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No. 5 Contents By RAYMUND ANDREA - By Te Tersearon Letting Go... - By A Srunent oF AMORC ‘Around the Tris ly Brien Josue ‘The Mind, « Human Radio. needy ROVE THURSTON Report of the Egyptian Tour (Installment Number Four—Part Two) By Tue Tur Secartany ing Convention.......By Ths SurmEise SocxetaRy ‘An Interesting Contest For Our Membertc.0sen-nr-ennBy Te Botton Payment of dues or fees: HOW TO ADDRESS LETTERS This is Very Important “8 “Supply Bureau.” mal if mal, errors etc, “Complaint Dept.” Regarding the formation 3 bronagana erat, and furtherance ofthe work: "Hates ‘Triangle Dept.” Regarding help ‘Imperator’ Secretary.”The Mystic, Triangle Jane 1929 Ghe Imperator’s Monthly eAessage vvvvv HAVE been reading, re- cently, some of the mystical writings of Sir Francis Ba- [ed] Se, eases ding the tne SIUM of his Impecatorahip of the Sa Rosicrucian Order. Despite Pell the fact that a few unpro- ficlene students of Rosicrucian history state that there is no remaining evi- dence revealing Bacon's activities with the Rosicrucians, I brought back from London two more rare volumes, to add to my Baconian selection in our library at Headquarters, dealing with the mys- eal side of Bacon's atts and prow- ing conclusively that he was a high off- cet, chief executive, and enthusiastic sponsor of Rosicrucianism during his Ifetime. In fact. many books. dealing with this matter’ have been known to competent Rosicrucian historians for many years, and extracts from them have appeared in’ many Rosicrucian manuscripts. In many of Bacon's mystical writ- ings we thd be used one teem that was robably highly significant to him, but pethaps little understood by later” stu Gents because it had become obsolete and a new one substituted in its place. The Bacon term was “Soul of the World.” It is quite evident that Bacon used it to signify the Cosmic Mind ot Cosmic Consciovsness in all mankind, and pervading all space. T think that the term Bacon used is a beautiful one, and every time I think of it or read, in some of the old English Rosierucian manuscripts, any reference to the “Soul of the World,” I seem to slip into a very subtle form of psychic contact with Bacon and sense fust the shade of meaning he had in mind when he evolved this term and decided upon its use. ‘Take, for instance, one passage of his ‘writings penned about the year 1600, hy according to its place in his correspond- ence and other writings: “Man in the beginning (I mean the substantial, inward man), both in and after his creation for some short time, ‘was a pure Intellectual Essence, free from all fleshly, sensual affections. In this state the Anima, or Sensitive ture, did not prevail over the spiritual as it doth now in us... The sensual, celestial ethereal part of man is that whereby we move, see, feel, taste, and smell, and have commerce with all ma- terial objects whatsoever. . . . In plain terms, it is part of the Soul of the World.” T have seen these sentences analyzed tothe detinent ofthe sense fn which Bacon meant what he wrote. Some have misinterpreted the foregoing words, as though Bacon had said that the psychic part of man is that whereby we move, see, feel, taste, and smell, and that it is a part of the Soul of the World, of in other words, a part of the Cosmic Consciousness. Such a thought would be contrary to the other statements made by Bacon very profusely through- ‘out his mystical writings, and certainly contrary to the principles of Rosicru- ianism and mysticism generally. Every mystic and occultist knows that it is not the inner or psychic man that sees, feels, tastes, and hears the vibrations of the material, objective world, and every mystic knows that these objective sen- ses or their functioning do not utilize the consciousness known as the Cosmic ‘or psychic consciousness of the uni- verse, What Bacon really says in these ‘words is that in the rapid and vainglor- ious physical evolution of man through hhis aggrandizement of the outer self, the objective consciousness and physical personality of man has been permitted to overrule or dominate the spiritual or inner man, We know that this is true in so large a proportion of mankind today that is is accountable for many of the One Hundred Thirtyforms of suffering and trials through ‘which man must pass while learning the lessons of life. Bacon also means to in- timate that the spiritual consciousness or the celestial, ethereal part of man’s consciousness and of his seeing, hear- ing, feeling, and smelling is a part of the Soul of the World, or the Cosmic Consciousness. That is why the word “part” is used in the last phase of the quoted extract. Bacon was attempting to show, in the treatise from which these extracts are taken, that the psychic consciousness in man and the objective consciousness are closely related, and in fact a part of each is found in the other. He was try- ing to make plain the fact that although ‘man was dual in his nature and dual in his consciousness, the two parts of man were not so clear cut and so separated and isolated from each other that there was not any form of intercommunica- tion