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The Rosicrucian Order
MASTER MONOGRAPH
IL L U M IN A T I S E C T IO N
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Supreme Grand Lodge of A. M. O. R. C. It is not
purchased by, but loaned to. the receiving member.
■vanilft.
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Degree Degree
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Monograph Monograph
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R E G I5 T R A O O EN LA O F tC tN A DE
978 PA T E N T E S DE E .U .A .
tM P R E S O EN E .U .A .
The matter contained herein is oHclnlly Issued through the Su

preme Council of the A. M. O. R. C. under the emblem above, which
was registered In the United States Patent Office for the purpose of
protecting all the "printed, engraved, typewritten, and photographic
copies or officially prescribed and copyrighted monographs, dis
sertations. scientific postulations, philosophical discourses, academic
studies, diagrams, illustrations, and charts’* as authorized by the
Impenuor of A. M. O. R. C. (The above emblem and name of the
Order are also registered in countries throughout the world.) All
mattery herein contained are strictly confidential to the member
receiving, and arc Imparted only as an incident to membership. The
ownership of, the legal title, and the right of possession to this
monograph is and shall remain in the Supreme Grand Lodge of
A. M. O. R. C. and it shall be returned to it upon its request. The
contents herein are loaned to be used for the sole and exclusive
information of the receiving member and not otherwise. Any other
use or attempted use does, ipso facto, terminate all rights of the
member, and is a violation of tne Statutes of this Order.
A. M. O. R. C. Is the only organization authorized to use the Reg
istered name and symbols, and the Imperator has sole right to grant
the use of them to other allied organizations or movements.
THE CONCURRENCE
This Week’s Consideration of a Famous Opinion
V V V
It is through purging of sin rather than the
damming up of weaknesses that one is liberated
from materialism and gains spiritual heights. The
purification of the soul of desires was the
admonition of Plotinus, the Alexandrian philosopher
of the third century after Christ.
We should be right in saying that the soul becomes ill-favored

through mingling and mixing with the body and through
inclination toward it, and toward matter. And this is ugliness in a
soul: not to be pure and unalloyed, as it is bad for gold to be mixed
with soil, which if removed leaves the gold beautiful, purged of other
substances, being left in its purity. In the same manner the soul
purified of desires which it has because of the body with which it has
come into too close association, being freed from other passions and
purified of those which it has because of its embodiment, remaining
in its purity, puts away all the baseness derived from its other
nature.
- P L O T IN U S , A .D . 205(?)-270
Temple Section AMORC The Rosicrucian Order
ELEVENTH DEGREE N U M B E R SEVENTY-ONE PAGE ONE
Beloved Members, Greetings!
Continuing our study of the ancient writings described in the

monograph of last week, there are a few more points that I would
like to give you this week. I think they are appropriate at just
this universal period when with so much restlessness throughout
the world we are all trying to think of peace and harmony along
with human good will.
The next subject pertains to visions produced by the hymns

that are sung silently or inwardly; in other words, through commu
nion or prayers between the outer self and the inner self or be
tween the outer self and the Cosmic or God. The first point under
this subject implores us not to create false visions through the
use of ornamentations in our language, nor by parades of artificial
phrases nor elegance of words. It is distinctly stated that "God
loves the simple unadorned beauty of thought." It says that a
hymn or prayer to God or to the Cosmic should be simple so that it
is godlike. Any fire or fervor that may be needed in such a hymn
or prayer should be a fire or fervor within our souls and not in
the words that are used.
GOD LOVES The more simple the thought, the more true to our simple-
SIMPLICITY ness of soul expression, the more correctly will our
prayers and hymns create visions before us that are like
cosmic or heavenly visions. In other words, if we are praying to
God or speaking to or about any of the great Masters, we want to
visualize and have a vision of them before us. Our vision should
be simple and not ornamental, and in order that these visions may
be simple and true, our words and thoughts must be simple and
almost childlike in their pristine purity of thought.
This reminds us of what Jesus said. As one of the great

Masters, knowing all of these great laws so well and attempting to
teach them to his disciples, he reminded them that unless one be
came like a child one could not enter into the kingdom of heaven.
You will remember that this created a very strange reaction in the
minds of his disciples and they asked whether Jesus meant that one
would have to be born again in order to get into the kingdom of
heaven and thereby become a little child before daring to approach
the kingdom. Jesus, of course, did not mean that they were to
become like children in a physical or earthly sense but in a mental
and spiritual sense. This remark is also a condemnation of all of
our elaborate earthly education that tends to make all of our
thinking very complex and very elaborate instead of simple. We
also understand why many of the great Masters in the past
have chosen to live as monks or anchorites, or as we say
in the present day, go back to the simple life by living
out in the open and away from advanced and complex civili-
ELEVENTH DEG REE NUM BER SEVENTY-ONE PAGE TWO
zation so that we can attune to nature and come closer to God and
the simple things of life.
All of our speculations about the Cosmic and the Masters and
the soul's relationship to the universe, as well as our prayers
and all of our contemplations of life's mysteries, should be along
lines of simple thought, for it is in the simple truths and in the
simple facts that the great mysteries of life are found.
Then the next subject brings us to the law of morals. The

very first statement made under this subject is certainly one of
astonishing truths and yet undeniable experience. The statement
is, "The body is the root of evil just as intellect is the root of
v irtue."
You may change the word body to flesh or physical existence

and you have the same thought. Or you may change intellect into
Divine Mind or Cosmic Consciousness and have the same thought.
Certainly, the body, made of flesh and earthly things, is the root
of evil, for all suffering, pain, evil, all sin must be in this
physical part of man and all virtue must eventually reside in and
be to the credit of the divine, mental, intellectual part of man.
The physical body can never be virtuous because it is born of sin
in a physical/ earthly sense and its virtue would be of no avail
since the body must be cast aside at transition and take on cor
ruption, while the spiritual part of man continues to exist.
The next point under this subject is truly a very wonderful

metaphysical law to contemplate. It is stated thus: "Our body is
a part of generation, or the sphere of time and sense."
The mere fact that all parts of the physical body are chang
ing in accordance with the universal laws of nature brings the
physical part of man completely under the dominion of the senses
and of the physical limitations of time and space. These limita
tions are unreal from a metaphysical point of view and are essen
tially the field of sin. Through our senses and through our false
conception of time and space, sin is able to find power to mani
fest and at the same time we are able to find alibis for our
sinfulness.
The next point under this subject is also worthy of long

speculation because it embraces a marvelous metaphysical law. Re
duced to a few words the statement is to the effect that since the
body of man is prone to sin or can enter into sin so easily with
out knowing of its sinfulness, we are always— as spiritual
beings in physical bodies— in the presence of sin. Now
this means that one half or one part of us at least has
a tendency toward sinfulness while another part of us has
a tendency toward virtue and goodness. Some of the
ELEVENTH D EG REE NUMBER SEVENTY-ONE PAGE THREE
ancient philosophers attempted to teach the idea of restraining

the sins of the body. This was the ancient philosophy of repres
sion. Here we are taught in this wonderful writing that restrain
ing or repressing is merely damming up weaknesses of the physical
body without removing them. The ancient analogy of damming up a
stream or restraining and repressing the flow of a stream is used
very aptly here in these writings, for we know from all experience
that unless there is some outlet to such a reservoir of restrained
or dammed-up power there will come a breaking point when there
will be an avalanche and all that has been suppressed or repressed
will overtake the forces of repression and be victorious to the
most bitter end. Likewise, attempting to repress or restrain the
sins of the physical body is not purging the being, in a metaphys
ical sense at least, for the sins are still present and are proba
bly gathering power or strength to overcome the spirit at any time.
This writing tells us that it is better for us to reject or eject
all the weaknesses and purge them from the physical body rather
than restrain them.
This brings us, of course, to an analysis of what constitutes

sin and why man is prone to yield to sin. It is absolutely true
that sin loses its power to attract us as soon as the fascination
of sin is overcome. Some years ago in writing one of our Rosi
crucian pamphlets I attempted to paraphrase this very ancient
Rosicrucian thought in a modern way. I heard so much being pub
lished in those days about "Truth will make you free" that I could
not help feeling how untrue that statement was when taken by it
self. You may have all the truth in the world presented to you in
book form or lesson form, but the mere knowing of that truth is
not apt to make one free from all of the weaknesses and sins and
other conditions of life. Something more than knowing the truth
or having the truth at hand is necessary and so I added to the
phrase and wrote this little proverb, "The truth will make you
free when untruth has lost its power to fascinate." I remember
that I was often criticized by others for this statement and yet
it is true and I come across its equivalent many times in the
ancient writings.
SIN AND ITS Sin of any kind has the power to attract us through
FASCINATION its fascination. Once that fascination is eliminated,
appeased, satisfied or overcome we no longer need fear
sin, even if we are in the presence of it or it is surrounding us.
We notice some young people who are not easily overcome by tempta
tion because many forms of temptation seem to make no appeal to
them. We know that it is dangerous to put some types of young men
in a bank as cashiers to handle large sums of money, be
cause money of and by itself is a form of sinful power,
or can be used as such, and is ever a temptation to the
one who is fascinated by the glamor of betting or taking
long chances in any system of gambling. Such a person
ELEVENTH DEG REE NUMBER SEVENTY-ONE PAGE FOUR
would be tempted by the handling of large sums of money in a m an

ner that other young men would not be tempted. The young man who
cares nothing about gambling, who sees in money only a medium for
doing something worthwhile, and realizes that it must be good
money to be of any value to him, is in no wise tempted by the
handling of large sums of money that do not belong to him; he may
be surrounded day after day by large sums of money without the
slightest temptation affecting him.
The same is true of many other forms of sin. Repressing our

sinful natures without eliminating the fascination of sin is in no
wise purging ourselves. Undoubtedly, knowledge, study, and cul
tural development eliminate more of the temptations of sin than
any other factors in life. Persons who become deeply interested
in certain subjects of study, or in certain hobbies of an intellec
tual nature, are less apt,to be fascinated by any of the more sor
did or commonplace sins of life. As they develop spiritually and
mentally they do not repress their tendencies toward sin but purge
themselves of the tendencies until sins have no fascination or
attraction for them. So we may contemplate long and studiously on
this matter of repression and suppression and bear in mind that by
locking up our sinful tendencies and hiding them within us, instead
of purging them from the system, we are creating something that is
equivalent to one major sin which includes all the minor ones. We
are defiling the soul and spirit by holding these sinful things in
repression in us. We will understand, therefore, the closing
statement on this subject of the ancient writings where the Oracle
says, "Defile not the spirit through that which is hidden within."
I think that I have given you enough to think about for this
week while certain other conditions are taking place within you.
I am purposely trying to give the inner self of each of you suffi
cient time for certain changes which I know will take place, be
cause they must take place at this period of your progress in the
planes of Cosmic Consciousness prior to another advancement that
is not far away.
You may make of these short talks of mine very lengthy lessons
worthy of weeks of study or many hours of study, or you may look
upon them as short and inconsequential— as you choose. In either
case the result and effect upon you, and within you, will be pre
cisely what you have decided upon. I shall regret it if any one
of you takes these present monographs too lightly, because accord
ing to my estimation and personal desires the results which you
should have are close at hand.
Fraternally,
YOUR CLASS MASTER

Summary of This Monograph
V V V
Below is a summary of the important principles of this monograph. It contains the
essential statements which you should not forget. After you have carefully read the
complete monograph, try to recall as many as you can of the important points you read.
Then read this summary and see if you have forgotten any. Also refer to this summary
during the ensuing week to refresh your memory.
5} Prayers to God should be simple. It is in simple truths that the mysteries of

life are found.
11 “The body is the root of evil just as intellect is the root of virtue.”
H “Our body is a part of generation, or the sphere of time and sense.” Physical
limitations are unreal from a metaphysical point of view.
H The physical body is always in the presence of sin. Repression is merely the
damming up of weaknesses of the physical body without removing them.
11 As soon as the fascination of sin is overcome, sin loses its power to attract.
H “Truth w ill make you free when untruth has lost its power to fascinate.”
11 “ Defile not the spirit through that which is hidden (suppressed) w ithin.”
H Certain changes must take place at this period of progress in the planes of
Cosmic Consciousness; they are necessary to further advancement.
The Weekly Application

Whatsoever thou resolvest to do, do it quickly. Defer not till the
evening what the morning may accomplish.—UNTO THEE I GRANT
The repressing of certain desires is a common aspect of human behavior. These are not
necessarily bad or harmful desires, but desires that we fear to expose because of feelings of
insecurity or false pride. Yet they are things that we really would like to do. When we repress them,
we do not eliminate them from our system. They stay buried, eating away at us from within,
subconsciously, affecting much of what we think or do. Rather than repress these desires, we should
try to provide escape valves for them. Bring them out into the open where they can be examined,
tried, and tested. If they are harmful, then instead of burying them again, you can eliminate them
by simply recognizing their real harmful potential, and cast them away.
Examine one of your latent desires, one that you have never brought out into the open. Bring it
into consciousness. Let it happen, even if on a limited basis. Then watch its effect in your life, or in
the lives of others. Now you can judge whether it should be eliminated because it brought no joy, or
should be pursued because of the happiness it brings you.
This m o n o g ra p h is not subject to sale or p u rc h a se b y a n yo n e . A sale or
p u rc h a se m ay m ake the seller a n d p u rc h a se r subject to civil liability.
purchased by, but loaned to, the receiving member.
I
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Degree Degree
11 < c # § c > f 11
M onograph Monograph
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R E G IS T E R E D IN U .S . U T E ’ IT O F F IC E
978
( A L * 0 R E G IS T E R ! O T H R O U G H O U T
THE w o k l o )
P R IN T E D IN U . 5 . A .
The matter contained herein Is officially issued through the Su

was registered in the United States Patent Office for the purpose of
copies or officially prescribed and copyrighted monographs, dis
studies, diagrams, illustrations, and charts" as authorized by the
Imperator of A. M. O. R. C. (The above emblem arid name of the
Order are also registered In countries throughout the world.) All
matters herein contained are strictly confidential to the member
receiving, and are imparted only as an incident to membership. The
A. M. O. R. C. and It shall be returned to it upon its request. The
Information of the receiving member and not otherwise. Any other
A. M. O. R. C. is the only organization authorized to use the Reg
THE CONCURRENCE
V V V
<■~ Rational thinking cannot serve man well in the

IL A full understanding of God. It is only through
l / \ T comPête absorption or at-one-ness with the
(
I consciousness of God that He may be comprehended, <
fpJHH The following experience by Angelus Silesius,
f pseudonym for a Roman Catholic monk of the seventeenth century,
describes this absorption into the deity:
God in my nature is involved,

As I in the divine;
I help to make his being up,
much as he does mine.
i4smuch as I to God owes God to me
His blissfulness and self-sufficiency.
I am as rich as God, no grain of dust
That is not mine too,—share with me he must.
More than his love unto himself,
God’s love to me hath been;
If more than self I too love him,
We twain are quits, I ween.
- A N G E L U S S IL E S IU S
(Jo h a n n e s Scheffler), 1624-1677
ELEVENTH DEGREE N U M B E R SEVENTY-TWO PAGE ONE
In our further study of the writings of the Oracle we next

come to the subject of some of the soul's abilities and functions.
Under this point the first thing we note is that there is consid
erable reference to the soul's intellect. We understand by this
that the wisdom of the soul is something which is constantly un
folding. We understand that the soul has as its foundation of
intellect the knowledge and consciousness of all truth inherited
from the consciousness of God. To this are added the lessons and
experiences of the soul personality here on earth. During the
periods between incarnations, the personality accumulates addi
tional inspiration and interpretation of the great truths and is
therefore prepared for new lessons and new experiences at the time
of its rebirth. However, emphasis is given here in the writings
of the Oracle to the fact that the intellect of the soul is the
very essence of the soul, for it is life itself and is the creative
power of God extended through all space in the form of soul. The
Oracle refers to this essence as the superintellectuality of the
s ou l .
THE ESSENCE Continuing this same thought, the next subject taken
OF THE SOUL up by the Oracle is regarding God as the source of
this superintellectual essence. Here the Oracle says
that man's rational thinking and logical reasoning cannot serve
him-very well in comprehending either God or His essence. The
Oracle says that this is where men have failed in the past and al
ways will fail in the future in trying to comprehend God. The
fact that there are no analogies possible makes it even more dif
ficult. You know how difficult it would be to describe a round
object like a ball to a person who had never seen any round object
and who now could not see one. You realize also how difficult it
would be to describe to somebody in the tropics what ice looks
like or what its nature is. You may also realize how difficult it
would be to describe to a person who is color-blind what the color
red looks like to us.
The only way in which we can describe things that cannot be

seen or which are not present to be seen is by analogy or by com
parison with other things that have been seen. God cannot be com
pared to anything that we have ever seen or known, for such
comparisons are impossible and inadequate. In one sense we might
say that God is everything that everything else is not; or, in
other words, the very opposite of all the material things in the
universe. This, however, would only give us a negative picture or
conception of God and not a positive one. The Oracle
says, therefore, that we must have a superrational sense
in order to understand God. The only way that this is
possible is by coming into contact with the consciousness
of God and developing one's consciousness to a point
ELEVENTH D EG REE NUMBER SEVENTY-TWO PAGE TWO
where it will be co-equal with the consciousness of God and there

fore cause us to feel the attunement or at-one-ness with God.
The exact words of the Oracle will give you an idea of the
language used by the Oracle: "You cannot grasp this comprehension
of God by laying hold of it according to a certain measure of form
and knowledge, for though such simple intellections may exist they
lack the unitary simplicity of the intelligible, and verge into
the intellect's secondary conditions, considering intelligible
things from the standpoint of manifoldness."
Because of the difficulty in understanding the involved phras

ing at first reading, I am rewording the important paragraphs of
this Oracle and putting the thoughts into my own language and into
simpler form. There is another paragraph in this same section of
the Oracle's writings that is simpler and more direct and which I
think helps us to understand the whole matter very easily. It is
expressed this way: "For as no object of knowledge can be known
through or by an inferior kind of knowledge, neither can something
superintellectual be grasped through intellect."
In other words, we could not hope to describe a magnificent

painting by using the terms and language of the slums or individ
uals of the outcast sections of a city. You could not describe
the beautiful thoughts of a Shakespearean passage by using the
slang and vernacular of the present day. You cannot, therefore,
hope to describe and picture that which is superintellectual or
above the intellectual by using the commonplace ideas of intellect.
We must remember that in trying to express our ideas, or a

comprehension we have in mind, we are limited by thoughts of it.
These thoughts of a thing are like photographic impressions of a
thing. They are never as clear and true and beautiful as the
original. If I look at a beautiful painting and study it and reg
ister it on my mind, I will have a thought picture of it, and that
thought picture will never be as clear and distinct as the origi
nal. Now, if I wish to transfer that thought picture from my mind
to your mind by the use of words I find that my thought picture
is going to be limited by words, and that these words are like
tools in the hands of a carpenter or an artist. The goodness and
excellency of the work done will depend upon the tools used, and
in the same way the beauty and perfection of the thought I wish to
transfer from my mind to your mind will be limited by the words
I use. If I must stick to the use of commonplace vernacular
phrases and words, I will not be able to rise very high in the
creation of a picture in your mind. In trying to describe
something that is above the material or the earthly or
intellectual, I am limited by words, by the tools I have
to use in expressing my ideas.
ELEVENTH DEG REE NUMBER SEVENTY-TWO PAGE THREE
Furthermore, each one for himself must discover the nature of

the superworld and of God, and that is why the ancient Rosicrucians
always address their prayers to "God of our Hearts." In other
words, they prayed to the God they could conceive of and understand
and not to the conception that someone else had of God, or which
someone else had painted or carved from stone.
EFFORT I think that right here is the point where the members of
COUNTS this Degree can make a great step forward in their ad
vancement through the planes of Cosmic Consciousness. It
has always been said by the great Masters that every effort toward
a noble end lifts us higher in the scheme of things. Even the more
or less modern evolutionists in their somewhat materialistic ten
dencies admit that it has been man's constant struggle to reach a
higher goal that has resulted in lifting him a little higher in a
moral, spiritual, and intellectual sense. We cannot make the
slightest effort toward a higher goal without accomplishing some
good even though we fail utterly in the attempt to reach the point
we have set. Eventually the continued trials will bring us suc
cess, for we will gradually rise and rise until reaching the goal
we have set becomes an easy thing.
Trying to reach up to a consciousness of God that is equal to

the consciousness itself, so that we may understand God the better,
is sure to result in lifting our own consciousness and our own
moral and ethical standards a little higher and this will result
in placing us in the next highest plane of Cosmic Consciousness.
Spending the coming week, therefore, in meditation and contem

plation of God in the spare moments of each day is sure to result
not only in making God a little more understandable but in raising
the spirit of consciousness within you and in raising you gradually
toward the next plane of Cosmic Consciousness.
I urge you to do this very thing throughout the next few

weeks, but especially during the next seven or eight days, because
I am more than anxious that the members of this class should reach
a point a little higher very shortly. Therefore, give as much
thought and time as you can this coming week to a contemplation of
the superconsciousness and nature of God, and try to comprehend it
through attunement. You will find that this attunement harmonizes
you with the Divine Consciousness in a unique way.
Fraternally,
YOUR CLASS MASTER

In this monograph we again take up the subject of communication. You have probably found
recent exercises in this respect very interesting. During the following week, wait for something to
happen that brings a special emotional response from you; something that makes you smile, or
something that makes you very happy or pleased. Then try to relate this emotional experience to
others. See if it will make them smile, or make them happy. See if you can arouse the same emotional
response in others that the experience aroused in you. You will probably start out with phrases such
as: “It’s hard to describe, but . . or, “I don’t know if I can actually tell you how beautiful this..
and so on.
V V V
11 The wisdom of the soul is constantly unfolding.

D The soul has as its foundation the intellect, knowledge, and consciousness
of all the truth inherited from the consciousness of God; to this are added
the lessons and experiences of life of the soul personality on earth.
U Between incarnations, the soul personality is further prepared for new
experiences at rebirth.
f Man's rational thinking cannot serve him well in comprehending God.
11 The intellect of the soul is the very essence of the soul.
11 In order to comprehend God, the consciousness within must be developed to
the point of at-one-ness with the consciousness of God.
H “As no object of knowledge can be known through or by an inferior kind of
knowledge, neither can something superintellectual be grasped through the
intellect.”
11 Every effort toward a noble end lifts us higher in the scheme of things.
- v i*.
THE INSTITUTION BEHIND THE

R O S IC R U C IA N O R G A N IZ A T IO N
San Jose, California, U. S. A.
Rosicrucian Park
"C o n se c ra te d to truth and dedicated to every Rosicrucian"
This m o n o g ra p h is not subject to sale or p u rc h a se b y an yo n e . A sale or

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Degree Degree
11 11
M onograph M onograph
73 73
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R EG IS TE R E D IN U .S . P A T E N T o r F I C E
I A L S O R E G IS T E R E D T H R O U G H O U T
THE W O R LD )
P R IN T E D IN U» S A.
The matter contained herein is officially issued through the Su

was registered in the United States Patent Office tor the purpose of
copies o f officially prescribed and copyrighted monographs, dis
Imperator of A. M. O. R. C. (The above emblem and name of the
a matters herein contained are strictly confidential to the member I
receiving, and arc imparted only as an incident to membership. The
monograph is and snail remain in the Supreme Grand Lodge of
* use or attempted use does, ipso facto, terminate all rights of the
member, and is a violation of the Statutes of this Order.
THE CONCURRENCE
V V V
•I The regenerative process which results from the
evolving of the consciousness toward Cosmic
Consciousness, with its awakening of certain
mental faculties and the beneficial physical effect, is
described by St. Isaac of Syria, of the sixth century
after Christ.
Hear now, how man becomes refined, acquires spirituality, and

becomes like the invisible forces . . . . When the vision soars above
things earthly, and above all troubles over earthly doings, and
begins to experience revelations concerning that which is within,
hidden from sight , and when it will turn its gaze upward, and
experiences faith in the guidance of future ages, and the ardent
desire for promised things, when it will search for hidden
mysteries, then faith itself consumes this knowledge and so
transforms and regenerates it that it becomes entirely spiritual.
Then may the vision soar on pinions into regions incorporeal, may
touch the depths of an inaccessible sea, participating in the mind
Divine, and the miraculous acts of guidance in the hearts of
thinking and feeling beings, discovering spiritual mysteries which
become then comprehensible by the refined and simple mind. Then
the inner senses are awakened to spirituality after the manner that
they will be in the life immortal and incorruptible, for even here this
redemption of the mind is a true symbol of the general redemption.
- S T . IS A A C O F S Y R IA , V I C E N T U R Y
ELEVENTH DEG REE NUMBER SEVENTY-THREE PAGE ONE
During the past two weeks quite a few letters have been
received from the members of this Degree asking a number of ques
tions, and I think it would be well for us to pause awhile in our
studies and give attention to these questions, because they deal
with matters that are probably vital to each member of this Degree.
The first question asked by a great many is: "Are the regenerative
processes now going on limited solely to the spiritual, psychic,
or mystical part of our bodies?"
In answer, I want to emphasize again what was stated in some

of the recent monographs; namely, that the regenerative processes
now going on within the members of this Degree affect the physical
part of the being as well as the spiritual or psychic. This does
not mean, of course, that the entire body will be made over in the
twinkling of an eye, but rather that all of the cells of the body
will be quickened and awakened with a new form of consciousness
that gradually will strengthen them and cause them to be as vi
brant with health and vitality as they were during the period of
youth. The effect of this will be seen in the increased constitu
tional health rather than in any other way, and it may not manifest
except under very trying conditions, or during a period of pro
longed illness, or in the case of accidents which constitute a
drain upon the vitality and strength of the body. On the other
hand, this condition itself will prevent all of the ordinary and
commonplace illnesses, and will retard the regular and natural
progress of deterioration in the physical body which usually sets
in after the fortieth or fiftieth year.
LET-DOWN In other words, as a person approaches the fortieth to

DELAYED fiftieth years he has reached mid-life, and from then
on the breaking-down processes in the physical body are
more rapid than the building-up processes. If this were not so,
old age would never be reached and transition would probably never
come about in a great many cases. Now the regenerative process
started by these experiments, and the whole system given to you in
these higher Degrees, will delay the natural oncoming of the
breaking-down processes and will probably hold them back until the
sixtieth, seventieth, or seventy-fifth year. If the breaking-down
processes have already begun they will be delayed until later in
life, say at the sixtieth year instead of the fortieth or fiftieth
year which means that the breaking-down processes will take a
longer time gradually to carry out their work, and the person will
live to a much older age than the normal or average age.
However, aside from the purely physical or chemical

effect upon the body by this regenerative process, it
also gives a greater brilliancy to the mind and a more
active functioning to all of the mental faculties so that
ELEVENTH D EG REE NUMBER SEVENTY-THREE PAGE TWO
the person feels younger and is able to act like a much younger
person than his actual years would indicate.
Another effect is to ward off the undesirable and unnatural

diseases to which the human flesh is generally subjected. Of
course, as we get older and the natural processes of deterioration
set in, various organs of the body will develop weaknesses ahead
of the others and certain parts of the entire system will seem to
give out while others are still good. And no two persons will
break down in exactly the same way, because much will depend upon
which organs have been overstrained or overused during the days of
greatest activity. Such gradual breaking down, however, does not
constitute real disease and does not always mean discomfort, suf
fering, or pain. But such diseases as contagious ones or highly
destructive ones, such as cancer, tuberculosis, and similar proc
esses will not develop in the body that is regenerated or going
through the regenerative period.
The next question that has been asked by a great many is one
that is very vague and general, but nevertheless very interesting.
It is this: "What are we leading to or approaching and what will
come after the Eleventh Degree?"
This is a difficult question to answer because it depends a

great deal upon the individual. The most that we as an organiza
tion can do— or that any one of us as a teacher or guide can do—
is to lead the individual member through the Tenth and Eleventh
Degrees and through the regenerative processes to the dawn of a
new day. What that day may hold for each individual is something
that none of us can tell. I am not even sure that what that great
day holds for us is cosmically decreed long in advance. I am
quite sure that it is not predestined. I think it is the result
of how we develop and evolve during the present days and months
until we approach that new day and the Cosmic finds us strong in
some things and weak in other things and properly qualified to
carry on some special activity or work or something of the kind.
What we would call the Twelfth Degree begins at the end of

the Eleventh, but it is really not a Degree but a school or circle
of those who are entitled to the Twelfth Degree and are, therefore,
called Illuminated O n e s . They, too, of course, maintain strict
silence regarding what Degree of study they are in or what grade
of development. They simply say they are Ninth Degree members,
but among themselves or in secret communications they refer to the
"highest and last Degree." From time to time these members meet
with the Imperator psychically, or call on him psychi
c a l l y . But in regard to the Twelfth Degree monographs,
we can say nothing at this time.
ELEVENTH D EG REE NUMBER SEVENTY-THREE PAGE THREE
The instructions that you have been receiving of late dealing

with the revelation about the planes of Cosmic Consciousness have
undoubtedly made it easier for you to step a little higher in your
development of consciousness, and I fully believe that most of you
are ready to be entering a new plane of Cosmic Consciousness very
quickly. I think that by the time we are ready for our next step
in the next monograph I will be able to tell you more about this.
In the meantime, just go over the most essential points given in
the last few monographs and hold yourself each night and morning,
upon arising and then again upon retiring, as ready for any change
or new phase of development that may take place while you are
asleep or while you are awake.
I sincerely thank all of the members who have written in

about this Degree and who so enthusiastically have endorsed the
teachings and benefits derived from these monographs. I wish I
could come in contact personally with each and every one in this
Degree, but that is an impossibility at the present time. Review
ing any part of the monographs of the past two months will help in
what is taking place right now, and this is more important than
trying to give you some new matter or leading you along too rap
idly into the fields of speculation, since you are so close to the
borderline where you will spread out your wings and broaden your
vision and see much differently from what you have been seeing for
a long time.
Fraternally,
YOUR CLASS MASTER
w
evening what the morning may accomplish—UNTO THEE I GRANT
On the question of health, we should reflect on what was said in earlier Degrees regarding the
importance of positive thinking. As a person thinks, so is he. Since each cell is imbued with our
consciousness, each cell is affected by what we think. Our negative thoughts, our feelings of failure
or despair are immediately transferred to every cell of our bodies. Under such conditions, the cells
are in no position to work harmoniously with each other, nor to vivaciously carry on their work of
maintaining or rebuilding the body. They are as depressed and ineffective as you are. Keeping this
in mind, watch your thoughts during the next week. Think of their effect on your body cells, and act
accordingly.
V V V
H The regeneration process has not only a beneficial physical effect but it also
gives more active functioning to all of the mental faculties.
f The most that this organization can do is to lead its members through the
regenerative processes to the dawn of a new day.
1f Our evolution depends upon our self-application. How we evolve during the
present days until the approach of the new day determines our ability to
carry on some special activity.
11 Beyond the Eleventh Degree, the members of the next Degree are called
Illuminated Ones.
H Upon arising and retiring, be receptive to any new phase of development
that may take place either while you are asleep or awake.
Rosicrucian Park
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MASTER MONOGRAPH

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copies of officially prescribed and copyrighted monographs, dis
sertations, scientific postulations, philosophical discourses, academic
studies, diagrams, illustrations, and charts” as authorized by the
A. M. O. R. C. and it shall be returned to it upon its request The
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THE CONCURRENCE
V V V
The strengthening of certain psychic centers

stimulates psychic, visual, and auditory functioning,
such as described by Henry David Thoreau, an
American author of the nineteenth century, in his
experience of illumination:
7 hearing get who had but ears.

