Is a Rosicrucian in meditation in his Sanctum ipso facto in the Cathedral of the Soul objectively? Is he actually at this Cosmic level if he is deep in careful study of a monograph, whether in his Sanctum or elsewhere? I am inclined to think so, and the account which follows will outline the reasons. One comment must be made; it is surprising to state that some disciples have a tendency to skepticism as soon as facts and phenomena beyond the everyday plane of objective perception are mentioned. Nevertheless, it is clear that mystical life transcends the level of common existence which is limited solely to objective impressions; and one at least expects the disciple to understand that man operates beyond that level very well, even if his mortal understanding cannot acknowledge it. At a time when one knows himself to be surrounded by vibrations which, in order to be sensed or seen, must be transformed with the help of apparatus called 'receptors', is it not inconsistent to pretend not to believe 'what one sees', when it ought to be considered with amazement and compassion? Man himself is a receptor. At least he has the necessary
faculties, and if heand if he does not learn to use them, the fault lies with himself. In every case he remains a total being, reflecting the visible and the invisible universe with which he constantly remains in connection and in harmony. Thus the infinite which he "knows" can at any moment be "transformed" by him and turned over in his mind to be examined, analyzed, and understood with the help of analogies and his own previous knowledge. Most of the time, however, from the point of view of understanding and assimilation, he leaves unproductive what is drawn from the higher stages of his being, and he gains only in a passive, sometimes instinctive, way, without understanding. The disciple, by definition, has placed himself within the perspective of infinite understanding. As a point of departure, he recognizes the integrity of his being, and he undertakes to discover and to live this integrity.
It is normal, however, to question accounts of experiences beyond the human framework. Experiences of this sort concern only him who goes through them. They are not 'transferable' in the form of explanations, and others cannot understand them in the same way. This is doubtless the reason for the occult injunction 'Be silent!' except when the experience can be proven by everyone, employing a technique used by all, as is the case, for example, in contacts with the Cathedral of the Soul.
In every way, the fact that man is a total being and that the disciple undertakes to verify and to live this for himself, involves acknowledgement (while waiting for 'knowledge') of an existence also total; that is, an expression of 'the being' at its different levels, from the physical manifestations right up to those on the most subtle planes. 'Thought transmission' and 'dreams', for example, which the layman tries to explain by a wrong approach based on incomplete evidence, the disciple learns to place in the complete picture to which they belong. And when he has undertaken the slow discovery, each 'peculiarity' of the perceptible world, or of the area which is beyond the perception of his senses will be fitted little by little into its true place in his total vision of the universe.
This is why I do not hesitate to claim that it is possible on one level of our whole being to be 'somewhere', without the body or the mind perceiving it. According to the teachings of the Rosicrucian Order, AMORC, the possibilities of the subconscious are infinite, and the subconscious, acting uniquely in a deductive way, (if the intention is 'directed' and 'held' on a definite course) will carry the totality of the being along in this direction. This will be the case particularly in Rosicrucian meditation and study of the monographs. As we know, the physical senses perceive only the smallest portion of the universal vibratory keyboard, but, in his inner being, man remains in contact with the entire keyboard. Thus even a brief reasoning, by every Rosicrucian deep in his mystical labors at the human level, makes the 'presence' believable - even unconsciously - on the level of the Cathedral of the Soul.
Added to these intellectual considerations, naturally, is the evidence which I have gathered on other levels, and especially in relation to the Cathedral of the Soul. This is so essential in Rosicrucian work, allied so closely with the idea of the combined visible and invisible Rosicrucian hierarchies that I consider it fundamental in the work and activities of the Rosicrucian Order, AMORC, as a whole, and in the work and mystical life of each member. In other words, everything that is undertaken individually and collectively within the Rosicrucian framework is 'expressed' through the concept of the Cathedral of the Soul, and through the ideas proceeding from this general conception. If one sees the combined visible and invisible hierarchies in the form of a pyramid, then one can conceive of this pyramid as entirely enclosed in the Cathedral of the Soul- and everyone will understand the force and power which may be drawn from this mental creation.
Today I am going to reveal for the first time a part of the work which my office requires of me in relation to the Cathedral of the Soul. Since I would like everything to be very clear in the minds of my readers, I immediately recommend them to carefully re-read and, above all, to remember what I have discussed at such length in these pages concerning the subject of visualization, mental creation, and contacts with the Cathedral of the Soul. The aspect of 'mental building' is essential, and once more I shall remind you that thought creates, but that the positive intention and the result are the most important. Now, this last is always obtained at the highest level of those who are concerned with the intention. In a group of climbers roped together, if the leader moves up, all the others will follow at the same pace. Such is the spirit which prevails in the special periods which have been made the responsibility of the Imperator and some of the Grand Masters of the Rosicrucian Order, AMORC. These periods may concern, among other things, consolation, peace, prayer, or spiritual development. What I shall speak on concerns instruction. Here is the unfoldment:
On this Thursday in September, I have just raised myself to the Cathedral of the Soul after a long preparation which lasted more than half an hour. In my terrestrial Sanctum, I have put on my white regalia and the insignia of my office. This has a double purpose—first, my own visualization is thus made more active, and, secondly, I am going into the Celestial Sanctum to deliver a message, so that to be dressed in ritualistic attire is an obligation. Besides, those who may be in attunement with the Cathedral of the Soul at this time may perceive the contact in all its impersonality, even though on this particular occasion it is someone they know who is the spokesman of wisdom.
In the cathedral, which for me represents the Cathedral of the Soul, I never take my place under the canopy. This station, in my opinion, should be for the Cosmic hosts exclusively. So this night, at 11 p.m. on Earth, I go to the centre of the choir loft, near the enclosure, from where I can see, perfectly, numerous spectators. Just before speaking, I visualize, seated at the station in the East, directly under the canopy, Dr. H. Spencer Lewis, and, in the first stall to the right, Jeanne Guesdon, whilst on the left I 'see' Edith Lynn, who directed me toward the Path at the end of my sixteenth year. In the other stalls, I see our Masters of the past. When all are seated I know that the moment has come for me to begin. In the audience, made up of those who at this moment are in contact with the Cathedral of the Soul, (whatever the form under which they see it) I perceive a great many familiar faces, and, as today is Thursday, I remember that a great many Rosicrucians are in meditation or engaged in study. Are they conscious of being here? From the attitude of some, I am sure they are, but for others I am not certain. However, they are here, and after all that is the important thing. What they will receive will reach their consciousness sooner or later, in one way or another. They will then be surprised at their understanding—and their "discoveries'"
This evening I have chosen to approach a subject which is not dealt with officially in the Rosicrucian teachings and which, therefore, is recommended to members of the Order for personal study. The American edition of the Rosicrucian Manual states in its glossary, under the word "Astrology":
"An ancient science based upon close observation of the coincidence of human characteristics with the date and hour of birth; time and careful analysis have proved the coincidences to be based upon fundamental laws regardless of whether the planets have any effect upon birth or upon the nature of man after birth. Only the fanatical extremist makes—or believes—the claim that we are ruled by planets; at the utmost, planetary influences can inspire and urge or tempt; the influences may indicate, but not control. It is advisable that all be acquainted with the fundamentals of astrology though mastery of it is not required."
