(2) Whatever the explication necessary on the point in hand shall demand, shall be embraced, and especially what is occult in the barbarian philosophy, the department of symbol and enigma; which those who have subjected the teaching of the ancients to systematic philosophic study have affected, as being in the highest degree serviceable, nay, absolutely necessary to the knowledge of truth.

(7) The Rosicrucians, according to the public encyclopaedias, and other works of reference, are held to have been devoted to the subject of Alchemy. And, indeed, this statement is correct. But the modern compilers of such reference books have fallen into the error of supposing that the Alchemy referred to was performed wholly upon the Plane of Matter—and concerned wholly with the Transmutation of Elements. They are ignorant of the fact that the Alchemy which attracted the Rosicrucians, and which took up most of their time and attention, was Mental Alchemy, and Spiritual Alchemy—something quite different indeed, though having of course a correspondence to the Material Alchemy, according to the Law of Correspondence. The student of the present book will discover this fact, and will receive many valuable hints concerning the higher forms of Alchemy, providing he is prepared to read between the lines of the text, and to reason by Analogy. The axiom "As above, so below," will be found to work out well in this connection.

(36) The Truth in Symbols There are certain truths which cannot be well expressed in words, but which may be at least partially expressed in symbols. To those who feel a desire to penetrate rather more deeply into the Mystery of. the Three Higher Planes of Consciousness, we call attention to the symbol accompanying this particular chapter of this book. There is a wealth of knowledge and important information hidden in this symbol, undiscoverable to the many but at least partially discoverable by the few. To the Few, we offer the following suggestions concerning this Symbol.

(11) Even though the deeds [of one paying such reverence] may not have been very elegant while in the human world, at his death there will come at least one kind of sign, such a rainbow-radiance, bone- images, and bone-reliques. This is because the esoteric [or mystic] doctrines possess great gift-waves.

(4) "For the Muse was not then Greedy of gain or mercenary; Nor were Terpsichore's sweet, Honey-toned, silvery soft-voiced Strains made merchandise of." Now those instructed among the Egyptians learned first of all that style of the Egyptian letters which is called Epistolographic; and second, the Hieratic, which the sacred scribes practise; and finally, and last of all, the Hieroglyphic, of which one kind which is by the first elements is literal (Kyriologic), and the other Symbolic. Of the Symbolic, one kind speaks literally by imitation, and another writes as it were figuratively; and another is quite allegorical, using certain enigmas.

(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) The purpose of this work is not the enunciation of any special philosophy or doctrine, but rather is to give to the students a statement of the Truth that will serve to reconcile the many bits of occult knowledge that they may have acquired, but which are apparently opposed to each other and which often serve to discourage and disgust the beginner in the study. Our intent is not to erect a new Temple of Knowledge, but rather to place in the hands of the student a Master-Key with which he may open the many inner doors in the Temple of Mystery through the main portals he has already entered.

(16) O that I had but the Pen of Man, and were able therewith to write down the Spirit of Knowledge. I can but stammer of the great Mysteries like a Child that is beginning to speak; so very little can the earthly Tongue express what the Spirit comprehends and understands; yet I will venture to try, whether I may procure some to go about to seek the Pearl, whereby also I might a labour in the Works of God in my paradisical Garden of Roses; for the Longing of the eternal Matrix drives me on to write and exercise myself in this my Knowledge.

(2) Now then, if there be any that have a desire to follow me, and would fain have this Knowledge whereof I write, I advise him to follow me in this following Table, [Pattern or Way,] not presently with the Pen, but with the Labour of the Mind, and then he shall find how I could come to write thus; whereas I was not taught from the Schools of this World, but only a little of this mean Hand-writing, as may be seen here.

(4) These texts are found among the texts preserved in the tomb of Petamenemapt (see Zeitschr. , 1883, Taf. 1), but with various additions, and have been appropriated by the Ritual of Ammon, published by Dr. O. von Lemm

(1) Know, O beloved, that man was not created in jest or at random, but marvelously made and for some great end. Although he is not from everlasting, yet he lives for ever; and though his body is mean and earthly, yet his spirit is lofty and divine. When in the crucible of abstinence he is purged from carnal passions he attains to the highest, and in place of being a slave to lust and anger becomes endued with angelic qualities. Attaining that state, he finds his heaven in the contemplation of Eternal Beauty, and no longer in fleshly delights. The spiritual alchemy which operates this change in him, like that which transmutes base metals into gold, is not easily discovered, nor to be found in the house of every old woman. It is to explain that alchemy and its methods of operation that the author has undertaken this work, which he has entitled, The Alchemy of Happiness. Now the treasuries of God, in which this alchemy is to be sought, are the hearts of the prophets, and he who seeks it elsewhere will be disappointed and bankrupt on the day of judgment when he hears the word, "We have lifted the veil from off thee, and thy sight to-day is keen."