And sight who had but eyes before,
I moments live who lived but years,
And truth discern who knew but learning’s lore.
I hear beyond the range of sound,
I see beyond the range of sight,
New earths, and skies and seas around,
And in my day the sun doth pale his light.
- H E N R Y D A V ID T H O R E A U , 1817-1862
ELEVENTH DEG REE NUMBER SEVENTY-FOUR PAGE ONE
This week we are going to begin a series of a few experiments

that in ancient times were called the cosmic tests. It is presumed
that at this stage of your development each one of you has passed
sufficiently out of the Obscure Night and into the dawn of the new
day to have a certain degree of regeneration and rebirth working
through your entire system. If this is true, then one of the first
manifestations of this would be in connection with a change taking
place in the psychic centers of your body and consciousness.
Therefore, certain tests were given to the high students at

this stage of their development, s'o they might test themselves and
make reports.
Incidentally, these tests should show also whether we are get

ting ready to pass to another plane of Cosmic Consciousness.
We will take one test each week from now on for a time and use
it throughout the week, and then pass on to another. These tests
will be very simple, and there should be no difficulty in connec
tion with either the understanding of them or the use of them.
THIRD EYE The test for this week is that of the so-called second
ACTIVITY sight. We are coming back to the subject of the third
eye, which was highly developed among the Lemurians
and the early Atlanteans, but which has gradually become dormant
through our modern races of mankind. However, there is a remnant
of this eye still to be found in the human body. This remnant of
the third eye, as we have explained in previous monographs in the
lower Degrees, is a small organ in the center of the head, which
is quite large in proportion to the head before birth; but after
birth the rest of the body continues to grow and enlarge while this
small psychic organ remains the same size. By the time adulthood
is reached, the little organ is very small in comparison with the
size of the head, and from about the fortieth or fiftieth year on
ward, this organ will gradually disappear if there has been no use
made of it. It is seldom, however, that any thinking or really
intelligent man or woman reaches the age of fifty without having
occasionally had the third eye functioning; therefore, this organ
does not become atrophied.
The function of this eye is much like psychic seeing. On the

other hand, the impressions that result from its functioning give
a sensation to our consciousness much like that of intuition. In
fact, it is very difficult to tell whether an impression
coming from this center to our consciousness was origi
nally made through seeing, hearing, feeling, or in some
other manner. Careful study, however, has proved that
ELEVENTH D EG REE NUMBER SEVENTY-FOUR PAGE TWO
this particular organ receives its impressions through a strange

sense of seeing. It can see at great distances and can see through
many opaque objects, but it also seems to be able to see objects
formed of vibrations which the normal human eye cannot see at all.
It is this third eye that sees the peculiar lights in a room and
sees the greatest number of impressions of projections and visions.
The thing for you to do this coming week is: Once or twice a
day, and especially in the evening. just_before retiring and in the
morning just before arising, either sit or remain lying~ in bed in a
-cgfnFortable and relaxed position with your- objective eyes closed
ancf your_ consciousness turned”inwardly to a point just in the cen
ter of your forehead and about 5 cm back from the front of your
forehead*." ~~Th'ink of there b e ing "In this place an eye^ similar to
the pictures you see of the "all-seeing eye." By concentrating
your jônsciousness and attention on that eye with your other*eês
closed, you will begin to see objects or symboIs form T n ~ t h 'e~dark,
colored space in front of your closed eyelids. These pictures and
images, if watched very carefully, will evolve ijito symbolical
scenes or symbolical messages and pictures that will tell a story
of some kind~and depend a great deal upon your concentration to
help them develop.
In other words, a mere symbol may first

appear in the mind's eê^ and b.y concentrating
upon itT it may form itself _into other symbols,
aricT^these evolve into a complete scene or pic
ture. On the other hand, some of the symbols
may~turn into wo r d s . forming a me ss a g e . At
other times there may be just a symbol or a
color of some kind, but back of it there will
be the psychic impression of a message without a
single word or scene of the message actually
appearing in the eye.
By sitting in relaxation for a few minutes each morning and

evening— or even jdufihg the .middle of the day “ i f you have an op-
portuhity~~t6 T5e alone and quiet— you will encourage this psychic
center to "function. Undoubtedly, your“development has now reached
a point where this center is ready to function, and this is the
purpose of these tests. You will find, after the first few days of
testing, that it will be a good plan to begin your period of con
centration with a definite question of some kind in mind and see
what kind of answer you get from it. Do not make your question too
greatly material. It is all right to have the question deal with
your progress or with your plans for the future, or deal
with the subject of your present happiness or future am
bitions, but do not pin the question down to a certain
material, mercenary, financial nature, for this is the
ELEVENTH D EG REE NUMBER SEVENTY-FOUR PAGE THREE
hardest thing to have answered in an understandable way, and such

questions should not be brought into the experiments until later
on. The best subjects to start with as questions are those dealing
with philosophical or mystical problems, then later on take the
more practical subjects.
Do not write me a complete report of your experiments along

this line until you have completed all the exercises I am going to
give you on this subject. Then you may write me briefly and tell
me about them.
Fraternally,
YOUR CLASS MASTER

When contemplating your experiments with the third eye, think of the small
gland as a receptor organ, which is really what all of our sense faculties are.
They receive vibratory impressions from many different sources, and translate
them into the sounds, sights, or odors of our sensual world. However, as the eyes
or ears are limited to the vibrations of physical light or physical sound, the third
eye is literally unlimited in the numbers and kinds of vibrations it can receive
and translate into meaningful imagery. It receives thoughts, hunches, and
sights and sounds beyond the range of the physical sense organs. With this in
mind, proceed again with the exercises given.
V V V
11 Through concentration on the “third eye,” pictures and images with

possible symbolical messages may result.
U By sitting in relaxation a few minutes, morning and evening, with your
consciousness turned inwardly to the place of the third eye, this psychic
center will be encouraged to function.
t After the first few days of testing this psychic center, it will prove helpful to
begin the periods of concentration with a definite question concerning
philosophic or mystical problems.
Rosicrucian Park
"C on se crated to truth and dedicated to every Rosicrucian"
This m o n o g ro p h is n o t subject to sale o r pu rc h ase b y a n yone . A sole or

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THE CONCURRENCE
V V V
^ One of the best examples, of more recent times, of

the awakening of cosmic perception within persons
may be found in the words of the nineteenth century 1
American poet, Walt Whitman:
There is yet, to whoever is eligible among us, the prophetic

vision , the joy of being tossed in the brave turmoil of these tim es ...
the promulgation and the path, obedient, lowly, reverent to the
voice, the gesture of the god , or holy ghost, which others see not,
hear not.
* * * * *
Hast never come to thee an hour

A sudden gleam divine, precipitating,
bursting all these bubbles, fashions, wealth?
These eager business aims —books, politics, arts, amours,
To utter nothingness.
- W A L T W H ITM A N , 1819-1892
ELEVENTH D EG REE NUMBER SEVENTY-FIVE PAGE ONE
This week we will add to the exercise given last week. You
probably will remember that in the earlier Degrees something was
said about a specific area of the brain which is involved in psy
chic manifestations. You were told that a certain portion of the
left lobe of the brain contains a number of centers where the re
actions and interactions between the autonomic nervous system and
the spinal, or brain, nervous system occur. These centers in the
psychically undeveloped person are very inactive and for this
reason many of the impressions or experiences of the psychic system
of the human being are not transferred to the objective brain con
sciousness. Undoubtedly, you already have experienced, on many
occasions, in the several years that have passed since you joined
our organization, a strange pulsation or peculiar sensation in the
left part of the head and undoubtedly your aura shows a consider
able amount of red coloring on the left side of your head, indi
cating that the psychic area of the left lobe has become awakened
and quickened.
Now we wish to carry this awakening a little further, or per

haps to its complete and ultimate degree of activity. The follow
ing exercise, therefore, should be performed several times a day,
if convenient, or at least once a day during the week. It combines
the exercise of last week with one new feature for this week.
USE OF THE You will recall that in the earlier Degrees much
FIHGERTIPS was said about the radiations of psychic energy from
the fingertips of both hands, and especially from
the thumb and the first and second fingers, because the median
nerve terminates in these fingers. Now, during the coming week,
whenever you are doing the exercise of concentrating on the "third
eye" as given last week, you should p ut the fingertips of_!£P_ur left
hand in contact with the so-called "temple" on tne leTFt~J3ide. _q£
your forehead-: It”Ts about on a lexeJL-with the tog_ of y o u r e a r or
midway_T5etween the end o f your eyebrow and the ear and. sligh±ly
above that,~ so that your fingertips are about 2 or__3_cm above the
top of your ear and about 4 cm in front of yburTeaiL on the left-
ftand—gi:3e~.' Just use the thumb and first two fijiqers of the left
h a n d , or t)ie f i r s f ^ w o fingers alorfe^ IT: that is more convenient,
anct~keep the remaining fingers of Jasnd folded in against the
paj-m. or at least away from contact with the head. You should put
your fingers on your head in this position soon alter you are
seated and begin your concentration. Hold the fingers there as
long as^ you are visualizing anything or receiving any impression
or hoiding~"Sny~€hbught in'your mind. “ —
As soon as the exercise is completed or after two o r

three minute s . you may t a k e y ^ u r fingers from -your
and pause a while before repeating the exercise. You will
ELEVENTH D EG RE E NU M BER SEVENTY-FIVE PAGE TWO
notice that if you let. yooiX- fJLnqers go up a little higher on your

head to a point where they are beginning to go into the hair and
reaching into the real part of your scalp/ on the left-hand side of
your head, that_ thexe. is a„gr_adual warmth developed between your
hand'~5nd~the scalp. This ..will indicate the amount of~magnetism
that“is passing between your left hand and the left side of your
brain. __
Remember that the }pf-*~ lobe of the b rain is connected with

the right arm. ajacL~t.he right side of the body, and the right lobe
is connected with the left arm and the left side of the body;
therefore, in bringing your left hand to the left side of your
brain_you are really crossing the nerve flow and bringing the op
posite polarities into._contact. This is precisely what is neces
sary during this exercise. "
Next week we will add to this exercise and explain a little

more of the details concerning it.
Fraternally,
YOUR CLASS MASTER
We wish to deviate from the contents of this monograph to dis

course upon a matter vital to AMORC and its members.
How does such an organization as the Rosicrucian Order sur

vive? Aside from its spiritual idealism and teaching of cosmic
laws and principles, the Order is a material organization and must
function on the material plane. This means acquiring the necessary
real property— buildings, maintenance, equipment, laboratories,
library, office personnel, janitors and gardeners, printing, post
age, and property taxes. These are only a portion of the Order's
expenses.
There are, as well, propaganda expenses such as the cost of

traveling lecturers and cultural activities. These include the
Rosicrucian Egyptian Museum, the Planetarium and Science Museum,
A M O R C 's free books to public libraries throughout the world, and
free educational motion-picture films. There are also necessary
visits of Supreme and Grand Lodge officers to Conclaves (conven
tions of Rosicrucian members) and visits to Lodges and Chapters to
address assemblies of fratres and sorores. Such are essential to
the integrity of the Order and its advancement throughout the
world.
What supports these extensive activities? The dues?

No, frankly, the dues alone would not be adequate for any
one of them. Why? In the first place, unfortunately,
ELEVENTH D EG REE NUMBER SEVENTY-FIVE PAGE THREE
all members are not careful to keep their obligations to the Order
current. There are a large number who are from one to three months
in arrears with their dues. Their delinquency imposes a debt on
the Order, and the Order would be handicapped if it were solely
dependent upon membership dues to support its activities. One or
two month's delinquency in dues for one person seems a small
amount, and it is; but multiply it by, say, two thousand, however,
and it is a considerable sum.
Again, many fratres and sorores overseas cannot remit their

dues direct to the Grand Lodge because of foreign exchange regula
tions in their countries. This necessitates the deposit of their
dues in a bank in their countries. The expense of serving them—
postage, printing, and a multitude of other items— must be met by
the Grand Lodge here. By analogy, it is like a man not having im
mediate access to his salary because it is deposited in a bank in
a foreign country but still having to meet current living expenses
in the country in which he is living.
Is there any relief from such a situation? Only when members

pay dues promptly and when the Order is occasionally permitted to
withdraw funds from foreign banks. However, if all the dues were
paid without delinquency or restrictions, the income would never
theless still be insufficient for AMORC to meet its obligations
without the help of its members in other ways.
What prevents the curtailing of many necessary activities and

is of particular aid to the Grand Lodge is the fact that many mem
bers make donations periodically over and above their dues. These
donations, small and large, are vital to the Grand Lodge; espe
cially those bequests of fratres and sorores through their wills or
insurance policies. Such an amount left to the Order as a bequest
is of tremendous assistance. Won't you be kind enough to place
such a clause in your last will and testament remembering the
Supreme Grand Lodge of AMORC?
As you know from its constitution, the Rosicrucian Order is

a nonprofit corporation. It is so recognized legally in all the
countries throughout the world in which it functions. Conse
quently, you are assured that your bequest will be used exclusively
to further the aims, ideals, and doctrines of our beloved Order.
In some instances, members have left property to the Order. Such
property has been used or sold and the proceeds devoted to the
Order's ends.
In the lobby of the Supreme Temple in San Jose, large

bronze plaques in prominent places perpetuate the names of
all those fratres and sorores throughout the world who,
during the past years, have left bequests in their wills
ELEVENTH DEG REE NUMBER SEVENTY-FIVE PAGE FOUR
to AMORC. Their names are a constant reminder of their devotion to

the Order and attest their genuine desire to perpetuate the Order
and support its humanitarian purposes.
If such is your wish, too, you may address the Supreme

Treasurer at Rosicrucian Park for information as to the proper
legal name of the Order and the manner in which to include a codi
cil in your will mentioning AMORC.
V V V
1f This week while concentrating on the “third eye,” you are to place the
thumb and first two fingers of the left hand on the left temple above the ear.
A certain portion of the left lobe of the brain contains a number of centers
where reaction and interaction between the autonomic nervous system and
the spinal nervous system take place.
f The exercise of holding the fingertips of the left hand to the left temple
brings opposite polarities into contact.
f Keep the fingers on the temple as long as any visualization is being done.
The fingers may be lifted away from the temple during the pause before the
exercise is repeated.

When practicing the exercises dealing with the awakening of the “third eye,”
keep in mind that all exercise has a limit. It is possible to overdo any exercise,
and after a certain period of time, there is little more good effect accomplished
by further exercising. Keep this in mind when performing any exercise.
Exercises should be broken up into short periods of concerted effort. Otherwise
the mind tires, and little or no effect is had. An organ can develop only so fast,
even with the best attention, and it must be given the necessary rest in between.
Several times a day, with a few periods of several minutes duration are
normally adequate. To illustrate this, try exercising your eyes by rolling them
around. Soon they will hurt and that is the time to stop. But imagine what would
happen if you kept going—you could actually injure the eye muscles by
continuing.
Rosicrucian Park
'Consecrated to truth and dedicated to every Rosicrucian
TKis m o n o g ro p h is not subject to sole or p u rch ase b y a nyon e . A sale or

p u rc h a se m ay m ake the seller a n d p u rc h a se r subject to civil liobility.
............. .........................................................................88..... 8.8i5885S8588888..... .
o O O O O
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The matter contained herein Is officially Issued through the Su

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— _. ______ . H i V.a * 'n r ir .,A / l a n a r a i'0 / l (w n p w r itto n unH n h r t t n f i 'm n h i r
ons. scientific postulations, philosophical discourses, academic

studies, diagrams, Illustrations, and charts” as authorized by the
Imperator of A. M. O. R. C. (The above emblem and name or the
9 Order are also registered in countries throughout the world.) All
receiving, and are imparted only aa an incident to membership. The
ownership ot. the legal title, and the right of possession to this
A. M. O. R. C. and It shall be returned to it upon its request. The
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A. M. O. R. C. Is the only organization authorized to use the Reg
THE CONCURRENCE
V V V
*1 Through concentration on the various psychic

centers, visual and auditory perception is awakened
and whole new horizons are opened to the evolving
consciousness. In the following Sufi poem, the 1
mystical aspirant is bade to close the senses against
every external impression:
Put wool within the ear of flesh, for that

Makes deaf the inner hearing, as with wool;
If that can hear, the spirit's ear is deaf.
Let sense make blind no more the spirit’s eye.
Be without ear, without a sense or thought,
Hark only to the voice, ‘Home, wanderer, home!’
On earth thou seest his outward , but his spirit
Makes heaven its tent and all infinity.
Space and Duration boundless do him service,
As Eden’s rivers dwell and serve in Eden.
- JA L A L - U D - D IN R U M I, 1207-1273
ELEVENTH D EG RE E NUMBER SEVENTY-SIX PAGE ONE
Before giving you the exercise for this week, I want to say
that I presume all of you know that this Degree is limited, and
an exclusive one, considering the eliminations in membership that
naturally took place as the class moved up from Degree to Degree.
Your comments are always helpful, especially when you ask some
question in regard to the points discussed; and, in such cases, I
appreciate your letters, not because of the enthusiastic praise
that most of them contain, but because they show how each one of
you is understanding, interpreting, and benefiting by these m ono
graphs. Really, most of them sound like testimonials, purposely
written to praise the Eleventh Degree, and yet, I know that that is
not the motive back of your comments.
Although comparatively smaller than lower Degrees, this Degree

has members in many countries; this means a powerful circle spread
over a large territory. Out of the many, many thousands of members
who have entered the Order in the past years, those of you in this
Eleventh Degree represent the ultimate selection of worthy ones who
have made the proper advancement. That is why you really consti
tute a part of the inner circle of the true Rosicrucian organiza
tion as explained in previous monographs.
Now, I know that each one of you will not judge the importance
or the significance of any of these weekly monographs by their size
or the number of pages. It is said that one of the most signifi
cant passages in the whole Christian Bible is that which happens to
be the shortest sentence or paragraph, and it simply says, "Jesus
wept." This is significant because it shows the human side of
Jesus, shows his emotional nature affected, and brings him closer
to our human comprehension. Surely there are other passages or
short chapters in the Bible that are filled with great spiritual
wisdom and cannot be judged by their number of words.
The same is true regarding the work in the Eleventh Degree at

the present time. We are reaching a point where it is not neces
sary for me to go into extended explanations regarding every ex
ercise, every principle, or every law that I present to you; for I
know that your past training, your previous monographs, your own
intellectual qualifications, and your advancement, will enable you
to see instantly the real meat and kernel of every sentence I put
into these monographs, and that you will be able to grasp their
significance and their value without any unnecessary com
ments on my part.
So in the near future, you may look forward to many

very short monographs. In fact, each one will be much
ELEVENTH D EG REE NUMBER SEVENTY-SIX PAGE TWO
like a brief personal communication from me, telling you to do some

one thing, or to think of some one thing during the coming week.
It will be like a jewel taken out of its elaborate setting and
handed to you in all of its personal beauty and power for your own
individual use.
The exercise for this week is typical of many that you may
have that are just briefly explained to you, knowing that the prac
tice of the exercise will reveal to you more about its goodness and
value than anything that I might add in the way of explanation.
EXERCISE For this coming week you are to continue doing what you
ENLARGED have been told to do for the past week, and in addi
tion, at least twice a day visualize some impression,
picture, or thought and instead of holding the fingers at the tem
ple on the left side of the head, put the fprefinaer of each .band
into the p assageways of the ears so that there is a gentle pressure
from the fingertips in these' passageways" as tfiough you were trying
to_j?r.eyent_any sound froin reaching the eardrums. Then, by taking
a deep b reath and holding ~it for a few seconds, or as long as you
can^do s o ”conveniently with youX-fingers "still in your ears, there
will be a flow of vibrations from the left finger to the right fin
ger and from the right finger to the left finger through theêars
and through the head. The effect of this flow of vibrations will
be~the q uickening and sharpening of the psychic hearing. Now,
remember, this new exercise is to be done in addition to the one
given last week. The one given last should be done twice a d a y ,
and at least half an hour should elapse between doing the one of
last week and doing the new one; for instance, if you do the one
of^last week at eight o'clock in the evening, you should wait until
eight-thirty or nine to do the one given this week, so that each
day you will do last week^s exercise twice and this week's exercise
twice.
In doing this week's exercise, it should be repeated three.

times in succession; or rather, at each practice of the exercise,
a"deep breath should be taken and then held for as long a time as
comfortably, possible, then slowly exhaled. Then breathe normally
while still keeping the fingers in the ears. After the passing of
abb\fF~armInute, take a deep breath again, hold it as long as you
can and J:hen slowly exhale. Once more breathe normally for about
a minute,- keeping the fingers in the ears; then take a deep breath
again and hold it once more and then slowly exhale, still keeping
the fingers in the ears. After keeping the fingers in the ears
about two m i n utes, they should be reraaszacU This means that at each
' practice of this new exercise, the deep breath will be
taken three tLmg&a held three times, and exhaled three
times, and that during the entire procedure of breathing
and resting between the breaths, the fingers will remain
in the ears.
ELEVENTH D EG RE E NUMBER SEVENTY-SIX PAGE THREE
In putting the tips of the fingers in the ears, remember that

the right forefinger should go into the right ear, and the left
forefinger into the left ear without any extreme pressure. The
ears should be kept as clean from wax as possible, but you will
notice after the third or fourth day of practice of this exercise
that the wax is flowing a little more freely than it has in the
past and that the ears will need a little more cleaning than pre
viously. You should beware of using any sharp-pointed instrument
in cleansing the ears of the wax, and do not put anything into the
ear too deeply and risk touching the eardrum.
After the third or fourth day you may hear a little humming
sound in one or the other, or both ears. This will indicate that
there was some important correction in the ear that had to be made
and that the exercise is making it. If you do not hear any hum
ming, you will know that there is not any serious condition in
your ears to be corrected. Before the end of the week you will b e
gin to notice that you are hearing sounds much more clearly than
you have heard them in the past; and you will notice that even the
ticking of your watch or clock will be clearer and louder.
Then you will also begin to notice sounds that you will not be
able to trace to physical causes; in other words, you will begin to
hear sounds as though wind was rushing, or soft music playing, or
similar sounds, indicating that you are beginning to receive im
pressions from the psychic vibrations that are higher than ordinary
sound vibrations. I think that as the days and weeks go by, you
will be charmed with the beautiful sounds that you can hear when
ever you sit down in complete relaxation. You will notice that
these many psychic sounds will not disturb you or come clearly to
you during the hours when you are busy and active, for there must
be a certain degree of relaxation to make the psychic hearing
function properly.
Practice this exercise throughout the week along with the

previous one, and next week we will have a slight modification of
it, in addition to another one.
Fraternally,
YOUR CLASS MASTER

evening what the morning may accomplish.-UNTO THEE I GRANT
In recent weeks we have been talking about the importance of
communication. Exercises were given in expressing thoughts more clearly. In
this monograph, reference was made to brevity in communication: “Jesus
wept.” Trying to explain feelings in as few words as possible is no mean
achievement. Yet such brief expressions have impact. They are remembered.
During the week ahead try expressing yourself, in appropriate situations, with
as much brevity as possible. Answer questions without bringing in a lot of
background and excuses. Make your expressions complete, but do not waste
words. You will find your conversations inviting to others, giving them more
time to respond with thoughts of their own. This exercise will also help you to
build a vocabulary that will say more in fewer words.
V V V

11 The exercise for this week is for the purpose of quickening and sharpening
the psychic hearing.
H It should be performed in addition to the exercise given last week, and
should not follow it in less than half an hour’s time.
f Not only will the physical hearing become more acute but there also will be
greater psychic auditory perception resulting from this exercise.
If The forefinger of each hand is to be placed in each ear while taking a deep
breath and holding it for a few seconds. This should be repeated three times
in succession before removing the fingers.
U After the third or fourth day you may hear a humming sound. This will
indicate that there is some important correction being made by the exercise,
in one or both ears.
This m o n o g ra p h is not subject to sole or p u rcho se b y anyon e . A sale or
o o O
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R C
MASTER MONOGRAPH

Degree Degree
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A. M. O. R. C. is the only organisation authorized to use the Reg
THE CONCURRENCE
V V V
^ That spiritual awakening of the psychic
perceptions is not dependent upon race or creed may
be seen in the following selections from Sacred
Books of the Hindus, the Christians, and the
Taoists:
HINDU: All things that can be perceived by the senses are called
Manifest. All, however, that is unmanifest, that is beyond the ken
of the senses, that can be ascertained only by the subtile senses,
should be sought to be known. If there be no faith, one will never
succeed in attaining to that subtile sense. Therefore, one should
hold oneself in faith.
-M AHABHARATA
CHRISTIAN: By hearing ye shall hear, and shall not under

stand; and seeing ye shall see, and shall not perceive: For this
people’s heart is waxed gross, and their ears are dull of hearing,
and their eyes they have closed; lest at any time they should see
with their eyes, and hear with their ears, and should understand
with their heart, and should be converted, and I should heal them.
- T H E B IB L E
TAOIST: He who uses only the sight of his eyes is acted on by

what he sees; it is the intuition of the spirit, that gives the
assurance of certainty. That the sight of the eyes is not equal to
that intuition of the spirit is a thing long acknowledged. And yet
stupid people rely on what they see, and will have it to be the
sentiment of all men;—all their success being with what is
external:—is it not sad?
- T H E TEXTS O F T A O IS M —K W A N GTZE
ELEVENTH DEGREE N U M B E R SEVENTY-SEVEN PAGE ONE
Continuing the experiments outlined in the last two talks with

you, I wish to say that both of those given in these monographs
were for the purpose of coordinating or balancing certain psychic
conditions within you. All of the lessons of the preceding months
contained knowledge that would assist in awakening and regenerating
the psychic self as an entire body, but in order that certain cen
ters may be quickened and enlivened to a degree that would keep
them well-balanced with the rest of the psychic body, it is neces
sary to consider these specialized areas and give them particular
attention.
The exercise of last week was not only for the purpose of
helping the psychic centers of hearing but to help the pituitary
body also. The vibrations directed from one ear to the other, or
covering the upper portion of the head, are sure to affect every
psychic center in that area.
The exercise for this week is in addition to the others. The

other two must be continued throughout this week, and at some time
each day, either a half hour before or a half hour after the other
exercises, you should put both of the forefingers on_J:_he..-.a£ck_just
below and a 1 i111e behind the~~§^T‘St In o ther worHs ,^t h e _Isft foye-
finder should bg ptft on thW left''slrde of the netrk'just about 2-3 cm
Below the t£p~olT^he~ear_~and~about^2-3 cm back of it. There is rib
precise pojntT for this contact because the area is wide enough to
alTowlfor aniT^rigfft' variation in position™' The right forefinger
should be put on the right side of^jthe neck in a similar manner.
IrT*this case the forefingers should be pressed 'quite firmly against
the neck so that they push the skin and tissue of the neck inward
for a little distance. Then take a deep breath, hQld it, and then
exhateT ‘Again take a de^puJwreath, hoid_:UL»- ejctkale > and "once more
take a deep breath and êxhale— making tl^ree times in all. It is
not necessary to have any particular thought T n your~irifncl during
this exercise except to concentrate upon the passage of negative
and positive vibrations from the left hand to the right and the
right hand to the left, through the fingertips.
EXERCISE FOR You will find that this exercise will help you to
CLEAR THROAT keep the throat clear and will affect certain
glands and will also affect the blood pressure
throughout the body, keeping it in a normal condition. You will
feel as though you had had a good tonic treatment after each ap
plication. If you can do this exercise twice a day it would be
better, that is, once in the morning and once in the eve
ning; however, once a day will do.
ELEVENTH DEGREE NUMBER SEVENTY-SEVEN PAGE TWO
Many interesting reports have come from members of this Degree

regarding the experiences connected with the last two lessons, and
we are highly pleased. We are also pleased with the reports coming
from these members regarding their general activities and the im
provement in their personal, material affairs. In checking up on
these reports during years of business depression and turmoil, we
have been interested to note that over 80 percent of the members
in this Degree stated that during such times of stress they noticed
no effects of the current economic abnormality in their material
affairs, but had continued to improve financially and physically.
In fact, the members of this Degree generally speak of a conscious
ness of immunity from ordinary trials and tribulations which beset
so many persons in the general field of worldly affairs.
All these members seem to credit the improvement in their

lives not only to their membership in the Rosicrucian Order, but to
the changes that have taken place since they entered the Tenth De
gree. Again let me remind you that we greatly prefer that members
do not emphasize the fact that they are in a Degree beyond the
Ninth, even though there are various references to the fact that
there are studies which are advanced and beyond the Ninth Degree.
We would prefer that the members modestly say that "I am studying
beyond the Ninth Degree.”
NO UNDUE Too many new members in the early Degrees slight their
EMPHASIS studies and give them only occasional attention because
they look upon them as preliminary ones, and believe
that they will get nothing helpful until they get into the Third or
the Fifth or the Seventh Degrees. If we had only three Degrees in
our studies, then the members who were approaching the Second De
gree would begin to feel that they were getting into the heart of
things, and would give their studies more careful attention. If we
had twenty-five Degrees, such members would think that not until
they had gotten above the Twelfth or Thirteenth would they be get
ting into the heart of things, and therefore, the first seven or
eight would be badly neglected. By allowing the members to think
that there are only nine Degrees of actual study, it causes these
members to settle down to a very careful analysis and study of the
Degrees from the Third or Fourth onward. Members are always anx
ious to reach the last Degrees, whatever they may be. Those who
hear too much about the Tenth, Eleventh, and Twelfth neglect the
Eighth and Ninth in their ambition to get into the Tenth.
Again I say that all that you should say to anyone who asks
you about your Degree of study, or where you are in the work, is
that you were initiated into the Ninth Degree and that
was your last Temple Initiation, or your last official
Degree of study. If he asks about the Tenth Degree, you
should simply say that there is nothing definite that you
ELEVENTH DEG REE NUMBER SEVENTY-SEVEN PAGE THREE
can tell him about any higher Degrees than the Ninth. Certainly,
you should never allow lower Degree members to see your Tenth or
Eleventh Degree monographs or to know that you have any.
I am very happy about the reports that have come to me from

those who are sensing an inner change, but I must warn others not
to look for this inner change as anything very definite at the
present time. It will not begin to manifest outwardly until it is
quite complete inwardly. One thing is certain, and that is that
most of you are more or less immune to any ordinary illnesses or
any ordinary physical effects that may be common to those around
you. During the winter months, colds and similar conditions that
often cause a great deal of inconvenience will have little or no
effect upon you; and in the warmer months, the effects of fatigue
and physical enervation will not affect you as others are affected
Your sleep should be better, your nerve energy more even and with
a greater reserve supply, your blood pressure should be more nor
mal, and, all in all, you should feel in very good health. This
is but the first outward sign of what is going on inwardly. Like
wise, there should be a great sense of peace, and a further sense
of cosmic protection and guidance, so that common obstacles that
often upset other people as they arise, and cause them to worry or
fret for a while, will have no place in your life at all.
I will be glad to have you keep me informed of any special re

suits that you may notice; and remember each one of you should
write at least every sixty days and let me hear from you. A brief
report, if only of a few words, will be greatly appreciated. Of
course, if you have nothing to report no letter is necessary. In
writing such letters, be sure to put at the top of the first sheet
not only your name and address, but underneath it, "Eleventh De
gree Report."
Fraternally,
YOUR CLASS MASTER

