AMORC
Initiation Ritual for the First Portal
1975
The Story of Light
Each of the world's great moral leaders, those who left to mankind a
spiritual heritage, a system, doctrines, or a code of living by which man could
commune with the Cosmic, was a beacon of Light in a dark and saddened world of
humanity. Their lives were shining examples of the truths they expounded. The
reason bitterness oftentimes exists between the present-day exponents of great
religious movements is that they in their own lives and conduct do not, as their
predecessors did, exemplify their religious principles. It is intriguing and
inspiring to read The Story of Light, the beginning and evolution of the great
religious and moral movements, the construction of broad roads upon which man
hopes to reach a closer understanding of the Cosmic. It is most befitting that
with each initiation intended to evolve your consciousness you be given a brief
biography of these religious founders, these eminent personages.
Akhnaton (Amenhotep IV)
To us, as Rosicrucians, Pharaoh Amenhotep IV of Egypt was a mortal truly
illuminated by the Cosmic. Today those of the scientific and literary world,
even when not Rosicrucians, regard him as "The first individual in
history." His conduct and his conceptions were centuries beyond the level
of human thought of his time. Biologists refer to him as an example of
"saltation," a leaping ahead in the progressive order of the evolution
of mentality.
Amenhotep IV reigned during the period of 1361-1350 B .C. (Allowing for
discrepancies in the various ancient calendars.) He was of the eighteenth
dynasty, the son of Amenhotep III and Tia. He despised the ignorance and
superstitious practices of the priesthood. He thrust aside the multitudinous
deities of Egypt and the mythologies of Heliopolis. He respected the sun as the
visible source of life, creation, growth, and activity-the symbol of an
everlasting God. He declared that God was a vital intelligence existing as a
single deity upon which all things in the universe depended. The creative forces
of this God, he expounded, radiated through the sun. Let us realize the courage
and forethought it took to defy all existing conventions and religious beliefs,
and for the first time in recorded history deny polytheism, or the existence of
many gods, and declare that there was but one God and that He was Supreme.
This was thirteen hundred years before Christianity adopted the doctrine of a
belief in a single God. He established this new religious movement and was
declared a heretic by the priesthood of Ammon. His dislike for the priesthood
was so great that he changed his name meaning "Ammon is satisfied" to
Akhenaten, "Pious to Aten." Aten was the name he gave to this single
God which manifests through the sun. He was the world's first great pacifist. He
despised war and tried to discourage it, which resulted in Egypt's losing a
great deal of her temporal power, especially in Syria. He left the traditional
capital at Thebes and built a new and splendid city known as Tell el-Amama. In
this new city he gathered together the most learned men and women of the time
and organized them into a great brotherhood, the foundation of a vast mystery
school, the teachings and ideals of which were to spread across the face of the
earth. All had to pay adoration to this one God and devote themselves to the
study of science, religion, or art. It was the most revolutionary step ever
taken to further the cultural interests of man. Akhnaton married the great
Nefertiti, meaning "beauty's arrival." They had seven daughters who
were always portrayed as participating in the sacred rites of the new religion.
We must hail the memory of this great individualist who was neither swayed by
public opinion nor bound by traditions.
RESPECTED NEOPHYTE: Initiation is a
ritual drama. Initiations are intended to dramatically portray some principles
or point of knowledge. That which may move us emotionally has often a more
lasting effect than that which is just purely intellectual presentation. In the
little booklet accompanying this manuscript, entitled Rosicrucian Initiation, we
briefly relate the history and purpose of initiations. You know that
participating in some important event is more personally stimulating and
certainly more intimate than merely reading about it. Consequently, regalia and
devices are used in initiations for this very sound psychological reason.
Symbolic Implements
In modern Rosicrucian initiations-as in the ancient ones-candles are a part
of the accouterment. To the Neophyte, the beginning Rosicrucian, the use of
candles is sometimes misunderstood. To them such practices seem to be of a
religious or sectarian nature.
The facts are that the candle and candle flame have a profound spiritual and
metaphysical connotation. Candles, or tapers, and the flame had a mystical
meaning long before church rituals were even formulated.
