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in the Holy Scriptures of all times that God is one and indivisible.
At the same time we find that as the one white light is refracted
into three primary colors, red, yellow, and blue, so God appears in a
threefold role during manifestation by the exercise of the three divine
functions of _creation, preservation, and dissolution_.

When He exercises the attribute of _creation_, God appears as Jehovah,
the _Holy Spirit_; He is then Lord of law and generation and projects
the solar fertilizing principle _indirectly_ through the lunar
satellites of all planets where it is necessary to furnish bodies for
their evolving beings.

When He exercises the attribute of _preservation_ for the purpose of
sustaining the bodies generated by Jehovah under the laws of nature,
God appears as the Redeemer, _Christ_, and radiates the principles of
love and regeneration _directly_ into any planet where the creatures of
Jehovah require this help to extricate themselves from the meshes of
mortality and egotism in order to attain to altruism and endless life.

When God exercises the divine attribute of _dissolution_, He appears as
_The Father_ who calls us back to our heavenly home to assimilate the
fruits of experience and soul growth garnered by us during the day of
manifestation. This Universal Solvent, the ray of the Father, emanates
from the Invisible Spiritual Sun.

These divine processes of creation and birth, preservation and
life, and dissolution, death and return to the Author of our being
we see everywhere about us, and we recognize the fact that they
are activities of the Triune God in manifestation. But have we ever
realized that in the spiritual world there are no definite events, no
static conditions; that the beginning and the end of all adventures of
all ages are present in the eternal “here” and “now?” From the bosom of
the Father there is an everlasting outwelling of the essence of things
and events, which enters the realms of “time” and “space.” There it
gradually crystallizes and becomes inert, necessitating dissolution
that there may be room for other things and other events.

There is no escape from this cosmic law; it applies to everything in
the realm of time and space, the Christ ray included. As the lake
which empties itself into the ocean is replenished when the water that
left it has been evaporated and returns to it as rain, to flow again
ceaselessly toward the sea, so the Spirit of Love is eternally born of
the Father, day by day, hour by hour, endlessly flowing into the solar
universe to redeem us from the world of matter which enmeshes us in its
death grip. Wave upon wave is thus impelled outward from the sun to all
the planets, giving a rhythmic urge to the evolving creatures there.

And so it is in the very truest and most literal sense _a newborn
Christ_ that we hail at each approaching Yule-feast, and Christmas is
the most vital annual event for all humanity whether we realize it or
not. It is not merely a commemoration of the birth of our beloved
Elder Brother, Jesus, but the advent of the rejuvenating love life of
our Heavenly Father, sent by Him to redeem the world from the wintry
death grip. Without this new infusion of divine life and energy we
should soon perish physically, and our orderly progress would be
frustrated so far as our present lines of development are concerned.
This is a point we should endeavor to realize thoroughly in order that
we may learn to appreciate Christmas as keenly as we should.

We may learn a lesson in this respect as in many others from our
children or from reminiscences of our own childhood. How keen were
our anticipations of the approaching feast! How eagerly we waited
for the hour when we should receive the gifts which we knew would be
forthcoming from Santa Claus, the mysterious universal benefactor who
brought the toys for the coming year! How would we have felt had our
parents given us the dismembered dolls and broken drums of yesteryear?
It would surely have been felt as an overwhelming misfortune and would
have left a deep sense of broken trust which even time would have found
it difficult to heal; yet it would have been as nothing compared with
the cosmic calamity that would befall mankind if our Heavenly Father
should fail to provide the newborn Christ for our cosmic Christmas gift.

The Christ of last year cannot save us from physical famine any more
than last year’s rain can drench the soil again and swell the millions
of seeds that slumber in the earth awaiting the germinal activities
of the Father’s life to begin their growth; the Christ of last year
cannot kindle anew in our hearts the spiritual aspirations which urge
us onward in the Quest any more than last summer’s heat can warm us
now. The Christ of last year gave us His love and His life to the last
breath without stint or measure; when He was born into the earth last
Christmas, he endued with life the sleeping seeds which have grown
and gratefully filled our granaries with the bread of physical life;
He lavished the love given Him by the Father upon us, and when He had
wholly spent His life, He died at Eastertide to rise again to the
Father, as the river by evaporation rises to the sky.