Whatsoever thou reaolvest to do, do it quickly. Defer not till the
evening tvhat the morning may accomplish.—UNTO THEE I GRANT
It would be interesting at thi& point to consider how each of you might have
given your early Degree lessons less attention because you looked upon them as
preliminary ones. Some time this week look up some of your Neophyte lessons.
Read several from the Second Neophyte Degree, or Atrium. See if there are
things in those lessons that you do not remember having seen before. You may
amaze yourself to find that there is new material there, that it is not only a lack
of memory that keeps you from recognizing these items, but the possibility that
you read it with less attention the first time. We tend to skim written material
when first in contact with it, looking for what to us then were certain pertinent
facts which we anticipated to the exclusion of others. A re-reading of important
lesson material at a later date is always a productive exercise.
V V V

1J This week another daily exercise is to be added to the two previously given.
These exercises should be separated by h a lf hour intervals.
1! This exercise has a general good tonic effect. It helps keep the throat clear
and the blood pressure normal.
H The forefinger of each hand should be placed on the neck just behimLtbe
ears. Breathe deeply, hold iL,_then exhale; do this three times. C oncentrate
oh the passage of positive and negative vibrations from o n e jia n d tcTTFie
jjth e ly ~*
U The first sign of an inner change is an improvement in health, more even
nerves, a greater reserve supply, a sense o f peace and cosmic protection and
guidance.
Higher Degree members are advised not to emphasize the fact that they are
beyond the N inth Degree
1f Brief reports should be made at least every sixty days. At the top of each
sheet, below your name and address, write “ Eleventh Degree Report.”
Rosicrucian Park
"C o n se crate d to truth and dedicated to every Rosicrucian
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m & m
o o o
§1
MASTER MONOGRAPH

I Supreme Grand Lodge of A. M. O. R. C. It is not
$
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Degree Degree
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M onograph Monograph = ii
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B e G llT E B t O IN U.». P A T C N T O F F IC E
r»cSO *C«tU<t[D 1H«006«OUT ’ ■»! *0*1.01
fHnttlO Ih U.S.*

I
Imperator of A. M. O. R. C. (The above emblem and name ol the
S matters herein contained are strictly confidential to the member
A. M. O. R. C. and it shall be returned to it upon its reauest. The
H
THE CONCURRENCE
. V V V
/
The Chaldean Oracles have been mentioned
previously as a great source of mystical wisdom
which is not available to the average student. The
following selection from these Oracles gives means
of attaining Cosmic Attunement, or “That which is
the End-of-understanding,” through turning the mind within:
Yea, there is That which is the End-of-understanding, the That

which thou must understand with flower of mind.
For should'st thou turn thy mind inwards on It, and understand
It as understanding ‘something/ thou shalt not understand It. ...
Indeed there is no need of strain in understanding This; but thou
should’st have the vision of thy soul in purity, turned from aught
else, so as to make thy mind, empty of all things else, attentive to
that End, in order that thou mayest learn that End-of-
understanding; for it subsists beyond the mind.
-C H A L D E A N ORACLES
ELEVENTH DEGREE N U M B E R SEVENTY-EIGHT PAGE ONE
I think that if each of you could read the letters that have
come to me from the others, you would be surprised at the similar
ity of expressions. You would see at once that aside from the many
individual experiences that each of you have had— which are quite
different and distinct from the others— there are a number of re
actions and a number of results that are identical in every case
with every member. This shows a fairly uniform degree of develop
ment in the members of the Eleventh Degree. I began to notice this
in the last part of the Tenth Degree, and it was very pleasing,
indeed. I have one letter from a frater who says that he has been
reviewing the last half of the Tenth Degree and finds that there
were some points he overlooked, and since realizing them now and
giving them some thought and meditation, he has improved his status
in the Eleventh Degree to such an extent that he is now having
reactions and results that he should have. I think that there are
a few hundred members in the Eleventh Degree who would be benefited
by reviewing some of the Tenth Degree in their spare time, and I
certainly recommend it.
PROGRESS The last few exercises have been very helpful to the
REPORTED the average member in the Eleventh Degree. Nearly all
report definite sensations from the exercises given
during the last three weeks and already notice improvements in eye-
sight, hearing, intuition, and general health. I think we can
proceed in the exercises now with the understanding that all the
previous ones be continued for another week. This means that each
of you will have three or four exercises to do each day; and I
suggest that you allow fifteen minutes at least to pass between the
exercises; in other words, do not try to do two or three of them
in succession. If you can do one exercise early in the morning,
one an hour or so later, one at noontime, and then do one early in
the evening and one later in the evening, it will be better.
The new exercise for this week requires the placing of the
forefinger and second finger ..of .the right hand on the gland that is
in tne ^center of t&g throat at the place where we commonly say
t T T e r e i s a n Adam's apple. This inSTTh'S p'utting the tips of the first
cfrTd'secgjicT fihsfirs f(not the ~thumbs gently on the aland in the cen
ter olT the throat, and leaving the tips of the fingers there while
three deep breaths are taken and held and slowly exhaled. About a
full minute, or__£5fc&n two minutes, shouldPpass between the long
EreaSIs^- In other words, place the fingertips on the proper point
of the throat, take a deep breath, hold it as long as you
can conveniently7~an<T~at the same time, center your~^ft§le
tfonsHiousnesS and mind up5n the gland commonly_known as
€He~"thyroid gland that li#s just inside the throat. Then
ELEVENTH D EG REE NUMBER SEVENTY-EIGHT PAGE TWO
exhale very slowly, keeping the fingertips on the same place, and
wnen the breath is completely exhaled, ~remove-The- finggtTips~folt:
atroilt two inimites and breathe normally. Then rep l ace HEfie^firicrefr-
tips'and start over again for the* second time r doing the same
thing. Once aCTainuausfTfor twa.jDainutes'with no rmal breathing, and
repeat for the third time. After the second or third day when you
begin to feel an exhilarating and strengthening sensation in the
throat, you m a y do this exercise five or six times instead of only
three times^ at one sitting, always having two or three minutes^Tpe“
tween eacH~exHalation and the taking of another deep breath. I
would not suggest doing it over sj.x times at any one sitting,
although if you happen to have a little cold or hoarseness in the
throat, you may do it six times and then wait a half-hour, and do
it six times again.
It is advisable that you concentrate your mind and your whole

consciousness upon the thyroid gland while you are doing this
exercise. You will find that a warmth will be produced in the
gland, and a vibratory tonic effect that is very pleasing. Do not
use the left hand, but be sure that only the fingertips of the
right hand are used.
Remember that this gland is connected with other glands in the

body and has a very definite relationship to the emotional nature
and the psychic centers, as well as a relationship to the health of
the body.
It may be interesting for you to know that this particular

exercise this week also h as a very important bearing upon the pro-
cesses o f regeneration, an3 w i 11 do more to bring a youthfuT7 ex
hilarating effect to the Body than any we have had so far. It
redirects some of the creating, healing, vitalizing forces of the
Body, to" import a n t 'centers ~w~Here this creative power will manifest
in _the building up of the strength and harmony of the body; and it
will awaken other ^ e n t e rs that may have become more or less dormant
in their application of tonic effects to the body. Eventually this
exercise and others which you will have will strengthen the psychic
body, as it may be called, and will create a very definite sense
of your duality by making you conscious of the fact that y q u have
tffQ-bodies, the physical and thq psychic, each independent of the
o ther in^ many waysT This will help you in many valuable psychic
experiences, and at the same time will have a marvelous effect
upon the health and the increase of the years of life.
Perhaps you may be interested in having me quote from an

ancient record regarding this exercise and the others
which are to follow. It appears that even the alchemists
had spent many years of their lives searching for the
process of transmuting base metals into gold, and had
ELEVENTH D EG REE NUMBER SEVENTY-EIGHT PAGE THREE
succeeded in discovering the law of vibrations as we know it today.

They no longer found any interest in making gold because, in the
first place, most of the old mystics couldn't use much gold even
if they had barrels of it, for gold would not buy what they were
seeking; especially it would not buy knowledge and the secret
principles of nature, for this was their principal quest. Second,
the gold that they produced cost them more than it was worth in
actual money or buying power.
So they turned their attention from the art of transmutation

of matter in a metallic sense to the transmuting of the grosser
elements of the physical body of man. This led them into seeking
for an elixir or some product of nature, which, when taken into
the body, would increase life, produce a continued condition of
youthfulness, and prevent disease and old age. It was natural for
them to assume that the building up of the physical body was de
pendent upon the food eaten plus the action of the Cosmic upon that
material food. Therefore, they began to study very minutely the
nature of the chemical elements that went into the human body in
the form of food. They thought that perhaps they would find among
some of the food substances certain mineral elements, or in the
liquids from the juices of plants and vegetation a chemical element
that constituted the earthly vitality in the blood. Years were
spent by these alchemists in their laboratories studying the chemi
cal nature of all foods and extracting the juices from every known
living plant. Unquestionably they evolved wonderful knowledge
through their experiments, and the art of medicine today owes its
beginning to this study of the juices and mineral elements of
plants; however, modern medicine has gone too far and pinned all
of its faith in these elements and has ignored the power of the
mind and the cosmic power.
It is interesting to note, though, that the alchemists— always

seeking for truth and never being fooled by any results that seemed
to be surprising— abandoned their search among the elements for
the elixir after making a remarkable discovery that even modern
science has not considered and does not seem even to understand.
The alchemists discovered that the secret of life and the vitality
and regeneration of the body did not exist in the chemical elements
or juices of vegetation of themselves, but only after they were
put into the human body and properly mixed in the human b o d y 1s own
inner laboratory. In other words, they discovered that the finest
chemical laboratory man ever thought of was inside the human body
and not outside of it, and that no matter how they mixed certain
elements together or mixed certain plant juices, they could not
mix them and purify them in the same way that the human
body did it. They found, then, by studying the secretions
and blood in the human body, that somewhere in.. the^ human
body there was a laboratory which manufactured a creative
ELEVENTH DEG REE NUMBER SEVENTY-EIGHT PAGE FOUR
chemical/ or a number of creative chemicals, which it put intojthe

blood or sent to various~~gTSnSs', such as the thyroid, and allowed
the s«f"glands to distribute this creative chemical throughout the
body and in places and on occasions when needed.
Immediately the alchemists began to discover ways and means of

controlling that creative essence in the human body so that it
could be stored up and used when necessary to invigorate the human
body to build up certain parts of it without resorting to the use
of medicine.
Now the exercises that we are starting during this week are
the exercises which these alchemists discovered. The old records
tell many tales of men and women past seventy or eighty who used
these exercises and became youthful looking and so strong.and
healthy tTTa:t people ±trcrught they were only thirty or thirty-five
yÎrs" of a g e , and who at the same time seemed to be immune to most
disease s . Next week I will tell you more about this in connection
with these exercises.
Fraternally/
YOUR CLASS MASTER

V V V
1f The purpose of this week’s exercise is the stimulation of the thyroid gland.
The forefinger and second finger of the right hand are placed on the Adam*8
applewhile three deep breaths are taken, held, and slowly exhaled.
f This exercise is to be added to the exercises of the previous weeks, but no
two should have less than fifteen-minute intervals between them.
f The thyroid gland is connected with other glands in the body and has a
definite relationship to the emotional nature and the psychic centers, as
well as the bodily health.
U So far as the ancient alchemists were concerned, the greatest alchemical
laboratory was found within the human body, where various glands had
important functioning.

The preservation or restoration of a youthful appearance is an age-old dream. The application of
the exercise in this monograph has done wonders for members who persisted in its application. Too
often we try our exercises for only a short time, then give them up, either because of procrastination,
or because we see no results in the few days or weeks that we applied the exercises. This is an
unfortunate turn of events, for any goal that is worthwhile takes many, many applications before
results are realized. In this exercise, more than any other, try to stay with it day in and day out, so
that in a period of one year you and others around you actually see a marked change. When
performing the exercise, it will help you to think y o u th as you center your consciousness on the
gland.
Son Jose, California, U. S. A.
Rosicrucian Parle
"C o n se crate d to truth and dedicated to every Rosicrucian"
This m o n o g ra p h is not subject to sale or p u rch ose b y a nyon e . A sole or

p u rc h ase m ay maite the seller a n d p u rc h a se r subject to civil liability.
^siSiiiiisiissiississiiiissiiKssiiiiisiisiissisissSsBiiiiiissS^

Order are also registered in countries throughout the world.I All
receiving, and arc imparted only as an incident to membership. The
Information of the receiving nu-mber and not otherwise. Any other
A. M. O. R. C. is the only organisation authorized to use the Reg
the use of them 10 other allied organizations or movements.
THE CONCURRENCE
Week’s Consideration of a Famous Opinion
V V V
C]J The ancient alchemists knew that the greatest of
alchemical laboratories was to be found within the
hum an body. The follow ing selection from
Buddhism in Translations shows this alchemical
regeneration possible to the devotee here on Earth,
today:
Then every sickness vanishes,

And hunger likewise disappears;
These presages are seen today —
Surely a Buddha thou shalt be!
Then lust doth dwindle and grow weak,
And hate, infatuation too;
Even so today they disappear—
Then fear and danger are unknown;
All we are freed from them today;
And by this token we perceive—
All noisome odors drift away,
And heavenly fragrance fills the air;
Even so the winds now sweetness waft —
- B U D D H IS M IN T R A N S L A T IO N S , JA K A T A
ELEVENTH DEGREE N U M B E R SEVENTY-NINE PAGE ONE
Continuing our talk about the alchemists and their discovery

of the principles of transmutations in the human body, I want to
say that during their early researches they naturally came to the
conclusion that every rational and sane means should be used to
conserve whatever creative forces and power there were in the human
body as a part of the process of transmutation. Overexercise, or
the overuse of any function of the body such as the eyes, the
brain, the muscles, or the nerve energy, merely meant a depletion
of this power, which might produce results in whatever work was
being done by the individual, but would prevent him from directing
these creative processes toward reconstruction in the human body.
In other words, if a man's work and requirements in life called
for the maximum amount of creative energy being put into his work
he could not expect to have any of that creative power put into
the processes of reconstruction in the body. The first thought,
therefore, was to try to outline a code of life or way of living
that would conserve energy and the vital forces in the body as much
as possible.
PRECEPT AND I cannot help smiling at this point and I presume

PRACTICE that you will, too, when you stop to think that
these old men (for most of the alchemists were
past middle age) hardly practiced any such conservation themselves,
for they were notorious for burning the midnight oil and working
from sunrise to sunrise and for long stretches at a time without
even stopping to eat. Whenever they were not busy in their labora
tories making chemical or alchemical tests they were either busy
searching through ponderous, musty, old and yellowed sheepskin
volumes of faded writings, or were busy with quill and vellum com
piling a book of their own. They were good ones to preach conser
vation! If everyone today spent the same amount of time in
expending creative forces that they spent, there would be more old
and wrinkled people walking around the streets today than there
are. I judge this from even our own experience for most of us burn
more midnight oil in working on our Rosicrucian activities than we
should, and I, especially, would be a poor example to argue with
anyone the value of conserving the creative forces in the human
body.
However, one of the early conclusions the alchemists reached

proved later to be a fallacy. They concluded that one of the first
steps toward conservation was to lead a life of celibacy. That
seemed reasonable and rational ertStigh,but it took one generation
of these old-timers to prove its fallacy. After the
younger men in the Rosicrucian laboratories and research
work had lived the life of celibacy for the twenty-five
or thirty years, they were found to be no better equipped
ELEVENTH DEG REE NUMBER SEVENTY-NINE PAGE TWO
to carry on a system of reconstruction in their bodies than those

men who had been living a normal and natural life. The doctrine
of celibacy was, therefore, immediately altered and the new doc
trine of rationalism substituted. This doctrine was one of temper
ance rather than denial, suppression, repression, or negation. We
of today know that temperance in .all things is far superior to
either overindulgence or abnormal inciulgerice. ih'"fc‘7ie form of^ repres
sion or suppression. The strange part about this is that the~idea
of celibacy leaked out of the philosophy of the alchemists into
the philosophy of the religious fanatics and became a religious
rule for a long time, until it was again changed by church author
ities and celibacy came to mean living a life singly instead of
married, but no longer had any relationship to the doctrine of con
servation of vital forces.
The alchemists' study along this line, however, did lead to a

very great change in the customs and habits of many men and women
who sought to live a more abundant life and a more perfect life,
and we find that these persons soon adopted the system of living
along lines of temperance or conservative indulgence rather than
the free life of overindulgence that had been increasing to an
abnormal degree— or living a life of suppressed indulgence that
might have become very popular also. It is strange how easily the
mass of people are affected by rites of any kind. If you make con
servation and temperance a ritual it is easily and quickly adopted.
On the other hand, these same persons will swing suddenly from the
ritual of conservativeness to the ritual of overindulgence through
hearing some argument. The laws of morality, or principles of
morality, seldom enter into these things. In other words, persons
will tend toward fanatical practices that at one time appeared to
be based upon a code of morals and would appear to make these per
sons moral enthusiasts, while the fact of the matter is they are
just as ready to be immoral or unmoral if there is some peculiar
ritual or fanatical doctrine attached to it.
We have an example of this peculiar trait in human nature in

the horrible revelations in regard to various teachings that'were
introduced into the Theosophical Society by a few of its leaders
some years ago. In my opinion nothing worse has ever entered into
any of the teachings of the occult field or the mystical field in
many centuries. The indulgence in sex practices and sex principles
advocated by some of these Theosophical leaders, as alleged in in
vestigations and proceedings instituted to prosecute come of these
persons, plainly shows how persons who otherwise appear to be of
the highest moral standard will accept teachings and principles of
a low standard merely because they are associated with
some ritualistic system that purports to have divine
inspiration. Whether these practices were actually in
dulged in by thousands of followers of this system during
ELEVENTH DEG REE NUMBER SEVENTY-NINE PAGE THREE
the past years or not is something that we cannot judge positively,

but the reports and evidence printed in newspapers, magazines, and
pamphlets, and the fact that some of the men are alleged to have
admitted their guilt and refrained from coming into this country
because of alleged indictments against them, would give color to
this sort of thing. Undoubtedly, the better people in the society
have always regretted this incident and undoubtedly it has been the
cause of breaking the organization into the many factions which now
exist.
We are happy that the Rosicrucian teachings have never touched

upon these subjects and we certainly do not approve of any such
matters being taught or advocated. I believe that in this mono
graph more is being said on this subject than is said on the sub
ject of sex matters anywhere in the lower Degrees. In this case
the talks to you are confidential matters to the higher members
who constitute the leaders of the Rosicrucian organization, and we
can say among ourselves what we think of moral things without
intending to injure anyone or any organization.
CONSERVATION Certain it is that all of us should do more to

A NECESSITY conserve our energies and especially the creative
forces in the human body which are being daily
manufactured chemically and cosmically through every breath we
take. Until the human body begins to break down or some of its
organs begin to slow down in their functions, the chemistry of the
human body and the effect of breathing produce in the human body
at fifty years of age or sixty years of age just as much creative
power as is produced in the human body in our youth or in our
twenties. Thg.r^ is no reason-j_-±.herefore, why forty-five_^^fifty,
or even sixty should Be a turning mark in the- life of the average
Kum&fnSeing and make him start to look old and feel old. The only
Explanation is that as we get older and neglect parts of our bodies
aria"~allow some of the internal functionings to slacken, we likewise
begin" to indulge in certain practices and habits that tax the ex
penditure of the creative forces to their maximum. The average
m^n and woman of forty-five years of age is so busily engaged
mentally and physically in so many things that he or she uses up
too much of the creative forces and leaves no reserve supply for
reconstruction and re-creative processes. If we draw upon the
creative powers as rapidly as they are being created in us, we cer
tainly do not allow any of them to find their way into the process
of rebuilding tissue and rebuilding cells, as in our youth. This
is what we want to try to correct through the present exercises.
I am not going to give you a new exercise for this week because I
want you to continue the one given to you last week.
I know that all of you will appreciate this new sub

ject in this Degree and I know from letters now being
ELEVENTH DEG REE NUMBER SEVENTY-NINE PAGE FOUR
received that all of you are experiencing better health and a bet
ter degree of vital energy in your bodies. I expect the result to
be that in another ten years each one of you will look so much
younger for your age and so much more vital that everyone will be
talking about it, but I also expect that in another few months, you
yourself will begin to feel the difference and sense it in many
different ways. Once the process of re-creation and reconstruction
starts and you keep it up in your way of living and thinking, it
will continue in its effect and control of the body so that in
eight or ten years the change toward youthfulness will be very re
markable. A healthy color to the skin, a rosy tint to the cheeks
and lips, a bright look in the eyes, a steadier hand and a firmer
walk, will be the first outward signs that others will notice, but
there will be a sense of security and of vital, tingling health
which you will notice and which will bring you great assurance and
happiness.
Fraternally,
YOUR CLASS MASTER
SELF-EXAMINATION QUESTIONS
The following questions are given only as a self-examination

to test your understanding of the important points in the lesson.
DO NOT send your answers to the Grand Lodge.
1. What was the error alchemists made concerning conservation

of creative forces?
2. By what two ways are the creative forces manufactured in

the body?
3. What similarity should there be in the amount of creative

forces in youth and at the age of fifty or sixty?
V V V

11 The early alchemists discovered the importance of conserving the creative

forces in the human body as a part of the process of transmutation. This led
to the doctrine of celibacy which was later altered to a doctrine of
rationalism—temperance rather than denial.
U When this doctrine of celibacy was adopted by the church authorities, it lost
the original meaning of the conservation of the vital forces.
1f Sex practice, as a ritual, has entered into some cults. This is not approved by
the Rosicrucian organization.
11 The purpose of the exercises recently given is to conserve the creative
bodily and mental forces and energies and lead to regeneration.

Conservation, like most things in life, must be exercised in moderation. It is possible to be too
conservative, just as it is possible to be too wasteful. Neither extreme benefits society. The elements
of life are meant to be used. Whenever they are used, even to their ultimate depletion, in the interests
and welfare of all life, they are better being used than stored away for some possible use at a later
time.
There are people who never wear their finest clothes, for fear that they will soil them, or wear
them out. O f what use is the finery? There are people who rarely use certain furniture for fear that it
will be spoiled. Of what use, or enjoyment is that furniture? Other people deny themselves other
things for the same reason. O f what value is saving if the saved thing is never used? Judicious use
is a far better way of deploying our resources, however limited.
Rosicrucian Park
"C o n se cra te d to truth and dedicated to every Rosicrucian"
Thit m o n o g ra p h it n o t sub ject to *o l# or p u rc h a se b y o nyon e. A sole or

p u rc h a se m ay m ake the seller a n d p u rc h a te r subje ct to civil liability.
1
mi
I
THE CONCURRENCE
V V V
€jjj The necessity for secrecy regarding esoteric

matters impelled the early mystic to express himself CJ*.,
in the language of symbolism. Its effectiveness as a
teaching device, however, has not lessened with \ ^
time, for it may be comprehended by all. The
following example teaches the importance of concentration.
Interestingly enough, ancient m ystics, including the

Rosicrucians, in order to convey clearly the art of thought control
always symbolized the process by an archer loosing his arrows at a
target. The target stands for the divine essence within us or that
inner center toward which we direct our prayers. The bow itself is
the soul which must be stretched as is the bowstring. Our thoughts
are the arrows, our outer selves the archer. As those experienced
know, target-shooting demands attention and quiet. The same
attention and inner quiet are requisites of mystical practice.
Without them, the arrows fall short of their mark and our thoughts
fail to arrive at their goal.
- K A R L W E IN F U R T E R
ELEVENTH D EG RE E NUMBER EIGHTY PAGE ONE
INTRODUCTION
As perhaps most of you know, and as has been explained previ

ously, the three highest Degrees of the Order are under the direct
supervision of the Imperator insofar as the teachings are con
cerned. The monographs of this, the Eleventh Degree, are the per
sonal preparation of our former Imperator, Dr. H. Spencer Lewis,
and since they reflect his inimitable style and conversational man
ner of writing, and since the subject matter of the monographs
themselves, like all truth, is timeless, and is as effective today
as when first discovered or proclaimed, we have not altered the
content of the monographs and they go forward to you in the manner
he intended when he prepared them. Of course it must be realized
that it is my duty to see that all new matter extended to me from
the archives of the Order abroad and intended for this Degree is
added to these monographs. So you may be certain that insofar as
the Rosicrucian teachings are concerned, you will be kept abreast
of the latest knowledge.
— IMPERATOR
The letters received from members of this class certainly show

that students who have reached the Eleventh Degree do constitute
the very pick of our organization both in intellectual and cultural
development and in mastership of life's principles.
I am glad to notice that so many of you are developing facul

ties and powers and abilities that you didn't have before, and that
all of you seem to feel more joyous and happy. This is precisely
what your development should bring to you.
Every week when I come to this point of preparing a lesson for

the members of this Degree it is just as though I stopped my other
work and went to our Supreme Temple here and found all of you as
sembled in the Lodge waiting for a lecture. Your letters received
during the week are always carefully read and I go into the lodge
meeting each week with the contents of the letters in my mind and
I am, therefore, acquainted with your desires and wishes. It is
a happy little meeting that we have and I always feel freer to talk
to you members than any others because I know that you constitute
the very backbone of our organization and that you have been with
us long enough to know all of our ways of working and doing things
and that you will understand every little angle of the work we are
doing in this Eleventh Degree.
There is one little hint that I want to give to each

of you as a result of something that occurred in my own
life. You know I am practicing all of these exercises
ELEVENTH D EG REE NUMBER EIGH TY PAGE TWO
with you and putting myself back into the same Degree of the work
that each of you is in so as to be equal with you during these
exercises and thereby easily contact you. Now, I found the other
night that I had a mystical experience exactly similar to the orig
inal mystical experience I had when I first contacted these higher
Degrees. It seems to me that I have not said anything to you about
watching for the color of violet. If in the dark you notice your
room becoming tinged with a violet light, or if during the night
or daytime you find a violet light or violet haze existing around
the upper part of your sanctum room, you will know you are drawing
to yourself a new cosmic power that will help you in your develop
ment and advancement. If anyone tells you that he or she sees a
violet haze forming in your aura, or you begin to see a violet haze
in your room, then you may know that you are reaching a very high
point and that all is going well with you. Next week keep up the
same exercises which you have been using and then we shall have
another thought and another idea to help us on our way.
At the request of many members who have written, I am not

including another exercise in this monograph because I realize now,
after talking with a number of the Eleventh Degree members and
making some tests with others at distant points, that a little more
time is needed to bring out the strength of the development from
the exercises given in the past few weeks. I wish, however, to
offer this advice:
Make an opportunity each morning and night to sit in medita

tion for a few minutes and commune with the Cosmic and let it com
mune with you. Go into a complete state of relaxation after you
have performed the exercise given to you last week and remain in
Cosmic Attunement or meditation for a half hour each week, espe
cially in the evenings and whenever there is an opportunity for
uninterrupted quietness and silence. This will prepare you by the
revelations that come to you for many of the important points that
are to follow in the next lessons.
Fraternally,
YOUR CLASS MASTER

evening what the morning may accomplish.—UNTO THEE 1 GRANT
Reference was made in this monograph to the fact that you and other high
Degree members constitute the pick of our organization in the mastership of
life’s principles. Since Rosicrucian students as a whole generally stand taller in
character than other humanity around them, your present position is particu
larly unique. An interesting exercise in this respect is to be observant of the
people around you the next time you are in a crowd, such as on a bus, train,
plane, or in a theater or arena. See how many of the people you can visualize as
being Rosicruciafts. It comes with somewhat startling clarity that the number is
not large. We are often wont to think that all people would be Rosicrucians if
only they knew about the Order. Yet we find that it takes much more preparation,
over a period of many lives, for the average person to be where you are now.
V V V
U A violet haze or light in your Sanctum, or forming in your aura, indicates

advanced psychic development.
H Additional exercises at this time are being withheld so that the exercises
given in the past few weeks may be allowed full time for greater
development. Also, do the meditation conscientiously each morning and at
night, as explained in the last paragraph, as you will need to be able to
attune easily with the Cosmic in order to make satisfactory progress in the
future.
Rosicrucian Park
This m o n o g ra p h it not tubject to s a l * or purc h ase b y an yo n e . A sale or

p u rc h a se m a y m ake the teller a n d p u rc h a se r subject to civil liability.
Aanillt.
jf <fl>
Degree Degree
11 11
M onograph Monograph
81 81
1278
lojtfar^rurig
OESISTEO EO IN U.S. * * T E W T O F F IC E
**t_SO H lW lT ld tD TnMOu CMOUT THE wom.01
■■ J.ft.A.
The matter contained herein is officially Issued through the Su

waa registered in the United States Patent Office for the purpose of
iiiiii

monograph Is and snail remain In the Supreme Grand Lodge of
A. M. O. R. C. and It shall be returned to it upon Us request. The
THE CONCURRENCE
V V V
In the Bhagavad Gita, The disciple Arjuna asks