or reflex relationship. He was at- tempting to point out that the close re- lationship between these two forms of consciousness in man made it possible for man to gradually change the domi- nance of the objective, material self over the subjective, spiritual, without any sudden rebirth and without any period of real chaos in his life. His words clearly state that there is an ethereal as well as sensual part of man associated with moving, seeing, feeling, tasting, and smelling, that can attune itself with material objects as well as the physical faculties possessed by man, and that, therefore, we may move, see, feel, and sense things in a psychic man- ner as well as in a physical manner, but that such functioning and such psychic consciousness constitute a part of the universal, Cosmic Consciousness. Psychology teaches that the demarca- tion between the sleeping state and the ‘waking state of man is so indefinite that it is difficult to tell when man passes from the waking state into that of sleep. Physiology also contributes its knowl- ‘edge on this point by stating that pre- ceding the outward manifestation of the sleeping state, various organs and func- tionings of the body relax in their ac- tivities and many cells proceed to enter a state of coma or dormancy before the One Huidred Thirty-One person is aware of even the desire to sleep. Mysticism also claims that the demarcation between the inner, psychic self and the outer, physical self is very indefinite, because at the borderline be- tween the two there is a blending of the two states which really constitutes a third state, known in the mystical lab- oratory as the borderline state. Many of the most unusual of all psychic phe- nomena occur in this borderline state, and for this reason they are difficult to understand and very difficult to repeat or reproduce. This happy and intimate relationship between the two parts of man makes it possible for the one who is tired of the false method of living, wherein the inner, psychic self is im- prisoned and denied, and the outer, physical self is permitted to have un- limited power, with unbridled miscom- prehensions, to gradually and. effec- tively transfer the dominance of power from the one to the other, or at Jeast equalize the power between the selves or natures of his being. Unless man is as fully attuned with the Soul of the World and with the Consciousness of the Cosmic Mind ot the Consciousness of the Infinite, as he {s with the consciousness of the objec- tive world and its radiations of impres- sions, he is but half living and half ex- isting in his present worldly state. Man cannot live wholly and completely in the spiritual state while he is upon this earth plane; and such a state of con- sciousness would not be either desirable ot of real benefit to him. Not until man's transition, when the objective self is completely cast off can man live wholly and completely in his spiritual con- sciousness. And at no time here on earth can man live wholly and com- pletely in his objective consciousness, with a total lack of spiritual sensitivity. Tt is the purpose of our organization, as it is the purpose of the students thereof individually, like students throughout the world who are interested in these matters, to help bring a more balanced condition to the existence of man, whereby his two states function properly and eficiently, and he may at ‘will enter the third or borderline condi- tion where he is consciously in touch 9° esr GThe Mystic Triangle lune 13 ‘with both states, and capable of trans- ferring the impressions from one to the other. ‘This is the ideal state for man’s happiness and success in life: and it is this state of existence that is truly the ical or Rosicrucian way of living, vvvvv Occult Initiative By Raymund Andrea Grand Master, AMORC, Great Britain HELAS, from a mistaken idea of our system, too often watch and wait for ‘orders, wasting precious time "which should be taken up with person: effort. Our cause needs teachers, devotees, agents, even martyrs, perhaps. These are ‘the words of the Master KH, and they should be taken, to heart by every aspirant in our Order. It is the weighty admonition of one, who, glancing through the rank and file of aspiring souls, discerned unerr- ingly an outstanding failing which was clearly holding them back from a closer contact with his own divine sphere of influence. As is ever the case, and as we have before said, the word of the Master stands for ll ting nd has pe 3s more significance today than when first written, f only for the reason that the ranks of the occult have grown tre- rmendously during the recent years: and we cannot afford to lose any hint of adept instruction. This admonition, Grave, temperate, and appealing, indi- cats the aed 5 the api of an n= ensable and basic quality initiative. “We hear a good deal about initiative in these days: it is demanded in every field of world work. Initiative is initia- tive wherever met with, but in the as- pirant it should manifest as a very spec- fal distinctive, and forceful quality. Those who have much to do with the work of menbers in the Order cannot help noting