Let us be a little more specific. Fire is one of the four great principles or
manifestations of nature. It, therefore, impressed itself upon the mind of man
at an early time. Perhaps the very first fire that man saw was caused by
lightning-the crackling sound in the sky, the flashing of intense light which
kindled the dry leaves and brush, and then the flame, sharply defined against
the dark sky, was an unforgettable experience. Perhaps another form of
introducing fire to primitive man was a volcanic eruption-the terrible rumbling
sound, the midnight sky suddenly lighted by the eerie flame, the searing
heat-all of these must have struck terror into the heart of primitive man.
Mystical Meaning of Fire
Gradually, fire, as a symbol of mystical truth, found its way into the
literature of the ancients. Fire represented the burning desire of man's
spiritual self to reach upward and find union with the powers that transcended
it.
There has always been a considerable fascination for candles in the home as a
means of illumination. Candles are often used for decoration to create a certain
atmosphere by persons who are not even mystically inclined. You know of their
use in restaurants as table decorations and the feeling of intimacy and quietude
they create. The reason for this is that, within the memory of the inner
consciousness, the flame arouses man's early meditations which were centered
upon fire. Another reason for the fascination is that a flame seems alive in its
constant weaving and changing of its many colors. No artificial light can
produce the same emotional and psychic effect upon us as that of the candle
flame.
You have noticed persons seated before an open hearth lost deep in thought as
they gaze into the darting flames. Perhaps you, too, have done this. The flame,
even that of a candle, becomes the focal point of our thought. The flame so
holds our visual attention that nothing
else of a visual nature is easily discerned by us. As a result of its
becoming the focal point of our concentration, we can enter the subconscious
meditative state more easily.
You will now understand why the Rosicrucians used-and still use-candles in
certain of their rituals and initiation ceremonies, but not for superstitious or
religious reasons. Behind their use lie the psychic and the psychological facts
which we have related. The use of candles on the telesterion (table or shelf) of
the Home Sanctums of the members and on the Shekinah of our fraternal temples or
lodges must be understood in this sense-not from any religious point of view.
(Note: The word telesterion (tēl’ēs-tē’rī-ōn)
is an ancient one meaning, "A place for initiation in the mysteries.")
Self-Communication
We have spoken of the two minds, or more definitely, the two selves of man.
We have explained how the inner mind, or self, is an extension of the great
Cosmic Mind. As such, mind is supreme in its potential wisdom. We say potential
because it only becomes knowledge as it reaches down into our objective
consciousness, or brain, and is there interpreted. A communication must be
established between this superior intelligence of the inner self and the more
finite, or limited, intelligence of the brain. Simply put, we have access to
this reservoir of universal Cosmic Intelligence, as the previous monograph
explained, if we but learn to resort to it.
Every normal person confers with himself-not aloud, of course, or in the
presence of others, but within himself. It is a natural psychological thing to
do for the conscious outer self to turn to the subconscious self for
enlightenment. How many times have you said to yourself when confronted with
some specific problem, "Now, I wonder whether I should do this or if it
would be better if I waited before acting." Then, suddenly there would
flash into your consciousness, your thinking mind, a satisfactory answer. It
would be definite and concise, as well as comforting. This
is the intuitive knowledge of the inner self of which we have previously
spoken. Sometimes you have hoped that such illuminating, intimate answers would
come upon demand.
There is, then, nothing mysterious, occult, or fantastic about self-communication.
Every philosopher, great mystic, or eminent thinker gained his exalted ideas
from this method of self-communication. They were the ones who knew the
technique of such communications as you are now learning. In the initiation
which you are to confer upon yourself, you will demonstrate this communication
between your inner cosmic self--the subconscious one--and the conscious outer
self.
Mental Catharsis
And now for another important point related to initiation. We all have
inhibitions. These are mental restrictions or blocks which we have consciously
or unconsciously acquired in the past. They manifest in each of us somewhat
differently. It may be, for example, that for some reason or other we may fear
to do something. Then again it may be that we hesitate to admit something that
we should, or that we perhaps refuse to confront some condition which we should
master. Such inhibitions, no matter how they are acquired, become spiritual and
psychological obstacles in our progress in life.