But endlessly wells the divine love; as a father pities his children,
so does our Heavenly Father pity us, for He knows our physical and
spiritual frailty and dependence. Therefore we are now confidently
awaiting the mystic birth of the Christ of another year, laden with new
life and love sent by the Father to preserve us from the physical and
spiritual famine which would ensue were it not for this annual love

Younger souls usually find it difficult to disabuse their minds of the
personality of God, of Christ, and of the Holy Spirit, and some can
only love Jesus, the man. They forget Christ, the Great Spirit, who
ushered in a new era in which the nations established under the regime
of Jehovah will be broken to pieces that the sublime structure of
Universal Brotherhood may be built upon their ruins. In time all the
world will realize that “God is spirit, to be worshiped in spirit and
in truth.” It is well to love Jesus and to imitate him; we know of no
nobler ideal and none more worthy. Could a nobler one have been found,
Jesus would not have been chosen as a vehicle of that Great One, the
Christ, in whom dwelt the Godhead. We shall therefore do well to follow
“in His steps.”

At the same time we shall exalt God in our own consciousness by taking
the word of the Bible that He is spirit, and that we cannot make any
likeness which will portray Him for He is like nothing in heaven or
on earth. We can see the physical vehicles of Jehovah circling as
satellites around the various planets; we can also see the sun, which
is the visible vehicle of the Christ; but the Invisible Sun, which
is the vehicle of the Father and the source of all, appears to the
greatest of human seers only as a higher octave of the photosphere of
the sun, a ring of violet-blue luminosity behind the sun. But we do not
need to see; we can feel His love, and that feeling is never so great
as at Christmas time when He is giving us the greatest of all gifts,
the Christ of the new year.

Chapter XXIII


Not infrequently we find that some one takes the platform to explain
why he is a Baptist, Methodist, or Christian Scientist, and what his
particular faith may be. We have often been asked by our students for
something which would help make plain to their associates why they
had embraced the teachings of the Elder Brothers given through the
Rosicrucian Fellowship, in preference to the faith which they had left.
We will, therefore, endeavor to give a succinct resume of reasons which
appeal to us as sufficient, but students will doubtless find many other
reasons equally good or better, which they may add verbally to what is
here said.

It should be made clear in the very beginning that students in the
Rosicrucian Fellowship do not call themselves Rosicrucians. That title
applies alone to the Elder Brothers, who are the hierophants of the
Western Wisdom Teaching. They are as far beyond the greatest living
saint in spiritual development as that saint is above the lowest fetish

When the bark of our life sails lightly upon smooth summer seas,
wafted along by the fair winds of health and prosperity, when friends
are present on every hand, eager to help us plan pleasures which will
increase our enjoyment of this world’s goods, when social favors or
political powers come to us to gratify our every wish in whatever
sphere our inclinations seek expression, then, indeed, we may say and
seem justified in saying with our whole heart and soul: “This world is
good enough for me.” But when we come to the end of the smiling sea of
success; when the whirlwind of adversity has blown us upon the rocky
shores of disaster, and a wave of suffering threatens to engulf us;
when friends have failed and every human help is as far off as it is
unavailing, then we must look for guidance to the skies as does the
mariner when he steers his ship over the waste of waters.

