slain with the
mallet shall be the victim of that power which he misused. He
who would slay with the rule is betrayed by the very lamp which
lights him; and the stream from which he drinks: it is the law of
retaliation [retribution]. He who would destroy with the level is
surprised when his watchfulness fails like a sleeping dog, and he is
given up by his own accomplices, for anarchy is the mother of trea
son. He who struck with the mallet is devoured by the lion, which
is a variant of the sphinx of CEdipus, while he who can conquer the
* Each degree represents not only a stage in the growth or development of man,
but likewise an age and development of a nation every nation. America is today
under the rule of Abiram human passions of a few self-elected reformers who gov
ern the mass of intellectuals under pretense of law.
T h e H ouse or C o at of
A rm s o f Andrea, F irst V is
ible Head of the F ra. R
C
Author of Fam a F ra ternitatis.
Registered.
T he House or Signature of
Randolph.
Conferred by
H ierarch y at Frankfort-onM ain.
See of S .'. S
T h e H o u s e o f C ly m e r ,
P r e s e n t S u p re m e G ra n d
M aster of the original F ra .
R
C .'. See at B everly
H a l!.
He feels and, feeling, sees God through the gloom; and that, to
him, is an insurance against loss or annihilation. He rides tri
umphant over circumstances that bar themselves effectually against
all philosophers. Even when the shadow rests heaviest on the sky
of life, such a soul beholds God enthroned in auroral splendor
everywhere. He catches the sound of Gods voice from every
echoing hill and dell, and it speaks to him of life everlasting, and
its tones carry a thrilling demonstration of a hereafter that all the
spiritualism of the earth never could impart.
Men (of whatever race) are the same at heart. Inwardly
they are all alike sincere, beautiful, good and religious; outwardly
the same selfish, heedless, careless and materialistic beings, as
untamable, set, wilful and unreasonable as the heartiest cynic could
wish.
There is but one religion, yet that religion passes current under
a vast variety of names. All men alike believe in good and evil, a
heaven of some sort, and some sort of hell likewise. I found that
while at bottom faith was everywhere the same, yet the names by
which that faith was known differ widely in different places and
latitudes. For instance, I found that the Catholic or Papal, the
Protestant or Reformed, the Hindoo and Brahmanical, the
Buddhistic, Lamaic, Greek, Polytheistic, Atheistic, Deistic, Magian, Guebre, Islamic, Fetish, and all other systems and modes of
belief, were, instead of being antipodal, in fact the same at the bot
tom. This may surprise you. Doubtless it would, were I to leave
the subject just as it is. But I will explain. They are all one at
the bottom, inasmuch as each and all of their respective and appar
ently dissimilar devotees do homage at the same shrine of the same
great mystery. The modes and names differ with latitude, but the
meaning and the principle are everywhere the same.
Popular estimate or opinion can never be a true criterion either
of persons, thoughts, events, principles or things. We grow daily
beyond our yesterdays and are ever reaching forth for the morrow.
The world has had a long night, as it has had bright days; and
now another morn is breaking, and we stand in the D oor of the
Dawn*
* T he Door of the Danun is the beginning of the Manhtic Age, an age wherein
jnan will gradually learn to assume his own personal responsibility and will be too
proud, too much of a man, to ask anyone, God or man, to suffer for his errors or
deliberately committed wrongs.
tesian borers proved to have been once a rich and fertile bottom
land or prairie, a very short distance westward of the Theban
ruins, there once existed a vast and magnificent city so splendid that
modern capitals of Europe are mere hutted towns in comparison.
This is proved by what has been exhumed from the earths bosom.
In that city of palaces is the wreck of one which, from its situation
with respect to other ruins, must have been merely a third or a
fourth rate edifice in the golden days when Aznak flourished. Yet
the portico of this fourth-rate structure, situated in a suburb of the
city, the name of which suburb was Karnak, consisted of 144 porphyritic columns, 2b feet 6 inches apart. Each one was 39 feet 5
inches in circumierence and not less than 52 feet high, and every
one was hewn out of a single stone!
Moreover, this fourth-rate palace was 2 miles, 5 furlongs and
8 feel long, by actual measurement of the rums, and it required a
jou ney of quite nine miles to go around it.
This palace faced the sacred river (Nile), from which led a
broad avenue lined with colossal statues on each side, as close as
they could stand, for distance of over one English league (approxi
mately three miles), and every one of these statues commemorated
either a king or a dynasty of that more than regal country.
