(24) This, too, it says, that every single flower is appropriate to an angel (ameshôspend), as the white jasmine (saman) is for Vohûman, the myrtle and jasmine (yâsmin) are Aûharmazd's own, the mouse-ear (or sweet marjoram) is Ashavahist's own, the basil-royal is Shatvaîrô's own, the musk flower is Spendarmad's, the lily is Horvadad's, the kamba is Amerôdad's, Dîn-pavan-Âtarô has the orange-scented mint (vâdrang-bôd), Âtarô has the marigold (âdargun), the water-lily is Âvân's, the white marv is Khtûrshêd's, the ranges is Mâh's, the violet is Tîr's, the mêren is Gôs's, the kârda is Dîn-pavan-Mitrô's, all violets are Mitrô's, the red chrysanthemum (khêr) is Srôsh's, the dog-rose (nestran) is Rashnû's, the cockscomb is Fravardîn's, the sisebar is Vâhrâm's, the yellow chrysanthemum is Râm's, the orange-scented mint is Vâd's, the trigonella is Dîn-pavan-Dîn's, the hundred-petalled rose is Dîn's, all kinds of wild flowers (vahâr) are Ard's, Âstâd has all the white Hôm, the bread-baker's basil is Asmân's, Zamyâd has the crocus, Mâraspend has the flower of Ardashîr, Anîrân has this Hôm of the angel Hôm, of three kinds.

(13) It is not claimed, however, that in the pages of this book are given all the Secret Teachings of the Rosicrucians, such as their Formulas and Methods of Mental Alchemy, and Spiritual Transmutation. Such information cannot be cast broadcast, for reasons which will be apparent to every earnest and intelligent student. But, on the other hand, such information cannot be withheld from those who are ready to receive it , and who are moved by the proper motives in seeking to acquire the secret knowledge. When the student learns how to give "The Right Knock," then will he find proven the old promise: "Knock, and it shall be opened unto you." The Symbol of the Rosy Cross The well-known Symbol of the Rosicrucians—"The Rosy Cross"—appears in several forms, as for instance: The Cross surmounted by the Rose; the Sword (the Cross handle) attached to the Rose; the Cross surmounted by the Crown; a modification of the Phallic Cross, etc. The explanation of the general Symbol is Sevenfold—the three highest being reserved for Initiates of a certain rank, only, and therefore cannot be stated here. Below follow several of the meanings which we are permitted to translate and explain here: (1) The Cross Surmounted by the Rose , indicates that the "Rose" (the mystic symbol of the Divine) can be attained only by the suffering of mortal life (symbolized by the Cross).

(5) This symbol of the "Circle enclosing the Cross" is one particularly sacred to the Rosicrucians, since to them it represents the Universal Activity and Universal Creation, symbolizing the Great Mystery of Occult Generation on all planes of Life. In the fanciful symbology of the ancient Rosicrucian Brotherhoods, the Circle was transformed into the Rose , and the Cross sometimes transformed into the Sword with its Cross-like handle. The sign, then, of the Cross (or Sword) combined with the Circle (or Rose), symbolized the Mystic Union of the Rose and the Cross, from whence arose the name of the Order, i.e. Rosi-Crucian, meaning "Rose-Cross." The Third Aphorism states: "The One became Two. The Neuter became Bi-Sexual. Male and Female—the Two in One—evolved from the Neuter. And the Work of Creation began." In this Aphorism there is given the "hint" at the very important teaching of the Rosicrucians concerning the Universal Sex Principles in Nature—the presence and activity of the Sexual Pairs of Opposites, Male and Female, which constitute the Secret of Creation. According to the Secret Doctrine of the Rosicrucians, there are present in All-Creation the activities of a Male Principle and a Female Principle, both Universal in Nature, Character and Extent—both Opposing Aspects of the World Soul—which act and react, one upon the other, and thus produce all Creative Activity and the "Cosmic Becoming" or Universal Activity and Change. And the teachings also are that these Two Sex Principles operate and manifest upon every plane of Life, from the Sub-Mineral, on to the Mineral, on to the Plant, on to the Animal, on to the Human, or to the Super-Human, on to the Angelic or God-like. And, likewise, that in every Thing in Creation there is present and manifest the activity of Sex.

(2) In the midst of primal becoming, the radiance of the Light (Yang Kuang) is the determining thing. In the physical world it is the sun; in man the eye. The emanation and dissemination of spiritual consciousness is chie ly brought about by this power when it is directed outward (flows downward). Therefore the meaning of the Golden Flower depends wholly on the backward-flowing method.

(4) There is the Rose in which the Word Divine Became incarnate; there the lilies are By whose perfume the good way was discovered." Thus Beatrice; and I, who to her counsels Was wholly ready, once again betook me Unto the battle of the feeble brows. As in the sunshine, that unsullied streams Through fractured cloud, ere now a meadow of flowers Mine eyes with shadow covered o'er have seen, So troops of splendours manifold I saw Illumined from above with burning rays, Beholding not the source of the effulgence. O power benignant that dost so imprint them! Thou didst exalt thyself to give more scope There to mine eyes, that were not strong enough. The name of that fair flower I e'er invoke Morning and evening utterly enthralled My soul to gaze upon the greater fire. And when in both mine eyes depicted were The glory and greatness of the living star Which there excelleth, as it here excelled, Athwart the heavens a little torch descended Formed in a circle like a coronal, And cinctured it, and whirled itself about it.

(3) In order to understand the symbology of the Universal Androgyne, it is necessary to first become familiar with the two ancient symbols of Sex. In all the ancient philosophies and religions, we find that the "Cross" (+) is the symbol of the Male; and the "Circle" (O) the symbol of the Female. In representing the Bisexual, the Hermaphrodite, the Androgyne, the two symbols, i.e. the Cross and the Circle are combined in one of several ways. The original way was that of placing the Cross within the circumference of the Circle; but later usage preferred the various forms of the so-called "Phallic Cross," which consists of the Circle, or Oval, sustaining the Cross which depends downward from it. (See illustrations.) Sometimes the Cross is represented as the letter "T", and the Circle as the letter "O".

