(6) My course is the course of Râ, and the course of Râ is my course

(12) I am Rā, who proceedeth from Nu, and my soul is divine. I am he who produceth food, but I execrate what is wrong

(3) The Hermetic Teachers impart their instruction regarding this subject by bidding their students examine the report of their consciousness regarding their Self. The students are bidden to turn their attention inward upon the Self dwelling within each. Each student is led to see that his consciousness gives him first a report of the existence of his Self-the report is "I Am." This at first seems to be the final words from the consciousness, but a little further examination discloses the fact that this "I Am" may be separated or split into two distinct parts, or aspects, which while working in unison and in conjunction, yet, nevertheless, may be separated in consciousness.

(102) But the difference lies in this, that man is made by God himself out of the best kernel or pith of nature, to be his angel and similitude, and God ruleth in man with his holy spirit; so that man can speak, discourse, distinguish and understand all things.

(9) The Rosicrucians teach that the individuals of any sub-race who have outstripped their fellows in spiritual unfoldment, are still bound by race ties to their brothers left behind—that is, up to a certain point. In many cases such individuals are compelled until the great body of the sub-race moves up to the position of the individual. But such individuals are not compelled to undergo a needless repetition of births and rebirths during this waiting period, but, instead, they spend the period on some exalted plane on which they come in contact with advanced souls and higher beings who act as their teachers. In some cases these advanced individuals consent to return to earth-life as great teachers, in order to aid in the general progress of the sub-race. The teaching is that among us today many of such advanced and self-sacrificing souls are dwelling, aiding in the general uplift.

(26) I see Râ, when he is born from Yesterday, at the dugs of the Mehurit cows? His course is my course, and conversely mine is his

(17) Thou presentest thyself at thy place as Râ, as thou risest from the Horizon

(36) 2. The reformation of science, philosophy, and ethics. The Rosicrucians declared that the material arts and sciences were but shadows of the divine wisdom, and that only by penetrating the innermost recesses of Nature could man attain to reality and understanding. Though calling themselves Christians, the Rosicrucians were evidently Platonists and also profoundly versed in the deepest mysteries of early Hebrew and Hindu theology. There is undeniable evidence that the Rosicrucians desired to reestablish the institutions of the ancient Mysteries as the foremost method of instructing humanity in the secret and eternal doctrine. Indeed, being in all probability the perpetuators of the ancient Mysteries, the Rosicrucians were able to maintain themselves against the obliterating forces of dogmatic Christianity only by absolute secrecy and the subtlety of their subterfuges. They so carefully guarded and preserved the Supreme Mystery--the identity and interrelationship of the Three Selves--that no one to whom they did not of their own accord reveal themselves has ever secured any satisfactory information regarding either the existence or the purpose of the Order. The Fraternity of R.C., through its outer organization, is gradually creating an environment or body in which the Illustrious Brother C.R.C. may ultimately incarnate and consummate for humanity the vast spiritual and material labors of the Fraternity.

(9) But the student soon finds that this is not all that he finds within his inner consciousness. He finds that there exists a mental Something which is able to Will that the "Me" act along certain creative lines, and which is also able to stand aside and witness the mental creation. This part of himself he is taught to call his "I." He is able to rest in its consciousness at will. He finds there not a consciousness of an ability to generate and actively create, in the sense of the gradual process attendant upon mental operations, but rather a sense and consciousness of an ability to project an energy from the "I" to the "Me"--a process of "willing" that the mental creation begin and proceed. He also finds that the "I" is able to stand aside and witness the operations of the "Me's" mental creation and generation. There is this dual aspect in the mind of every person. The "I" represents the Masculine Principle of Mental Gender-the "Me" represents the Female Principle. The "I" represents the Aspect of Being; the "Me" the Aspect of Becoming. You will notice that the Principle of Correspondence operates on this plane just as it does upon the great plane upon which the creation of Universes is performed. The two are similar in kind, although vastly different in degree. "As above, so below; as below, so above."