Now, mark what I say: proof, positive proof, exists that this
palace, itself so imperial, so grand, so immeasurably superior to
aught of the kind attempted by man in this 'progressive age (?)
was, after all, but a mere addition, an inconsiderable wing, a sort
of appendage, a kind of outhouse to one of the main edifices of that
immortal city.
No man knows, or for four thousand years has known, who
built Aznakwho laid the stones of Karnakwho cut marble
monsters weighing 213 tons out of a single block of stone, and that
stone so hard that no modern steel will cut or even scratch it!
Railways! steam power! wheels! pulleys! screws! wedges! in
clined planes! levers, did you say?
Sir, all these things existed long ago, else how could solid
obelisks of 500 tons weight have been transported a distance ex
ceeding 1100 miles, from the mountains where they were hewn, to
the places where they were set up and where we find them today?
Without all the appliances enumerated, how could these monu
ments, some of which measure 89 feet in length, have been erected
after they were brought; and take notice that some of these stone
Can you point out a single instance where one institution or one
department of state is in the hands of one who has learned to for
get self and lives only to serve? Until you can point to one such,
do not speak of progress or even of civilization, and as years roll
on there will be intensification and a centralization of this selfish
ness until it becomes so great that the orderly rule of mankind will
itself be at stake and standing on a balance at the brink of a
precipice.
ily, mournfully wending their way toward the part of the Temple I
had quitted previous to the commencement of this dream within a
dream. Said the man at my side: Yonder host of pilgrims are
men and women who are seeking, as thou hast sought, to unbar the
Gates of Glory, that they may pass through them into the delight
ful Garden of the Beatitudes. It is one thing to be endowed with
intellectual strength, knowledge and immortality; it is another to
be wise and happy. The first is a boon granted to all the children
of earth alike; the last can be attained only by integral develop
mentby self-endeavor (deliberate effort), by innate goodness
and God-ness continually manifestedand this in material and
aromal worlds alike. Man is man and woman is woman, wherever
they may be! The true way to the garden lies not through the
Manifestation Corridor, but through the Hall of Silence! And
each aspirant must open the door for himself alone. Failing to
enter, as thou hast failed, each must turn back and, like thee, come
hither to Mount Retrospect and, entering into the labyrinths within
its sides, must search for the triple key which alone can unbar the
gate and admit to the beautiful garden! Remember! Despair
not! T !
Again Tstood alone, not now in despondency and gloom, but in
all the serene strength of noble, conscious manhoodnot the actual,
but the certain and glorious possibility thereof. My soul had
grown. It was aware of all its past shortcomings, failures and its
hatreds toward two men who had done me deadly wrongs. This
feeling still survived stronger than ever, now that I was across the
Bridge of Hours and had become a citizen of the inner landa
wanderer through eternity. That hate was as immortal as my
deathless soul. Will it ever be? And yet I had ever meant well.
All was calm on my spirit save this single awful thing. In this
spirit, with this consciousness not of deep malignance, but of out
raged justiceI began to look for the mysterious key; and as I
looked, an instinct told me that the key must consist of grand hu
man virtues and corresponding good deeds held and done before I
left the shores of time and embarked upon the strange and mystic
sea whereon my souls fortunes were now cast.
And so I searched and at last seemed to have found what I
sought, and thereupon I wished myself once more before the brazen
gate. Instantly, as if by magic, the wish was realized, and I stood
before it on the same spot formerly occupied. The first inscription,
ry
the sym bols and circle had disappeared, and in th e ir stead was an
oth er circle containing these lin e s: Speak, fo r thou shalt be h e a rd !
T e ll w hat thou hast, done to elevate thy fellow -m en and to round
out the angles o f thine own soul. W h o m hast thou u p lifted , loved,
h a te d ? Speak, and when the w o rd s containing the key are spoken,
the d o o r w ill yie ld and thou m ayest pass the th resh o ld .
T h e w ritin g slo w ly faded and le ft naught but a surface, but that
su rfa ce as o f m olten gold. I spoke aloud my claim to entrance and,
to my astonishm ent, m y voice ran g out s h rill and clear through the
va u lts and arches o f the m ighty dome tow ering fa r above m y head.