But when the skipper scans the sky in search of a star whereby to
steer the ship safely, he finds that the whole heavens are in motion.
Therefore to follow almost any one of the myriad of wandering stars
visible to the eye would be disastrous. To meet the requirements the
guiding star must be perfectly steadfast and immovable, _and there
is only one such, namely, the North Star_. By its guiding light the
mariner may steer in full confidence and bring his ship to a haven
of rest and safety. Likewise one who is looking for a guide which he
may trust in days of sorrow and trouble should embrace a religion
founded on eternal laws and immutable principles, able to explain
the mystery of life in a logical manner so that his intellect may be
satisfied, and at the same time containing a system of devotion that
may satisfy the heart, so that these twin factors in life may receive
equal satisfaction. Only when man has a clear intellectual conception
of the scheme of human development is he in a position to range himself
in line therewith. When it is made clear to him that this scheme is
beneficent and benevolent in the very highest degree, that all is truly
ruled by divine love, then this understanding will sooner or later call
out in him a true devotion and heartfelt acquiescence which will awaken
in him a desire to become a co-worker with God in the world’s work.

When seeking souls come to the door of the church to seek surcease from
sorrow, they cannot be satisfied with the platitudes that it is the
will of God that sorrow and suffering have come to them, that in His
divine providence He has seen fit to scourge them, and that they must
take it as an indication that He regards them as His beloved children
and be satisfied no matter what happens. They cannot see that Deity
does justice when He makes some rich and many poor, a few healthy and
many sickly; and it is only too often in evidence that iniquity is
prosperous while rectitude is in rags.

The Rosicrucian teachings give clear and logical information concerning
the world and man; they invite questions instead of discouraging them,
so that the seeker after spiritual truth may receive full satisfaction
intellectually; their explanations are strictly scientific as they are
reverently religious. They refer us for information regarding life’s
problems to laws that are as unchangeable and immutable in their realm
of action as the North Star is in the heavens.

Though the world whirls upon its axis at the rate of one thousand
miles an hour, we stand safely anywhere upon its surface because the
principle of gravity prevents us from being hurled into space by the
terrific speed. We know that the law of gravity is eternal; it will
not act today and suspend action tomorrow. When we enter a hydraulic
elevator we rest safely upon a column of water because that fluid is
more incompressible than most solids, and this property is the same
yesterday, today, and forever. Were its action suspended for even a
few moments, thousands of people would fall to their death; but it is
steadfast and sure, therefore we trust it implicitly.

The law of cause and effect is also immutable; if we throw a stone into
the air, the act is not complete until by gravitation it has returned
to earth. “_Whatsoever a man soweth, that shall he also reap_,” is the
way this law is expressed in the realm of morals. “The mills of God
grind slowly, but they grind exceeding small,” and once an act has been
done, the reaction will come some time, some where, as surely as the
stone that was thrown into the air will return to the earth.

But it is manifest that all of the causes that we set going in life
do not ripen in the present existence, and it therefore follows that
they must find their fruition somewhere else at some other time, or the
law would be invalidated, a proposition that would be as absolutely
impossible as that the law of gravitation could be suspended, for
either would make chaos out of cosmos. The Rosicrucian teachings
explain this by a statement that man is a spirit attending the School
of Life for the purpose of unfolding latent spiritual power, and that
for this purpose he lives many lives in earthly bodies of increasingly
finer texture, which enable him to express himself better and better.
In the lower grades of this school of evolution man has few faculties.
Each life-day he comes to school in the morning of childhood, and is
given lessons to learn, and at night when old and gray the nurse maid
of nature, “Death,” puts him to sleep that he may rest from his labors
until the dawn of another life-day, when he is given a new child body
and new lessons. Each day “Experience,” the teacher of the school helps
him to learn some of the lessons of life, and gradually he becomes
more and more proficient. Some day he will have learned the entire
curriculum of the school, which includes building of bodies as well as
using them.

Thus when we see one who has few faculties, we know that he is a young
soul who has gone to life’s school only a few days; and when we find a
beautiful character, we recognize an old soul who has spent much time
in mastering its lessons. Therefore we do not despair of God’s love
when we see the inequalities of life, for we know that in time all will
be perfect as our Father in Heaven is perfect.