Krishna, the Divine One, to make himself visible.
Krishna displays to him “those hundred thousand
thousand shapes that clothe my Mystery":
All the splendor, wonder, dread

Of his vast Almighty-head .
Out of countless eyes beholding,
Out of countless mouths commanding,
Countless mystic forms enfolding
In one Form: supremely standing
Countless radiant glories wearing,
Countless heavenly weapons bearing,
Crowned with garlands of star-clusters,
Robed in garb of woven lusters,
Breathing from his perfect Presence
Breaths of every subtle essence
Of all heavenly odors; shedding
Blinding radiance; overspreading —
Boundless, beautiful—all spaces
With his all-regarding faces;
So he showed! If there should rise
Suddenly within the skies
Sunburst of a thousand suns
Flooding earth with beams undeemed-of
Then might be that Holy One's
Majesty and radiance dreamed of!
- B H A G A V A D - G IT A
ELEVENTH DEGREE N U M B E R EIGHTY-ONE PAGE ONE
It is a joy to greet all of you again and have a little talk

with you regarding the points and principles of this Degree. As
I said before, I feel that we are all assembled in the Temple and
this is a closely tiled session with a Guardian at the door to see
that no one but Eleventh Degree members is admitted and there are
no eavesdroppers or "cohans" as they used to be called in ancient
times.
Alone and protected against interruption we can have our con

fidential talk; I can visualize each one of you sitting before me.
I know you so well from contact with you during the many past years
and from your correspondence that I think I understand your little
peculiarities and individual viewpoints. It is certainly a very
mixed congregation that we have in this Eleventh Degree circle. I
think it covers practically every race and color of people from
nearly every nation and of every religious viewpoint and represent
ing a great many of the various arts and professions.
You will probably be surprised to know that since the last

talk was given to you I have received a number of telegrams and
special delivery letters commenting upon my reference to seeing
some violet color or violet haze. I have often mentioned in these
monographs and in my discussions in the Forum how responsive and
reactive our members are to any little suggestion that is given to
them. You would have been astounded to see the reaction from that
statement in my last talk with you regarding the seeing of the
violet color in your room or around yourself. It would appear
that most of the members in this class had noticed something of
this kind, or sensed something about it and were more or less puz
zled, but did not have any idea that it had anything to do with
the exercises contained in this Degree and, therefore, they wrote
nothing to me about it. Now that I have opened the doorway to
discussion of the subject, the letters are coming in thick and
fast, asking that something more be said because a great many have
already noticed this violet color.
It is a little too early yet for me to go into the details

regarding this color to any degree to impress it upon your mind.
That some of you have seen it and have noticed it indicates that
the members of the class are really making excellent progress and
that very shortly we are going to be at a point where some very
interesting principles will be unfolded.
All I can say right now is that many surprising

things result from this development of the violet haze or
light. I think that one of the most surprising things
about it was something that annoyed me and puzzled me for
ELEVENTH DEG REE NUMBER EIGHTY-ONE PAGE TWO
weeks. I had had a number of peculiar experiences in my Sanctum at

home when I was practicing these Eleventh Degree principles for the
first time. I knew I was developing to a rather high degree, but
bless you all, I did not have the benefit of such immediate contact
as you have. Whenever I thought my reports were worthy of the time
and trouble involved, I had to send them to far-off France and
sometimes to a place in Austria. I was living in New York at the
time, but even so my letters would lie in the New York Post Office
for three or four days awaiting a steamer, then would take ten days
or two weeks to reach southern France, and sometimes had to wait in
a secretary's office for a month or two until they could be handed
to one of the advanced Masters for his careful reading and a reply.
Then there would be the two w e e k s ' delay in waiting for the reply
to come by steamer and rail to me. Here in America each one of you
can get a letter to us by air mail in three days and have an answer
back in three days, or have your answer back on the seventh day,
at least, and even those of you who live in other countries can now
get an answer to your questions in a comparatively short time.
When it is important, you can send a telegram or a cablegram and
get an answer the same day. You can be sure, therefore, that I did
not often ask questions. Knowing the long delay before the answer
would come, I felt that in that time conditions might change and
the answer would be of little value to me.
AN UNUSUAL However, this is what I noticed. I had an in-

DEMONSTRATION teresting demonstration of an unusual amount of
violet light gathering in my Sanctum for several
days and on this one particular night when a great change seemed
to take place in my very being, I found the room so hazy with light
that I could hardly see the wall, even though I had one candle
burning on the altar in my Sanctum. There was nothing in any of
my lectures to explain this condition, any more than there has been
in my talks with you up to the present time; so I was not sure
whether the violet light had anything to do with my new exercises
or not. In fact, I was not sure that this light was not being
caused by the coming of some other personality who was trying to
make itself known to me. I compared this great light to the coming
of the Christ Consciousness into my presence, and by its sublime
radiance simply filling my room with illumination and almost blind
ing me. I recalled a phrase from the First Initiation when candi
dates cross the threshold in the Temple and the symbolical Greater
Light is shown to them in the East of the Temple. The Master says
to the candidate on this occasion that he must return again to
darkness and study for a time in the illumination of the lesser
light and that he "must become accustomed to the lesser light so
that he may not be blinded by the Greater Light when it
\ / c o m e s ."
ELEVENTH D EG REE NUMBER EIGHTY-ONE PAGE THREE
I, therefore, went about my affairs the rest of the evening

and night believing that a Greater Light was about to make itself
manifest to me in my Sanctum, perhaps during the night or the next
day or next week. The next morning, however, I awakened with a
realization that nothing particular had occurred, and as usual I
went about my affairs. I find in one of my notebooks in which I
kept a record of my progress, the statement that on my way to my
business office, around 8:30 or 9:00 a.m., I passed a number of
business acquaintances on the street where my office was located.
Although I nodded to them and said a cheery "Good morning," they
did not seem to see me. I credited that to the usual results of
momentary concentration of thought and mind upon some problem
whereby we lose consciousness of our surroundings; and I presumed
that each one of these businessmen had some profound problem that
he was thinking about and, therefore, actually failed to see me.
I was not hurt in this regard and forgot about the incident until
noontime, when I went to the usual restaurant to eat my lunch and
passed by the cashier at the door who knew me and said, "Good morn
ing." After finishing my meal I came to the cashier again, trans
acted my financial obligation, and passed out of the door. I
noticed that the manager of the restaurant, who usually stood near
the doorway to greet persons, had seen me come in but had failed to
greet me with any special sign; but I presumed that he, too, had
his attention for the moment on some newcomers and did not see me.
As I went out the door, however, I met another man who almost
ran into me without seeing me and it wasn't until he was very close
and in touch with my body that he apologized and said, "Why, I
didn't see you at all." This puzzled me and I turned around to see
if someone else behind me might have attracted his attention and I
saw the manager looking in our direction and looking fairly and
squarely toward my face. I nodded good-bye to him and swung around
to see my friend passing on into the restaurant and speaking to the
manager. I was sure that he was telling the manager how he had
just bumped into me without seeing me because both of them turned
and looked toward me while they were speaking and while I was still
on the sidewalk in front of the restaurant. Later that afternoon
my friend who had bumped into me called me on the phone to say that
he was still puzzled over the incident and could not understand
why he didn't see me. We discussed the matter for a while and then
he told me that the manager of the restaurant had failed to see me
also. I could not believe this and so I called the manager on the
phone without giving my name and asked him whether he had seen Mr.
H. Lewis, one of his regular customers, in his restaurant at noon
time. He told me that one of his other customers had claimed to
bump into me at the doorway but he had looked around in
the restaurant and out on the sidewalk immediately after
the incident and could not see me; he therefore doubted
that Mr. Lewis had been at the restaurant at noontime.
ELEVENTH DEG REE NUMBER EIGHTY-ONE PAGE FOUR
You can imagine how I felt, or how you would feel, or anyone
would feel, in realizing that you were walking around the streets
of the city and people were failing to see you. I made inquiry
in my office and asked several of my associates whether or not they
had noticed me come in the door and go to my office. Of course,
the question seemed peculiar to them but they thought I had some
psychological test in mind. They were beginning to become accus
tomed to such strange questions from me, and several admitted they
had seen me cross the reception room and enter my office, while
one other said he had not seen me come in although he had been sit
ting in plain sight of the reception room at the very hour that I
had crossed through it.
OCCURRENCE Realizing that there was something peculiar about my

RECHECKED own appearance I went home that night with my plans
well made to look at myself in the mirror. I took
my sanctum mirror and hung it in another part of my Sanctum so that
it was about level with my head and shoulders and where it would
be easy for me to see myself in the mirror as I passed before it at
a distance of eight or ten feet. I then softened the light in the
room and relaxed for a while and then got up and walked past the
mirror a number of times and could not see anything of myself, nor
of my collar or necktie. Thinking the light was too soft, I
lighted another candle, and then I noticed that as I passed the
mirror I saw only a violet haze. Turning on the electric light in
the room I noticed that there was such a haze between me and the
mirror that although I could see that an object was passing I could
not distinguish whether it was myself or any other person of my
height. Making the room entirely dark then, I saw that my body was
surrounded by a very deep haze of violet and that when my hands
were close to my body I could look down and see them but when I put
my hands and arms outstretched in front of me I could not see more
than my elbows and beyond that my arms and hands faded out of sight
because of the violet haze that seemed to envelop them. Additional
tests showed that when I was in the bright light of the street the
violet haze made me almost invisible. I later learned that at
certain times it made me completely invisible so that I might be
walking on the street and passers-by would not see me at all, nor
would they see the violet haze.
Now, this is similar to the cloud that you have been forming
in one of the early Degrees, but there is more to it than a mere
cloud effect. We are dealing with the same principle that was
used by the great Masters in making themselves invisible.
I am not going to say any more on this subject now

because it involves some principles that we have not yet
touched upon, and I want to approach the subject properly
and make sure that you have the performance of certain
ELEVENTH DEG REE NUMBER EIGHTY-ONE PAGE FIV E
exercises well perfected before you attempt to speculate upon this

subject. But if you sit in the dark of your room, or sit anywhere,
and see, at night or in the daytime, flashes of violet light or a
violet haze coming in front of your eyes you may be sure that you
are making excellent progress in your development. If you do not
see it or cannot find any indication of it you should not feel that
you are not making progress because you will probably be the last
one to realize how much haze really is surrounding you. Others
will begin to notice it, or the effects of it, before you will.
Some have actually thought that the hazy effect was caused by their
eyes being tired, or by the sunlight shining in their eyes or some
thing of the kind. It was not until we had experiments in our
laboratory at New York in 1919 that we discovered that the haze
could make us invisible even on a photographic plate, and I will
tell you about this in my next talk.
In the meantime, I have one new exercise for you that you may
use now, in place of any others that you have been using during the
past week. You may occasionally go back to some of the other exer
cises, if you wish, and especially if they have been giving you
some help in regard to your hearing or seeing or as a tonic effect.
But this new exercise should be done twice a day, once in the morn
ing and once at night before retiring.
Here is the new exercise: Sit down or lie down on your bed
and relax as though you were getting ready to go to sleep. Then,
with your eyes wide open, concentrate your attention either upward
toward the ceiling or straight ahead toward one wall of your room
and try to see beyond the ceiling or beyond the wall as though you
were looking into space.
Continue this concentrated gaze about one minute, or perhaps

two minutes. Then close your eyes and take a deep breath. Then
bring the fingertips of both hands together in front of you and
hold your hands in this position while you hold your breath for
about a half minute; then exhale slowly, still keeping your finger
tips touching. After all the breath is exhaled continue to breathe
normally for about five minutes but keep the fingertips still
touching. After five minutes you may separate your hands and rest
in a relaxed condition for a few minutes; then either go to sleep,
if it is nighttime, or be up and about your activities if it is
morning. In bringing the hands together so that the fingertips
touch, you may do so by putting the hands in a position as shown
in pictures indicating a pious attitude, as if praying. In fact,
there is a very ancient mystical principle involved in that posi-
_____ tion which Jesus and his disciples used, and which has
\ k een copied in the ritualism of the churches, and we find
that many of the ancients used that same position of
\/ hands whenever attuning themselves with the Cosmic either
in prayer or communion.
ELEVENTH DEG REE NUMBER EIGHTY-ONE PAGE SIX
The purpose of this exercise with its one deep breath and ex
halation and the touching of the fingertips, is to strengthen the
aura following the exercises that you have been doing during the
past few weeks. You will feel a very magnetic effect from keeping
the fingertips together and should feel a surge of magnetism going
down the right arm through the fingertips and up the left hand and
left arm into the body again. The magnetism should pass all
through the body and then start down the right arm again and
through the right hand, repeating this rotary whirling until, after
two or three minutes, the surge of magnetic current in this manner
will be so fast in its circular travel that you will hardly notice
it except to feel an electric effect from it. With some, the cur
rent may be reversed by starting down the left arm and going
through the left hand into the right hand and up the right arm and
into the body and down into the left arm again. It has been found
that with those who have the surge reversed this way there is a
slight variation of the psychic area of the brain which would enable
them, if necessary, to become well developed as left-handed persons
or capable of writing or doing things equally as well with the left
hand as with the right hand. Those who are wholly left-handed and
use the left hand exclusively for writing will always find the
surge of magnetism going down into the left hand and into the right
hand and arm. Do not concentrate upon feeling this electric surge,
and do not try to -force it or will it or do anything of this kind,
but remain passive and relaxed while you are holding the breath and
while you slowly exhale it.
This is all for our little talk this week. I assure you that
I am very pleased with the reports that are coming to me.
Fraternally,
YOUR CLASS MASTER

evening what the morning may accomplish .—UNTO THEE I GRANT
In connection with this week’s exercise, when you feel you have achieved a
degree of invisibility, try some maneuvers on your friends that will test their
observations. This does not have to be conspicuous, but can be part of your
regular patterns of walking about. However, now you will ask persons in the
same area as yourself if they saw you walk across the room five minutes ago.
Did they see you rise from a chair a few moments before? Did they see you pick
up an object in the last few minutes? While you may simply be testing their
powers of observation, you will find that when two or more persons failed to see
what should have been an obvious move on your part, that they actually did not
see you do it.
V V V
1f Many surprising things may result from the development of the violet haze.
H Dr. Lewis personally experienced the result of invisibility caused by the
violet haze.
11 This violet haze is similar to the forming of the cloud which was explained
In theearlier Degrees. It isthe same principle which was used by the great
Masters in making themselves invisible.
1f Laboratory experiments, conducted by AMORC in 1919, revealed that the
violet haze could make one invisible even on photographic plates.
U The purpose of this week’s exercise is to strengthen the aura. During the
exercise, remain passive and relaxed without concentrating on any
magnetic current.
Rosicrucian Park
T his m o n o g ra p h is not subject to sole or p urchase b y an yo n e . A sale or

p u rc h ase m ay m ake the seller a n d p u rc h a se r subject to civil liability.
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R E G IST E RE D IN 0.5. P A T E N T O F F IC E
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THE CONCURRENCE
V V V
As the spiritual consciousness within us is
developing, so too is our understanding of the
Cosmic and its manifestations until the ultimate of
knowledge is gained through Cosmic Conscious- \
ness. Kwang-Tse, the ancient Chinese philosopher,
has described this evolving awareness of consciousness in the
following words:
Therefore, the feet of man on the earth tread but on a small

space, but going on to where he has not trod before, he traverses a
great distance easily; so his knowledge is but small, but going on to
what he does not already know, he comes to know what is meant by
Heaven. He knows it as The Great Unity; The Great Mystery; The
Great Illuminator; The Great Framer; The Great Boundlessness;
The Great Truth; The Great Determiner. This makes his knowledge
complete. As The Great Unity he comprehends it; as The Great
Mystery, he unfolds it; as The Great Illuminator, he contemplates
it; as The Great Framer, it is to him the Cause of all; as The Great
Truth, he examines it; as The Great Determiner, he holds it fast.
Thus Heaven is to him all;. . . At first he does not know it, but
afterwards he comes to know it. In his inquiries, he must not set to
himself any limits, and yet he cannot be without a lim it Now
ascending, now descending, then slipping from the grasp, the Tao
is yet a reality, unchanged now as in antiquity, and always without
a defect.
-KW A N G -T SE, 4th C entury B.C.
ELEVENTH DEGREE N U M B E R EIGHTY-TWO PAGE ONE
The early reports coming in from those who received last

week's talk indicate that very wonderful results are being obtained
by the exercise given in that lesson. From these reports I also
discern that it will be a good plan to do this exercise, at your
convenience, for several weeks.
One of the members of this Degree has asked a question which

may be in the minds of a good many of you at the present time,
especially now that you are reaching such a crucial point in your
progress. The question is evidently intended to bring forth impor
tant information and is not intended as a criticism in any sense.
Here is the question: "Just what practical benefit may all of us
expect through this higher development outlined in the Tenth and
Eleventh Degrees?"
THE WORD You see, of course, that the whole question hinges
“PRACTICAL” around that one word practical. If that word were
not included in the question we could say very
easily that the lessons themselves would answer the question. First
of all, we find that the matter contained in the Tenth and Eleventh
Degrees is much like the matter contained in the lower ones,
namely, instructive. There are a certain number of men and women
out of every hundred we meet who want to have knowledge, and who
feel that anything is worthwhile that adds to their knowledge.
There is no denying the idea that "knowledge is power" but, of
course, this is only true when knowledge is utilized or applied.
When knowledge is used and thus becomes part of our experiences
and our mental and physical equipment to accomplish things in life,
knowledge then becomes wisdom. The wise man or woman, the one who
is prepared with wisdom to meet many emergencies in life, is the
one who is possessed of the greatest power to attain whatever goal
he or she may have in life.
On the other hand, the mere process of securing knowledge is

fascinating to those minds that pursue knowledge. There are types
of minds that are unhappy and constantly nervous, in a sense, be
cause of some knowledge which they desire and cannot secure. Un
solved mysteries and unknown facts are to many people a constant
source of annoyance, and there are people who cannot be happy so
long as they know there is some available knowledge which they have
not secured. To such persons our studies bring peace and happiness
as well as wisdom and power.
When we come to the really practical side of the mat

ter, we find two outstanding points that must be taken
into consideration. First, it is essential that we have
such knowledge in order that our lives and our actions
ELEVENTH D EG REE NUMBER EIGHTY-TWO PAGE TWO
throughout our lives may be perfectly and properly directed. If

we are going to admit that some knowledge is not essential and that
we can go through life and live a practical, abundant life without
some forms of knowledge, then we are going to find ourselves forced
to admit that much knowledge may be cast aside and that an ignorant
person, or a person just living from minute to minute and hour to
hour, is as successful and practical in his way of living as the
one who has mastered a great deal of knowledge.
In the second place, the special knowledge contained in our

work enables us to live in better attunement with the Cosmic and
in harmony with the universe. This means that our health will be
more perfect, that we will be able to avoid many diseases and
accidents, that we will be able to prevent effects from national
and localized epidemics, and other forms of depression; it means
that we will be able to overcome obstacles and correct those con
ditions which affect other human beings but which we do not wish
to have affect us. This certainly makes the work of a very prac
tical nature instead of theoretical.
The fact that the average person who is studying along lines
similar to ours is happier, more successful, more contented, and
healthier is sufficient proof that there is something in the study
of our teachings, or similar teachings, that makes them of real
value to human beings.
I think that the foregoing remarks answer the question fairly

well for a brief explanation. Of course, a real answer would be
in the form of a book dealing with the essential benefits of mys
tical knowledge.
Now, for this week we are going to try another exercise which
brings us to a closing point along one line of development with
which we have been dealing for the past few months. This is not
necessarily a culminating exercise but one which completes a cir
cle of a group of special exercises intended for one purpose.
We are again going to take into consideration the thyroid

gland. We are reaching a cosmic cycle, one in which the cosmic
vibrations are going to have more and more effect upon the thyroid
gland of the average, normal, healthy human being. In fact, this
cycle began only a few years ago, and in checking up on the matter
I found that physicians all over America have had more questions
asked them about the thyroid than ever before. This is caused by
the fact that thousands upon thousands of men and women have been
noticing during the past years that the thyroid gland—
or the various parts that enter into the form of the
thyroid gland in the neck, just where the so-called Adam's
apple is located— has become slightly enlarged. This
ELEVENTH DEG REE NUMBER EIGHTY-TWO PAGE THREE
enlargement is so small that it has little or no effect upon the

the health and is not an inconvenience in any way, but it is large
enough to show when the head is thrown backward and the neck
stretched smoothly. During certain phases of the Moon each month
some of these thyroid glands appear to be slightly larger than at
other times and sometimes for two or three months the slight en
largement of the gland will disappear. Some persons have been
frightened about it and others merely curious. Medical authorities
tell me that this is nothing to worry about, and not until the
gland becomes very large should anything be done except to have a
physician examine it early in the process of development to see
whether or not it is an important matter.
THE THYROID This tendency of the thyroid gland to enlarge is

AND CY C LE S due to cosmic conditions and to a cosmic cycle that
will probably last another thirty or forty years.
In that time we hope that many thousands of men and women will take
advantage of our work and prepare themselves for the benefit that
is coming through this cosmic period, and at the same time take
advantage of the effect that the Cosmic is having upon thyroids.
The exercise I am going to give to you this week will not cause
the thyroid gland to enlarge, nor will it cause it to reduce, for
it has no effect upon the physical size of the thyroid whatsoever.
But it will have something to do with the continued and proper
functioning of the thyroid so that it will not become negligent in
its normal functioning.
Therefore, the fingertips of both hands should be brought to

bear lightly upon the place on the neck where we usually say the
Adam's apple is located. Whether you have any enlargement there
or not, or whether you can feel the thyroid gland in your neck
between the two cords or not is immaterial. If you have a little
hollow in between the cords let your eight fingertips (not includ
ing the thumbs) rest upon the hollow. Perhaps it will be more con
venient, or easier to do, if only the forefinger and the second
and third fingers of each hand are placed upon the neck. That will
make six fingers altogether. They may lightly touch each other
while they are on the neck. It does not matter just how the fin
gers are placed on the neck so long as they actually touch it
between the jawbone and the collarbone. While the fingers are thus
making their contact with the neck you should be seated in a com
fortable seat, or lying down in bed. First, take a deep breath
and hold it as long as you can, and then exhale slowly. Then
breathe normally for a few minutes and then once more take a deep
breath and hold it as long as you can before exhaling. This should
be done three times and then a rest of ten minutes should
be given; after that proceed to do the breathing with the
fingertips on the neck for another three times. In the
interval of five or ten minutes between the two exercises
ELEVENTH D EG REE NUMBER EIGHTY-TWO PAGE FOUR
the fingers may be removed from the neck, but they must be held
there all the time that the deep breath is taken and held while the
breath is exhaled.
If this exercise is done each morning, once at noontime, and

twice in the evening before retiring— following the outlined pro
cess of breathing and fingertip touch three times during each per
formance of the exercise— it will gradually cause the thyroid to
function properly in accordance with cosmic law and will be one of
the most invigorating and health-stimulating exercises you have
had.
I will appreciate your report on these exercises after you

have used them about a week.
Fraternally,
YOUR CLASS MASTER
SELF-EXAMINATION AND ANALYSIS
The following suggestion is for your personal consideration,

thought, and analysis:
That applied knowledge makes wisdom was pointed out on page

one, paragraph 3. One of the aspects of wisdom is foresight. Just
as the good explorer does not fear adventures— because he has al
ready prepared in detail for all possible contingencies— so the
wise do not fear emergencies. Reflect on the above analogy.
V 7 V
11 “ Knowledge is power” only when it is utilized and applied.

H Knowledge becomes wisdom when it becomes part of our experiences and
mental and physical equipment to accomplish things in life.
H Two principal and practical benefits which are derived from the studies of
the higher Degrees are: knowledge which properly directs our lives and
actions, and knowledge which enables us to live in attunement with the
Cosmic and in harmony with the universe.
H In the present Cosmic cycle, the thyroid gland is more greatly affected than
any others, and we who are aware of this condition should take particular
care of our thyroids.
K The exercise for this week is for the continued normal and proper
functioning of the thyroid gland.
This m o n o g ra p h is not subject to sole o r p u rch ase b y an yo n e . A sale or
This monograph a]ways remains the property of the
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The matter contained herein la officially Issued through the Su
was registered in the United States Patent Office tor the purpose ol
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receiving, and are imparted only a s an incident to membership. The
THE CONCURRENCE
V V V
<1 Although from a scientific viewpoint the aura is
a wholly material phenomenon, this electronic age
can no longer deny that electrical impulses or
vibrations do emanate from living things. We quote
now from a source familiar to most of us.
The belief in the human atmosphere or Aura is apparently very

old—dating back many centuries. Several distinct references to its
existence were made by the ancient Egyptians , and certainly it was
described by various writers, both Oriental and Occidental, several
centuries B.C. In the early Hindu writings, lengthy descriptions of
it will be found, while it was so well known to the mediaeval saints
and mystics that they carefully distinguished four different and
distinct types of aura —namely, the Nimbus, the Halo, the Aureola
and the Glory. The first two of these were applied to the differing
types of partial aura streaming from the head of a divine being; the
aureola was applied to the radiation from the whole body (what we
now call the “aura” generally), and the glory was a combination of
both, viz., the aura with a distinct nimbus , either circling round or
shining over the head; and it was considered important for the
correct significance of Christian iconography not to use these
words indiscriminately. It is hardly necessary to remind the reader
that paintings of Christ, the Virgin Mary and the Infant, etc.,
almost invariably contain this symbolic representation—just as we
find the portrait of Krishna, nursed by Devaki, portraying a golden
halo round the heads of both.
- H E R E W A R D C A R R IN G T O N , 1880-
ELEVENTH DEGREE N U M B E R EIGHTY-THREE PAGE ONE
We have now approached a point where most of you must be close

to various very important changes taking place in your systems. I
want to be a little ahead of these changes in my explanation about
them, and to offer a few words of warning.
HEALTH AND As your health improves, or at least as your vital-

RADIATIONS ity becomes harmonized with the Cosmic, and there
fore strengthened, your aura will become stronger
and the radiations from your body will become stronger. This
brings me to the important point of advising you, perhaps for the
first time in all of our studies and lessons, that the radiations
from a healthy psychic and physical body combined in one perfect
unit consist of something more than the mere colors that are seen
in the aura. In other words, in the perfect being where the psy
chic and physical are united or balanced, and there is the right
degree of vitality and a proper activity on the part of the psychic
centers, there will be certain radiations or emanations from the
human body that are not ordinarily understood. In fact, what I am
going to tell you now has been carefully concealed from the members
in the lower Degrees and I am sure that none of you will feel that
it is a proper subject to discuss with the members in the lower
Degrees. Many of them would misunderstand just what we meant and
many more would try experiments hoping to bring about some quick
results and would probably delay their own progress.
All of the emanations from a perfectly balanced physical body

are in the form of etheric waves. I do not know what an etheric
wave is and I don't think anyone else knows, but we call these
waves e t h e r i c , because that implies something practically invisible
and almost intangible and highly magnetic--and that is a fairly
good description of these waves. Now, all matter is composed of
electronic vibrations that are practically of the same nature as
these emanations from the human body. In other words, the emana
tions from a healthy human body are of such nature that they might
easily compose a new form of matter if there were any reason for
their doing so. The electricity that flows into a lamp and flows
out again on its way to another lamp produces light in each lamp.
The cosmic energy and vibrations that flow into a human being pro
duce life and vitality in that body, and as they radiate and ema
nate from the body they might produce more life or more matter.
The truth is this: The emanations from a perfectly healthy

body do produce a material substance and herein lies a great m y s
tery. In persons where the health is breaking down and
the body is rapidly losing its reconstructive power we
find that the emanations carry off so much vitality that
many strange effects are produced. When the body is
This m o n o g ra p h it not subject to sale or p urchase b y an yo ne . A sale or
p u rc h a se m ay m ake the teller a n d p u rc h a se r subject to civil liability.
n O O O O
A M $ R C
MASTER MONOGRAPH

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Degree C> Degree
11 11
83 83
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875
REG IS TER ED IN P A T t H T O F F IC E
•C6J«TER£0 T*«*OvOMOuT TMC WOftLD)

protecting all the •■printed, engraved, typewritten, and photographic
I
studies. diagrams. Illustrations, and charts" as authorized by the
THE CONCURRENCE
V V V
<]I Although from a scientific viewpoint the aura is
a wholly material phenomenon, this electronic age
can no longer deny that electrical impulses or
vibrations do emanate from living things. We quote ^
now from a source familiar to most of us.
The belief in the human atmosphere or Aura is apparently very

old—dating back many centuries. Several distinct references to its
existence were made by the ancient Egyptians, and certainly it was
described by various writers, both Oriental and Occidental, several
centuries B.C. In the early Hindu writings, lengthy descriptions of
it will be found, while it was so well known to the mediaeval saints
and mystics that they carefully distinguished four different and
distinct types of aura —namely, the Nimbus, the Halo, the Aureola
and the Glory. The first two of these were applied to the differing
types of partial aura streaming from the head of a divine being; the
aureola was applied to the radiation from the whole body (what we
now call the “aura” generally), and the glory was a combination of
both, viz., the aura with a distinct nimbus, either circling round or
shining over the head; and it was considered important for the
correct significance of Christian iconography not to use these
words indiscriminately. It is hardly necessary to remind the reader
that paintings of Christ, the Virgin Mary and the Infant, etc.,
almost invariably contain this symbolic representation—just as we
find the portrait of Krishna, nursed by Devaki, portraying a golden
halo round the heads of both.
—H E R E W A R D C A R R IN G T O N , 1880-
ELEVENTH DEGREE N U M B E R EIGHTY-THREE PAGE ONE
We have now approached a point where most of you must be close

to various very important changes taking place in your systems. I
want to be a little ahead of these changes in my explanation about
them, and to offer a few words of warning.
HEALTH AND As your health improves, or at least as your vital-