(1) Let these notes of ours, as we have often said for the sake of those that consult them carelessly and unskilfully, be of varied character - and as the name itself indicates, patched together - passing constantly from one thing to another, and in the series of discussions hinting at one thing and demonstrating another. "For those who seek for gold," says Heraclitus, "dig much earth and find little gold." But those who are of the truly golden race, in mining for what is allied to them, will find the much in little. For the word will find one to understand it. The Miscellanies of notes contribute, then, to the recollection and expression of truth in the case of him who is able to investigate with reason.

(11) And let no one fancy that we honour the Name of Love beyond the Oracles, for it is, in my opinion, irrational and stupid not to cling to the force of the meaning, but to the mere words; and this is not the characteristic of those who have wished to comprehend things Divine, but of those who receive empty sounds and keep the same just at the ears from passing through from outside, and are not willing to know what such a word signifies, and in what way one ought to distinctly represent it, through other words of the same force and more explanatory, but who specially affect sounds and signs without meaning, and syllables, and words unknown, which do not pass through to the mental part of their soul, but buzz without, around their lips and ears, as though it were not permitted to signify the number four, by twice two, or straight lines by direct lines, or motherland by fatherland, or any other, which signify the self-same thing, by many parts of speech. We ought to know, according to the correct account, that we use sounds, and syllables, and phrases, and descriptions, and words, on account of the sensible perceptions; since when our soul is moved by the intellectual energies to the things contemplated, the sensible perceptions by aid of sensible objects are superfluous; just as also the intellectual powers, when the soul, having become godlike, throws itself, through a union beyond knowledge, against the rays of the unapproachable light, by sightless efforts. But, when the mind strives to be moved upwards, through objects of sense, to contemplative conceptions, the clearer interpretations are altogether preferable to the sensible perceptions, and the more definite descriptions are things more distinct than things seen; since when objects near are not made clear to the sensible perceptions, neither will these perceptions be well able to present the things perceived to the mind. But that we may not seem, in speaking thus, to be pushing aside the Divine Oracles, let those who libel the Name of Love (Ἔρωτος) hear them. "Be in love with It," they say, "and It will keep thee--Rejoice over It, and It will exalt thee--Honour It, in order that It may encompass thee,"--and whatever else is sung respecting Love, in the Word of God.

(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.

(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.

(5) We shall find the Mystic Theologians enfolding these things not only around the illustrations of the Heavenly Orders, but also, sometimes, around the supremely Divine Revelations Themselves. At one time, indeed, they extol It under exalted imagery as Sun of Righteousness, as Morning Star rising divinely in the mind, and as Light illuming without veil and for contemplation; and at other times, through things in our midst, as Fire, shedding its innocuous light; as Water, furnishing a fulness of life, and, to speak symbolically, flowing into a belly, and bubbling forth rivers flowing irresistibly; and at other times, from things most remote, as sweet-smelling ointment, as Head Corner-stone. But they also clothe It in forms of wild beasts, and attach to It identity with a Lion, and Panther, and say that it shall be a Leopard, and a rushing Bear. But, I will also add, that which seems to be more dishonourable than all, and the most incongruous, viz. that distinguished theologians have shewn it to us as representing Itself under the form of a worm. Thus do all the godly-wise, and interpreters of the secret inspiration, separate the holy of holies from the uninitiated and the unholy, to keep them undefined, and prefer the dissimilar description of holy things, so that Divine things should neither be easily reached by the profane, nor those who diligently contemplate the Divine imagery rest in the types as though they were true; and so Divine things should be honoured by the true negations, and by comparisons with the lowest things, which are diverse from their proper resemblance. There is then nothing absurd if they depict even the Heavenly Beings under incongruous dissimilar similitudes, for causes aforesaid. For probably not even we should have come to an investigation, from not seeing our way,--not to say to mystic meaning through an accurate enquiry into Divine things,--unless the deformity of the descriptions representing the Angels had shocked us, not permitting our mind to linger in the discordant representations, but rousing us utterly to reject the earthly proclivities, and accustoming us to elevate ourselves through things that are seen, to their supermundane mystical meanings. Let these things suffice to have been said on account of the material and incongruous descriptions of the holy Angels in the Holy Oracles. And next, it is necessary to define what we think the Hierarchy is in itself, and what benefit those who possess a Hierarchy derive; from the same. But let Christ lead the discourse--if it be lawful to me to say--He Who is mine,--the Inspiration of all Hierarchical revelation. And thou, my son, after the pious rule of our Hierarchical tradition, do thou religiously listen to things religiously uttered, becoming inspired through instruction in inspired things; and when thou hast enfolded the Divine things in the secret recesses of thy mind, guard them closely from the profane multitude as being uniform, for it is not lawful, as the Oracles say, to cast to swine the unsullied and bright and beautifying comeliness of the intelligible pearls.

