(5) The legend concerning the origin of the order—true in some respects, but erroneous in others—was as follows: That a certain Christian Rosenkreutz, a German nobleman who had donned the robes of a certain order of monks, had visited India, Persia, and also Arabia, and had returned bringing with him a certain Secret Doctrine obtained from the sages and seers of those Oriental lands. He was said to have established the original Rosicrucian Brotherhood about 1425, its existence not becoming generally known until nearly two hundred years afterward. The true Rosicrucians, however, recognize this legendary tale as being merely a cleverly disguised recital of the real facts of the establishment of the unorganized order, which must be read between the lines, aided by the spectacles of understanding, in order that its real import may be grasped.

(1) The student of the history of occultism and the esoteric teachings, and even the average reader of current books and magazines, finds many references to "The Rosicrucians," a supposed ancient secret society devoted to the study of occult doctrines and the manifestation of occult powers. But when such person seeks to obtain detailed information concerning this supposed ancient "order" he finds himself baffled and defeated. Before acknowledging the futility of the quest, however, he usually investigates one or more so-called "orders" having as a part of their title the word "Rosicrucian," only to find himself invited to join such "order" upon the payment of a fee or fees ranging from a small amount in some cases to quite large amounts in others, each "order" claiming to be the "only original order," and asserting that all the others are base imitators.

(3) Members of the Rosicrucian body are prominent in the councils of nearly all of the occult organizations and societies throughout the world—in fact, it is these persons who are the real leaven in the general mass, and who keep alive the Sacred Flame of Truth in them. Many Rosicrucians are also prominent in philosophic and scientific circles, and some of them are men quite prominent in the large affairs of the business and professional world, and in the ranks of statesmanship. Others are prominent in movements like the "labor movement" and similar activities. Some are prominent in the councils of the various churches, and others are leaders in Masonry and similar secret societies. In all of such circles the Rosicrucians exert a powerful influence, and always in the direction of good.

(2) The truth is that there is not in existence, and never has been in existence, any popular occult order sanctioned by the real Rosicrucians, which anyone may join upon payment of fees, large or small, just as he may join any of the better known fraternal organizations of which there are so many. The true Rosicrucians have no formal organization, and are held together only by the ties of common interest in the occult and esoteric studies, and by the common acceptance of certain fundamental principles of belief and knowledge. This unorganized "order" has members in all walks of life, and in all countries, and its members never announce themselves as "Rosicrucians" to the general public. Admission to this unorganized "order" is never granted upon the payment of a fee, and is possible only upon the request and recommendation of three members in good standing who have themselves been members for a certain period of time, and who have attained a certain degree of proficiency in the attainment of the esoteric knowledge, and in demonstrating the principles discovered by them under the direction of certain higher adepts in the arcane wisdom.

(4) "The Brothers of the Rosy Cross" The modern interest in the Rosicrucian Teachings dates back to the early part of the seventeenth century—about 1610, to be exact. At that time there were rumors of the existence of a society known as "The Brothers of the Rosy Cross," the officers and meeting places of which were not known to the public. The mysterious society was severely attacked by the ecclesiastical authorities and others, and was as vigorously defended by those who were interested in the general subject of occultism and the esoteric teachings. There were many spurious and counterfeit "orders" established during the following century, and for that matter in nearly every century since, but none have been able to show an undoubted connection with the original order. Some of the original teachings of the Rosicrucians have been incorporated in some of the higher degrees of Masonry, and have served a good purpose therein.

(9) Things are produced around us, but no one knows the whence. They issue forth, but no one sees the portal. Men one and all value that part of knowledge which is known. They do not know how to avail themselves of the unknown in order to reach knowledge. Is not this misguided? Alas! alas! the impossibility of escaping from this state results in what is known as elective affinity. Confucius asked the historiographers Ta T'ao, Poh Ch'ang Ch'ien, and Hsi Wei, saying, "Duke Ling was fond of wine and given up to pleasure, and neglected the administration of his State. He spent his time in hunting, and did not cultivate the goodwill of the other feudal princes. How was it he came to be called Ling?" "For those very reasons," replied Ta T'ao. "The Duke," said Poh Ch'ang Ch'ien, "had three wives. He was having a bath together with them when Shih Ch'in, summoned by his Highness, entered the apartment. Thereupon the Duke covered himself and the ladies. So outrageously did he behave on the one hand, and yet so respectful was he towards a virtuous man. Hence he was called Ling." "When the Duke died," said Hsi Wei, "divination showed that it would be inauspicious to bury him in the old family burying-ground, but auspicious to bury him at Sha-ch'iu. And upon digging a grave there, several fathoms deep, a stone coffin was found, which, being cleaned, yielded the following inscription:— Posterity cannot be trusted. Duke Ling will seize this for his tomb. "As a matter of fact, Duke Ling had been named Ling long before. What should these two persons know about it?" Shao Chih asked T'ai Kung Tiao, saying, "What is meant by society?"