RADIATIONS ity becomes harmonized with the Cosmic, and there
fore strengthened, your aura will become stronger
and the radiations from your body will become stronger. This
brings me to the important point of advising you, perhaps for the
first time in all of our studies and lessons, that the radiations
from a healthy psychic and physical body combined in one perfect
unit consist of something more than the mere colors that are seen
in the aura. In other words, in the perfect being where the psy
chic and physical are united or balanced, and there is the right
degree of vitality and a proper activity on the part of the psychic
centers, there will be certain radiations or emanations from the
human body that are not ordinarily understood. In fact, what I am
going to tell you now has been carefully concealed from the members
in the lower Degrees and I am sure that none of you will feel that
it is a proper subject to discuss with the members in the lower
Degrees. Many of them would misunderstand just what we meant and
many more would try experiments hoping to bring about some quick
results and would probably delay their own progress.
All of the emanations from a perfectly balanced physical body

are in the form of etheric waves. I do not know what an etheric
wave is and I don't think anyone else knows, but we call these
waves e t h e r i c , because that implies something practically invisible
and almost intangible and highly magnetic--and that is a fairly
good description of these waves. Now, all matter is composed of
electronic vibrations that are practically of the same nature as
these emanations from the human body. In other words, the emana
tions from a healthy human body are of such nature that they might
easily compose a new form of matter if there were any reason for
their doing so. The electricity that flows into a lamp and flows
out again on its way to another lamp produces light in each lamp.
The cosmic energy and vibrations that flow into a human being pro
duce life and vitality in that body, and as they radiate and ema
nate from the body they might produce more life or more matter.
The truth is this: The emanations from a perfectly healthy

body do produce a material substance and herein lies a great m y s
tery. In persons where the health is breaking down and
the body is rapidly losing its reconstructive power we
find that the emanations carry off so much vitality that
many strange effects are produced. When the body is
ELEVENTH DEGREE N U M B E R EIGHTY-THREE PAGE TWO
perfectly healthy the radiations or emanations form a magnetic flow

from the human body, which Mesmer discovered many years before he
became a Rosicrucian, and it was the mystery of this magnetic fluid
or radiation from the human body that led him to investigate the
Rosicrucian teachings about it and thus led him into the Rosicru
cian organization. The average person who is well and healthy
gives off these magnetic radiations during the day and during the
night without depleting his own health. The reason for this is
that such a person has a superabundance of magnetism and vitality.
Various names have been given to this radiation or emanation

from the human body. The word odic has been used many times as a
name for the radiations, or for the supposed fluid, but in recent
years other names have become popular with some branches of re
search work.
I have noticed, for a number of years, a very peculiar condi

tion in connection with the bodies of persons who were dying or
passing away from some disease or condition that had been gradually
breaking down the entire system. Where transition or preparation
for transition has been gradual, as the result of a gradual break
ing down of the entire system, the emanations from the human body
contain a great deal of vitality and material essence. In such
cases the sheets upon the bed where the patient is lying often be
come saturated with a substance that appears to be starchy and very
white. It will be evenly distributed over the sheet above the body
and below the body, especially just above the solar plexus and
heart. This substance will accumulate gradually on the sheets un
til it forms itself into a large ball or into a lump as big as an
egg. I have seen this many times and physicians have remarked
about it but have not been able to explain it.
A few years ago it was discovered that some mediums while in

a spiritistic trance were able to accumulate a similar substance on
the hands, arms, or face. This substance has been analyzed and
has been found to be plasmic in nature, but entirely different from
anything found inside the human body. Sometimes it is hardly visi
ble in the bright light but becomes visible in the dark because it
seems to be partly luminous. Where it gathers in great quantities
it often looks like foam except that it is more solid and heavier.
At other times it will gather all over the body and on the bed
clothing like a heavy foam composed of well-beaten cream. It is
odorless, colorless, and from a chemical point of view is a m ys
tery. It is, however, a radiation of the psychic and physical bod
ies changed into material form.
The healthier a person is the more the body gives off

of itself. We know that the outer tissue of the body is
constantly dying and is flaking off in small pieces which
ELEVENTH DEGREE N U M B E R EIGHTY-THREE PAGE THREE
we wash away when we bathe. This is constantly renewing the outer

tissue of the body and keeping it fresh and young. In old age this
process ceases, for the reconstructive processes discontinue and no
tissue is given off because no new tissue is formed underneath.
Persons who fail to bathe properly find this dead skin accumulating
on their bodies and from it come all kinds of skin diseases. In
the Western world where bathing has become so popular and so well
understood there are not the very large number of skin conditions.
The odic vibrations from a normal healthy body, however, are always
present and will affect the clothing that is worn close to the
body. The vibrations reaching other persons cause various effects
according to whether they are harmonized or attuned with the Cosmic
or not.
Now that your psychic centers are being gradually developed

and the vitality of your body improved, I expect very shortly that
the radiations from your body will become much stronger. This will
result in the necessity for daily bathing because there will be
more flaky pieces of the outer tissue to be removed and the aura
will become stronger, your hands more magnetic, and your contact
with people will become more acute.
A TEST FOR During the coming week I want you to continue the
EMANATIONS exercise given last week in connection with the thy
roid, but also take a few opportunities during the
coming week to study the emanations from your body. Note when you
bathe how the outer tissue is renewing itself more vigorously and
more completely than in the past. Even on the skin of your face
you will find a cleaner and newer tissue growing underneath these
flakes. This will help to prevent wrinkles from forming and it
will keep the pores clean, keep blotches and acne away, and clear
up other skin conditions. If you want to study the effects of
these radiations try wearing a new, clean, silk handkerchief across
the abdomen under your clothing. Open the handkerchief, spread it
in its full width in one single layer over the abdomen, let your
clothing hold it tightly against your body for a whole day and
night, and then examine the handkerchief; you will find that the
pores of the silk handkerchief have become filled with a very fine,
white substance. This is easily washed from the handkerchief es
pecially with hot water, but it will give you an idea of the chem
ical action that is taking place in your body as a result of the
improved health.
Later, I will talk to you more about this subject. Therefore,

keep up the same treatments with the thyroid for one more week. At
the same time if you have an opportunity to shake hands
with or touch persons, who know of your studies, ask them
if they can feel the magnetic tingling and radiations from
your fingers and hands. In my next talk I will go into
more details regarding this interesting subject.
ELEVENTH DEGREE N U M B E R EIGHTY-THREE PAGE FOUR
PART II
I notice also in various reports coming to me that the mem

bers in this Degree are beginning to realize the distinctions of
the various planes of consciousness upon which they seem to be
dwelling at the present time. Most of those who have written have
stated that they feel from their experiences, and from meditation
which seems to bring them some cosmic revelation, that they are in
the third plane of consciousness. One has admitted that he is
quite convinced that he is only in the second plane and under
stands, therefore, why his life has been what it is. Interesting
also is the fact that only one member seemed to feel that he was
on the fourth plane or just entering the fourth plane. I am rather
inclined to agree with him, judging from the experiences he has
had, but nevertheless, he has decided within himself that if he is
just beginning the fourth, he would rather go back into the third
and review it.
Of course, this going back into a previous plane is not

possible and therefore is beyond human decision. What he can do,
however, is to make the best of his present opportunities to study
the work and to improve himself to such an extent that he will feel
more worthy of starting upon the fourth plane. He is really an old
soul in many ways, and I have suspected for a long time that this
Frater was highly advanced. He may not make as much progress in
the fourth plane as some of you are now making in the close of your
third planes of consciousness, and therefore, most of you will
probably reach up to this point at the close of your present life
when you pass through transition.
Fraternally,
YOUR CLASS MASTER

V V V
if When the psychic and physical functionings are perfectly balanced, etheric
waves emanate from the body.
if Etheric waves, or odic vibrations, are always present in the healthy body.
They may be tested by a silk handkerchief worn next to the abdomen. These
vibrations affect others, in various ways, and according to the harmony
w ith the Cosmic which the person so affected may have.
The plasmic substance accumulated by some spiritistic mediums is sim ilar to
these etheric vibrations, but not, as a rule scientifically understood by them.
f Although chemists have failed to analyze this substance, it has been
observed in hospitals upon the sheets of persons who were dying. It
sometimes becomes more luminous at night.
51 Continue the thyroid exercise given last week.

The condition of your body is normally of paramount importance to you. The more attention you
give to it the more you will experience the magnetism it gives off. This vitality, as measured by the
amount of magnetism you give off, will make you feel like a new person. Your whole being should be
tingling with the excitement of this effulgence. The thing to watch during the next week, and after,
is that the exercises and attention you are giving to your body are being repaid by the body in the
way of a stronger and more sensitive physique, able to perform more of the tasks you ask of it, with
less effort, and more vigor. The body should never be looked upon as an impersonal or unimportant
part of you. It is very important and deserves certainly half of your concern, love, and attention.
Without it, your inner self would be severely limited in its expression, unable to perform its
humanitarian and idealistic goals.
Rosicrucian Parle
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o O ° O Q
MASTER MONOGRAPH
ILLUMINATI SECTION

I
'C ^ ° O
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copies oi officially prescribed and copyrighted monographs, dis-
matters herein contained are strictly confidential to the member I
member, and is & violation of tne Statutes of this Order.
THE CONCURRENCE
V V V
<| In the present mechanical age, it is indeed
necessary that material thinking and living give
way to more spiritual growth. From the Pistis
Sophia, a Gnostic writing presumably written in the
first two centuries after Christ, the following excerpt
shows the necessity of having this matter purified by the mysteries
of baptisms:
Now, therefore, when a man receiveth the mysteries of the

baptisms those mysteries become a mighty fire, exceedingly fierce,
wise, which burneth up sins; they enter into the soul secretly and
devour all the sins which the counterfeit spirit hath implanted in it.
. . . The Counterfeit spirit, the destiny, and the body may be
separated into one group, and the soul and power into another. And
the mystery of baptism remaineth between the two, and separateth
the one from the other, in order that it may cleanse them and make
them pure, that the soul and power may not be fouled in matter.
- P IS T IS S O P H IA
ELEVENTH DEGREE N U M B E R EIGHTY-FOUR PAGE ONE
At last we seem to have reached a very critical stage in our

progress, for I have been virtually flooded with letters the past
week from members, most of whom wrote their letters before they
received last week's lesson, and who seemed to feel that they were
making excellent progress.
Naturally enough, they did not sense this through any outward
manifestation of an unusual kind, and really, so far as psychic
manifestations are concerned, these have been no greater in the
last few weeks than they have in the past. But there is an inner
spiritual sense of some development taking place or some enlarge
ment of the self, and so many have spoken of this that I am really
delighted. I know that many who have not written are having simi
lar impressions, but may not have thought them important enough to
write about. I also realize that a great many of you hesitate to
write because you know that I have such a large mail and such heavy
correspondence that you feel you are saving me many hours of unnec
essary work. I deeply appreciate the consideration of the members
in this Degree in this regard, but on the other hand, I do like to
have your reports.
THE DEVELOPING Now, we shall consider developing conscious-

CONSCIOUSNESS ness. Jesus spoke of this in many veiled and
mystical ways, knowing full well that only his
most developed Disciples would understand what he was talking
about. He knew also that most of the persons in the mob audiences
around him would not only fail to understand what he was trying to
say, but would probably also misinterpret it. I sometimes wonder
whether he really had more superstitious beliefs to contend with
in his day than we have now. One thing that is sure is that the
people constituting the mass mob, or constituting the mass con
sciousness, were not so steeped in materialism as we are today.
There may have been a greater absence of spiritual awakening and a
far greater absence of psychic consciousness than we now have, but
there were fewer who pinned their faith to material things, or at
least held the idea that the material laws of the universe could
accomplish more than the spiritual or the psychic.
What do you suppose those persons would have thought of such

a demonstration as all of us are familiar with today— that of
placing a small box of material, mechanical devices in a room and
picking up inaudible voices and music and changing them into audi
bility sufficiently loud to fill a large auditorium with the speech
r ■7 of a man talking many thousands of kilometers away, or
X%&/ with music being played at a distant theater or audito-
\ / rium? It is such things as this today that are making
^ the younger people and the unthinking people very
ELEVENTH DEG REE NUMBER EIGHTY-FOUR PAGE TWO
materialistic. They think that material science has conquered so

much of the universe that, after all, there is very little left in
the spiritual or psychic domains.
It is true that in the time of Jesus, as well as of all of the

great Masters who preceded him, there were all kinds of supersti
tions to which the people were bound by tradition and by a faith
that seemed to be unshakable. If we read a list of the old super
stitions prevalent in Eastern countries at the dawn of Christianity
and think of the people as trying to live up to these superstitious
beliefs, we will see that most of them must have been afraid to do
anything from the time they awakened their consciousness or opened
their eyes in the morning until they went to sleep at night. Some
would be afraid to cross the road from the left side to the right
side; others would be afraid to walk on ground that an unholy per
son had walked on; others would be afraid to look out of a window
and see a star; others would be afraid to eat or drink without some
special ceremony; others would be afraid to put on clothing that
contained certain colors; and still others would not move without
saying certain prayer words, and so on. There were superstitious
beliefs about food and eating, about bathing and where to bathe,
about the manner of sleeping, the manner of going in and out of a
house, of traveling along the road, the kind of clothing to wear,
what food to eat, the kind of animals to keep around the house, and
thousands of other subjects.
The man from a distant country who lived in Palestine not only
had to keep up the superstitious beliefs of his own country, but in
order not to antagonize the Jews and others in Palestine, he had to
follow their superstitions as well. When we realize that Palestine
was a cosmopolitan center for the world with over eighteen nations
of people living there, and representatives of several hundred
other nations or parts of nations stopping there for a while each
year, we can see that it must have been a canter of confusion most
of the time.
Now, all of these superstitious beliefs tended to narrow the

vision and the consciousness of the people. Narrow-mindedness
seemed to be the standard by which a person's morals were measured
in the ancient days, and we have quite a remnant of this same b e
lief even today among the so-called orthodox church people. These
present-day orthodox persons throw up their hands in horror at the
way in which the young people of today step over and step outside
of all bounds and limitations of so-called respectability. But,
after all, the fact remains that in ancient times the young people
and the old people committed all of the same crimes that
the young people are committing today, except that in
olden times the young people and the adults did things
secretly, hypocritically, and behind veils and in
ELEVENTH D EG RE E NUMBER EIGHTY-FOUR PAGE THREE
protected places, instead of doing them in the open and without any
decorative costume or fancy veiling to hide anything.
It is a fact that the more tolerantly and the more sympathet

ically we attune ourselves to the minds of all beings and to cosmic
laws, the broader becomes our vision.
Some references have been made pre

viously to the mountain of illumination or
initiation. We have said that this moun
tain is only symbolical. Wherever the
Bible speaks of Moses having gone up on the
mountain to be illuminated and inspired,
and having come down from the mountain with
the new rulings and new laws for the people
it is only so phrased as an allegory, and
not to indicate an actual mountain
material sense.
As your inner, spiritual self awakens

and develops, you are~Tifting your con-
sciou&n»ss-_±o_greater heights ancT you_are
actually ascending the qreat~mountain. The first thing that will
happen when you are allowing~yourr“psychic self to extend and
broaden is that you will rise higher and you will seem to have a
broader vision, not only of the whole of life, but of life's prob
lems and of the individual peculiarities of every person you meet.
Human beings themselves will take on a different nature, for you
will see them not as good and bad people, but as different people.
The so-called sins of the world will change from sins to"different
forms of goodness, merely improperly exprgB~s^d or unconventionally
expressed.
The greatest effect, however, will be upon you. Once you

enter into the spiritual illumination and spiritual awakening, you
wil]— find, all~o£~llfe becoming an~easy problem, ancT~even health
.and transition ..are not so diff icul-t.jto understand . With this
broadeninq_of the vision or extension of consciousness comes an
i n c r e a s i n g p o w e r o f"masfer sh i p , and_an Tncreasing ability .to. fore
see intuitively or otherwise the events of tomorrow and the next
d a y . There also comes the ±n. mppt- all obstacles or a ll_in-
c idents that m ight frustrate our plans, and we are enabled^to over-
ride them or malce~or~tHem_ something entirely different. lsfow~if you
will keep this in mind and concentrate~your~"tliouuhLb>~TiPon this
developing consciousness instead o? expgctrtng: j^sychTc manifesta-
tions of some kind, you will see that a great change Jias
been taking place in you* mind and your thinking during
the p a g f rew~months. YoiPwill see that it is possible for
you to have more of this jawakening and extension of con
sciousness even though there were no unusual psychic
ELEVENTH D EG REE NUMBER EIGHTY-FOUR PAGE FOUR
demonstrations. As your consciousness extends, it is going to come

in contact with the consciousness of others who are going through
the same experiences that you are, and it is going to blend into
the Cosmic Consciousness until you find yourself being a part of
the general consciousness to a greater extent than you have been
in the past.
Fraternally,
YOUR CLASS MASTER

V V V
H Material thinking in this mechanical age interferes w ith spiritual

understanding.
H C hrist’s messages were veiled so that only those spiritually developed could
understand.
1f The more sympathetically we attune ourselves to the minds o f all beings
and to cosmic laws, the broader becomes our vision; so-called sins become
different forms of goodness improperly expressed.
As the inner, spiritual self develops, you are lifting your consciousness to
greater heights, ascending the symbolical m ountain of illum ination.
1f Spiritual aw akening brings w ith it more abundant health, intuition,
insight, and power of mastership.
H Concentrate upon developing your inner consciousness rather than upon
expecting unusual psychic demonstrations.

As this monograph indicates, we get a better view of the people around us when our psychic selves
extend and broaden in their scope. We become more tolerant of others, because we see more of their
make-up. We can see what causes the narrow vision they sometimes have, and what causes them to
have superstitious beliefs. They simply have not had an opportunity as yet to broaden their vision.
We must never, however, stop the process of reflecting upon our own views and beliefs. Regardless of
how high we climb the mountain of illumination, certain superstitious beliefs cling to even the best
of us. Not until we have reached the pinnacle of earthly developments will we be free at last from
ignorance and superstition, for only then do we see EVERYTHING in its true and whole light. Take
some moments to analyze some of your present beliefs. See if any of them can be classified as being
in the realm of speculation or uncertainty; as being superstitious. See how they affect your life,
causing you, perhaps, to make an error in judgment or to make a wrong decision.
Rosicrucian Park
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receiving, and are imparted only a5 an incident to membership. The
m on o g ra p h is and shall remain in the Supreme Grand Lodge of
A. M. 0. R. C. and It shall be returned to it upon its request The
istered name and symbols, tad the imperator has sole right to grant
THE CONCURRENCE
V V V
*11 The monograph states that the aura of an

individual is related to his psychic development and
vitality. The nature of the magnetic atmosphere or
aura is explained by Dr. George Starr White in his
book The Story of the Human Aura.
In other words,
no matter what form life or vital force may take,
no matter what vehicle life is carried in—be it animate or
inanimate—its magnetic atmosphere must be characteristic of the
vehicle.
When we thoroly understand the definition of aura,... and then
thoroly understand its properties, we can readily see that in this
magnetic atmosphere we have an exact image which represents the
product of the sum total of the development and evolution of life.
- G E O R G E S T A R R W HITE, M.D. (X866-?)
ELEVENTH DEGREE N U M B E R EIGHTY-FIVE PAGE ONE
We now come to another interesting point in our progress of

development. I know that many of you often have wondered about the
passage in the Bible which describes how some of the persons kneel
ing along the roadside touched the hem of the garment of Jesus and
were healed or helped, and Jesus explained that it was their faith
that cured them. Many have insisted that this statement on the
part of Jesus was incomplete or metamorphic. We do not believe
that he meant to say that just through their faith alone they were
healed, and that if they had stayed at home and had similar faith
in him they would have been healed. He meajit that.through their
faith-they_were led to come close to him, to seek him and appeal
to him, a n d t h a t through these things they received the help they
needed. A very wonderful lesson on faith could be learned from
these instances, but it is not my intention to deal with faith now
for we have already covered that point. However, it might be well
to say that our faith in our teachers, our instructions, or the
system we are using is very essential, and I feel sure that the
faith our members have in the higher work of the Order is respon
sible for having led so many of them to great heights.
The point I wanted to touch upon was that part of the incident
dealing with the fact that these sick persons touched the hem or
some part of the garment of Jesus. Now this garment may or may not
have been worn by Jesus sufficiently long to have absorbed some of
the marvelous creative vibrations emanating from his body, but it
is certain that his aura was so great and so extensive, as well as
so powe rful in healing vibrations /_7that the moment persons came
close to Jesus of came within_that aura they were helped. This is
the important point with which I want_ to_deal.
THE AURA’S The radiations from our auras are exactly in propor-
STRENGTH tion to our own psychic development. It is very
strange that in the past we have had very little
help from science in regard to the human aura, although science has
in its own hands many marvelous instruments that measure the human
aura~. I remember that during the fi»rst National^ Conveiitluu Which
I conducted in Pittsburgh in 1917 the opportunity was given to us
to^coriHuct many demonstrations of our principles. In the city of
Pittsburgh was a p hysician named Omar Cruikshanfr. This pKyslcian
belonged to a great many'medical societies/ Scientific bodies, and
recfrnedassociations^ He Rad enough initials after his name to
coverÊwcT or “three'lines. H e was "consulted by other physicians as
an expert in diagnosing. He~~had a* marvelous laboratory adjoining
his ottices in one of the big buildings, and in the lab
oratory 'there were all kinds o fTelectrical and chemical
instruments arid“equipment. He,_had one large electric
chair in whirttr a person could sit and have tiis electric
nature tested. 1
ELEVENTH DEGREE N U M B E R EIGHTY-FIVE PAGE TWO
We soon found that a person sitting in that chair and thereby

becoming highly electrified could easily have his aura measured.
The moment any one of us put our hands within two, three, or four
feet of him, certain electrical phenomena occurred. This clearly
demonstrated how far into space his aura extended around him. One
by one our members sat in the electric chair on a high glass plat
form and discovered whether their auras were extending twelve
inches or thirty-six inches or more away from the body. In some
cases the aura was so strong that it would cause a small electric
lamp to light up. Other things would occur through the strength
of the aura. We realized then that this man, and others like him
in various cities, had scientific instruments which clearly proved
ttie existence of an aura around everything^ and especially^ around
living bodies^ I f science had undertalcen” in the past to give the
subject of auras the proper attention, every one of us would know
more about it and would have learned this information in high
school at least.
ABILITY Our auras are the result of our vitality and our psychic
TO HEAL development combined. A good, strong, healthy person
with little psychic development will have a strong aura,
as far as vitality is concerned, but it will not extend very far
away from the body. A person with h igh psychic development will
have a very strong, ptHcfsing, and creative aura radiating through
and from ‘the physic_ai body to a wide space around it. The psychic,
creative part of this aura will be stronger than the purely phys
ical vitality of it. Such persons make excellent healers or
nurses and’ doctors. We have tested this fact through the work of
nurses ancT physicians who belong to our organization and who have
watched their work with patients in the hospotal. Very often a
person with gnr-h frpat-iw power in his aura w ill cause peopr§~~~to
b e “Healed by just coming in contact^with themT ft is more than
likely~that many persons who came^ close to Jesus were instantly
healed o f some of their chronic, conditions or weaknesses, and it
must be true that on some occasions the aura of Jesus was like an
electric shock to those who came in contact with it. I think that
this accounts for a great many o f the mi racles performed by Jesus,
ancT^Lt also accounts for many of^the~ wonderful~"cures made by our
members and others in the past who have attained great psychic
development .
Now, beginning with this week I want you to keep up some of

your recent exercises, because I want to continue building your
aura to the point where it becomes so highly magnetized that you
can feel the aura of your own body, which of course, is a very
difficult thing to do. Try to get in touch with those who
are ill and say nothing about any kind of treatment you
are giving, but merely put yourself where occasionally a
sick person can come in contact with you and therefore be
ELEVENTH DEGREE N U M B E R EIGHTY-FIVE PAGE THREE
benefited. Make some tests, if you can, by standing near persons

who are ill; just look at them occasionally and let the power of
your body go into them. Even if these persons are strangers who
appear to be ill, or pale, or suffering, you will find that by
standing near them or sitting near them a while you can benefit
them so that they will take on a better color and seem to feel
better. Next week I will deal a little more in detail with this
subject and you can make other experiments.
Fraternally,
YOUR CLASS MASTER
SELF-EXAMINATION QUESTIONS
The following questions are presented merely as a self-quiz

to test your understanding of the important points in the lesson.
Do not send your answers to the Grand Lodge.
1. Why were the persons who touched the garment of Jesus

healed?
2. How may the strength and extent of the human aura be

measured scientifically?
3. What is the difference between the aura of a strong,

healthy person who has little psychic development and
that of a person who is highly developed psychically?
4. How may the aura be used to heal the sick?
W
We m ust distin guish between fa ith based on knowledge a n d b lin d faith. B lin d
fa ith can have beneficial results, but it can also lead a person into error and
danger. Thus it is not a dependable faith. F a ith based on knowledge, however, is
well founded a n d consistently brings beneficial results. It is based on know n
facts or on know n references. A n example o f b lin d fa ith is a belief th a t if a
person th in k s a n d lives positively, n o th in g can possibly h a rm him . There are no
facts or authorities to support such faith. It is true th a t m a n y such persons w ill
find th a t their positive liv in g keeps them from h a v in g far less problems th a n
someone w ho does not live positively. B ut it does not keep problems from arising
and confronting them. A n exam ple of fa ith based on knowledge is a belief th a t a
person can travel a strange road a n d reach a destination in a certain a m o u n t of
tim e a n d w ith a given a m o u n t of fuel, based on knowledge o f the autom obile’s
characteristics, road m aps, a n d previous trips of a s im ila r kind.
V V V
Below is a su m m a ry of the im p o rta n t principles of th is m onograph. It c ontains the
essential statem ents w hich you should not forget. After you have carefully read the
complete m o nograp h , try to recall as m a n y as you can of the im p o rta n t points you read.
Then read this su m m a ry a n d see if you have forgotten any. A lso refer to this su m m a ry
du rin g the ensuin g week to refresh your memory.
1} Many miraculous healings resulted from the contact with the powerful
healing vibrations of the aura of Jesus.
U The radiations from our aura have strength and magnetism in proportion to
our psychic development.
U Auras are the result of vitality and psychic development combined.
Mechanical devices have been able to measure the extent and power of the
vibrations of the aura.
U Members of the Rosicrucian Order have been able to perform miraculous
cures as the result of the development of their auras.
Continue building your own aura until it becomes so highly magnetized that
you can feel it yourself.
Son Jose, California, U. S. A.
Rosicrucian Park
This m o n o g ra p h is not subject to sale or p u rch ose b y o n yon e . A sale or

p u rc h a se m ay m a le the seller a n d p u rc h a se r subject to civil liability.
■■ M i a i r j j w ^ i a i i i n i i j i i a a i i i a a i i a i i a i i i a B a a a i i i i i i a i i a i a i i i i i i i B B a a i a i i i i a a i a i a
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MASTER MONOGRAPH

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Degree Degree
11 11
86 86
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protecting all the “printed, engraved, typewritten, and photographic
Imperator of A. M. O- R. C. (The above emblem and name of the
monograph is and snail remain In the Supreme Grand Lodge of
A. M. O. R. C. and it shall be returned to It upon its request. The
THE CONCURRENCE
V V v
Always there has been a vanguard of thinking
men and women who have paved the way for
mankind’s evolutionary progress. Notable among
these have been Rosicrucians. Great names abound
in the traditional history of the Order, and as
enlightenment and culture spread from East to West, we find
Rosicrucians foremost in all fields contributing to the advancement of learning.
Owing to circumstances still unknown there appear from time to

time great thinkers, who, devoting their lives to a single purpose,
are able to anticipate the progress of mankind, and to produce a
religion or philosophy by which important effects are eventually
brought about. But if we look into history we shall clearly see that,
although the origin of a new opinion may be thus due to a single
man, the result which the new opinion produces will depend upon
the condition of the people among whom it is propagated. If either a
religion or a philosophy is too much in advance of a nation it can do
no present service, but must bide its time until the minds of men are
ripe for its reception. . . . Every science, every creed has had its
martyrs. According to the ordinary course of affairs, a few
generations pass away, and then there comes a period when these
very truths are looked upon as commonplace facts, and a little later
there comes another period in which they are declared to be
necessary, and even the dullest intellect wonders how they could
ever have been denied.
—H.T. B U C K L E , 1821-1862
ELEVENTH DEGREE N U M B E R EIGHTY-SIX PAGE ONE
Following the schedule that I have adopted for the progression

of the lessons and talks in this Degree, we are again at a point
where certain fundamentals must be brought to your attention and
parts of them, or phases of them, enlarged upon to meet certain
conditions. This schedule, which I am following, is based upon an
outline of the progress of lessons laid out by the old Rosicrucian
organizations of different parts of Europe and slightly modified
by the reports coming to me from our members here in the Eleventh
Degr e e .
SPIRIT OF There is no doubt about the fact that men and women of
PROGRESS today advance more rapidly than did their counterparts
of a few generations back. I know that I would be un
fair and unkind if I were to intimate in the least degree that the
men and women of today, as a rule, are more intelligent, or more
spiritual, than the men and women of a century ago, but there is
no doubt that the men and women of today have a more progressive
spirit— or shall we call it a more militant spirit— and are more
ready to fight for and make greater sacrifices for the things they
desire, than were the people of a few centuries earlier.
People often refer to the "good old days," when somehow every
thing seemed to be better. We generally tend to forgive the past,
and are more concerned with the problems of the present. This is
a perfectly normal turn of events, but generally does not offer a
true perspective of the past. It is difficult for people to admit
to the progressiveness of the present. It takes a special sort of
optimism to say that things are better than they were. Pessimism
is more our natural state. It is all part of our resisting change.
We have an innate resistance to change. And it is in this regard
that men and women are indeed more progressive today. Today there
is a greater willingness to change, and less resistance to it.
I remember how people resisted change just a few generations

ago, during the mass movement westward, from Europe to America,
then from eastern America to western America. They painted a black
picture of what would lie in store for the traveler. When we
planned to move from New York to San Jose, for example, we were
told that everything beyond the Mississippi River was wild and
woolly, and we really believed that most of California was inhab
ited by Indians and wild native people, and that the principal
streets of the smaller cities were dirt roads, and that the Indians
and white men together rode horseback through these streets and
tied their horses to the front posts of the stores, and
went in to do their shopping in the manner and style often
seen in the motion pictures depicting the early settlement
of the West. We had an idea that if the West had any music
ELEVENTH DEGREE N U M B E R EIGHTY-SIX PAGE TWO
it was a sort of undisciplined band music, and anything but sym

phonic. We had been told that the architecture, the general games
and pastimes and everything else of human invention was as wild and
crude or primitive as we believed the scenery was. It was aston
ishing to us, then, to find how progressive the West really was.
Now, this spirit of progressiveness which we found as we went

from East to West is caused by the fact that the people of the West
generally, were people who had to have an unusual degree of pro
gressiveness in their spirit to take them westward. If you can
comprehend what it meant to the people of Europe who abandoned
their homes and customs and habits and conveniences and comforts to
make a long and tiresome journey to unknown lands to face unknown
conditions and build a new empire, a new nation, you will realize
that only the most progressive spirits, only the most progressive
minds filled with daring and militant power and great foresight and
faith, even ventured into what was then described as the New World,
while the timid, the fearful, and the contented remained at home.
The same thing was true regarding the journey from Eastern
colonial states to the West Coast of America with the long tiresome
journey by foot or in wagons, entailing many months of privation
and suffering, and with all of the inconveniences and ordeals
reported to the people of the East by the few who returned. Forti
tude was certainly required of those who broke up their comfortable
homes in the East, and sacrificed everything and burned all bridges
behind them to venture on the long journey across plains and
valleys and mountains to the Pacific Coast. From the blood of
these progressive adventurers had risen the people of the progres
sive spirit we found in these western lands.
In my talks with many of the great minds of the mystics in the

East, I found them freely and wholeheartedly agreeing that the
great spirit of mystical adventure was spreading westward, and that
people in all lands were now looking at ancient truths with more
openness and less secretiveness than ever before. Soon the whole
world would take on the positive aspects of this progressive point
of view, and both old and new viewpoints would merge into one har
monious whole, seeing the past and present in proper perspective,
and greeting the future with hope and serenity.
All of this does not mean that the progressiveness of the

"Western spirit" and the higher intellectual development of people
today bring any greater spirituality to the beings of these people,
but it does mean a more rapid progress to the point of
spirituality. Mystics of the past probably have evolved
to as high a plane as mystics today can attain, but we
find among people today those who have reached a higher
ELEVENTH DEGREE N U M B E R EIGHTY-SIX PAGE THREE
degree of spirituality in a shorter time than was required by older

generations for the same degree of development. For this reason
the work and teachings of our organization have been given far more
rapidly to our students than was the method used by the mystics of
old. It would be surprising, for instance, to these mystics to
learn that men and women of forty-five years of age living in
today's world have reached a point in spiritual development where
they can psychically reach out to other lands and other peoples.
This ability to extend the consciousness is something that the
older mystics did not develop until late in life, and it would have
been unusual to find a mystic then under sixty or seventy years of
age who had reached the same point of mystical mastership as is now
reached by our students by the age of forty or forty-five.
Many of our members often think that our method of progress

and development is slow. They sometimes think that there should
be two or three monographs a week and that each one should be long
and cover many points. We often read, in our mail, letters from
those who say, "I have been a member of the Order for five years
and I seem to be just beginning to have the mystical and spiritual
development that I wanted and I think that this is very slow prog
ress ."
COMPARISON These persons do not realize that in past centuries

INSTRUCTIVE the same amount of development may have required
twenty-five to forty years. But again it is due
to our extreme progressiveness. We may live twenty years in every
five. We cut down our life's experiences by the same ratio. We
shorten our earthly existence just about half through an attempt
to live all of it at one time. We live more superficially and
more passively and may not delve as deeply as our forebears. We
touch the great highlights and jump from mountain peak to mountain
peak without descending into the valleys to understand the shadows
and the restfulness of peace and meditation.
Nevertheless, in following the schedule I am using and trying

to keep pace with the new spirit, I am still trying to hold back the
the progression to a rate where members will progress as rapidly as
their modern spirit demands and yet not faster than the psychic
part of themselves will respond.
We have reached a point where the exoteric features of o ur’

studies must be laid aside for a while and the esoteric features
given considerable thought again. We must turn away from seeking
our power and our manifestation of the power in worldly things
outside ourselves to the greater powers that reside within
us. In other words, we shall obey the ancient injunction
and seek within instead of seeking without. We must turn
our searching consciousness inward and seek what the
ELEVENTH DEGREE N U M B E R EIGHTY-SIX PAGE FOUR
mystics have always called the "inner light." In doing this we

shall come to many marvelous realizations and discover what has
really been taking place during our past months of development.
Therefore, for the following week, continue any or all of the

exercises that you have been doing and especially those which have
been helpful to you and prepare to make this the last week of the
exoteric work, as we return to the esoteric realms and dwell in
things that are above the Earth or beyond the Earth and in the
realms of the sublime and the transcendent.
Fraternally,
YOUR CLASS MASTER

V V V
Below is a su m m a ry of the im p o rta n t principles of this m o nograph. It c o ntains the
essential statem ents w hich you should not forget. A fter you have carefully read the
complete m o nograp h , try to recall as m a n y as you can of the im p o rta n t points you read.
Then read this su m m a ry a n d see if you have forgotten any. A lso refer to th is su m m a ry
d u rin g the e nsuin g week to refresh your memory.
11 The present lessons, in general, follow the outline of progress laid out by the
ancient Rosicrucian organizations; however, they have been adapted to fit
the needs of the present members.
if The great spirit of mystical adventure is spreading westward from the
Orient where it has its roots.
f The approach to mysticism differs greatly today from that of the past. The
same methods used before are not applicable to the mind of today’s student.
if These lessons are planned so that the student will not progress more
rapidly than the psychic self can respond.

