(21) This act is naught but a reflection from Himself! The forms of the walls and roofs of houses Know to be shadows of the architect's thought; Although stones and planks and bricks Find no entrance into the sanctuary of thought, Verily the Absolute Agent is without form, Sometimes that Formless One of His mercy Shows His face to His forms from behind the veil of Not-being, That every form may derive aid therefrom, Again, when that Formless One hides His face,

(3) I know the inner gate of the garden of Aarru, out of which cometh Rā, in the East of the sky; the South of it is by the lake of Cha-ru, and the North of it by the stream of Reu; thence Rā saileth with favouring gales

(5) I know those two sycamores of emerald, between which Rā cometh forth, as he advanceth over what Tmu hath lifted up (the firmament) to the Eastern gates of the sky, through which he proceedeth

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

(2) In this Seventh Aphorism of Creation, the Rosicrucian is directed to apply his attention to the concept of the Sevenfold Soul—One in essence—of Man; which in the figurative language of the mystic constitutes the seven veils which conceal from (yet reveal to) Man his real Self. This concept is represented by the Rosicrucians by means of the symbol of the figure of a man surrounded by seven outlined shapes—the man, himself in his essence, is represented by the blank space disclosed by the inmost outline, and each one of the "concealing but revealing veils" is represented by an outlined figure, each being but one of the series of seven. The series of outlines, be it noted, is enclosed in the circle representing the Infinite Unmanifest.

(21) This symbolic figure, representing the way to everlasting life, is described by Khunrath in substance as follows: "This is the Portal of the amphitheatre of the only true and eternal Wisdom--a narrow one, indeed, but sufficiently august, and consecrated to Jehovah. To this portal ascent is made by a mystic, indisputably prologetic, flight of steps, set before it as shown in the picture. It consists of seven theosophic, or, rather, philosophic steps of the Doctrine of the Faithful Sons. After ascending the steps, the path is along the way of God the Father, either directly by inspiration or by various mediate means. According to the seven oracular laws shining at the portal, those who are inspired divinely have the power to enter and with the eyes of the body and of the mind, of seeing, contemplating and investigating in a Christiano-Kabalistic, divino-magical, physico-chemical manner, the nature of the Wisdom: Goodness, and Power of the Creator; to the end that they die not sophistically but live theosophically, and that the orthodox philosophers so created may with sincere philosophy expound the works of the Lord, and worthily praise God who has thus blessed these friend, of God." The above figure and description constitute one of the most remarkable expositions ever made of the appearance of the Wise Man's House and the way by which it must be entered.

(6) Thereon he hid himself; and I towards The ancient poet turned my steps, reflecting Upon that saying, which seemed hostile to me. He moved along; and afterward thus going, He said to me, "Why art thou so bewildered?" And I in his inquiry satisfied him. "Let memory preserve what thou hast heard Against thyself," that Sage commanded me, "And now attend here;" and he raised his finger. "When thou shalt be before the radiance sweet Of her whose beauteous eyes all things behold, From her thou'lt know the journey of thy life." Unto the left hand then he turned his feet; We left the wall, and went towards the middle, Along a path that strikes into a valley, Which even up there unpleasant made its stench.

(4) Let the path be opened to him who hath mastery of his feet, that he may look upon the great god within the Bark of Rā on the day of the Soul’s Reckoning; and my Soul is then at the front during the Reckoning of the Years

(10) I stand on thy wall, directing my navigation. I see the way towards thee. I gather myself together. I am the man who puts a veil on thy head, and I am uninjured. I am the great magician; thy eyes have been given me, and I am glorified through them. Who is he who goeth on his belly? Thy strength is on thy mountain; behold, I march towards it, and thy strength is in my hand. I am he who lifts the strength. I have come and I have taken away the serpents of Rā, when he rests with me at eventide

(6) It is exalted, the soul of Rā in the Amenta, his body is blessed there; the powers praise him in the bounds of the Tuat, Teb Temt who rests in his covering

(20) All the good things have been spread out for thee, before Rā. Thou hast a beginning and thou hast an end as Horus and Thoth have ordered for thee. They call upon N. , they see how he is glorious, they give him to come forth like a god to meet the Powers of Heliopolis. Thou journeyest on the great path as thy mummy has received the sacred things from thy father; thy hands are wrapped in linen every day; the beginning of the journey of the god is at the gate of the Great Dwelling

(17) After he listened to him in this way, properly, about the lights, which are the source and the system, he set them over the beauty of the things below. The invisible spirit moved him in this way, so that he would wish to administer through his own servant, whom he too used, as a hand and as a mouth and as if he were his face, (and his servant is) the things which he brings, order and threat and fear, in order that those with whom he has done what is ignorant might despise the order which was given for them to keep, since they are fettered in the bonds of the archons, which are on them securely.

(2) The arcana of the ancient Mysteries were never revealed to the profane except through the media of symbols. Symbolism fulfilled the dual office of concealing the sacred truths from the uninitiated and revealing them to those qualified to understand the symbols. Forms are the symbols of formless divine principles; symbolism is the language of Nature. With reverence the wise pierce the veil and with clearer vision contemplate the reality; but the ignorant, unable to distinguish between the false and the true, behold a universe of symbols. It may well be said of Nature--the Great Mother--that she is ever tracing strange characters upon the surface of things, but only to her eldest and wisest sons as a reward for their faith and devotion does she reveal the cryptic alphabet which is the key to the import of these tracings.

(44) From this viewpoint the story of CHiram may well represent the incorporation of the divine secrets of architecture into the actual parts and dimensions of earthly buildings. The three degrees of the Craft bury the Grand Master (the Great Arcanum) in the actual structure they erect, after first having killed him with the builders' tools, by reducing the dimensionless Spirit of Cosmic Beauty to the limitations of concrete form. These abstract ideals of architecture can be resurrected, however, by the Master Mason who, by meditating upon the structure, releases therefrom the divine principles of architectonic philosophy incorporated or buried within it. Thus the physical building is actually the tomb or embodiment of the Creative Ideal of which its material dimensions are but the shadow.

(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

(1) I know that Eastern Gate of Heaven (the South of it is by the lake of Cha-ru, and the north of it by the stream of Reu), from whence Rā saileth with favouring gales

(14) O Rā, who guides this earth, for thou art guiding the powers and following the course of the gods; I am the guardian of his door who tows the navigating gods

(2) Those who are in their cells accompany me as guides. I have made my way and gone round the heavenly Ocean on the path of the Bark of Râ, and standing on the girders [52] of the Bark of Râ

(21) I travel on high, I tread upon the firmament, I raise a flame with the daylight which mine eye hath made, and I fly forward towards the splendours of the Glorified in presence of Râ daily, giving life to every man who treadeth on the lands which are upon the earth

(46) Beautiful art thou, O Râ, in thine Horizon of the West; O Lord of Law, in the midst of the Horizon