I have suffered fro m infancy been opposed fro m the cradle to
m a tu rity been hated, robbed, slandered on a ll sides, yet pushed
fo rw a rd in defiance o f all un til I reached a ll that I desired all
that earth could give me. Self-educated, I achieved trium phs w here
others fa ile d ; have reaped laurels and grasped the keys o f fam e
and laughed at m y fo lly a fte rw a rd , because w hat is fam e? A
canker, g naw in g out ones life when liv in g , d isturbin g his repose
when dead not w o rth a s t r a w ! But, in a ll this, despite the end
ing, I have set an exam ple by fo llo w in g w hich man m ight elevate
h im se lf, society be im proved and its constituents re a lize the bliss o f
m o vin g in lo ftie r spheres o f u se fu ln e ss! * W h ile g iv in g voice to
these truths, I firm ly expected to see the gate fly open at their
conclusion. B ut w hat was m y h o rro r and dism ay to see that it
m oved not at all, w hile the echoes o f my speech gave back in frig h t
fu l resonant w aves o f sound the last w ord, u s e f u l n e s s !
N o t being able to think o f any no bler achievem ent, I cast my
eyes g ro u n d w a rd , and on again ra isin g them I beheld across the
cle a r space o f the d o o r the single w o rd t r y !
T a k in g h e art again, I said, A lo n e , I sought the secret o f re
sto rin g h ealth to the sick and gave it fre e ly to the w o rld , w itho ut
m oney, w ith o u t price. I have made g ra n d efforts to banish sloth,
* It will be readily recognized that this is the w ail of a Soul, of a Soul who has
tried long and constantly and is weary. It is the cry of a Soul for recognition, a Soul
which believes itself and its efforts unappreciated. It is an appeal for reward for its
acts of mercy, as yet not fully appreciating that in the effort itself is the reward.
Every sincere student, by self-analysis, w ill see that he is in this identical state of
mind, and that failing in being praised, applauded and set upon a pedestal, his self
pride and self-righteousness are hurt, the tempter creeps in, and failure or worse
results. M ighty truths are voiced in this vision which is not a vision, this dream
which is not a dream, and it were well for every student to read it time and again
until the spirit itself is fully recognized and applied.
sin, ignorance; liave ever upheld the honor of the Cross and the
sweet religion it symbolizes. Striving ever to upraise the veil that
hides man from himself , in the effort I have been misunderstood,
my motives impugned and my reward has been poverty, slander and
disgrace. In the strife I have been heedless to every call save that
of human duty and, in obeying the behests of a nobler destiny, have
been regardless of all worldly distinction; have ignored wealth,
fame, honorable place in the worlds esteem and even been deaf to
the calls of love !
I c e a s e d a n d a g a i n t h e v a u l t t h r e w b a c k m y la s t w o r d , a n d a l l
the a r c h e s e c h o e d l o v e !
The gate moved not, but once more appeared upon the golden
lozenge on the door the word t r y ! in greater brightness than
before, while it seemed to the hearing sense of my spirit that a
thousand velvet whispers low, ju low gently cadenced back
l o v e .
G IV EN ESS !
because no hatred can live inside these gates of Bliss. Wear it out,
discard it. Thou art yet incomplete; thy work is still unfinished.
Thou hast found the keys! Go hack to earth, and give them to
thy fellow-men. Teach first thyself and then thy brethren that Use
fulness, Labor, Love, Forgiveness, Faith and Charity are the only
keys which are potent to cure all ill and unbar the Gates of Glory.
There a tall and stately figure of a man a tall and regal figure,
but yet light and airy, buoyant as a summer cloud pillowed on the
air the figure of a man, but not solid, for it was translucent as
the pearly dew, radiant as the noontide sun, majestic as a lofty
mountain when it wears a snowy crown! the royal form of a man,
but evidently not a ghost, a wraith or a man of these days, or of this
earth, or of the ages now elapsing. He was something more than
a man; he was supra-mortal; a bright and glorious citizen of a
starry land of glory, whose gates I beheld, once upon a time, when
Lara bade me wait; he of a lineage we Rosicrucians* wot of, and
only we! a dweller in a wondrous city, afar off, real, actual, whose
gates are as the finest pearl, so bright and beautiful are they. The
stately figure advanced midway of the room until he occupied the
center of a triangle formed by the shadowy Thing the Tempter
of man and IIesperina, then he spake:
I, Otanethi, the Genius of the Temple, Lord of the Hour, the
servant of the Dome, am sent hither to thee, O Hesperina, Pre
server of the falling; and to thee, dark Shadow (the Tempter of
Man), and to the blind gropers of the Night and gloom. I am
sent to proclaim that man ever reacheth Ruin or Redemption
through himself alone strengthened by Love of Him self
sought reacheth either Pole of Possibility as he, fairly warned,
and, therefore, fully armed, may elect. Poor, weak man! a
giant, knowing not his own tremendous power! Master both of
Circumstances and the World yet the veriest slave to either!
w'eak, but only through ignorance of h im self ! forever and forever
failing in lifes great race through slenderness of Purpose!
through feebleness of will! Virtue is not virtue which comes not
of principle within that comes not of will and aspiration. That
W hat! interrupted the listener. Why, I thought the Rosicrucian system had
been dead, buried and forgotten two centuries ago.