In extreme cases, an individual may need the help of another trained in such
matters to remove the inhibition. But most of us can remove them by a mental
catharsis, that is, by a self-purging of these unwanted obstructions. Religion
calls this method confession; we, however, are not concerned with
confessing to another, but to ourselves. When we do, through this catharsis, our
lives are then freer and more productive in personal attainment as a result of
the renewed confidence which we gain.
Initiation-and especially Rosicrucian initiation-is most effective in
accomplishing the removal of these inhibitions. It permits to come from the
depths of our being, from the perception and understanding of the cosmic self
within us, the frank evaluation of ourselves. In other words, we are brought
face to face with our real self. We direct questions to it by means of
the self-communication method, which we frankly answer and do not evade
as we might in confessing to another person. The answers we get are inspiring,
informative, and reliable. There is no deception involved because we are
conscious that we are communicating with our inner self which knows our faults
as well as our aspirations.
Ritual Dramas
We have already stated that initiation ceremonies are necessarily ritual
dramas. Every drama has its characters that portray some significant role. They
convey by their presence, their words and actions, a thought, or perhaps induce
within us particular emotions, or sentiments, that we should experience. In
Rosicrucian temples, that is, lodges of our Order, there are ritualistic
or initiatory officers who assume these roles in a solemn and impressive manner.
Sometime you will perhaps have the opportunity of visiting one of these lodges
and at the right time participate in one of the ceremonies.
But now you are to perform this self-initiation in the privacy of your
own Sanctum. You will therefore note in the ritual to follow a reference to
"Master" or Master of the Lodge. This alludes to the role of the
ritual master, the one who you are to presume is directing your initiation. You
will presume that there is present one of our ritualistic officers actually
assisting you in your initiation. It will be as if you were in one of the great
Rosicrucian temples of antiquity, being led with other candidates, or Neophytes,
into the large, impressive, initiation chamber. You would stand before the
telesterion in the symbolic East of the temple and the Master would address you
and direct that there be conferred upon you the time-honored solemn rites.
Summary
Now before proceeding with the actual initiation ritual, we shall summarize
briefly the important points which we have explained:
A. Initiation rituals require certain regalia or appurtenances to create the
necessary emotional and psychic conditions.
B. Rosicrucian and all truly traditional, mystical initiations provide a
communication between man's two selves-the outer and the inner, or the conscious
and the subconscious.
C. Rosicrucian initiation provides a mystical and psychological catharsis. We
come to know ourselves by removing unwanted inhibitions and thus giving vent to
self-expression.
D. Rosicrucian initiation, it must be understood, has no relation to ancient
or modern superstitions, occult practices, selfhypnosis, or trance states. Such
are not and never have been a part of the Rosicrucian studies.
E. Initiation is a ritual drama. The initiate (that is, you) is one of the
actors. There are others necessary who play important roles. Therefore,
references to Master in the ritual allude to the one who directs you as if you
were personally in an actual Rosicrucian temple.
Ritual
Preliminary Remarks
Before beginning to read the following pages, make certain that you are alone
in a room with subdued light and where you can say a few words softly or in a
whisper and not be heard. You have been told how to arrange your sanctum. Do
not light the candles now, but have one light of some source just sufficient
to read by. Have matches ready to light the candles when required. Place a chair
before what you have arranged as your telesterion-and standing, begin reading.
Remember, the word Neophyte refers to you as a candidate in this initiation.
MASTER OF THE LODGE: (Read the following words softly, as though you were
being addressed by one of the Rosicrucian Lodge Masters in our temples
throughout the world.)
"My Beloved Neophyte, Greetings on all points of our Sacred Triangle! As
Master of your Lodge, I greet you and reach out my hand to guide you in your
steps of initiation at this time. I ask for your solemn at tent ion, your
devotion, and your trust, so that your induction into the sublime Order of the
Rosy Cross may be peaceful and illuminating.
"I now direct you to step to your telesterion and light the candle that
is nearest to your left side while you face the mirror. Now light it! "
(Do as instructed-here is the first step in removing inhibitions and
prejudices. You must repel any objections to that which may be new or different.