(20) The characteristic feature of the Plane of Consciousness of the Demi-Gods is that of Oneness with Universal Life—the consciousness of the Life of All-Manifestation. Varying in many degrees and forms, of course, this is the characteristic feature of all experiences of this great plane of conscious activity. On this plane, the individual feels in close touch with all the rest of Creation—a united part of (not apart from) the ALL. The experience of even a slight momentary contact with this plane of being constitutes the common "mystic experience," of which sages, seers, poets, and illumined souls of all ages have sung, and regarding which they have tried to inform us in words inadequate to the task. The study of these mystic reports throw much light on the subject, and is well worth the time and attention of all true students of the Rosicrucian teaching. But the student must always remember that these experiences are not the end of all thought on the subject, nor the final word of Truth. As valuable as is this part of the teaching, it must never be mistaken for the highest peak of the Mountain of Truth.

(15) In conclusion, it should be called to the attention of the student that the average man "consciouses" only on some of the lower subplanes and subdivisions of The Plane of Human Consciousness; and that there are wonderful regions within that great plane awaiting the exploration of the wise of the race, and the generations of the distant future. The wise of the race are not waiting for the centuries-long slow evolution of the bulk of the race, but are taking the "short cut" to the higher sub-planes by means of careful training along the lines indicated by capable teachers who have demonstrated the virtue and value of the methods which have been known to and taught by the advanced occultists for thousands of years, the Rosicrucian Teachings being splendid examples of such achievements.

(2) What the one exhibits as actually done, the other speaks, preparing, as it were, the way for well-doing, and leading the hearers to the practice of good.

(19) The Setting-Face-to-Face while experiencing Reality in the Intermediate State, called 'The Teaching Which Liberateth By Merely Being Heard And That Which Liberateth By Merely Being Attached', is finished.

(7) The ancient teachings, which were later embodied in the early Rosicrucian teachings, held that in order that there might be Becoming, Change, or Creation, there must be Re-action following Action—the play of one force on another. And the best teachings of the ancients were that these two opposing forces in Nature were Masculine, and Feminine, respectively—dual aspects of the Universal Being. And Modern Science is fast coming to recognize and teach the same great truth.

(4) I am conveyed by it along with Rā. I am conveyed by it like the Kaf

(1) I am a Soul. I am Rā who proceedeth from Nu, and my soul is divine. I am he who produceth food, but I execrate what is wrong and look not upon it

(33) He made it such, being in it, in order that nobody may come near it, except Rā who is supreme in his attributes

(43) Who was the Master dwelling in the mighty Pyramid, the many rooms of which signified the worlds in space; the Master whom none might behold save those who had been "born again"? He alone fully knew the secret of the Pyramid, but he has departed the way of the wise and the house is empty. The hymns of praise no longer echo in muffled tones through the chambers; the neophyte no longer passes through the elements and wanders among the seven stars; the candidate no longer receives the "Word of Life" from the lips of the Eternal One. Nothing now remains that the eye of man can see but an empty shell--the outer symbol of an inner truth--and men call the House of God a tomb!

(8) After this laying-aside process has been performed, the student will find himself in conscious possession of a "Self" which may be considered in its "I" and "Me" dual aspects. The "Me" will be felt to be a Something mental in which thoughts, ideas, emotions, feelings, and other mental states may be produced. It may be considered as the "mental womb," as the ancients styled it-capable of generating mental offspring. It reports to the consciousness as a "Me" with latent powers of creation and generation of mental progeny of all sorts and kinds. Its powers of creative energy are felt to be enormous. But still it seems to be conscious that it must receive some form of energy from either its "I" companion, or else from some other "I" ere it is able to bring into being its mental creations. This consciousness brings with it a realization of an enormous capacity for mental work and creative ability.

(1) coming forth by day, of giving praise to Rā in the Amenta, of paying homage to the inhabitants of the Tuat, of opening the way to the mighty soul in the Netherworld, of letting him walk, lengthen his strides, and go in and out in the Netherworld; and take the form of a living soul