Replied Paschal: The false or pseudo-Rosicrucian system ceases to be, arises its
hydra head again and again perished. Truth itself is deathless, and Rosicrucia is
born and lives in truth.
beauty and aroma from cultivation and care. We are (ever) pres
ent to waken the wills of men; thou to arouse a healthy purpose and
a normal action; and the Shadow is here to drag men to perdition.
Man cannot reach heaven save by fearlessly breasting the waves of
hell! Thou mayst not act directly upon man or woman, hut art
at liberty to effect thy purpose through the instrumentality of
d r e a m s ! And thou, addressing the Shadow, thou grim thing
Angel of Crime monstrous offspring of mans begetting thou
.,. 1^ an. permitted to exist, art also allowed to flourish and fatten
on human hearts: I may not prevent thee dare not openly frus
trate thee for this it is decreed. Thou must do thy work. Do;
thou art free and unfettered. Do thy w'orst, but I forbid thee to
appear as thou really art before their waking senses, lest thy hor
rible presence should strike them dumb and blind or hurl will and
reason from their thrones. Begone! To thy labor, foul thing,
and do thy work also through the powerful instrumentality of
DREAMS !
Thus spake the genius of the order and the hour; and then,
turning, with outstretched arms, with tearful mien, spoke : Mortals,
hear me in thy slumber. Let thy souls, but not thy senses, hear
and understand. Behold, I touch thee with this magic wand of
Rosicrucia and with it wake thy sleeping wills. Thus do I endow
thee with the elements, attention, aspiration and persistence the
seeds of power, of resistless might, which will, if such be thy choice,
enable thee to realize a moral fortress capable of defying the com
bined assaults of all the enginery circumstance can bring to bear
against thee. The citadel is will. Intrenched with it, thou art
safe. But bewrare of turning thy assaulting power against thyself.
Will, normal, ever produceth good; abnormal, it hurls thee to the
bad! Remember! Wake not to the external life, but in thy slum
ber seize on the word I whisper in thine ears. It is a magic word,
a mighty talisman, more potent than the seal of Solomon, more
powerful than the Chaldeans wand, but it is potential for ill as for
good. See to it, therefore, that it is wisely used. The word is
t r y ! A s thou shalt avail thyself of its power, so be it unto thee.
I now leave thee to thy fate and the fortunes that may befall thee.
The man who says that dreams are figments is a fool. Half*
* Dreams may be the result of indigestion, or of an uneasy conscience, and fre
quently are, but there are dreams of the Soul, pre-visions, and these readily may be
recognized.
and Syria and Turkey; on the borders of the Caspian and Arabias
shores; over sterile steppes and weltered through the desertsand
all in search of the loftier knowledge of the soul that could only
there be found; and I found what I sought, the nature of the soul,
its destiny and how it may be trained to any end and purpose. And
the history and mystery of dream from the lips of the Oriental
dwellers in the Templeand Pul Ali Berg, our Persian Ramus and
our Lordly Chiefand I learned the worth of will and how to say
and mean I will be well, and not sick alive and not dead! and
achieve the purpose. How? That is our secretthe Rosicrucians strange order of men, living all along the ages till they
are ready to die, for Death comes only because man will not beat
him back or the heart is weary, sad and broken. TllKY DIE
t h r o u g h f e e b l e n e s s OF w i l l . But not so with us; we leave not
until our work is done. We exercise our power over others, too,
but ever for their good. Well do I remember, when there reached
me, lightning borne, on the banks of the Hudson, a message saying,
Come, she is dying! and I went and stood beside the bed of the
sick child, and I prayed and I invoked the Adonim of the Upper
Temple; and they came and bade her live. And she liveth yet
but how ungrateful.