When we become concerned or impatient regarding our personal growth and the manner in
which monographs take us slowly along the Path, we should look at nature and reflect on the
manner in which all other things grow and evolve. It is not an instant process, and most things
experience growth rates that are not even apparent to us. Still we know that there is this change
going on. We know that when we plant seeds, the seeds will grow into plants. We know that if we
expose any material to the elements, the elements will shape and change that material slowly but
surely. By the same token, you can rest assured that every creative thought or suggestion that is
planted in your subconscious will grow, and that in due time a beautiful mature manifestation will
occur.
Look into the areas of your own experience, and see how this process has worked with your own
creations, or with your children. Experiment further with the planting of thoughts in others’ minds.
Instead of expecting instant responses from them, expect rather to wait for your thoughts to grow in
their consciousnesses. You may not get credit for the thought, since it grows out of the consciousness
of the other person, but you do receive the ultimate benefit of the fruit born by your thought.
This m o n o g ra p h is not subject to sale or purc h ase b y a nyo ne . A sale or
p u rc h ase m oy m ake the seller a n d p u rc h a se r subje ct to civil liability.
The Ros'icrucian Order
MASTER MONOGRAPH

Degree Degree
11 11
Monograph Monograph
87 87
lojtfarfirua#
179

Information of the receiving member and t»ot otherwise. Any other
THE CONCURRENCE
V V V
y- €J |In this monograph we touch upon the modern

Zl recognition of AMORC and its various contributions
our ^ mes as indicated in sources of literary
w reference. Obviously an organization as liberal in its
thought as AMORC will always arouse the prejudice
f and opposition of dogmatic individuals and those societies which
resent our methods of encouraging the free thought and expression of the
individual.
However, the following is one of the many examples of recognition of one of the
Order’s activities. It is the quotation of a few paragraphs from a long article in the
distinguished New York Times Sunday Edition. The article with photographs
appeared shortly after the dedication of the new Rosicrucian Egyptian Museum.
At this time it is unlikely that the newspaper would have copies of this edition
available for distribution. However, most every newspaper retains a file of past
issues to which the public may personally refer upon request.
The stately, modern structure is said to house the most

comprehensive collection of Egyptian art and artifacts on the West
Coast. It replaces an overcrowded 36-year-old museum that drew
about 150,000 visitors in each of the last two years.
The new museum is a handsome addition to Rosicrucian Park,
the world headquarters of the Rosicrucian Order. The Ord6r is a
nonsectarian philosophical organization that traces its history to
the reign of Thutmosis III in Egypt about 1500 B.C.
Temple Section A MO R C The Rosicrucian Order
ELEVENTH DEGREE N U M B E R EIGHTY-SEVEN PAGE ONE
We have just completed a series of monographs dealing with a

particular train of thought, including various experiments and
demonstrations. We are going to enter upon a new series of sub
jects which will be of historical, mystical, and practical value
to you. However, before we begin this new series, we wish to pres
ent a subject that is quite distinct from all others. It really is
not a doctrinal matter; nevertheless, it is one that concerns your
relationship to the Order and to other persons. I think that this
single interim between the past series of monographs and the new
series is a good time to introduce this particular matter.
Frequently it is asked why such eminent men as Benjamin

Franklin, Isaac Newton. Gottfried von Laihni tz_. Claude Deb u s s v . and
a host of other celebrities did not'reveal their Rosicrucian m em
bership. Why it is that in most reference works such as encyclo
pedias and histories— even bibliographies— there is no reference to
their Rosicrucian affiliation? From such prima- facie evidence it
would appear that these persons have never had any connection or
association with the Rosicrucians— and that A M O R C 's reference to
them is, to say the least, highly imaginary.
PERSECUTION First, it must be realized that the times in which

AND TYRANNY most of these celebrities lived were not generally
as liberal as now. Religious persecution and
tyranny were even more prevalent. The mass mind was not so famil
iar with the subjects of the Rosicrucian teachings, such as phil
osophy, metaphysics, hermeticism, and the sciences. In fact, many
of the subjects taught and more or less proclaimed by AMORC today
would have been thought heretical by the public three centuries
ago. In those days, the great philosopher, Baruch Spinoza, was
thought to be a godless man I Even in more refrenL "Limes. ~Thomas
Jefferson was declared to be an atheist because of his liberal
views*on~the Divine and for his construction of certain Biblical
terminology I Today, the educated person, on reading the writings
of these men, would call them unorthodox, perhaps, but at least he
would regard them as spiritually-minded. In fact, Spinoza has
since been heralded as "God intoxicated."
In such times and because of such conditions, the Rosicrucian

Order functioned sub rosa for the most part. It did so to prevent
the persecution of its members by fanatical religionists. Whereas
today, with the exception of one or two countries where religious
tyranny is still a powerful force, the church may vilify and attack
the Rosicrucian Order, it yet lacks the power to imprison
its members and to confiscate its records and membership
rolls. In the past, because of persecution, membership
cards or printed identifications were not issued to
ELEVENTH DEGREE N U M B E R EIGHTY-SEVEN PAGE TWO
members as they are today. No fraternal emblems were worn. A

casual inquirer would never learn who were members of the Rosicru
cian Order.
The buildings of the Order were likewise concealed for the

same reasons. The word secret in those days, as applied to the
Order, meant not just "private," as now, but actually necessary con
cealment. All assemblies or conclaves of the Order were seques
tered in some inconspicuous place. There were, of course, no
photographs taken of the celebrities, no announcements of digni
taries present, as is common today. It was not that the Order
desired such a state of affairs; it was not that these eminent per
sons of the past were not proud of their affiliation! They were.
However, more could be accomplished by their silence than by any
proclamation of their membership at that time.
ROBERT FLUDD, There were exceptions, of course, to this

APOLOGIST secrecy of affiliation. One such notable ex
ample was Robert F1n d d r eminent English medical
doctor (1574-1637). He is known as a Rosicrucian apologist because
of his defense or the Order. The unfair attacks on the Order had
reached virulent proportions in malicious libel. Fludd issued
works in defense of the Rosicrucians which are masterpieces. He
gave his name as author and immediately became a personal target of
attack.
Some of the authors used pseudonyms in connection with their

works. Only members of the Rosicrucian Order knew the real iden
tity of such authors. Public references, as encyclopedias, would
have no such information at their disposal. In these public refer
ence works, it might be said: "... it is alleged that he was asso
ciated with the Rosicrucian Order though there is no evidence to
that effect." Still other encyclopedias will relate that a certain
eminent personality was in association with a person who was known
to be affiliated with the "sect" known as the Rosicrucians. An
example of this indirect reference appears in an encyclopedia with
regard to the founding of the Royal Society of England. It men
tions names, such as that of As higgle . who w as a known alchemist—
and a Rosicrucian.
Unless an individual authored books on the Rosicrucian Order

or on its teachings— which many did, in their own name, or through
a pseudonym which was known— there was no outward indication of
his Rosicrucian affiliation. Determining whether one was a Rosi
crucian in centuries past cannot be done by the same standards as
we use today. Because persons did not say they were
Rosicrucians was not proof that they were not. To AMORC
today, the indications of membership of celebrities of the
past rest on four general points:
ELEVENTH DEGREE N U M B E R EIGHTY-SEVEN PAGE THREE
1) Personal revelation by the individual himself.
2) Works signed by a Rosicrucian symbolic name.
3) Traditional accounts from the Order itself referring to

a person's affiliation.
4) Manuscripts and books containing terminology and symbols

distinctly Rosicrucian.
DISTINGUISHED We a re / °f course, proud of the distinguished

PERSONS persons affiliated with the Order in the past—
and at the present. In themselves, however,
such personalities add nothing to the personal advantages which are
to be derived from membership in the Order. Who has affiliated, or
who is a member now, adds no more profundity to the teachings, nor
does it quicken one's consciousness and contribute to his enlight
enment. If distinguished minds have contributed to the teachings,
that is important by the fact of what they have discovered and
taught. If they have made no direct contribution to the organiza
tion, then their eminence is of no greater value to the Order or to
the individual member than is any other name.
There are individuals who are constantly inquiring as to "what

prominent persons have been, or are, affiliated with the Rosicru
cian Order?" It is evident from their inquiries that such informa
tion would be a determining factor for them as to whether or not
they would become members of the Order. Psychologically, such per
sons are seeking personal distinction vicariously. In other words,
not having distinguished themselves or feeling unable to do so
through personal effort, they "want to belong" to a group of emi
nent persons. In this way— vicariously— they believe they will
have eminence reflected upon themselves.
We would like you to know, however, that many modern authori

tative reference works— encyclopedias and dictionaries— refer to
the Rosicrucian Order, AMORC, its history and its activities, in a
precise and very complimentary way. We have issued a little book
let entitled Recognition. You may already have found it; if not,
you may obtain a free copy. This booklet contains photographic
reproductions of articles appearing in the various dictionaries and
encyclopedias which refer to the Rosicrucian Order, AMORC. In
other words, this book reproduces exactly the articles as they
appear in these reference works. Its particular value to the m e m
ber is to show what our literary authorities have to say with
regard to the Order other than what AMORC itself says
about its activities. It does just what the book title
designates; it shows recognition.
ELEVENTH DEGREE N U M B E R EIGHTY-SEVEN PAGE FOUR
We would like to add, too, that you may give this Recognition
booklet to anyone to read. It: _is not limited to m e m b e r s . If you
wish to have more than one copy, we ask you to please send a small
remittance to cover mailing charges.
With our next monograph we wish to depart from the subject

matter of our previous study. We wish to enter more freely into a
mystical subject which was introduced in the earlier Degrees. It
concerns the origin and use of vowels with regard to their mysti
cal and practical application to our lives.
Our emotional being is the inner feeling of ourselves. The

emotional self is directly related to the psychic side of man. In
the emotional sense we are a feeling being as much as we are a
physical or a mental one. However, the emotional feelings are
quite different from the tactile, perceptive ones. The tactile
sense, the one concerned with touch, has such qualities, for ex
ample, as sensing hot and cold, hard and soft, rest and motion
Emotion, though feeling, has none of these qualities. However, it
can cause a physical reaction which does produce physical sensa
tions. Nevertheless, we can feel depressed, elated, angry, happy,
etc., and yet none of these feelings are related to the feeling of
touch.
Our emotions can be aroused internally and externally. Our

thoughts can so affect us as to excite our emotions. We can recall
experiences that cause us to feel happy or others that may make us
feel sad or fearful. Also, what we perceive externally, that is
see or hear for example, may cause an immediate emotional response.
This is where the value of vowel intonations can be seen.
Fraternally,
YOUR CLASS MASTER

V V V
H Most eminent Rosicrucians of the past lived in times that were not generally
as liberal as now.
if In fact, many subjects taught and more or less proclaimed by AMORC today
would have been thought heretical by the public three centuries ago.
11 Because o f such conditions, the Rosicrucian Order in centuries past
flourished sub rosa. It did so to prevent persecution of its members by
fanatical religionists.
11 Because of persecution, membership cards or printed identifications were
not issued to members in the past as they are today. A casual inquirer would
never learn who were members of the Rosicrucian Order.
H Those who did w rite about the Order in a public way usually used
pseudonyms.
H I f a distinguished individual of the past made no direct contribution to the
organization, then his eminence is of no greater value to the Order or to the
individual member than is any other name.
H Our emotional self is the inner feeling o f ourselves. It is truly related to the
psychic side of man.

Whatsoever thou resolvest to do, do it quickly. 'Defer not till the
There are still areas of society today in which it is difficult for a member to reveal his affiliation
with the Order. The range of areas stretches from countries to families. Some of you may find it hard
to believe that some members still cannot disclose to other family members the fact of their
membership. I f the disclosure were made, they would literally be “turned o f f ’ some of the family.
by
The fear by these family members of new knowledge, or anything that might take their husband,
wife, sister, or brother away from them, either physically or mentally, causes them to raise their
defenses, and one of their primary defenses is to make the interested party feel guilty of having done
wrong. Today there are still countries that ban Rosicrucians from having public meetings. There are
some that officially ban the Order’s existence there. In light of this, consider again the Medifocus
exercise. While it is primarly directed toward world leaders, the same process can be applied to
family members or any others who are not tolerant of your membership.
This m o n o g ra p h is not subject to sale or p u rch ase b y a nyon e . A sale or
pu rc h a se m ay malte the seller a n d p u rc h a se r subje ct to civil liability.
I
JtaitdZfc
D ^ r ee S' ~ 4 h el Degree
11 £ t 11
3= W s
W
M onograph g. ^ M onograph
88 I Si 88
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179

protecting all the “printed, engraved, typewritten, and photographic
§ matters herein contained are strictly confidential to the member I
THE CONCURRENCE
V v V
y -1-■
J f|j As our monograph explains, man has been an
W I emotional being far longer than he has been a
rational one. How to reconcile these two influences
v\,upon human behavior, or which should command
\! k '
the other, has long been a polemic subject of
f philosophers, metaphysicians, and mystics. Below we quote an
excerpt on the subject from the writings of the famous philosopher, Descartes.
Our passions cannot likewise be directly excited or removed by

the action of our will, but they can be so indirectly by the
representation of things which are usually united to the passions
which we desire to have, and which are contrary to those which we
desire to set aside. Thus, in order to excite courage in oneself and
remove fear, it is not sufficient to have the will to do so, but we must
also apply ourselves to consider the reasons, the objects or
examples which persuade us that the peril is not great; that there is
always more security in defence than in flight; that we should have
the glory and joy of having vanquished, while we could expect
nothing but regret and shame for having fled, and so on.
- R E N E D E S C A R T E S , 1596-1650
ELEVENTH DEGREE N U M B E R EIGHTY-EIGHT PAGE ONE
Though modern psychology is concerned with the nature and

function of the emotions and what induces them, the ancients also
had their understanding of them. They used sound and gestures to
produce desired emotional and psychic states. Mantra is an ancient
word to indicate particular words, sounds, and acts used to engen
der psychic states of consciousness. During the Vedic Age of
ancient India, mantra was a word applied to hymns addressed to the
gods. Later, the mantras acquired a special meaning of their own.
Eventually, the very intonation of the mantras was considered

all-powerful. This meant that certain vibratory forces were locked
within the very utterances of the word, or within the intonations
of the vowels of which it was composed. In the ancient Vedic lit
erature is the phrase, "The universe is under the power of the
gods; the gods are under the power of the mantras."
MANTRAS Mantras are common in the Asian countries and particu

larly among the Hindus. Nearly every Hindu religious
rite, form of blessing, and even aspects of domestic ceremonies
contain mantras. They are also used in adjuration, that is, the
imploration of the gods and the taking of solemn oaths. Now we are
going to delve deeply into the use of mantras and their vowel con
tent. We hope to disclose more fully than previously the power and
the efficacy of these sounds and their relationship to speech.
Is there a latent power in speech? Does it lie enshrined

within the human voice? Down through the centuries there has been
a magical quality associated with words and utterances which have
been thought to have an inherent creativity. In fact, miracles
have been attributed to the mere pronouncement of words. These
notions are firmly fixed in cosmology, philosophy, and history.
In our times they are an accepted belief and a part of the practice
of millions of persons.
This conception of the efficacy of words and human utterances

can be traced to the dawn of history. It is most closely related
to cosmology, that is, creation of the universe and of all being.
The ancient Egyptian city of Memphis, once the capital of that
land, was the site of a powerful priesthood. Ptah was the god
which they served. In remote ages Ptah had been the patron god of
artisans and craftsmen. It was said that Ptah communicated designs
to the artificers for architectural and industrial arts. However,
as the centuries passed, the priests further contemplated this
relationship to craftsmen. Since Ptah communicated ideas
\ / for design to craftsmen, then perhaps he, too, was a
y*?/ creator, they assumed. From this there then evolved the
\/ idea that Ptah was a master workman; the universe was his
workmanship.
ELEVENTH D EG REE NUMBER EIGHTY-EIGHT PAGE TWO
Subsequently the priests declared Ptah to be a Supreme Being.

They said that all things first began in the mind of Ptah. This
was the first teleological theory in the history of man. In other
words, it was then that the belief in a Universal Mind as a cause
in itself first arose. But the priests went even further; they
declared it took Ptah's spoken word to materialize his thoughts—
to bring them into existence.
One of these ancient priests relates in a poem how Ptah objec

tified his thoughts by means of spoken words. He said, "Ptah, the
great, is the mind and tongue of the gods. . . . It (the mind) is
one that bringeth forth every successful issue. . . Ptah, from whom
proceeded the power of the mind and of the tongue."
Cultures and civilizations quite remote from each other ex

pressed similar ideas regarding the creative power of spoken words.
The Sumerians considered formally spoken words, such as commands,
to be definite and real things. Such words were thought to have
a special power if they were uttered by a priest or deity. Words
which the priests attributed to the gods Enlil and Marduk were
said to be true. This meant they were an entity, a vital thing in
themselves. The Sumerian word Mummu meant creative reason, that
which creates all things. Here again we see reason or mind joined
with the spoken word to denote power and creativity.
The Babylonian priests said the god Marduk was the creator of
the world, and they likewise identified him with the word M u m m u .
A Sumerian temple record of 28 50 B.C. contains the phrase, "The
word which he spoke shakes the heavens." Another passage referring
to God says, "The word which on high shaketh the heavens— the word
which beneath causes earth to tremble."
THE Tê Sumerians influenced other ancient peoples, par-

SUMERIANS ticularly the Semites. We find in a Semitic writing
the phrase: "The word of Enlil rushes forth and eye
beholds it not." Again referring to the god Enlil, a Semitic in
scription reads: "The utterance of thy mouth is a beneficent wind,
the breath of life of the lands."
Comparison of the Hebrew theology with earlier writings dis

closes much similarity between them. There is an obvious syncre
tism, that is, a borrowing and blending. For example, a passage
of one of the old Psalms written after the Exodus is similar to
Babylonian theology. It reads: "By the word of Yehweh were
heavens created, and by the breath of his mouth all their hosts."
In the New Testament, John 1:1, there is this statement:
"In the beginning was the W o r d r aQd the Word was with God,
and the Word was God." Note the monadical relationship
o^~ God and fiis word; they are made one and the same real-
ELEVENTH D EG REE NUMBER EIGHTY-EIGHT PAGE THREE
The Hebrew kabala is another conception of the creation of the

universe by the efficacy of voice. The Sepher Yezirah, one of the
books of the kabala, literally means "Book of Creatio n ." The first
written reco£d--©£— the kabala dates baclc to about the sixth century.
Traditionally, however, it is held that the work dates back to
antiquity. The word Sepher is associated with a word which means
r\umerical emanation and denotes power emanating by number.
Briefly, the book e x p o u n d s t h a t the attributes' aha quality of deity
are symbolized by the numbers 1 to 10. Some are male and others
female. The first mimber, O n e , is said to be indivisible and in
capable of multiplication. For example, 1 x 1 = 1 and 1 -4- 1 = 1.
But we are told that the number 1 has a reflection of itself by
which it brings about the dyad or number 2.
From out of this emanation of numerals come air and 22 letters

of speech. In the combining of the 22 letters into pairs all
of creation came into existence. In the Sepher Yezirah it is said,
"And from nothingness did, makp gnm^t-fring in all forms of speech
and every ereated_th i n g ."
The early Greeks of the Miletus school of philosophy said:

"The cosmi r snhsi-anrp is rejsnnj wisdom, and harmo n y ." This cor
responds to the qualities attributed to the ancient Babylonian word
Mummu. The Stoics said that God is law working through the uni-
verse, and they called this law'~LOtrgS'. They- said LogosT is thought
andZgiind" expressed in action. Logos is the soul and the word mani
fest i n g ~ I n ~matter~andrTn^neuma ^ d r _Bre^'KTZ]^g!I^tice- the similar-
ity in this to the ancient Egyptian teachings and the claims made
2000 years earlier for the god Ptah who was said to have created
the universe by the transformation of thought irvgg~~speech;----
The very name of God in Jewish philosophy was a sacred and in
effable word not be spoken. In all the ancient cultures certain
words were considered as having a divine, creative power. Certain
words of purity were uttered by the Greeks before a divine service.
In the New Testament, John— ^£s.us s a y s , /'The words that I
speak unto you, they are spirit, and they are life."
SPEECH From the viewpoint of psychology and physiology, speech

is a transmission of power. It is the means by which man
qan noticeably influence other human beings at a distanced He can
impose the vibrations ot his voice~upon theîir which j e c o m e s a
medium tog him. MAh's voice, therefore, is not only action- in~ it
self but it also causes 'other men ’tcT act. We think of speech as
being effective principally in language, that is, as conveying an
intelligence from one mind to anoth e r . At first,' however,
Speech invoked the emotions"ancr~psychic responses, not
intellectual response, in other human beings.
ELEVENTH DEGREE N U M B E R EIGHTY-EIGHT PAGE FOUR
Language arose from the imitation of sounds commonly heard.

Men have imitated their own emotional interjections and utterances.
They made such sounds as shouting, howling, stamping, and tearing
into a language. But most important, the first speech evolved out
of emotional cries and shouts. These sounds affect basic human
feelings. For example, there are such natural interjections as A h ,
U g h , H m m , and S h .
E. B. Tylor, noted ethnologist, in his work Primitive Cul t u r e ,

cites some interesting examples. A sudden pain that is not too
severe causes a sucking-in of the breath. This in turn causes the
sound Oohi We also instinctively and emotionally react at times by
blowing something away. Expelling air in this way causes the sound
P o o s h . Hissing is a primitive emotional interjection. Anger
causes a violent expelling of air which causes a roaring sound.
Surprise and astonishment cause the mouth to open and produce a
short, quick inhalation of air and the common sound Ah. Emotional
outbursts of enthusiasm by primitive peoples produces the loud
sound Ra, which denotes the responsive vitality_of the person.
M any languages incorporate combinations of these sounds, such as
our English' word Hurrah^ “ ----
Therefore we see that the emotional tone and the vowel tone
are connected. It has been said, "An emotional tone may be defined
as a vowel whose particular musical quality is that produced by
the human vocal organs when adjusting to a particular state of
feeling." Our feelings, our psychic and emotional responses, cause
us to emit sounds and words which express them. Obviously, then,
such emotional vowels produce similar emotions in other humans.
Dogs also react to a human cry of pain even though no language is
used. Consonants are not musical vibrations as are vowels; they
are just sounds which accompany them, but in language we use them
in connection with words.
Although the acquisition of full speech must have been a slow

growth, there is no race, no matter how primitive, of which we have
knowledge, that is devoid of the ability of transmitting ideas from
one to another by articulate language. E. B. Tylor says in this
regard: "No matter how low the savage, he has an articulate lan
guage, carried on by a whole system of sounds and meanings, which
serves the speaker as a sort of catalogue of the conditions of the
world he lives in, taking in every subject he thinks about and en
abling him to say what he thinks about it."
Have you a pet animal such as a dog or a cat, or does your

neighbor have one? Have you analyzed the different cries
or sounds which they emit? Such are emotional responses
to their feelings. It is, in a sense, an elementary
language. Man at one time formed language from such vocal
Temple Section A M 0 RC The Rosicrucian Order
ELEVENTH DEGREE N U M B E R EIGHTY-EIGHT P A G E FIVE
interjections. Try to determine the particular feeling had by an

animal from the sounds it vocally transmits. Do you recognize
similar emotions in yourself? Would any natural interjections,
cries, or sounds made by yourself have any basic similarity to tho
those of the animals to which you listen? This is, shall we say,
a scientific or analytical approach to a mystical subject which we
are to further study. Ponder the results of your investigation in
your Sanctum.
Fraternally,
YOUR CLASS MASTER

V V V
Then read this summary and see if you h^ve forgotten any. Also refer to this summary
U Mantra is an ancient word to indicate particular words, sounds, and acts to
engender psychic states of consciousnes.
11 From the viewpoint of psychology and physiology, speech is a transmission
of power.
H Language arose from the imitation of sounds commonly heard.
U An emotional tone may be defined as a vowel whose particular musical
quality is that produced by the human vocal organs when adjusting to a
particular state of feeling.