(1) The southern rays of the sun are the honey-cells on the right. The Yagus verses are the bees, the Yagur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower).

(2) The eastern rays of the sun are the honey-cells in front. The Rik verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower).

(7) I have come to my abode. I have united the two diadems. I shine like a star. O ye flowers, the name of which is “the precious bunch,” I am the lotus which cometh out of the holy earth; when I am plucked, I settle myself at the nostrils of the Great Figure

(11) Whatever sweet-scented blossom arises at various seasons through the hand-labour of men, or has a perennial root and blossoms in its season with new shoots and sweet-scented blossoms, as the rose, the narcissus, the jasmine, the dog-rose (nêstarûn), the tulip, the colocynth (kavastîk), the pandanus (kêdi), the kamba, the ox-eye (hêri), the crocus, the swallow-wort (zarda), the violet, the kârda, and others of this genus, they call a flower (gûl).

(23) There spring up also in these powers and virtues all manner of blossoms and flowers, with fair heavenly colours and smells.

(1) In fashion then as of a snow-white rose Displayed itself to me the saintly host, Whom Christ in his own blood had made his bride, But the other host, that flying sees and sings The glory of Him who doth enamour it, And the goodness that created it so noble, Even as a swarm of bees, that sinks in flowers One moment, and the next returns again To where its labour is to sweetness turned, Sank into the great flower, that is adorned With leaves so many, and thence reascended To where its love abideth evermore. Their faces had they all of living flame, And wings of gold, and all the rest so white No snow unto that limit doth attain. From bench to bench, into the flower descending, They carried something of the peace and ardour Which by the fanning of their flanks they won. Nor did the interposing 'twixt the flower And what was o'er it of such plenitude Of flying shapes impede the sight and splendour; Because the light divine so penetrates The universe, according to its merit, That naught can be an obstacle against it.

(36) But the Vail (in the Death of Christ) was since taken away from the Face of Moses, instead whereof the Stars with the four Elements have yet cast a Mist and Cloud (through the Infection of the Devil) before Man; for the a Region of this World has generated the Antichrist, and set [him] before the Countenance of Moses, in a Cloud, as if he were Christ; so that the Countenance of Moses cannot be apprehended [or beheld.] Therefore we have Need of the Lily, which grows through the Tables of Moses, (that were graven through,) with its strong Smell, which reaches into the Paradise of God; from whose Virtue, the People [or Nations] shall be so virtuous and strong, that they shall forsake the Antichrist, and shall run through the Darkness to the Smell of the Blossom. For the Breaker-through the Gates has planted the Lily, and he has given it into the Hand of the noble Virgin, and this [Lily] grows in the Element wonderfully against the horrible Storm of Hell, and [against] the Kingdom of this World; where then many Branches will fall to the Ground, from whence Antichrist becomes blind, and grows stark mad and raving in the Fog and Mist, and stirs the four Elements in the [Wrath and grim] Fierceness; and then it is needful for the Children of God to awake from the Sleep of the Fog; this the Spirit intimates, in the Light of Nature, seriously and earnestly.

(1) The northern rays of the sun are the honey-cells on the left. The (hymns of the) Atharvâṅgiras are the bees, the Itihâsa-purâna (the reading of the old stories) is the flower, the water is the nectar.

(2) Those very Yagus verses (as bees) brooded over the Yagur-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

(14) (2) The Sword Attached to the Rose indicates that the Sword of the Spirit must be actively employed in the Battle of Life, in order to win the reward of the Rose (the Rose being the reward bestowed by the Queen upon the victorious Knight, in the olden days).

(1) The western rays of the sun are the honey-cells behind. The Sâman verses are the bees, the Sâma-veda sacrifice is the flower, the water is the nectar.

(21) The Mind has from the Beginning of the World had so very much to do about this Gate, and has continually so searched therein, that I cannot reckon the wearisome Heap of Writers [about it.] But in the Time of the Lily this Gate shall flourish as a Bay-Tree [or Laurel- Tree;] for its Branches will get Sap from the Virgin, and therefore will be greener than Grass, and whiter than the [whitest] Roses, and the Virgin will bear the pleasant Smell thereof upon her pearly Garland, and it will reach into the Paradise of God.

(3) The Golden Flower is the Light. What colour has the Light? One uses the Golden Flower as an image. It is the true power of the transcendent Great One. The phrase, " The lead of the water-region has but one taste," refers to it.

(2) The following symbol, likewise, testifies the truth of this. For by the God “ sitting above the lotus ,” a transcendency and strength which by no means come into contact with the mire, are obscurely signified, and also indicate his intellectual and empyrean empire. For every thing belonging to the lotus is seen to be circular, viz. both the form of the leaves and the fruit; and circulation is alone allied to the motion of intellect, which energizes with invariable sameness, in one order, and according to one reason. But the God is established by himself, and above a dominion and energy of this kind, venerable and holy, superexpanded, and abiding in himself, which his being seated is intended to signify. When the God, also, is represented as “ sailing in a ship ,” it exhibits to us the power which governs the world. As, therefore, the pilot being separate from the ship presides over the rudder of it, thus the sun having a separate subsistence, governs the helm of the whole world. And as the pilot directs all things from the stem, giving from himself a small principle of motion to the vessel; thus, also, by a much greater priority, the God indivisibly imparts supernally from the first principles of nature, the primordial causes of motions. These particulars, therefore, and still more than these, are indicated by the God sailing in a ship.