The Rosicrucian teachings also take the sting of sorrow out of the
greatest of all trials, the loss of loved ones, even if they have
been what is called wayward or black sheep; for we know that it is an
actual fact that _in God we live and move and have our being_; hence,
if one single soul were lost, a part of God would be lost, and such
a proposition is absolutely impossible. Under the immutable law of
cause and effect we are bound to meet these loved ones some time in
the future under other circumstances, and there the love that binds us
together must continue until it has found its fullest expression. The
laws of nature would be violated if a stone thrown from the earth were
to remain suspended in the atmosphere, and under the same immutable
laws those who pass into the higher spheres must return. Christ said,
“Ye must be born again,” and “If I go to my Father, _I will return_.”

But although our reason may reach into the mysteries of life, there
is still a higher stage, _actual first-hand knowledge_. As a matter
of fact the foregoing propositions are capable of verification by
each one, for we all have a _sixth sense_ latent in our being, which
will sometime enable us to view the spiritual world with the same
distinctness as that with which we see the temporal. This sixth sense
will be developed by all in the course of evolution, and there are
certain means whereby it may be developed now by all who care to take
the necessary time and trouble to do so. Some have done this, and they
have told us of their travels in the land of the soul. We believe
their testimony concerning that place just as we believe what people
who have traveled in Africa or Australia tell us of those countries.
And just as we say that _we know_ the earth rotates upon its axis and
revolves in its orbit around the sun because we have been thus informed
by scientists who have made the investigations and calculations that
establish these facts, so also we say that _we know_ the dead live,
and that whether dead or alive, in the body or out of it, we are all
enfolded in the love of our Father in Heaven, without whose Will not
the smallest sparrow falls to the ground, and that He cares for all and
orders our steps in harmony with His plans to develop our spiritual
powers to the highest possible degree.

So because of the logical, soul-satisfying philosophy of life given
by the Rosicrucians, we follow their teachings in preference to other
systems, and invite others who wish to share the blessings thereof to

Chapter XXIV


The object of the Rosicrucian Fellowship has been clearly stated in our
literature, as have the means whereby it is hoped to attain the end in
view, but in response to requests for a succinct summary we devote this
chapter to that subject.

The world is God’s training school. During the past we have learned
to build different vehicles, among others the physical body. By this
work we are promoted from class to class, each with its particular
scope of consciousness. We evolved eyes that we might see, ears that
we might hear, and other organs that we might taste, smell, and feel.
But not all egos were promoted at every step. When the mist in the air
at the time of Atlantis condensed and filled the basins of the earth
with oceans of water, driving men to the highlands, many perished by
asphyxiation because they had not evolved lungs. They could not pass
through the portal of the rainbow, which was, so to speak, the entrance
gate to the new age with its dry atmospheric conditions.

Another great world transformation is coming, we know not when; even
the Christ confessed His ignorance of the day and the hour; but He
warned us that the day would come as a thief in the night, and He
prophesied that the conditions in the world would then be similar to
those prevailing in the days of Noah; they were living then in carefree
enjoyment of life when suddenly the floodgates of heaven were opened,
and death and destruction spread before them.

Christ told us that it is possible to take the kingdom of God by storm
and attain to the consciousness and conditions there prevailing. But
Paul informs us that flesh and blood cannot inherit the kingdom of God;
he states that we have a soul body (_soma psuchicon_—1 Cor. 15: 44),
and that we shall meet the Lord _in the air_ when He comes. This soul
body is therefore as necessary to entrance into the new age of the
kingdom of God, as a body equipped with lungs was to the Atlanteans who
desired to enter into the age in which we are now living. Therefore it
is necessary that we make our calling and election sure by preparing
the _Golden Wedding Garment_, the soul body, which alone can secure our
admission to the mystic marriage.

The multitude is slowly moving in the right direction as led by the
different churches, but there is an ever growing class that, so to
speak, feels the wings of the soul body sprouting, people who feel an
inner urge to take the kingdom of God by storm. Though unaware of any
definite ideal, they sense a greater truth and a more certain light
than those which the Church radiates; they are tired of parables and
long to learn the underlying facts at the very feet of Christ.