very quickly those who have this quality and those who have it not, Its offen singularly lacking in some of the new members during the early guades of the work: while those who ave progressed to the higher grades have almost unconsciously acquired it A young member is prone to bombard his secretary with questions, revelant and irrelevant, as rapidly as they arise in his mind; he has little reliance upon himself, and desires to be led at every step. To interrogate is good, but he has not the confidence to interrogate him- self. If he cannot see the whole path at conce he thinks he is entitled to demand that it should be immediately revealed: he should not be left in doubt; all should be lear and understandable, now. write chiefly for the young aspir- ant, Let us think about his problem and try to view it in the light of the words ‘of the Master who does know the path asa whole. The grievance of the as- pirant—if it deserves that apellation, and it sometimes does—is, that he can: not grasp and assimilate occult truth as he would the most ordinary knowledge of everyday life, and induce at will that spiritual exaltation which gives peace and attunement. He has read or heard of the Masters and of the great pre- rogatives they exercise, of their pupils ‘who appear to possess. extraordinary privileges of interior wisdom and of uti- lizing force, and his imagination paints a picture true in outline, but entirely lacking in any resonable conception of the composition of it. Now, in that sim- ple sentence we have the whole matter in a nutshell. The task before him is to obtain a true and comprehensive con- ception of the complicated life activities One Hundred Thirty-Teoowhich go to make the mature occult student what he is. A true conception of the Master mind and its super-hu- man activities is a far vaster thing and must come later. He has quite enough to think about and do in getting a just idea of the outlook and the difficulties of those who seek to help him to that point of vantage on the path to which they have strenuously fought their way. There is no wish, nor is it sight, to de- stroy the glowing picture which his imagination s0 readily conjures of a Za oni in all his brilliant capabilities and exploits. He needs all the encourage- ment that imagination can give him; but it is necessary that he place his picture in a far perspective and then set to work and closely consider the details of the process of composition, if he ever existence—in ere is nothing more grand for more helpful to the aspirant than a glowing ideal set up in the heart and contemplated daily: that he should study himself conscien- tiously from every possible point of view, as an individual soul in process of evolution and also his status as a niental being in relationship with other ‘mentalities around him in their various grades of development. It is the want of a true perspective that lies at the root of most of the doubts and perplexities of the beginner in our science. And there is only one way in which it can be gained: by read- ing and thinking around his subject. It hhas been enjoined upon him that in tak- ing up the extensive work of the Order, he should lay aside for the time his pre- vious studies of philosophies and sys- tems and allow the work a fair and un- biased entrance to the mind; but this injunction obviously applies to those ‘who are acquainted with philosophies and systems, not to the beginner who is newly entered upon the fleld of occult- ism, I have heard it suggested that those will make greater progress with our teachings who have not previously taken knowledge, for instance, of theo- sophy; but I can scarcely agree with this view. Much depends upon the particu- lar mind and temperament of the theo- sophical student who later turns to Oke Hundred Thirty-Three Rosicrucianism. If he is resolved to fight and argue tenaciously for every theosophical idea and refuses to lose sight of it because the truth of our sci- ence seemingly “or in fact militates against it, then the above suggestion must hold good. But my experience with students of theosophy is that, having Jong accustomed themselves to occult study and meditation, they are often able to grasp and apply the work of our grades far more readily and under- standingly than those who have no pre- vious knowledge. There are exceptions, of course, but in the main I think this is the case. To some extent the words of Bacon apply here: "Those things which are in themselves new can indeed be only understood from some knowl- edge of what is old;” but with the quali- fication: that our science is not new, but of great antiquity. But this axiom of Bacon clearly shows that previous knowledge in this feld is good, and it is admitted that those who have it will more quickly advance in the science b virtue of the possession of this know!