Whatsoever thou resolvent to do, do it quickly. Defer not till the
As individuals we obviously have different sensitivities to kinds of sounds. What soothes one
person might not soothe another. Sounds which are actually irritating to us may be inspiring to
others. Some people like to whistle. Some like to hum. Some sing tunes. They choose a sound that
pleases them, that somehow heightens their attunement with the immediate environment Millions
of people immerse themselves in sounds they love, through electronic sound reproduction
equipment.
The use of vowel sounds, aw practiced by mystics, has many practical and psychological effects.
Different vowels have different effects on people. The note on which vowels are sounded may also
differ in effect for various classes of persons. The vowel AUM for example, may serve one person
best when sounded on the musical “A,” while another person may respond better when it is sounded
on the “C.” The vowel on any key is a powerful sound. You may try sounding this, quietly, on
different keys until you find one to which you are particularly responsive, and which for you is
pleasant and comfortable to sound.
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THE CONCURRENCE
This Week’s Consideration of a Famous O pinion
V V V
•J We take speech, language, and communication
as a matter of course. It is an instrument or tool that
we use constantly for the expression of our avenues
of human interest and activity. We hardly ever
appreciate the full significance of that tool. Since
this monograph concerns speech as a means of communication and
as the point for the development of language, it is appropriate that we quote from a
work by Dr. J. Vendryes, Professor at the University of Paris.
An instrument and, at the same time, an auxiliary of thought, it

is language which has enabled man both to understand himself
and to communicate with his fellows, and this fact has made the
establishment of society possible. It is difficult for us to even
imagine a primitive state of affairs in which man was without this
efficacious means of action. The history of humanity presupposes
at the very start the existence of an organized language; there could
have been no human evolution without it.
- D R . J. VENDRYES
ELEVENTH DEGREE N U M B E R EIGHTY-NINE PAGE ONE
When did speech, somewhat in the manner we have suggested,

begin? There is no agreement among philologists and anthropolo
gists. There are those who think that it preceded flint toolmak-
ing, and others who think of it as being subsequent. It would seem
more logical, in my opinion, that crude speech was coeval with the
making of such implements. The actual creating of objects to serve
man and words to express his thoughts and feelings were alike de
pendent upon an intellectual capacity for employing means of
extending the powers of self.
When man was once able to be so conscious of his acts and to

cogitate upon them, as, for example, to realize that he had picked
up a stone and had thrown it as a projectile, he would then also
be able to discern that he had used a certain interjection to ex
press his feelings. The voluntary objectivity of the feelings and
thoughts of man must, in their crudest form, have occurred at about
the same period of his development.
However, articulate speech is a later function of man accord

ing to the assumptions of anthropologists. They assume that man
attained an erect position and full use of his arms before acquir
ing the faculty of speech. In the cortex, the outer layer of the
brain, the portion related to speech is a much later development
than any other function. In fact, this portion of the brain does
not appear until shortly after birth.
HAECKEL, THE Haeckel, the famous naturalist, points out that

NATURALIST the Pithecanthropus erectus (apelike man) had a
brain, the development of which was sufficient
presumably to support the faculty of intelligence providing for
articulate speech. There is a strong probability that man existed
for a considerable time as a fairly intelligent being without the
power to extend his thought by means of speech. He had, of course,
been able to utter cries but was unable to utilize his vocal powers
intentionally to frame ideas as articulate language. Thus, that
portion of the brain controlling speech would be a much later
development of a highly organized being.
In the study of embryology it is noted that the section of the

cerebral cortex (outer brain) governing the movement of the arms
occurs early in the unborn child— usually in the middle of the
sixth month. The portion of the cortex devoted to speech assumes
shape later. Shortly after birth this portion of the brain is
still not fully developed. In fact, it is not developed
until after the first year of infancy. From this, it is
assumed that man first acquired the ability to stand erect
and to coordinate his arms before acquiring speech.
ELEVENTH DEGREE N U M B E R EIGHTY-NINE PAGE TWO
In other words, man was able to direct the movements of his arms
and make them serve a purpose before he had sufficient intellectual
development to formulate speech.
Even though the most highly developed of the primates, the

apes, have the rudiments of speech, like dogs they must express
emotions in grimaces and gestures. Since the most primitive man
does speak, that accomplishment in itself constitutes a tremendous
mental gap between primates and man. Those who contend that the
genus homo (Human) is an offspring of the apes will admit that man
did not acquire speech until he had at least dispersed into the
various races of man.
Speech must have begun with vowels, for they are, as we shall
see, the natural uttering of vocal sounds. The known use of vowels
in speech dates back to the earliest records which we possess to
day.
Plutarch indicates that the ancients were much concerned with

the importance of the vowels in speech and tried to explain their
formation. In his Symposiaca, while referring to the vowel a and
its connection with the first letter of the Greek alphabet, he has
one of the characters say: "... it is the first articulate sound
that is made— for the air in the mouth is formed and fashioned by
the motion of the lips; now, as soon as those are opened, that
sound breaks forth, being very plain and simple, not requiring or
depending upon the motion of the tongue but gently breathed forth
while that (the tongue) is still* And, therefore, that is the
first sound that children make."
FORMATION How are vowels formed? Situated in the larynx, is a

OF VOWELS pair of vibratory membranes called vocal ^cords. They
gfre TocatgcT~a€r the upper end oT~tKe winclpipe, and the
air- pa.ctsing through tHeirPcauses tHem to flap or vibrate. In the
human voice the musical effect df~'th'S~vil5ratifig vocal cords is
increased by the cavity of the mouth which acts as a sounding
board. The changing shape of the mouth as we speak or sing acts
to modify the quality of the sound produced. We can imitate the
larynx mechanically and demonstrate its function by stretching a
thin sheet of rubber over the open end of a tube, and then slit
ting it into two halves. When we blow through the tube, the rubber
flaps will vibrate in a way that is similar to the vibration of the
vocal cords when we expel air through them in speaking or singing.
Any auditory quality, regardless of pitch, depends upon harmo

nious overtones accompanying the original fundamental
tone. This quality depends upon the various positions of
the mouth. This fact can be very easily established, as
well as its importance in connection with the forming of
ELEVENTH DEGREE N U M B E R EIGHTY-NINE PAGE THREE
vowels. Strike a Jew's harp; place its vibrating tongue in front

of the mouth, and it acts as a substitute for the vibrating vocal
cords. Then, by simply putting the mouth in the proper position
for speaking the vowels a,e,£,o, and u, the vowel sounds are pro
duced by the various positions of the cavity of the mouth. Thus
we see how vowels are natural sound formations.
We know the physical effect of sound on our environment. The

sonic boom caused by jet planes is a common example.
Objects that are in resonance, that is, having the same rate
of vibration, can often be seen to vibrate together. If we strike
one of two tuning forks that are in resonance, for instance, the
other will be seen to also vibrate. Dissonant vibrations can often
shatter or cause changes in the physical form of things. Fine
glassware can be shattered by certain notes sung by the human
voice.
The human organism is a vibrating entity. Further, it has

receptor organs and psychic centers that are responsive to partic
ular vibratory stimuli. Such psycjiic ceiaters are, for example, the
Pituitary, p i neal, and th y r o i d ~glands
■glands and bodies. When they are
stimulated by certain vibrations,' their functions may be either
accelerated or depressed. Particularly noticeable to early man
was the effect that certain combinations of sounds had upon him
emotionally and psychically. Certain words were "not mere collec
tions of syllables with tone accent." They were a "chanted"
speech. "The rhythmic note and tone constituted the essential
element." Such words were considered voice magic because of their
effect upon m a n ’s feelings and thought. The feelings produced by
the vibrations of the voice "suggested power, life, and vitality."
BEGINNING This was the beginning of chanting which can be

OF CHANTING traced to remote Babylonian tablets. Some of these
ancient tablets show words (ideographs) used as a
chant. The vowels a,e,i,o, and u were placed at the beginning, the
middle, and the end of the lines of writing. It is conjectured by
archeologists that the a stood for an even tone; the _i for sublime,
exalted, high tones; the u for deep and thunderlike tones. On one
tablet the e is placed over aa and in another the i_ over _i. There
is no interpretation of these mysterious characters.
In Indian philosophy there are what are known as ragas. These

are melodic phrases or melodies. Legend says that five of these
ragas were first uttered by the god Shiva, and the sixth by another
deity. Each raga consists of several notes. In the
Upanishads, ~p?art of the Vedic literature of India, the
syllable AUM is the vocative symbol of the Supreme Spirit.
ELEVENTH DEGREE N U M B E R EIGHTY-NINE PAGE FOUR
It stands for three primeval qualities: A for Brahma or Creator,

U for Vishnu or Preserver, and M for Shiva or Destroyer.
Man learned that certain words and combinations of vowels had

either a beneficial or harmful effect upon him. Thus he intoned
them for their psychological and physiological effects rather than
for any intellectual purpose. The ancient sages, at a very early
date, must have discovered in their temple liturgies and rites the
effect of the combination of certain vowels and consonants upon the
psychic man. The intonations of such sounds produce vibrations
that are not only transmitted into the surrounding air but pass
through one's own being to stimulate the various psychic centers
and to produce the beneficial effects explained in our Rosicrucian
teachings.
These special words found their way into the sacred writings
and literature of philosophical and religious orders. Sometimes
these were just the intonation of the vowels without any special
thought related to them. From the different cosmogonies, the
theories of creation such as we have considered, decended a legend.
This legend is that at one time all the vocal power that created
the universe was contained in one Word. That Word was a secret
wisdom of man. It is related that man betrayed his cosmic trust
and then fell from his high or privileged estate. The Word then
became lost, and ever since it has been sought in various ways.
In another monograph we shall discuss more fully the ideas connec
ted with the Lost Word, the traditions, legends, and facts concern
ing it.
Many chants of Tibetan and Buddhist sects are said to incorpo

rate parts of this lost word. It is but another way in w h ich man
seeks to experience a harmonious relationship wittr'KTs GocT~and the
Cosmic. "
Aside from any psychic effect they may have, words are power
ful as symbols of thought. Sir Francis Bacon said, "Men suppose
their reason has command over their words; still it happens that
words ixLTraturrr^xgrcise authority on reason." Both the vocative
and written w ords can be dynamic, and once their“force is released
they' are not~â[s1rty_c<5htr:b T I e d . “T h e r e f o r e , nothing should be more
care fuTIy~seTee ted\ “
Sound has a very important impact upon our nervous systems.

In fact, many sounds of which we are not aware any longer because
they have become habitual are, nevertheless, detrimental to us.
Some of them are many decibels, that is, units of vibra
tions, beyond that to which we should ordinarily be ex
posed in order to maintain good health. Loud dance music
from radio or television, the loud, constant clatter of
ELEVENTH DEGREE N U M B E R EIGHTY-NINE P A G E FIVE
typewriters or other m a chines, traffic no ises and the like, can be

injurious to our pTiysTcal and psychic beings over ~TgTig,~periods oI
t i m e . ------------ -~ ------------ ---- ’
While in your Sanctum give thought to the sounds to which you

are exposed each day. Consider which may have been annoying even
slightly. What ones on the other hand have you found quieting and
relaxing? When you have analyzed such sounds, try to determine
what portion or combination of them has had the most effect upon
you.
In our next monograph we shall begin with a study of just what

mantras are--physically, psychically, and mystically.
Fraternally,
YOUR CLASS MASTER

Whatsoever thou resoluest to do, do it quickly. Defer not till the
Sound vibrations originating in yourself affect both the sound-producing as well as the sound-
receiving areas ofthe body. Not only does the vibratory pattern of a vowel, for example, stimulate
the body in the areas of the throat and mouth, but it stimulates brain centers through the ears and
the tissue of the head. Sound produces both physiological and psychological effects, since sound
vibrations themselves actually touch off sympathetic frequencies throughout the body, and the
harmonics, or lack of harmonics, of the vibrations affect the feelings of a person.
Try this on yourself by listening to a sampling of different sounds; like a car horn, someone
yelling, a recording of loud, dissonant music, a recording of soft and mellow melodies, or someone
speaking quietly in normal conversation. Be aware of the physical properties of the sound
vibrations and their effect on your nervous system. Exposure to them for any length of time could
actually bring physical pain, or physical well-being. Then be aware of their psychological impact,
whether oF not they make you feel pleasant, ImlaBle, frightened, at ease, or depressed?
YouFsound environment can be more important than you might normally think it is. By working
with it, you may find a significant area of help in some physical or psychological disturbances.
V V V

H Speech began most probably when man was conscious that he used certain
interjections to express his feelings.
11 The faculty o f speech is a much later development in the cortex (outer layer
of the brain) than any other function.
1} Speech must have begun w ith vowels, for they are the natural utterings o f
vocal sounds.
1f The human organism is a vibrating entity. It has receptive organisms and
psychic centers that are responsive to particular vibratory stimuli.
11 Man learned that certain words and combinations of vowels had either a
beneficial or harmful effect upon him.
This m o n o g ra p h it not subject to sole or purc h ase b y a nyo ne . A sale or
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THE CONCURRENCE
This Week’s Consideration o f a Famous Opinion
V V V
^ As has been stated to you, the Upanishads are
ancient Vedic (Indian) treatises. They discuss in
philosophical style the nature of the universe and of
man. In this excellent collection of literature are
numerous mantras. Below we quote from one of
these mantras.
Harih, Oml May Mitra be propitious to us, and Varuna,

Aryaman also, Indra, Brihaspati, and the wide-striding Vishnu.
Adoration to Brahman! Adoration to thee, O Vayu (air)! Thou
indeed art the visible Brahman. I shall proclaim thee alone as the
visible Brahman. I shall proclaim the right. I shall proclaim the
true (scil. Brahman).
May it protect me! May it protect the teacher! yes, may it protect
me, and may it protect the teacher! Om! Peace! peace! peace!
ELEVENTH DEGREE N U M B E R NINETY PAGE ONE
In order to clarify mystical syllables and words, certain

terms must be classified. The word mantra will be used as a gen
eral term meaning any syllables or words used for mystical or psy
chic purposes. Basically mantras may be classified in three
categories: intonations, music, and incantations. These will be
discussed as we proceed.
First, however, it must be clear that in this sense sound

refers to vocal sounds produced by human beings in the form of
vowels, syllables, words, and formulas. The vocal sound may or may
not be accompanied by musical instruments.
MANTRAS Mantras, like language, are essentially vocal sounds

rather than written letters or images. To use RA as an
example, the mantra consists of the sounds R and A which are pro
duced by the vocal cords and mouth. It is this sound that is the
basic element. The written letters may be considered as symbols,
but they are secondary symbols dependent upon the function and
meaning of the sound.
Mantras must be more than affirmations used to suggest ideas

and emotions to the subconscious mind. They have a structure,
function, and significance which goes beyond mere affirmations.
They are not just mottoes to be repeated by rote or which are sup
posed to have an automatic effect.
If you will permit a personal reference, I would like to refer

to an experience I had on a journey into Tibet. Our party composed
a Rosicrucian Camera Expedition traveling from India through the
principality of Sikkim into Tibet. We were doing a professional
sound and color film for AMORC as well as taking many still photo
graphs for publication in the Rosicrucian Digest and in other peri
odicals. Our location in Tibet was in an area that was subse
quently occupied by the Red Chinese. We were, because of our
Rosicrucian association and esoteric affiliations, permitted to
film inside lamaseries that were centuries old but which were still
in daily use.
Adjoining one of the lamaseries we visited was a school, at

least so we might term it, for the instruction of the lamas. Each
such body of simple lamas were under the direction and tutorship
of an abbot. The abbot was a scholar well versed in the Sanskrit
language and mystical philosophy as well as the local dialects.
The average lama, however, was a part-time agricultural
worker or simple craftsman. His education was very lim
ited, contrary to popular opinion caused by the dissem
ination of fictional occult literature in the Western
ELEVENTH DEGREE N U M B E R NINETY PAGE TWO
world. The majority of these lamas could read, but many were il
literate. They were not versed in any esoteric lore other than the
Lamaistic rituals and teachings.
The instruction in this school was for several hours daily.

The students sat on wooden benches on each side of the structure
across from each other, with an aisle down the center. At the
opposite end from the entrance on a dais was seated the abbot or
director. Certain mantras were read to them by him, and they in
turn chanted them. To these lamas, however, these mantras were
supposed to have an effect within themselves. The words were
thought to have a magical quality as mere affirmations without any
regard for their tonal or vocal content. They were recited again
and again in a singsong manner until they were learned by rote.
Subsequently, the lamas would merely come to speak the phrase

or words they had learned without any regard for their vibratory
content. They entirely failed to have the proper connotation of a
mantra. The words were thought of solely in a supernatural, that
is, in a magical sense.
It must be realized, therefore, that the purpose of mantras

is not to produce a trance or hypnotic state in the individual.
They are meant to assist in achieving attunement and to affect cer
tain aspects of the physical and psychic nature of man and his
surroundings.
Mantras, as we shall see, have a psychic or mystical function

which precludes using them either as routine affirmations or to
produce automatic effects. When, as said, they are used in the
latter ways, they are not true mantras; either they were never so
or they have degenerated in their use and function. This is some
times true of liturgy in religious ritual.
The meaning of the mantras is projected from the mind to the

form which it assumes. The form (the word, for example) is simply
the objective aspect until the meaning is associated with and pro
jected to it. Let us take the example of the Rosy Cross. We learn
the meaning of the Rosy Cross or the Temple., and we project that
meaning to the cross or the Temple. The Temple is sacred only
because we project those emotions and ideas to it. The thought and
emotions, the projection of them, is objective and is considered
as if it belongs to the form. We feel that the meaning and form
are a single unit, and they are— in the mind. In other words, the
form, the objective aspect, becomes the vehicle for the idea and
*----- , the emotion.
ELEVENTH DEGREE N U M B E R NINETY PAGE THREE
ASSUMPTION In using and meditating on the symbol or mantra, the

student assumes the meaning. It becomes part of his
consciousness and experience to the point that he _is the m e a n i n g ;
he assumes the meaning. This is an example of the law of assump
tion which was discoursed upon in earlier monographs. The meaning
is then projected again to the form.
Let us use a little analogy to make this clearer. When we

enter a Rosicrucian Temple or Sanctum we project the meaning of
sacredness to it, but we assume that feeling again from the place.
Consequently there is established a constant interaction. there
fore, the mantra as a symbol is kept alive in the mind. During
this process new phases of meaning arise and are made conscious,
and this becomes a basic part of mystical development.
When the vowel sound AUM or the Lost Word MATHREM as given in
our Rosicrucian teachings are used, the vibratory form and meaning
are associated in the mind, and the meaning is projected to the
form. In meditation the meaning or significance is assumed, and
it affects the understanding thus making the mantra more effective.
But the form and meaning, the vibratory effect and the symbolic
significance are one unit composed of elements which are insepara
ble and which influence each other.
When a mantra or symbol degenerates, it loses some of the pro

cess of projection and assumption. Hence a mantra may be kept
alive and effective by meditation and proper use.
Though the word God is not a mantra in the sense of its par
ticular vocative or vibratory effect in the various languages,
nevertheless it can become equally effective in its form or objec
tive state. In other words, we project to the word God a spiritual
meaning, a meaninq which represents the most profound, the most
responsive and exalted psychic emotion which we can experience. It
depicts to the spiritually minded the transcendent symbol of their
moral sense. The word God is then an objective frame in which they
have ensconced those higher thoughts and feelings of self. Sub
sequently when one is saying the word or thinking of it, there is
engendered within such an individual a responsive feeling corre
sponding to the original significance which he projected and
associated with the word.
BASIC PRINCIPLES There are certain basic principles pertain-

IN MANTRAS ing to the mantras which should be dis
cussed both as a means of reviewing some
things that have already been said and by the way of
stressing their importance.
ELEVENTH DEGREE N U M B E R NINETY PAGE FOUR
F i r s t , the mantra, like ritual and psychic experience, is not

an end in itself. It is a means, an aid, and an instrument in
attaining certain primarily psychic and mystical effects that have
often been related in the monographs. When a mantra, ritual, or
psychic experience becomes an end in itself, it sidetracks the
student or the initiate from his main purpose which is attunement.
It can then be a sideroad leading to pleasant experiences and
feelings which, however, prevent the individual from achieving
higher levels of consciousness.
In fact, each accomplishment, be it mantra, psychic experi

ence, evolved consciousness, greater mental and physical powers,
should follow the other. Each should be a cause in relation to
the next higher condition or state which is its effect. Develop
ment is progressive and in a hierarchial order. One should never
believe or feel that he has reached a climax.
Some individuals conceive of Cosmic Consciousness as the

summum bonum (the highest good) of personal experience. True, it
may be the highest mystical achievement— but for what purpose?
Those who attain Cosmic Consciousness have the moral obligation to
apply it, to utilize it in some manner. While there is life and
consciousness, no matter at what level, there is the obligation on
the part of the individual to direct that consciousness to an end.
It should be an end formulated or inspired by the state of con
sciousness which the individual has attained.
Now, secondly, when a mantra becomes an end in itself or when

it is used automatically like a pushbutton, it is then used essen
tially for. magical, superstitious, or semi-hypnotic effects and
purposes. Such constitutes a degradation of its true nature and
purpose. It is used as a sign or signal rather than a symbol, an
instrument. When this happens the objective mind takes over the
use of the mantra, and it loses its association with the deeper
subconscious levels of meaning and with the subconscious function
of the mantra. What is required then to make the mantra effective
again is meditation on the sound, its vibratory effect, and sym
bolical significance as well as concentration on its use. This
returns the previous subconscious meaning and function to the sub
conscious where they belong in order to keep the symbolical mantra
alive.
We wish you to kindly prepare your Sanctum as usual. Then,

while seated and relaxed, recall what symbols— as forms, designs,
signs, or gestures— you may have established or adapted to repre
sent your innermost psychic, spiritual, or moral feelings.
You have certain lofty, exalted ideas and feelings that
are of your personality. What symbolizes them? When you
recall these symbols, remember that they are the form,
ELEVENTH DEGREE N U M B E R NINETY P A G E FIVE
just the shell of the mantra. The meaning of the symbol or the
mantra is projected to it by your mind, and that is the real and
vital part.
Fraternally,
YOUR CLASS MASTER

V V V
complete monograph, try to recall as many as. you can of the important points you read.
H The word m antra w ill be used as a general term m eaning any syllables or
words used for mystical or psychic purposes.
H Mantras, like language, are essentially vocal sounds rather than w ritten
letters or images.
11 The m eaning o f the m antras is projected from the m ind to the form w hich it
assumes.
11 In using and m editating on the symbol, or m antra, the student assumes the
meaning. It becomes part of his consciousness and experience to the point
that he is the meaning.
11 To make the m antra effective there must be m editation on the sound, its
vibratory effect, and symbolic significance as well.
H The form o f the m antra, that is, the word, is simply the objective aspect until
the m eaning is associated and projected to it.

The concept of a mantra is often exploited by commercial organizations. As the monograph
states, there is a magic quality implied, such as is implied in a charm or amulet. The magic quality
appeals to people who are looking for instant resolution to a problem or desire. How nice it would be
if you could just stand in front of the new car you want, utter a mantra several times, and have the
car; or if you could pass an examination at school, have harmony in the home, get advancement at
work, or any such major achievements, by simply uttering a mantra. Instant mysticism is what a lot
of people would like to have. Many new students of AMORC write and ask us why we don’t go faster,
why the monograph materials cannot be geared to different levels of assimilation.
It does not matter how many monographs you receive in a given period of time. That is not going
to change the rate at which you are developing within. You can change your inner rate of
is
development by more practice and exercise, but more external direction going to do that for you.
Keep in mind that it is not so much what you are reading or Baying from without that counts in your
development, but what you are thinking and doing from within.
This m o n o g ra p h it not subject to sale or p urchase b y anyon e . A sale or
p u rc h ase m ay m ake the seller a n d p u rc h a se r subje ct to civil liability.
Ir
Degree * (oJL^ t § Degree
11 ^ ^ 11
Monograph g) A g] Monograph
91 ! ^ JL 1 91
179

I
monograph is and snail remain in the Supreme Grand Lodge or
far
THE CONCURRENCE
V V V
C| What are symbols? What are they intended to
convey? How do they arise? How may they be used?
To a great extent these monographs you are now
receiving, which are concerned with mantras and 1
vowel sounds, answer these questions. However, we
are quoting briefly below, as a concurrence with certain ideas
presented in this monograph, an excerpt from a work by an eminent professor of
psychology.
In more complicated situations the important information

involves materials further removed and detached from any
resemblance to one's own actual contact with things. The entire
situation then is conducted upon a symbolic plane. Naturally
enough the situations and conditions to which the knowledge
reactions are orientations may be completely theoretical and
abstract problems or situations, having no direct connection with
concrete events.
-D R . J . R. K A N T O R , 1888-
ELEVENTH DEGREE N U M B E R NINETY-ONE PAGE ONE
Semantics is the study of the meaning of words, of the nature

and function of meaning. Some semantic principles can be adapted
to the meaning, that is, the significance and effect, of mantras.
The power of mantras, as of any other word, lies in the fact

that they are symbols used to express or convey effects, ideas, and
emotions. Mantras, again like words, are formulations of the indi
vidual's conception and awareness of himself and his surroundings.
Each vowel sound, formula, or word has certain effects and signifi
cance; by means of these man makes order out of certain aspects of
his experiences, and he directs vibrations, energies, and responses
by use of them.
We may say that the power of mantras exists in their meaning

but their function is twofold. Mantras help to make order and
enable the individual to formulate order in his experience, in the
impressions he receives, and the concepts in his mind. In the case
of mantras, the second way in which they function is to affect the
self and the n o t-self, psychically and mystically, as well as phys
ically and psychologically.
Mantras, those efficacious words and other sounds, are used by

groups of people; these are the classes of society, the culture
that creates them. At least to some degree they result from and
are dependent upon the culture of the group and the ordinary lan
guage it uses. Every group of people, as a nation and race or
sect, influences both the language and the mantras; the individual
also may influence or change the language or mantras to some ex
tent. We know we form new concepts, new ideals, and to them we
project, as said, certain feelings or emotional responses within
ourselves. These, then, are new mantras.
However, the individual, through his use of the established

mantras and his language, is molded even more by them. In other
words, his thoughts and emotions are conditioned by them. For
example, as a Rosicrucian you have been given many new words and
terms. More often they are familiar words to which you have come
to attribute new meanings. The word C o s m i c , as an example, to you
as a Rosicrucian is a mantra. It engenders certain beliefs, par
ticular emotional feelings as you think of it, which perhaps before
your membership you did not experience. The word Cosmic now has
an influence upon your thinking in connection with spiritual, psy
chic, and the higher emotional experiences, as well as representing
\ 7 just the whole of reality in the physical sense.
ELEVENTH DEG REE NUMBER NINETY-ONE PAGE TWO
SYMBOLISM Now let us delve into the symbolism of mantras which

OF MANTRAS we have previously just referred to in a general
way. The letters of AUM, for instance, are consid
ered in the Upanishads to have symbolic meanings. You know, of
course, that the Upanishads are a collection of profound treatises
contained in Vedic literature (of ancient India) concerning the
nature of the universe and of man. They are of the most ancient
philosophical literature of India. One of the meanings of the
letters of AUM is that they represent three stages of conscious
ness: w a k i n g , sleep, and deep sleep. It is the three sounds which
are symbolic of these three states.
Some intonations, no doubt, consist of words or symbols having

no derivation from either living or dead language. They are sym
bolic and have significance in the same way as other intonations,
but their sound and meaning have not been derived from words of
any language and have not been commonly used in any language. For
analogy, have-you not often experienced that humming a certain tune
or intoning a combination of syllables was harmonious to you— that
is, it was a pleasing sound? Perhaps then you formulated a word,
"coined" one, we might say, that to you represented that pleasing
sound. The word you arbitrarily created perhaps had no meaning in
any language, it was just a symbol, a mantra of the vibrations it
included. Such is the word or intonation that constitutes your
personal word as explained to you in earlier monographs.
Symbols and symbolic objects and gestures may be used with

mantras. For example, in Part I of the Initiation into the Third
Neophyte Degree the vowel sound OOO-AH-EE is used with the gesture
of raising the arms above the head. The Lost Word MATHRA is used
in our Fourth Degree Initiation with the Sign of the Cross, the
ladder, and perambulation which in this case is walking to the
ladder and stepping on each rung. When mantras are used in a tem
ple or sanctum, these and the symbolic objects in them are associ
ated with the mantras as, for instance, the Rosy Cross and the
Shekinah.
Symbolic paintings, drawings, designs, and statues may be used

for concentration purposes with mantras. The Hermetic Cross, the
Rosy Cross, or Ankh (Egyptian looped cross) may be used with man
tras and meditation in connection with their meaning.
POLARITIES A symbol consists of form and meaning which are

OF A SYMBOL its two polarities or opposites. The form is the
negative and essentially material. The meaning is
positive and primarily subconscious and psychic.
ELEVENTH D EG REE NUMBER NINETY-ONE PAGE THREE
For example, the written word is a symbol. The positive

aspect of it is the idea, the primary thought which it is intended
to communicate. The material and negative aspect is the form, the
vehicle for conveying or communicating the idea. The form or
design of the Rosy Cross is the objective phase of that symbol.
The meaning consists of the ideas and the emotions which are at
tributed to it, that is, which the form is intended to represent
and to evoke in us when we see it. The commonly accepted meaning
of the Rosy Cross, you will recall, is man's physical body, de
picted by the cross, with the soul personality represented by the
rose in the center unfolding, evolving as it receives more illumi
nation; that is, acquiring inner and outer experience while in the
body.
In this manner, the mantra has both form and meaning. The
form consists of the physical, the sound vibrations. When, for
example, we use MEH we produce the sound M and EH which are the
negative element, the form. That particular sound acts to give a
tonic effect to the psychic glands. That is part of the signifi
cance of that vowel, its purpose. The diagram below represents
this relationship.
MANTRA
(Symbol)
MEANING FORM
(Positive) (Negative)
The form and meaning of a symbol are associated in the mind

of the individual who uses it. The main function of a mantra as
well as any symbol is to transmit the meaning. For analogy, the
word man represents a particular kind of being. When we say, "Man
is a symbolizing animal," we are conveying information or knowledge
by means of the words. Likewise, the vowel sounds RA and MA con
vey a particular meaning or significance. They transmit something
from one person to another, from one group to another, or simply
from the individual to himself.
Abstract paintings are a subjective type of art; that is, they

are symbolic. They are not, of course, mantras but primarily they
are the objectifying of an idea or of a psychic or emotional feel
ing which the individual has had. The individual, the
artist, for analogy, may have heard a symphonic orchestra
in a concert. He was particularly responsive to a certain
number which was played. There was a form, an idea, a
ELEVENTH DEG REE NUMBER NINETY-ONE PAGE FOUR
mental picture which then becomes associated with his memory of

the music. Subsequently, he, as an artist, would objectify the
mental picture, that is, give it a form in painting or design.
To others this abstract painting might mean nothing, as such

paintings often do not, but to the artist it will always evoke the
emotional feeling he had when he originally listened to the con
cert. He was primarily, as said, transmitting a psychic or intel
lectual state to himself by the painting he created. In other
words, he was returning this feeling to himself or reviving it each
time he would see the painting.
On this occasion try a little experiment. Take a sheet of

paper and pencil, place the paper on a desk or table. Then let
your hand draw whatever design comes instantaneously into your
mind. Do not think first about what you are to create. Just start
to make the design guided by your own subconscious impulse.
Now look at what you have created. What does it mean or

suggest to you? What thought or meaning did you project into the
material or objective design? You may cause it to represent what
ever you feel and think it means to you. Your thought in connec
tion with this is the positive polarity, and the form or design
which you drew to represent it is the negative. Combined they are
a kind of mantra.
We would appreciate hearing from you with regard to these

monographs and the special instructions now being sent to you.
Fraternally,
YOUR CLASS MASTER

V V V
essential statements' which you should not forget. After you have carefully read the
f Semantics is the study of the m eaning of words, of the nature and function
o f meaning.
f The power of mantras, as of any other word, lies in the fact that they are
symbols used to express or convey effects, ideas, and emotions.
f Each vowel sound, formula, or word has certain effects and significance; by
means of these man makes order out of certain aspects of his experience.
H The Upanishads are a collection of treatises contained in the Vedic literature
concerning the nature of the universe and man.
% Symbols and symbolic objects and gestures may be used w ith m antras.
If A symbol consists of form and m eaning which are its two polarities or
opposites. The form is negative and essentially m aterial. The m eaning is
positive and prim arily subconscious and psychic.