(6) "From these turned aside, the stone-mason; Talker about laws; the enchanter of the Greeks," says Timon in his Satirical Poems, on account of his quitting physics for ethics. Antisthenes, after being a pupil of Socrates, introduced the Cynic philosophy; and Plato withdrew to the Academy. Aristotle, after studying philosophy under Plato, withdrew to the Lyceum, and founded the Peripatetic sect. He was succeeded by Theophrastus, who was succeeded by Strato, and he by Lycon, then Critolaus, and then Diodorus. Speusippus was the successor of Plato; his successor was Xenocrates; and the successor of the latter, Polemo. And the disciples of Polemo were Crates and Crantor, in whom the old Academy founded by Plato ceased. Arcesilaus was the associate of Crantor; from whom, down to Hegesilaus, the Middle Academy flourished. Then Carneades succeeded Hegesilaus, and others came in succession. The disciple of Crates was Zeno of Citium, the founder of the Stoic sect. He was succeeded by Cleanthes; and the latter by Chrysippus, and others after him. Xenophanes of Colophon was the founder of the Eleatic school, who, Timaeus says, lived in the time of Hiero, lord of Sicily, and Epicharmus the poet; and Apollodorus says that he was born in the fortieth Olympiad, and reached to the times of Darius and Cyrus.

(9) The Secret Doctrine of the Rosicrucians is believed by those best informed to have been built up gradually, carefully, and slowly, by the old occult masters and adepts, from the scattered fragments of the esoteric teachings which were treasured by the wise men of all races. The legend runs that these fragments of the Secret Doctrine were the scattered portions of the old esoteric teaching of ancient Atlantis—the bits of the great mass of the Atlantean occult teachings which were scattered in all directions by the great cataclysm which had destroyed that great continent. The few survivors of the Atlantean civilization carefully preserved these Fragments of Truth, and passed them on to their chosen students and capable descendants.

(6) To clamour more than truth they turn their faces, And in this way establish their opinion, Ere art or reason has by them been heard. Thus many ancients with Guittone did, From cry to cry still giving him applause, Until the truth has conquered with most persons. Now, if thou hast such ample privilege 'Tis granted thee to go unto the cloister Wherein is Christ the abbot of the college, To him repeat for me a Paternoster, So far as needful to us of this world, Where power of sinning is no longer ours." Then, to give place perchance to one behind, Whom he had near, he vanished in the fire As fish in water going to the bottom. I moved a little tow'rds him pointed out, And said that to his name my own desire An honourable place was making ready.

(12) When the Hierarch has finished these things, he places the body in an honourable chamber, with other holy bodies of the same rank. For if, in soul and body, the man fallen asleep passed a life dear to God, there will be honoured, with the devout soul, the body also, which contended with it throughout the devout struggles. Hence the Divine justice gives to it, together with its own body, the retributive inheritances, as companion and participator in the devout, or the contrary, life. Wherefore, the Divine institution of sacred rites bequeaths the supremely Divine participations to them both--to the soul, indeed, in pure contemplation and in science of the things being done, and to the body, by sanctifying the whole man, as in a figure with the most Divine Muron, and the most holy symbols of the supremely Divine Communion, sanctifying the whole man, and announcing, by purifications of the whole man, that his resurrection will be most complete.

(6) The present writer does not feel justified in telling in these pages the tale as he understands it, and as it has been transmitted to him by those in authority; in fact, to make the same public, he would be violating a most sacred promise, which would amount to a betrayal of his initiation secrets. He, however, is permitted to state that the Secret Doctrine of the Rosicrucians is a body of esoteric teachings, handed down for ages by wise men deeply versed in the esoteric doctrines and occult lore. This Wisdom originally came by way of the Orient, and in fact even today comprises part of the Inner Teachings of some of the highest Oriental Brotherhoods. Its history is but another instance of the truth of the old Secret axioms, one of which says that we must "Look to the East, whence comes all Light." For many years little or nothing was permitted to be revealed to the general public concerning the Secret Doctrine of the Rosicrucians, but during the past twenty-five years there has been a greater, and still greater freedom in this respect, until today many important Rosicrucian teachings form a part of nearly all writings and teachings upon the subject of the Esotericism in general, and of the Higher Metaphysics in particular. Theosophy, and the general interest in Oriental Philosophies and Religions, have done much to bring into public notice some of the more elementary points of the Secret Doctrine. In fact, in the highest writings and teachings of some of the great organizations above referred to the Rosicrucian may find many half-hidden bits of the Rosicrucian Doctrine, cleverly disguised from the unprepared Many, yet plainly revealed to the prepared Few.

(6) "Real mourning grieves in silence. Real anger awes without expression. Real friendship is unison without the aid of smiles. Our emotions are dependent upon the original purity within; and accordingly we hold the latter in esteem. "If applied to human affairs, then in serving our parents we are filial, in serving our prince we are loyal, in the banquet hour we are merry, in the hour of mourning we are sad. "The object of loyalty is successful service; of a banquet, mirth; of mourning, grief; of serving parents, gratifying their wishes. If the service is accomplished, it matters not that no trace remain. If parents be gratified, it matters not how. If a banquet results in mirth, the accessories are of no importance. If there be real grief in mourning, it matters not what ceremonies may be employed. "Ceremonial is the invention of man. Our original purity is given to us from God. It is as it is, and cannot be changed. Wherefore the true Sage models himself upon God, and holds his original purity in esteem. He is independent of human exigencies. Fools, however, reverse this. They cannot model themselves upon God, and have to fall back on man. They do not hold original purity in esteem. Consequently they are ever suffering the vicissitudes of mortality, and never reaching the goal. Alas! you, Sir, were early steeped in deceit, and are late in hearing the great doctrine." Confucius, having again prostrated himself twice, arose and said, "It has been a godsend to meet you, Sir, to-day. Pray allow me to follow you as your servant, that I may benefit by your teaching. I venture to ask where you live that I may enter upon my duties and learn the great doctrine."