(17) Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, "the acceptable year of the Lord," proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Savour. The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ." Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle logion; and this indicated the Word logos by which it was framed, and is the symbol of heaven, made by the Word, and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand.

(16) Now the high priest's robe is the symbol of the world of sense. The seven planets are represented by the five stones and the two carbuncles, for Saturn and the Moon. The former is southern, and moist, and earthy, and heavy; the latter aerial, whence she is called by some Artemis, as if Aerotomos (cutting the air); and the air is cloudy. And cooperating as they did in the production of things here below, those that by Divine Providence are set over the planets are rightly represented as placed on the breast and shoulders; and by them was the work of creation, the first week. And the breast is the seat of the heart and soul.

(1) Here then, too, O excellent son, after the images, I come in due order and reverence to the Godlike reality of the archetypes, saying here to those yet being initiated, for the harmonious guidance of their souls, that the varied and sacred composition of the symbols is not without spiritual contemplation for them, as merely presented superficially. For the most sacred chants and readings of the Oracles teach them a discipline of a virtuous life, and previous to this, the, complete purification from destructive evil; and the most Divine, and common, and peaceful distribution of one and the same, both Bread and Cup, enjoins upon them a godly fellowship in character, as having a fellowship in food, and recalls to their memory the most Divine Supper, and arch-symbol of the rites performed, agreeably with which the Founder of the symbols Himself excludes, most justly, him who had supped with Him on the holy things, not piously and in a manner suitable to his character; teaching at once, clearly and Divinely, that the approach to Divine mysteries with a sincere mind confers, on those who draw nigh, the participation in a gift according to their own character.

(39) Of which my Soul knows full well, and has also received its Knowledge thus, which the learned Master in the Hood of his Degree cannot believe, because he cannot comprehend it; therefore he holds it to be impossible, and ascribes it to the Devil (as the Jews did by the Sun of the Virgin, when he in [the Virtue of] the Virgin showed Signs and wrought Miracles) which my Soul regards not, neither esteems their Pride, it has enough in the Pearl; and it has a Longing to show the Thirsty [where] the Pearl [lies:] The crowned Hood [or cornered Cap] may play merrily behind the Curtain of Antichrist, till the Lily grows, and then the Smell of the Lily will [cause some to] throw away the Hood, [or Cap,] says the Virgin; and the Thirsty shall drink of the Water of Life; and [at that Time] the Son of the Virgin will rule in the Valley of Jehosaphat.

(4) But since again the simple and variegated wisdom both clothes the naked, and distributes certain implements to them to carry, come, let us unfold, according to our power, the sacred garments and implements of the celestial Minds. The shining and glowing raiment, I think, signifies the Divine likeness after the image of fire, and their enlightening, in consequence of their repose in Heaven, where is the Light, and their complete illuminating intelligibly, and their being illuminated intellectually; and the sacerdotal robe denotes their conducting to Divine and mystical visions, and the consecration of their whole life. And the girdles signify the guard over their productive powers, and the collected habit of being turned uniformly to It, and being drawn around Itself by an unbroken identity, in a well-ordered circle.

(49) The head signifieth heaven; the same is grown on the body, by the veins, passages and going forth of powers; and so all the powers come again from the head and brain into the body, into the fountainveins or arteries of the flesh.

(18) The twelve stones, set in four rows on the breast, describe for us the circle of the zodiac, in the four changes of the year. It was otherwise requisite that the law and the prophets should be placed beneath the Lord's head, because in both Testaments mention is made of the righteous. For were we to say that the apostles were at once prophets and righteous, we should say well, "since one and the self-same Holy Spirit works in all." And as the Lord is above the whole world, yea, above the world of thought, so the name engraven on the plate has been regarded to signify, above all rule and authority; and it was inscribed with reference both to the written commandments and the manifestation to sense.

(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).

(2) Now concealment is evinced in the reference of the seven circuits around the temple, which are made mention of among the Hebrews; and the equipment on the robe, indicating by the various symbols, which had reference to visible objects, the agreement which from heaven reaches down to earth. And the covering and the veil were variegated with blue, and purple, and scarlet, and linen. And so it was suggested that the nature of the elements contained the revelation of God.

(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).

(3) Wherefore, the Divine Institution of sacred Rites, having deemed it worthy of the supermundane imitation of the Heavenly Hierarchies, and having depicted the aforesaid immaterial Hierarchies in material figures and bodily compositions, in order that we might be borne, as far as our capacity permits, from the most sacred pictures to the instructions and similitudes without symbol and without type, transmitted to us our most Holy Hierarchy. For it is not possible for our mind to be raised to that immaterial representation and contemplation of the Heavenly Hierarchies, without using the material guidance suitable to itself, accounting the visible beauties as reflections of the invisible comeliness; and the sweet odours of the senses as emblems of the spiritual distribution; and the material lights as a likeness of the gift of the immaterial enlightenment; and the detailed sacred instructions, of the feast of contemplation within the mind; and the ranks of the orders here, of the harmonious and regulated habit, with regard to Divine things; and the reception of the most Divine Eucharist, of the partaking of Jesus, and whatever other things were transmitted to Heavenly Beings supermundanely, but to us symbolically. For the sake, then, of this our proportioned deification, the philanthropic Source of sacred mysteries, by manifesting the Heavenly Hierarchies to us, and constituting our Hierarchy as fellow-ministers with them, through our imitation of their Godlike priestliness, so far as in us lies, described under sensible likeness the supercelestial Minds, in the inspired compositions of the Oracles, in order that It might lead us through the sensible to the intelligible, and from inspired symbols to the simple sublimities of the Heavenly Hierarchies.