Till our work is done! What work? you ask me, and from
over the steaming seas 1 answer, and I tell you through the bound
less air that separates us: Our work is to help finish that begun
lang syne upon the stony heights of Calvary; in the shade beneath
the olive in Gethsemane, where I have stood and wept; begun when
time was thousands of years younger than today. Our work is to
make men by teaching them to make themselves. We strive to
impress a sense upon the world of the priceless value of a m a n !
Did you ever see a strong man in tearstears tapped from his
very soul? When they laugh at his misery, whose lives he has
saved? When he discovers that the man he has loved as a brother,
and for whom he has sacrificed his all during long years, was all the
while a traitor and a foe, a mean and conscienceless traitor and a
secret, bitter Judas Iscariot, yet wearing a smile on his face con
tinually? God grant you never may.
And a strong man may weep, the same man, too, who, a few
brief hours before, had heaped up curses for trifling reasons upon
the heads of others, but who, in hour of agony and mortal terror,
which upon a time all must face and fall upon his knees in the sub
number the sands of the desert, yet their number is precisely that of
the one in which we live; but they are larger, for the earth that cor
responds to and bears the name of this of ours is, in the smallest
of the other universes, quite as bulky as the sun which gives us
light and the other solar system in proportion. The universe next
higher is immeasurably larger than the one just alluded to. It has
the same number of material worlds, and the earth corresponding
to this of ours is as large as the solar system in which we live. That
of the third is as large as the solar system of the second, and so on
to the last of the series of seven; but not the last, in fact, for out
side of and surrounding the entire seven is another wall separating
them from forty-nine other systems in ascending grade. I cannot
now give you any information respecting the sublime realities of
these forty-nine,* nor of the regions of the realm ST IL L B E Y O N D .
Th erefore, I recall your attention to this world and sphere of being.
On earth there are seven distinct classes or orders of men: the
IN S T IN C T U A L , A F FE C T IO N A L , IN T E L L E C T U A L , IN T U IT IO N A L , A SP IR
ING , IN D IF F E R E N T and W ISE, to all of whom a different destiny is
decreed. Organizations determine destinies! Every nebulae seen
in the far-off heaven is a system of worlds. That wonderful family
of stars to which our sun belongs is, with all its overflowing meas
ure of star-dust, but a single cosmos; and there are myriads of such
within the confines of the present universe and before we cross the
vast ocean of Ethylle and reach the wall alluded to. All things are
in halves; male, femalenegative, positivelight, dark, and so on.
So is the nebulae of worlds to which we belong. Now, remember
what I have said of the resemblances between this earth and uni
verse and the seven others beyond the wall. Precisely such like
ness exists between the worlds of the respective halves of our own
system.
At various distances, flecking the vault, we behold suns and
systems innumerable. These all belong to this, the female half
of our system. Beyond them lies a vast ocean of ether, separating
the continents. Across the ocean, at a distance incomputable by
the human intellect, is the male half of our system. Therethere
is a sun precisely as large, as brilliant and as hot as oursand no
more so. Around that sun fiery comets whirl, planets revolve and
meteors flash, just as they do hitherward. There is a Venus, Mer
* See Romance of Two Worlds, M arie Corelli.
cury, Asteroids, Mars, Jupiter and all the other planetary bodies,
just as here, and of the same dimensions. Thus the Law of Hermes
governs:
As below so is it above.
You have heard that coming events cast their shadows before
them, and that prophecy has been demonstrated true. Behold the
solution of the world-enigma. Events transpire in that other world
our counterparta trifle sooner than they do here, yet you must
remember that there is a vast interval of space and, therefore, time
that must be bridged by even that swift courier, Sympathy. Ac
cording as a man there and his counterpart here are fine, aspiring
and spiritual-minded, so is their rapport across the gulf; and the
male half, the more perfect portion of each man or womans self,
very frequently telegraphs the other, often a long time before the
event becomes actualized on this earth. You have heard of Fays
and Fairies. Listen and learn the truth concerning them: Remem
ber that no human soul can by any possibility quit the confines of
this universe until it has exhausted the whole of its (the universes)
resources and has attained all of love, will, majesty, power, wisdom
and dignity (social refinement) that this vast cosmos can give it;
after which it sleeps a while, but will awake again to the exercise of
creative energy on the thither side of the wall. Both duplicates
sleep at once, for after their deaths on the material earths, they
exist apart, but sustain the same relations in certain aromal worlds
attached to their respective primary homes. At the final passing
(deaths) they blend forever, their status is increased and they
enter through the wall that earth resembling the one whereon the
double unit had its birth originally.