The Rosicrucian Fellowship was started for the purpose of reaching this
class, to show them the way to illumination, to help them build their
soul body and evolve the soul powers which will enable them to enter
consciously into the kingdom of God and obtain first-hand knowledge.

This is a large undertaking, none greater and even under the most
favorable existing conditions progress must be slow, but if the
aspirant will continue with patient perseverance in well doing, it can
be done.

The methods are definite, scientific, and religious; they have been
originated by the Western School of the Rosicrucian Order, and are
therefore specially suited to the western people. Sometimes, but very
rarely, they bring results in a short time; generally it requires years
and even lives before the aspirant attains, but the following system
will in the end bring all to their hearts’ desire.

The Tabernacle in the Wilderness was a symbolic representation of the
way to God, and, as Paul says, held a shadow of better things to come.
Everything in it had its spiritual meaning. The table of shewbread
gives us an important lesson germane to our present consideration.
Students will remember that the ancient Israelites were commanded to
bring the shewbread to the tabernacle at stated intervals. The grain
from which this was made was given them by God but they must prepare
the soil in which it was to grow, they must plant and cultivate, they
must weed and water, so as to secure the greatest possible increase;
they must harvest and thresh, grind and bake, ere they had the loaves
which they brought to the tabernacle as _bread to shew_ for their toil.
Similarly, God gives to all the grain of opportunity to serve, but it
is our duty to cultivate these opportunities and nurse and nourish
them in the soil of loving kindness so that they may bring a great
increase. We must always bear in mind the words of Christ that He came
to minister and to serve. Therefore anyone aspiring to follow in His
steps and to be great in the kingdom of God must ever be on the lookout
for opportunities to serve his fellows. Each day must be filled as full
as possible with kind and considerate deeds, for they are the warp and
woof of which the _golden wedding garment_ is woven. Without these
“works” no amount of prayer, fasting, or other religious exercises will
avail. It is useless to repair to the temple without this _bread to
shew_ that we have really worked in the Master’s service.

The foregoing is also the teaching of the exoteric churches; but the
following is the exclusively Rosicrucian scientific teaching and
method, based upon the deepest knowledge of spiritual facts whereby the
aspirant is enabled to gain the maximum soul growth in each life, so
that his spiritual advancement is accelerated beyond his very wildest
dreams. Therefore this is the most important spiritual teaching that
has been given to man in modern times, and no one who tries honestly to
follow this simple method can fail to be enormously benefited:

Ether is the medium of transmission of light, that which etches a
picture on the photographic film. It permeates the air, and with every
breath we draw from birth to death ether enters our system and etches
a picture of our surroundings and actions on a little atom in the
heart. Thus each carries with him a complete record of his life, which
is assimilated after death. Expiation of the evil deeds causes pain
and anguish in purgatory. These are thus transmuted to conscience to
prevent repetition of the same mistakes in succeeding lives: the good
deeds are transmuted to love and benevolence. Instead of waiting for
this post-mortem transmutation of the shewbread of life, the aspirant
who desires to take heaven by storm may assimilate the fruits of each
day after retiring and before going to sleep by running over the deeds
done. The events of the day are considered in reverse order, so that
that which happened in the evening is taken first, then the happenings
of the afternoon, forenoon, and morning. This is important for it
conforms to the way the life panorama acts after death, taking first
the events just prior to death, last the events of infancy. The object
is to show the effects and then refer them to their antecedent causes.

In this retrospection it will do the aspirant no good to run over the
events of the day and mildly blame himself where he did wrong—he is
usually sure enough to praise himself sufficiently for his good deeds.
But he must remember the altar of burnt offerings where the sacrifices
for sin were offered. They were first rubbed with salt and then placed
on the altar to be consumed by a divinely enkindled fire. Anyone knows
what an intense pain is caused when salt is rubbed into a wound, and
this rubbing with salt is symbolic of the pain the aspirant must feel

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