- edge as a point of departure. ‘That is of importance for the beginner to note; for he cannot apply the law of analogy to that which he does not possess, On the other hand, we have this. further axiom of Bacon, which applies to those who have previous knowledge, that “we must bring men to particulars and their regular series and order, and they must for a while renounce their notions, and begin to form an acquaintance with things.” The truth of these two aspects of the matter could not be mote dis- tinctly put than in the words of the famous Rosicrucian. ‘The truth of his axioms is so finely balanced, his pers tive so clear and just, so’ sane in its disposition and inclusive in its detail, that the mere acquistion of them is suff. cient to dissipate any perplexity on this question. This perspective, then, in the begin- net is of primary importance and mist be gained now, at the threshold, by well considered study of the teachers of oc- cultism, It is not necessary to specify here what he shall study. He should be so much alive to his own needs and enlightenment in this matter through hisThe tc ‘angle 15 contact with the Order, as to furnish his mind with the basic facts of occult- ism and enable him to apply, suitably, the wo.k of the grades to his own ca- pacity and temperament. Presumably, he may have read much in the litera- ture of the day on Cosmic illumination and of those of the past and present ‘who have experienced it; in the grades, therefore, he will find the regular series and order of steps of progress to be pursued which will lead him gradually onward to a profound understanding of himself and a maturing of his facul- ties preparatory to attaining higher cog- nition, He must get out of his mind the prevalent idea of the short cut to undes- standing and accomplishment, which precludes patience and perseverance. Nether in nature nor inthe life of the soul will he find any sympathetic. re- sponse to the feverish effort of the short cut. For what is the short cut but a form of insincerity? It is the path of superficial achievement, a process of forced development without the stabil- ity of fundamental experience. Nothing reat or durable can be built upon it. he pleasure derived from the illusion of things done in a hurry on the path is but short-lived: it passes as quickly as it came, leaving a painful consciousness of insufficiency and hesitancy and of insecure foothold. It is admitted that there are shortcuts, made possible through the long endeavors of painstak- ing investigators, in many fields of cul- ture; but those who discovered these are the most indefatigable students and workers, and their discoveries are the mature results of long and self-denying toil. The soul knows no haste; it un- folds after its own laws. Its infinite life will only yield up its vast knowledge through years of study and meditation devoted to this end. We have to build stone by stone the mystic bridge of re- ciprocal response with the Cosmic, And the young aspirant must accept this fully verified truth and be willing to pay the price of soul culture: since there is nothing in the realms of man's achievement to be compared with the study of human personality and the gradual approach to a knowledge of the ‘master within us. Now we see more clearly the signifi- cance of the admonition of the Master, that, from a mistaken idea of the work to be done, the pupil often watches and waits for orders, thus wasting time which should be given to. personal ef- fort. If he ever hopes to become a de- votee of the path, an agent of the Brotherhood, a teacher of its sacred truth, he must resolve here and now upon initiative and do things for him- self, He will call in vain upon Masters, and it will not be of much use for him to call upon men, unless he demon- strates a strong mental willingness to fight for himself. This is not harsh doc- trine: it is simply the working of the law of attraction. It is the law of the occult path that the aspirant must compel re- sults for himself, not run to and fro ask- ing for that which only his own soul can give him. One can only write from ‘one’s own experience. How often in times of acute mental suffering have T questioned the apparent aloofness of the Masters, their deafness to appeal, their refusal fo favor me when T have tried to serve them most! Alas, it is wasted ‘energy. When the hour has passed, the answer comes in peace through difficul- ties overcome in our own way under the guidance of the divine within us. ‘That is my word to you, my brother. Do not eternally ask for that which you have; call upon the soul and live through the silence with the difficulty which is the answer. Nothing will so surely yield the insight and strength to cope with the trials of the path as the daly retreat into the silence within. No study will adequately take the place of it, The aspirant's personal effort on the path must be founded upon this periodi- cal withdrawal. ‘These are the two as- pects of his progress: active participa- tion in the vibration of life to the limit of his capacity, and the daily carrying inward to the chamber of meditation the results of world contact and receiving the impressions of the soul through as- similation and quietude. This will en- able him to apply his studies correctly and make a constructive and advancing personal effort. He will gain the ability to deal with his own problems with con- fidence. It is the way of the Masters One Hundred Thirty Four