We have been discussing the use of certain words as mantras, in that we give special significance
or meaning to them; words such as God, Cosmic, Rosy Cross, and so on. Using the triangle
illustration as given in this monograph, see the word loveas a mantra. Contemplate its full
meaning, and the possible effects it can have in your life when applied as a mantra should be
applied. Remember, that just thinking love, or just saying love,
does not bring you or others the
effect of that concept. According to the triangle illustration, the word loveis the symbol. Thoughts,
words, or acts of loveare the form. The meaning is inducing harmony, or attraction between parts.
Does your use of the word love,
or your use of the form of love,
carry with it these meanings? When
you think, act, or speak love,
are you considering the object of your affection as well as your own
feelings? This is where we often fail; to recognize that the true meaning of love
requires agreement
or reciprocal feelings or response from an object of our love,
otherwise there is no harmony. If we
persist in our acts of love toward another who is resisting them, we are not acting in accord with the
meaning of love, and our triangle is not complete. We should thus redirect the form of love to those
persons or places, where its meaning is fulfilled.
Rosicrucian Park
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THE CONCURRENCE
V V V
In this monograph, in connection with the subject
of mantras, we have referred to assumption and the
part it plays in the use of mantras. It seems, then,
appropriate th a t we refer again to earlier comments
on this subject appearing in our monographs. We
quote such an excerpt below from Monograph thirty-eight of the
N in th Degree.
First of all, ASSUMPTION means the exchanging of places,

persons, and power. It is the most mystical of all processes, and one
which must be experienced and demonstrated before you will really
believe that such a thing is possible.
ELEVENTH DEGREE N U M B E R NINETY-TWO PAGE ONE
As far as the symbolic significance is concerned, it is not

the mantra, ritual, or symbol that does the influencing but the
mind-to-mind attunement; that is, the attunement of the human mind
■with the Cosmic Mind. The mantra, ritual, or symbol is an external
aid for an intellectual process. The mind by means of the mantra
manifests effects. Not only is this true of symbolical signifi
cance and effect, but the mental concentration and visualization
used with the mantra act through the mind-to-mind attunement.
No matter what its significance and effect are, the mantra

must symbolize, mean, and correspond to the Divine and the Cosmic
itself, in the world and in man, in order for it and man to be an
agent in attunement. This is what the Upanishads mean when they
say OM (or AUM) is Brahman. OM symbolizes, means, and corresponds
to the Divine. To the subconscious or psychic mind the symbol and
meaning are one. It is because of this essential unity, which is
a kind of mystical oneness, that the symbol or mantra is what it
is and has its effects.
To put it more effectively, there must be a corresponding

reaction between the psychic or cosmic element in man and the sym
bol or mantra. If the symbol does not excite, motivate, or arouse
a specific psychic feeling it has no mystical value.
We do not favor amuletism, the wearing of medals and effigies

depicting gods, saints, or deities. But in fact, those people who
practice such a custom are making use of mantras. They believe
there is an actual relationship between the object worn and the
supernatural or cosmic influence which they attribute to it. This
is, of course, pure magic. There is no actual bond between the
article worn and the influence attributed to it. The mind of the
believer has made the amulet or figurine come to represent actual
psychic feelings which he has. Whenever he wears the amulet it
suggests the feeling and, in contemplation of it, there is a reviv
al of the original inner experience.
The learned mystical philosopher realizes that such a medal

lion or amulet is nothing more than a symbol. It contains no
power or efficacy itself except the psychological effect of sugges
tion which thereby stimulates or arouses the positive psychic
quality.
Obviously, the more one understands what he is doing, the more

effective he will be, and the better the results will be.
This is equally true of the principles pertaining to man-
\ '7 tras or any other endeavor.
ELEVENTH DEGREE N U M B E R NINETY-TWO PAGE TWO
Perhaps you would like to know the various ways in which man
tras or sacred sounds and symbolic words can be used to advantage.
We shall approach the subject from this viewpoint. There are four
types of intonations: vowel sounds such as KHEI, MEH, and 00M;
words such as MATHREM; formulas; and verses or sentences. Vowel
sounds have been given in the rituals and exercises in the mono
graphs. They are syllables consisting of one or two vowels and one
or more consonants. KHEI is a vowel sound having the aspirated K,
or KH sound, together with the dipthong El. 00M consists of the
vowel 00 and the consonant M. A few vowel sounds such as EH have
only the vowel.
The word MATHREM or MATHRA is an example of the second kind of

intonation. Such words consist of combinations of both vowels and
consonants. The difference between a vowel sound and a word is the
meaning of the word. But this meaning may be a commonly accepted
one such as the meaning of the word God, or one only understood by
initiates such as MATHRA. This is frequently a difficult distinc
tion to make as we shall see presently.
The third kind, formulas, in the mystical sense are a combina

tion or series of syllables or words. The phrase God of My Heart
may be used as a formula; that is, it may be used in order to
achieve attunement and to affect the individual and his environ
ment. Now for instance, the greeting Salutations on All Points of
the T r i a n g l e , or the Latin Salutem Punctis TriangulX, or the words
L i g h t , L i f e , and Love may be used as formulas in rituals, in medi
tation, or during exercises. They are then intonations and a type
of mantra.
Your personal word which you received early in this Degree is

included in one of these categories depending on whether it is a
syllable, a word, or a formula.
F o u r t h , any prayer, hymn, or inspirational piece can be used

as a mantra; it can be intoned for mystical and psychic purposes.
Its significance must be understood; it must be meditated upon.
Examples of these will be given in a later monograph, but one exam
ple is the prayer used in contacting the Celestial Sanctum. (Re
fer to the booklet Liber 777 sent to you in the earlier Degrees.)
MANTRAS— Remember, the basis of the use of mantras is

PRONUNCIATION pronunciation, and this should be actual physi-
IS BASIC cal pronunciation whenever possible. There may
be times when this is not feasible— there may
not be sufficient privacy. When they are not said in this
way, however, they lose the power of the lower vibratory
rates and naturally at least some of their functions.
ELEVENTH DEGREE N U M B E R NINETY-TWO PAGE THREE
These functions may be supplemented by saying them to oneself and

by concentration, but this is not the same thing as saying them
out loud.
Before pronunciation of a mantra as a word or phrase, or the

intonation of a vowel, the meaning of the sound should be concen
trated upon and projected along with the intonation. This con
centration may be continued for a time after the pronunciation.
In the sound and meaning we have established the negative and posi
tive polarities which we explained in the previous monograph, as
well as two different kinds of effects, vibratory and symbolical.
Pronunciation and concentration engender some degree of at

tunement. By means of the mantra the consciousness reaches beyond
the material vibrations, first to the higher vibrations and then
to attunement. In this state the initiate may assume Cosmic
Attunement or Cosmic Consciousness. Thus the mantra is a means to
an end.
With practice the student learns to feel the sound physically

and psychically, to assume the sound as if it were part of his own
being. He learns to visualize and assume its effects and thus
bring them into being. It may help also to visualize the desired
effects and significance before actually pronouncing the mantra.
Essentially the process of using the mantras is threefold: concen-
tration on the vibrations and effect, pronunciation of the sound,
and assuming or making them a part of oneself.
USE OF Mantras, as we have said, may also be used with gestures

MANTRAS or perambulations. In the Initiation in the Second Neo
phyte Degree, the words Li g h t , L i f e , and Love are used
with a sentence involving the symbolism of the incense and its
rising smoke. In Part I of the Initiation into the Third Neophyte
Degree the vowel sound OOO-AH-EE is used with the gesture of rais
ing the arms above the head. The Lost Word MATHRA is used in the
Fourth Degree Initiation with the Sign of the Cross.
From another point of view mantras may be used in many ways:

in ritual, in initiations, in meditation periods, as part of exer
cises, or for healing, protection, and help. Vowel sounds, as you
know, are used regularly in Rosicrucian Convocations and in the
initiations which you have received to perform in your Sanctum.
We suggest reviewing some of these initiations, for they should be
helpful to you now that you have a greater understanding of their
use. .and benefit to you.
Mantras are used as an integral part of meditation

periods and exercises to assist in attaining a psychic
state, harmony, and attunement. An exercise for doing
ELEVENTH DEGREE N U M B E R NINETY-TWO PAGE FOUR
this was given in Monograph Twenty of the Ninth Degree. Refer to

it again. —
Also, RA-MA and their creative power were used in connection

with the forming of a circle in the nogroo Monograph Seven.
We cannot emphasize enough that you should again refer to these
exercises which we have here set forth. What you are now studying
isolates them and will make such exercises so much more effective
for you.
Without understanding a full and proper use of an exercise,

the results may be negative. We could not, at the time the
various exercises were introduced to you, include all the addi
tional information about the elements of those exercises which you
are now receiving. The extension of information must be gradually
programmed. To give it all at one time, even if that were possi
ble, would only result in confusion and discourage the student by
literally submerging him with too much at once.
Mantras, you must not forget, also have the benefit of obtain
ing help, protection, and healing. MATHRA and MATHREM are used
for such a purpose. Remember there is not any magical quality in
the words themselves, but rather it is in their vowel or vibratory
quality that a powex exists. These vibrations produce certain
glandular effects which fortify one in all physical or mental cri
ses. They also have an effect upon the physical or material envi
ronment. You know, for analogy, that objects in a room may rattle
when certain notes are played on a violin or piano because their
vibratory nature is in resonance with them. This is a rather com
mon experience. Therefore, in a more subtle manner other vibra
tions of sound and of mantras produce psychic and emotional
conditions in and around us. Such is just as much a part of
natural phenomena as causing a vase to rattle on a shelf by playing
certain notes on a musical instrument.
You can now realize what a fundamental function mantras have

in religion. They form a part of religious ceremonies, rites, and
prayer or meditation. The verbal part of the ceremony may have
chants, songs, or hymns which may be mantras. Prayers may also be
mantras. Whether these are mantras does not depend on whether
they are part of the dogma or tradition of a sect. It is likewise
immaterial whether they are ancient or modern. It does, however,
depend upon whether they are used for psychic and mystical pur
poses, and whether such is an integral part of a ritual which is
used for these purposes. However, it should be understood mantras
are not necessarily confined to a religious use.
Fraternally,
YOUR CLASS MASTER
V V V
Below is a su m m a ry of the im p o rta n t principles of this m o nograph. It c ontains the
essential statem ents w hich you should no t forget. After you have carefully read the
complete m o nograp h , try to recall as m a n y as you can of the im p o rta n t p oints you read.
Then read this su m m a ry a n d see if you have forgotten any. A lso refer to this su m m a ry
d u rin g the e n suin g week to refresh your memory.
As far as symbolic significance is concerned, it is not the mantra, ritual, or

symbol that does the influencing but the attunement of the human mind
with the Cosmic Mind.
1f No matter what its significance and effect are, the mantra must correspond
to the Divine and Cosmic itself, in the world and in man, for it to be an agent
in attunement.
1f To the subconscious or psychic mind, the symbol and meaning are one.
H The mystical philosopher knows that a medallion or amulet is nothing more
than a symbol. It contains no power or efficacy except the psychological
effect of suggestion to the psychic self.
U There are four types of intonations: vowel sounds; words, phrases, and
sentences; formulas; and prayers and hymns.
f Mantras may be used in rituals, initiations, meditation periods, exercises
for healing practices, etc.

The subject of amulets and charms has been brought up repeatedly with respect to inherent power
they are thought to have. As the monograph states, their principal source of power is that which the
wearer gives to them. If the wearing of a certain charm makes a person feel more confident, then the
charm has acted as a catalyst in bringing about this feeling. This does not happen through any
inherent force or power of the charm itself, but by the suggestion that the wearer dictates to his own
inner self, sometimes classified as a superstitious action.
Nevertheless, there are countless persons who improve or fortify themselves psychologically by
placing their faith in the carrying of a special symbol or token. As long as they realize this, there is
no particular reason why these people should not continue to do so. The danger lies only with
transferring real power to the amulet, becoming dependent upon it, or the inability to act without it.
Then the wearer has given the charm more power than it deserves.
Each of us perhaps carries something of like meaning to us, or we engage in mini-rituals that
somehow bolster our confidence through the day. It is more important at this stage to recognize these
actions than to simply discard them without review. Analyze your use of anything akin to a charm
and see how it affects your life.
Rosicrucian Park
This m o n o g ro p h is n o t subject to so le or p u rc h a se b y on yo n e . A sale or

Degree Degree
11 11
M6nograph Monograph
93 93
to£arf>ruri£
1278
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The matter contained herein is officially Issued through the Su-
D re m eCouncil of the A. M. O. R. C. under the emblem above, which
I
THE CONCURRENCE
V V V
Visualization is one of the requirements necessary

in connection with obtaining the utmost from the use !▼
of mantras. We, therefore, in relation to this subject,
quote below from the writings of Sir Francis Galton,
eminent scientist.
T h e v i s u a l i z i n g f a c u l t y is a n a t u r a l g i f t , a n d , l i k e a l l n a t u r a l g i f t s ,
h a s a te n d e n c y to b e in h e r ite d . I n th is fa c u lty th e te n d e n c y to in h e r ita n c e
is e x c e p t i o n a l l y s t r o n g , a s I h a v e a b u n d a n t e v i d e n c e t o p r o v e , e s p e c i a l ly
in r e s p e c t to c e r ta in r a th e r ra r e p e c u lia r itie s , . . . w h ic h , w h e n th e y
e x i s t a t a l l, a r e u s u a l l y f o u n d a m o n g t w o , t h r e e , o r m o r e b r o t h e r s a n d
s is te r s , p a r e n ts , c h ild r e n , u n c le s a n d a u n ts , a n d c o u s in s .
S in c e fa m ilie s d iffe r so m u c h in r e s p e c t to th is g ift, w e m a y s u p p o s e
t h a t r a c e s w o u l d a l s o d i f f e r , a n d t h e r e c a n b e n o d o u b t t h a t s u c h is t h e
c a s e . I h a r d l y l i k e t o r e f e r to c iv i l i z e d n a t i o n s , b e c a u s e t h e i r n a t u r a l
f a c u l t i e s a r e to o m u c h m o d i f i e d b y e d u c a t i o n t o a l l o w o f t h e i r b e i n g
a p p r a is e d in a n o ff- h a n d fa s h io n .
-SIR FRANCIS GALTON, 1822-1911
ELEVENTH DEGREE N U M B E R NINETY-THREE PAGE ONE
As previously stated, mantras can be used to produce physical

effects such as concern the physical body and the physical and
material world; that is, the lower vibratory rates as opposed by
the higher psychic vibrations. Mantras may affect the physical
body as a whole: they may be used to influence the entire physical
condition of an individual. This influence may be directly on the
physical nature or indirectly through the psychic body and mind.
The student may use MATHRA or his personal word in this way.
To be more specific, mantras may be used to affect definite

parts of the body such as glands, nervous systems, etc. MEI stim
ulates the psychic centers or glands. EHM quiets the nervous
system. Now try EHM. Sit quietly and privately in your Sanctum.
Then softly and slowly intone EHM, which is pronounced AIM, three
times. Then relax with the feet and hands separated for two min
utes; then repeat EHM three times. Then relax and repeat it again.
In other words, do three sets of the vowel EHM with a two-minute
relaxation period following each set of intonations.
Note the quieting effect it has upon you. It relaxes and pro
duces a feeling of tranquillity, especially noticeable if one has
been tense and fatigued.
Mantras naturally affect the emotions both directly and in

directly. A mantra may itself help to produce peace, for instance.
It may produce peace indirectly by affecting the physical body or
its parts and thereby engender health and harmony. It may quiet
excited emotions, allay fear and anger, for instance. Again, we
mention that intonation of the vowels and mantras are an excellent
aid for attunement. They release the efficacy of certain of the
psychic centers which, in turn, act upon the consciousness. At
tunement, mystical development, and union are partly an integration
of man's psychological self, the subjective and objective, and
these in turn, with the subconscious. It is an integration of
man's complete nature or self. We may, to use a chemical term,
state that mantras or the intoned vibrations are a catalyst of the
various functions of self.
PRACTICE To acquire the utmost benefit from mantras, there

WITH MANTRAS must be practice with them. Practice conditions
the pronunciation and the concentration on the
significance and effect. After all, practicing mantras is similar
to practicing playing the piano or using a typewriter or playing
chess. The individual must learn to do it, and learning
conditions the muscles, thinking, and the like. We do
not mean to imply that it should become automatic any more
than playing the piano or playing chess become entirely
ELEVENTH DEGREE N U M B E R NINETY-THREE PAGE TWO
automatic so that thinking is no longer necessary in doing it. It

does mean, however, that a certain part of it is learned and
conditioned so that it is easier to do.
Many students become absorbed in impressions, symbols, and

experiences during the use of the mantras or during the meditation
period afterward, so that the mind is really sidetracked from its
main purpose. The impressions should not be forgotten, but the
main purpose, whether it is to affect a particular gland or to
attain attunement, should be kept in mind and adhered to. The im
pressions may be recalled and meditated upon afterward, but, during
the use of the mantra, concentration upon it will deter obtaining
the real effect of the mantra. At the time of pronouncing the
mantra these impressions are a kind of by-product unless they con
tain a message or answer which does constitute the main purpose of
the use of the mantra and meditation upon it.
Projection of the meaning to the form of the mantra we have

explained. The symbol, as said, is the shell, the frame, until the
meaning is projected to it from the mind of the user of the mantra.
We repeat, the meaning is in the mind not in the form.
Another type of projection to be considered is that of psychic

projection; that is, psychic projection of the significance and
effect on which the mind is concentrated. This not only radiates
what is in the mind but it reinforces, so to speak, the vibrations
of the mantras which are pronounced.
We have stated that mantras may be used to change something

in the student himself, or to change the relationship with his
environment or with the Cosmic, or to help someone else. But in
order to do these things the student must first understand existing
conditions. Otherwise he will not know what it is he wants to
change or affect. This seems elementary, but often one begins
without fully realizing what the immediate purpose and conditions
are. Second, the student must understand what he wants. It is
not enough to want development, for instance; it helps considerably
to know how he wants to develop, whether he wants to change his
environment, or to affect psychic glands, or to direct other
changes. He must know which vowel sounds affect what and from
which ones he achieves the best results.
VIBRATIONS How, you may ask, is all this accomplished? The

OF MANTRAS effect of the vibrations of the mantras is three
fold. First, the vibrations affect other vibrations
both physical and psychic; that is, no matter what the
rates of vibrations are, the mind, through concentration,
visualization, and so on affects external vibrations. The
personal vibrations of those intoning or using the mantras
ELEVENTH DEGREE N U M B E R NINETY-THREE PAGE THREE
as well as the vibrations of the surroundings affect the mantra.

The vibrations of the mantra are modified by its use in the Temple,
a Sanctum, or the outdoors, for instance. They are modified by
the individual's state of mind and health, aura, and the like.
Visualization is usually thought of as a mental image or a

picture, but it may just as well be an impression, message, or idea
which we desire to put into words. In either case it is a duality
consisting of a percept-like image and a meaning. When we create
a visualized picture we create a likeness of it in our minds. It
is an image just like the perception of a book or a tree if this
image has meaning to us.
When we visualize words we either picture them as written or

hear them mentally as if they were spoken. These are also percept
like images in the mind, and they have meaning. The visualization
then is a symbol composed of the image, which is the form or nega
tive element and the meaning which is the positive polarity. The
visualization functions through vibratory emulations and through
its symbolic nature as well.
Through concentration on this visualized symbol, we direct and

affect either the self or the not-self, the realm in which we live,
think, and work. In using a mantra, we may first visualize its
sound, and second, visualize its significance and effect. Third,
when it is actually pronounced we mystically and psychically estab
lish its purpose and effect and endow it, so to speak, with power
and direction.
Using the triangle, the visualization consists of:
VISUALIZATION
IMAGE MEANING
Through this we direct or affect both self or not-self:
VISUALIZATION
NOT-SELF
SELF OR FIELD
ELEVENTH DEGREE N U M B E R NINETY-THREE PAGE FOUR
From a mystical point of view, this symbolizing is an inter

action between the objective and subconscious or psychic mind. As
long as it is a harmonious interaction it will be active and liv
ing, not stagnant and dead.
MANTRAS Perhaps by now you may want to know the relationship

AND MUSIC between mantras and music. Music differs from intona
tions in its structure, purpose, and symbolical sig
nificance. In structure, music has a vocal or instrumental
accompaniment for the words or syllables, and this has a rhythmic
pattern. Its structure is usually more complex than intonations,
but there are overlapping areas, or areas which could be classed
as either music or intonations. Many chants consist of syllables
or words produced on one or more notes of the scale having a rhyth
mic pattern. They may be considered as intonations of the music
and relatively simple, or,as musical chants which are more complex.
The purpose of music is basically esthetic? it is intended to

be beautiful in the auditory sense. It is expressive of emotion
and thoughts, and it affects people emotionally. It affects the
listener psychically but not in the same way as do intonations.
The significance of intonations is in their symbolism and

effect. Music is symbolic but of experience and feelings, not
definitely of the psychic being itself. The symbolism and effects
of music are more general and abstract as a rule than that of
intonations, even though both may be used to achieve harmony and
attunement.
Songs sometimes contain what are apparently meaningless syl

lables, especially in ancient and primitive societies. Where the
sacred word and profane are not easily separated, these syllables
may be, in effect, mantras. Often these have a strong element of
magic in their use. Whether they are magical or not may depend
not on the syllable but on the user and his attitude toward it.
An initiate into the mysteries may understand its nature and func
tion and use it as an intonation for psychic and mystical purposes,
while a non-initaite may use it as an incantation.
It is important that the Rosicrucian understand the true dif

ference existing between the magical use of words and the mystical
use of them as mantras. Magic attempts to explain and control the
phenomena of the world by means of occult knowledge and practices.
In magic, man believes he can cause natural forces to act or react
upon other forces to do his bidding, whatever it may be. Thus,
magical incantations are erroneously supposed to control,
by the powers they are conceived to have, so-called spir
its, invisible beings, and hidden forces, and through them
the objective world of man. Seldom is magic empirical,
ELEVENTH DEGREE N U M B E R NINETY-THREE P A G E FIVE
that is, a practice based upon the actual analysis of a natural

phenomena or of those attributes by which it performs its function.
Magic is basically superstition arising out of primitive reasoning,
and its premises are rarely demonstrable.
In magical practices, the syllables and words used are thought

to have an influence in themselves by an occult means. The mys
tical use of mantras, on the other hand, requires an understanding
and use of the physical and psychic vibratory nature of the man
tras. The symbolical nature and the effect of the mind in concen
tration and in visualizing the mantras must be known.
The use of mantras, therefore, requires a knowledge of cer

tain principles of physics, at least its basic elements in relation
to sound and speech, and the essential doctrines of mysticism as
well as certain principles of psychology; an understanding of the
function of certain glands in the human organism is further re
quired, as has been explained to you.
Consequently, there is a vast distinction between magic and

the mystical, scientific application of mantras and vowel sounds.
However, the use of mantras can easily degenerate into magical
practice if one does not undertake to understand their nature and
function. In other words, such degeneration may occur by using
mantras just as signs and signals, and by failing to meditate upon
them. Meditating upon them keeps them alive in the psychic mind.
Now, we wish you to try a little exercise. It will concern

the crux ansata, or ankh. It is the Egyptian hieroglyph and sym
bol which to the ancient Egyptians meant life or immortality. The
form consists of a tau or T cross with a loop as shown
on the right. The form is the physical characteristic
and the negative aspect. The meaning which it represents,
the idea behind it, is the positive.
Sit in meditation for a few moments in your Sanctum. If

possible, to aid in creating the proper environment which you have
visualized, light the candles on your altar, and ignite your
sanctum incense as well.
Next meditate on the meaning of life and immortality. What,

for example, does life mean to you? Is it only the biological
aspect, animate matter, the function of living? Or is it a matter
of the vital force being applied to your personal existence pro
viding the opportunity to a worthy end as a living thing? Now,
what does immortality suggest to you? Does it mean the
survival of your whole being after death? Does it mean
that your personality shall survive as you realize self
ELEVENTH DEGREE N U M B E R NINETY-THREE P A G E SIX
here, or does it mean the existence of self in a different state

of awareness?
When you arrive at a personal conception of these two words,

then begin to objectify them. Intone the word ANKH softly in
connection with your visualization of its form, namely the looped
cross. The sound as spoken is then the form or negative polarity.
We have stated that the essential process of using the mantras

is threefold; namely concentration, pronunciation, and assumption;
that is, making them a part of oneself.
In your sanctum period, when your Sanctum is prepared as

usual, if possible, select the simple vowel RA. We are not going
to repeat here what the intonation of this vowel is intended for.
We shall presume that you are familiar with its purpose and ef
fects. So first, visualize in your mind what effects you would
like to experience from the use of this vowel. Next, concentrate
on the vibrations of this vowel which you will later intone. Think
of them radiating outward from you like ripples in a pool into
which a pebble has been dropped. Concentrate also upon the idea
of these radiations inwardly as you utter the vowel.
Now begin the'actual intonation. Softly intone the vowel RA

three times. Pause about three seconds between each intonation.
Draw the A out longer than the letter R.
Finally, now assume that the power of the intoned vowel is

part of you. Then you will experience the effect that you have
conceived for it.
Fraternally,
YOUR CLASS MASTER

z
Whatsoever thoU resolvest to do. do it quickly. Defer not till the
There is an element in the wearing of charms and amulets that should be briefly touched upon.
While they have no power of their own, other than that given to them by the wearer, they do absorb
the vibrations of the person or persons who wear them. This still does not give them any power, but
these vibrations can be sensed by others who might hold the charm. This sensing of vibrations is
known as vibroturgy, or psychometry. Perhaps you have held objects worn by others and
immediately had feelings of one kind or another. Try doing this sometime during the week. One of
the most easily sensed conditions of the original wearer is his state of health. Sometimes we receive
visual or olfactory sensations as well, about the wearer’s life style and experiences. If we hold the
charm of a person who is ill, we could very well feel physically sick, but it was no physical
transference of an ill condition from the charm to us. It does not have that power. It is only the sense
of sickness that may or may not arouse a suggestion in our psychological state, which in turn causes
us to feel ill. It’s much the same thing as when a person gets sick at the sight of blood. The blood
had no power in and of itself to make a person sick. It was only the suggestion it aroused in the mind
of the beholder that brought on the sickness.
S u m m a ry o f T h is M o n o g r a p h
V V V
Below is a summary of the important principles of this monograph. It contains the essential
statements which you should not forget. After you have carefully read the complete mono
graph, try to recall as many as you can of the important points you read. Then read this
summary and see if you have forgotten any. Also refer to this summary during the ensuing
week to refresh your memory.
4J Mantras may be used to affect the physical body.

(J To be more specific, mantras may be used to affect definite parts of the body such
as the glands, nervous systems, etc.
Q A mantra may itself help to produce peace. It may quiet emotions, alleviate fear
and anger, for example.
(J To acquire the utmost benefit from mantras, they must be practiced.
(J At the time of practicing the mantra, impressions are a kind of by-product unless
they contain a message or answer which does constitute the main purpose of the
mantra.
(f Through concentration on the visualized symbol, we direct and affect the self or the
not-self, the realm in which we live, think, and work.
Magic is basically superstition arising out of primitive reasoning, and its premises
are rarely demonstrable. Magic is not to be compared with the mystical and signifi
cant use of vowel intonations and mantras.
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n O ° O O

The Rosicrucian Order

This monograph always remains the property of the

The matter contained herein is oHclnlly Issued through the Su­

We should be right in saying that the soul becomes ill-favored

ELEVENTH DEGREE N U M B E R SEVENTY-ONE PAGE ONE

Beloved Members, Greetings!

Continuing our study of the ancient writings described in the

The next subject pertains to visions produced by the hymns

This reminds us of what Jesus said. As one of the great

ELEVENTH DEG REE NUM BER SEVENTY-ONE PAGE TWO

Then the next subject brings us to the law of morals. The

You may change the word body to flesh or physical existence

The next point under this subject is truly a very wonderful

The next point under this subject is also worthy of long

ELEVENTH D EG REE NUMBER SEVENTY-ONE PAGE THREE

ancient philosophers attempted to teach the idea of restraining

This brings us, of course, to an analysis of what constitutes

ELEVENTH DEG REE NUMBER SEVENTY-ONE PAGE FOUR

would be tempted by the handling of large sums of money in a m an­

The same is true of many other forms of sin. Repressing our

YOUR CLASS MASTER

5} Prayers to God should be simple. It is in simple truths that the mysteries of

The Weekly Application

The matter contained herein Is officially issued through the Su­

<■~ Rational thinking cannot serve man well in the

God in my nature is involved,

ELEVENTH DEGREE N U M B E R SEVENTY-TWO PAGE ONE

Beloved Members, Greetings!

In our further study of the writings of the Oracle we next

The only way in which we can describe things that cannot be

ELEVENTH D EG REE NUMBER SEVENTY-TWO PAGE TWO

where it will be co-equal with the consciousness of God and there­

Because of the difficulty in understanding the involved phras­

In other words, we could not hope to describe a magnificent

We must remember that in trying to express our ideas, or a

ELEVENTH DEG REE NUMBER SEVENTY-TWO PAGE THREE

Furthermore, each one for himself must discover the nature of

Trying to reach up to a consciousness of God that is equal to

Spending the coming week, therefore, in meditation and contem­

I urge you to do this very thing throughout the next few

YOUR CLASS MASTER

11 The wisdom of the soul is constantly unfolding.

THE INSTITUTION BEHIND THE

"C o n se c ra te d to truth and dedicated to every Rosicrucian"

This m o n o g ra p h is not subject to sale or p u rc h a se b y an yo n e . A sale or

The matter contained herein is officially issued through the Su­

Hear now, how man becomes refined, acquires spirituality, and

ELEVENTH DEG REE NUMBER SEVENTY-THREE PAGE ONE

Beloved Members, Greetings!

In answer, I want to emphasize again what was stated in some

LET-DOWN In other words, as a person approaches the fortieth to

However, aside from the purely physical or chemical

ELEVENTH D EG REE NUMBER SEVENTY-THREE PAGE TWO

Another effect is to ward off the undesirable and unnatural

This is a difficult question to answer because it depends a

What we would call the Twelfth Degree begins at the end of

ELEVENTH D EG REE NUMBER SEVENTY-THREE PAGE THREE

The instructions that you have been receiving of late dealing

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would be tempted by the handling of large sums of money in a m an

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where it will be co-equal with the consciousness of God and there

Because of the difficulty in understanding the involved phras

Spending the coming week, therefore, in meditation and contem

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Incidentally, these tests should show also whether we are get

Now we wish to carry this awakening a little further, or per

We wish to deviate from the contents of this monograph to dis

How does such an organization as the Rosicrucian Order sur

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