(10) The golden lamp conveys another enigma as a symbol of Christ, not in respect of form alone, but in his casting light, "at sundry times and divers manners," on those who believe on Him and hope, and who see by means of the ministry of the First-born. And they say that the seven eyes of the Lord "are the seven spirits resting on the rod that springs from the root of Jesse."

(5) Unto the canticle divine responded From every part the court beatified, So that each sight became serener for it. "O holy father, who for me endurest To be below here, leaving the sweet place In which thou sittest by eternal lot, Who is the Angel that with so much joy Into the eyes is looking of our Queen, Enamoured so that he seems made of fire?" Thus I again recourse had to the teaching Of that one who delighted him in Mary As doth the star of morning in the sun. And he to me: "Such gallantry and grace As there can be in Angel and in soul, All is in him; and thus we fain would have it; Because he is the one who bore the palm Down unto Mary, when the Son of God To take our burden on himself decreed. But now come onward with thine eyes, as I Speaking shall go, and note the great patricians Of this most just and merciful of empires. Those two that sit above there most enrapture As being very near unto Augusta, Are as it were the two roots of this Rose.

(63) What is this? “Of unknown attributes, which Hemen hath given” is the name of the Funereal Chest. “The Witness of that which is lifted” is the name of the Shrine

(65) Because from these mysterious compositions comes life, That staff becomes a serpent and divides the Nile, Like the staff of Ha, Mim, by the grace of God. Its outward form resembles the outward forms of others, Yet the disk of a cake differs much from the moon's disk. The saint's weeping and laughter and speech Are not his own, but proceed from God. Whereas fools look only to outward appearances, These mysteries are totally hidden from them; Of necessity the real meaning is veiled from them,

(9) But observe that they are enrolled in the holy memorials, not as though the Divine memory were represented under the figure of a memorial, after the manner of men; but as one might say, with reverence towards God, as beseems the august and unfailing knowledge in God of those who have been perfected in the likeness of God. For "He knoweth," say the Oracles, "them that are His," and "precious, in the sight of the Lord, is the death of His saints, "death of saints," being said, instead of the perfection in holiness. And bear this religiously in mind, that when the worshipful symbols have been placed on the Divine Altar, through which (symbols) the Christ is signified and partaken, there is inseparably present the reading of the register of the holy persons, signifying the indivisible conjunction of their supermundane and sacred union with Him. When these things have been ministered, according to the regulations described, the Hierarch, standing before the most holy symbols, washes his hands with water, together with the reverend order of the Priests. Because, as the Oracles testify, when a man has been washed, he needs no other washing, except that of his extremities, i.e his lowest; through which extreme cleansing he will be resistless and free, as altogether uniform, in a sanctified habit of the Divine Likeness, and advancing in a goodly manner to things secondary, and being turned again uniquely to the One, he will make his return, without spot and blemish, as preserving the fulness and completeness of the Divine Likeness.

(15) (3) The Cross Surmounted by the Crown , indicates that the suffering of mortal existence, borne by the faithful disciple of Truth, will inevitably be rewarded by the attainment of the Crown of Mastery. "Every Cross has its Crown"; and "No Cross, no Crown"; being old aphorisms seeking to express this truth.

(5) The rods signify the kingly and directing faculty, making all things straight. The spears and the battle-axes denote the dividing of things unlike, and the sharp and energetic and drastic operation of the discriminating powers. The geometrical and technical articles denote the founding, and building, and completing, and whatever else belongs to the elevating and guiding forethought for the subordinate Orders. But sometimes the implements assigned to the holy Angels are the symbols of God's judgments to ourselves; some, representing His correcting instruction or avenging righteousness, others, freedom from peril, or end of education, or resumption of former well-being, or addition of other gifts, small or great, sensible or intelligible. Nor would a discriminating mind, in any case whatever, have any difficulty in properly adapting things visible to things invisible.

(414) 737 To say: O N., 737 take thy garment of light, take thy veil upon thee, 737 clothe thyself with the eye of Horus, which was in Ti.t, 737 that it may gain thy respect among the gods, that it make for thee a sign of recognition among the gods, 737 that thou mayest take the wrr.t-crown by means of it among the gods, 737 that thou mayest take the wrr.t-crown by means of it with Horus lord of men.

(3) Furthermore, the whole body feels strong and firm so that it fears neither storm nor frost. Things by which other men are displeased, when I meet them, cannot cloud the brightness of the seed of the spirit. Yellow gold fills the house; the steps are white jade. Rotten and stinking things on Earth that come in contact with one breath of the true power will immediately live again. Red blood becomes milk. The fragile body of the flesh is sheer gold and diamonds. That is a sign that the Golden Flower is crystallized.