(6) But, I well know you will further ask that the propitious sleep of Almighty God, and His awakening, should be explained. And, when we have said, that the superiority of Almighty God, and His incommunicability with the objects of His Providence is a Divine sleep, and that the attention to His Providential cares of those who need His discipline, or His preservation, is an awakening, you will pass to other symbols of the Word of God. Wherefore, thinking it superfluous that by running through the same things to the same. persons, we should seem to say different things, and, at the same time, conscious that you assent to things that are good, we finish this letter at what we have said, having set forth, as I think, more than the things solicited in your letters. Further, we send the whole of our Symbolical Theology, within which you will find, together with the house of wisdom, also the seven pillars investigated, and its solid food divided into sacrifices and breads. And what is the mingling of the wine; and again, What is the sickness arising from the inebriety of Almighty God? and in fact, the things now spoken of are explained in it more explicitly. And it is, in my judgment, a correct enquiry into all the symbols of the Word of God, and agreeable to the sacred traditions and truths of the Oracles.

(2) And the sun's face, uprising, overshadowed So that by tempering influence of vapours For a long interval the eye sustained it; Thus in the bosom of a cloud of flowers Which from those hands angelical ascended, And downward fell again inside and out, Over her snow-white veil with olive cinct Appeared a lady under a green mantle, Vested in colour of the living flame. And my own spirit, that already now So long a time had been, that in her presence Trembling with awe it had not stood abashed, Without more knowledge having by mine eyes, Through occult virtue that from her proceeded Of ancient love the mighty influence felt. As soon as on my vision smote the power Sublime, that had already pierced me through Ere from my boyhood I had yet come forth, To the left hand I turned with that reliance With which the little child runs to his mother, When he has fear, or when he is afflicted, To say unto Virgilius: "Not a drachm Of blood remains in me, that does not tremble; I know the traces of the ancient flame."

(7) It is likewise said, that these men expelled lamentations and tears, and every thing else of this kind. They also abstained from entreaty, from supplication, and from all such illiberal adulation, as being effeminate and abject. To the same conception likewise the peculiarity of their manners must be referred, and that all of them perpetually preserved among their arcana, the most principal dogmas in which their discipline was chiefly contained, keeping them with the greatest silence from being divulged to strangers, committing them unwritten to the memory, and transmitting them orally to their successors, as if they were the mysteries of the Gods. Hence it happened, that nothing of their philosophy worth mentioning, was made public, and that though for a long time it had been taught and learnt, it was alone known within their walls. But to those out of their walls, and as I may say, to the profane, if they happened to be present, these men spoke obscurely to each other through symbols, of which the celebrated precepts that are now in circulation retain a vestige; such as, Dig not fire with a sword , and other symbols of the like kind, which, taken literally, resemble the tales of old women; but when unfolded, impart a certain admirable and venerable benefit to those that receive them.

(2) But if any one think well to accept the sacred compositions as of things simple and unknown in their own nature, and beyond our contemplation, but thinks the imagery of the holy minds in the Oracles is incongruous, and that all this is, so to speak, a rude scenic representation of the angelic names; and further says that the theologians ought, when they have come to the bodily representation of creatures altogether without body, to represent and display them by appropriate and, as far as possible, cognate figures, taken, at any rate, from our most honoured and immaterial and exalted beings, and ought not to clothe the heavenly and Godlike simple essences with the many forms of the lowest creatures to be found on the earth (for the one would perhaps be more adapted to our instruction, and would not degrade the celestial explanations to incongruous dissimilitudes; but the other both does violence without authority to the Divine powers, and likewise leads astray our minds, through dwelling upon these irreverent descriptions); and perhaps he will also think that the super-heavenly places are filled with certain herds of lions, and troops of horses, and bellowing songs of praise, and flocks of birds, and other living creatures, and material and less honourable things, and whatever else the similitudes of the Oracles, in every respect dissimilar, describe, for a so-called explanation, but which verge towards the absurd, and pernicious, and impassioned; now, in my opinion, the investigation of the truth demonstrates the most sacred wisdom of the Oracles, in the descriptions of the Heavenly Minds, taking forethought, as that wisdom does, wholly for each, so as neither, as one may say, to do violence to the Divine Powers, nor at the same time to enthral us in the grovelling passions of the debased imagery. For any one might say that the cause why forms are naturally attributed to the formless, and shapes to the shapeless, is not alone our capacity which is unable immediately to elevate itself to the intelligible contemplations, and that it needs appropriate and cognate instructions which present images, suitable to us, of the formless and supernatural objects of contemplation; but further, that it is most agreeable to the revealing Oracles to conceal, through mystical and sacred enigmas, and to keep the holy and secret truth respecting the supermundane minds inaccessible to the multitude. For it is not every one that is holy, nor, as the Oracles affirm, does knowledge belong to all.