You have heard of metempsychosis, transmigration, of rein
carnation and progress. Listen and learn more: Not only the in
habitants of the countless myriads of the world in this material and
a ro m a l universe, but also the material and aromal worlds them
selves, are in a constant state of progressive movement. By aromal
worlds I mean the aerial globes that attend each planet. They are
places where souls rest a while after death, before they commence
in earnest the second stage of their career; and this state is an
intermediate one, just like sleep, only that they are conscious and
active while there; but it is an activity and consciousness not like,
but analogous to, that of dreams, an activity of what is now gener
retaining all the good of previous states, until at last in the course
of about two hundred and eighty thousand years, if it survives that
long, it becomes almost perfect and finally wakes up to the com
plete remembrance of its entire journey, to begin the second full
stage of its career, ends its humanhood and begins its deific course
of the first degree, which career will endure for a space of time
expressed by the cube, in centuries, of its former years as a human
being; and that each soul will be double, male and female, god and
goddess (in heaven there is neither marriage nor giving in mar
riage), until its next change, and so on forever and forever more
through all eternity.
It seems to be an established fact that fools never dream!
Wise people often do! And those belonging to the latter category
cannot fail to notice that things, dates and persons and circum
stances and probabilities are considerably mixed up as a general
thing in dreams. Their anachronisms are especially remarkable and
provoking and indicate that time is of but little in any account, so
far as the soul, p er se, is concerned. A dream of a minute fre
quently embraces the multifarious experiences of a century. This
instant you are associating with one of the pre-Adamite kings on
the plateaus of eastern Asia, and in the next are taking wine with
Pharaoh and Moses on the banks of the Nile. Now you are deliv
ering an oration before Alexander the Great and suddenly find
yourself stuffing ballots on Cornhill in an election for ward con
stable. Now you are contemporary with Sardanapalus or
Thothmes III, and in half a second you are delivering a Spiritual
Lecture in Lamartine Hall, having paid fifty cents for the privi
lege of listening to your own splendid and overpowering eloquence.
Taken altogether, dreams, like complimentary benefits, are queer
concerns.
* =t= * *
I became a voluntary adept (Acolyte or Neophyte) in the Rosi
crucian mysteries and Brotherhood, though I am not (nor is any
student or member of the Order) at liberty to tell where, when or
how I was found worthy of this initiation. Suffice it to say that I
belong to the Order and have been admitted to the companionship
of the living, the dead and those who never die, as also to the fa
mous Derishavi-Laneh, and am familiar with the profoundest se
crets of the Fake-Deeva Records; and through life have had ever
three great possibilities before me: one of these, being a neutral
=K
ADDENDA
Basically, the work of the Fraternity of the Rosicrucians is to
teach mankind the principles of a spiritual religion free from creed
and dogma, based upon the Mystic and Occult sciences of the past
and present ages. The Fraternity does not condemn formal re
ligion and an aspirant is not encouraged to sever his former con
nection with religious institutions unless their teachings interfere
with the Freedom of Man or oppose the Brotherhood of Man.
The Fraternity is forbidden by the rules established by the First
Supreme Council either to proselyte or to advertise for members.
Contact between aspirant and the Fraternity must be effected in an
indirect manner. Those truly interested in the Work and Teach
ings of the Rosy Cross, and who seek detailed information concern
ing methods of instruction, may accomplish such contact by writing
to the address here appended.
Primarily, the Fraternity teaches the laws which govern the wel
fare of Man, that every dormant faculty, both material and
spiritual, may be developed to the fullest extent. Instruction and
training is strictly individual. Things of the Soul belong only to the
Soul and the Neophyte may make a confidant, in matters of Soul
experience, only of the Master who is his teacher. The Soul must
worship and grow in silence and the failure to observe this Law
may prevent a Neophyte from attaining his goal. No one, whether
Master or Neophyte, knows to what degree or grade an aspirant
may attain nor the time that may be required in the instance of any
individual to attain even the first degree. Members or students
are not permitted to disclose either the name or meeting place of
lodge or unit.
The Fraternity is strictly non-sectarian and the religion of the
aspirant may not be questioned. Every man is admitted on a basis
of equality. After admittance his fitness for advancement must be
proven by himself. Those truly interested in the contents of this
monograph may address Department of Instruction, Beverly Hall,
Quakertown, Pennsylvania.