You must maintain an open, inquiring mind.)
MASTER OF THE LODGE: (He continues addressing you-read softly as before.)
"Now say these words: Sacred Light, symbol of the Greater Light of
Cosmic Wisdom, cast thy rays in the midst of darkness and illuminate my
path!"
(Now light the other candle nearest your right side and say these words in a
soft voice):
"Unto Light is added Light, that the crossbeams may soften the lines and
the shadows and symbolize the easing of pain and sorrow as did the coming of the
Greater Light of Cosmic Wisdom to man."
NEOPHYTE: (You will now be seated carefully in the chair before the
telesterion and as close to it as possible, so that the light of the candles,
the symbolic lights, will illuminate your face. Now say these words in a
soft whisper): "Before I cross the
mental and spiritual Threshold of greater understanding, I must courageously
face those realities, those notions, that have for so long stood in the shadows
of my mind to taunt and thwart me. I now need the strength of the Cosmic within
me."
(Relax in thought for one minute.)
NEOPHYTE: (Now arise from your seat and stand close to the telesterion. With
the forefinger of your right hand trace a cross on the face of the mirror. Do
this by marking with the finger a straight line downward in the center of the
mirror and about five inches long. The natural oil of the finger will leave a
faint mark. Then draw a line across it from left to right, making a typical
cross. The significance of this cross-as a symbol and having no sectarian
religious connotation in this instance-will be explained to you later.)
(Now stand back from the telesterion. Face the cross you have just made, and
then say the words below in a soft voice. Remember, however, that you are
participating in an initiation. Think of yourself as one of many other
candidates who would be assembled to participate in a similar experience. In
your mind's eye, visualize the ritualistic officers in attendance-who would
direct and guide you-as standing in various places in the temple or lodge room.
Only in this instance, we repeat, you are performing your own initiation.)
"Hail, O sacred Symbol of Life, Love, and Resurrection! In the center of
thy cosmic body shall come the Rose, the soul of Man's being, and thou shalt be
my sign! Hail, Rosy Cross!"
NEOPHYTE: (Now remain standing, concentrate for a minute longer upon the
invisible cross which you have made. Realize that it, as a symbol, will
represent your sincerity and the solemnity of this occasion.)
(Now be seated. You are ready for the self-communication of the
initiation. You (the objective self) are to ask the inner self a question and
you are to receive from it an answer. Your reaction to this part of the
initiation may be surprising in the thoughts that come to you. Consider the
inner and outer selves as facing each other. Then say your answer softly. Be
prepared to say yes or no to each question. Remember, this is to
establish a mystical and psychological bond between your two selves. It will aid
in removing any barrier that may exist between them.)
l. "Wouldst thou know the mystery of thy being?" (answer)
2. "Wilt thou harken to the voice that answers?" (answer)
3. "Doth skepticism now stand between thine outer self and thine inner
self?" (answer)
4. "Doth thine outer self know thine inner self?" (answer)
5. "Hast thou heard of conscience?" (answer)
6. "Knowest thou that conscience is the inner voice and that it will
speak when given opportunity?" (answer)
7. "Wilt thou give it freedom to speak to thee?" (answer)
8. "Knowest thou that thy Conscience is thy Guardian?" (answer)
9. "And knowest thou that this Holy Guardian will ever be present in the
Sanctum to guide and protect thee?" (answer)
(Objectively, you have directed these questions to your inner self and it has
answered them. Read them again, each one slowly; do not utter any sound. Ponder
carefully the new and different thoughts that arise in connection with each of
the nine questions. Read the following softly):
MASTER OF THE LODGE: "Having meditated over the question you
have asked your reflected self which is symbolic of the Cosmic Consciousness
within you, and having pondered upon the answers given, you must realize that
you have appointed and acknowledged a Guardian of this Sacred Sanctum. This,
then, is your Lodge, your Sanctum, and your Sacred Place. You are the Neophyte
on the Threshold of Initiation, in the presense of the most dependable Guardian
that man can ever have: the real inner self, the Conscience of man, the
Cosmic Mind within him.
"Hereafter, remember as you enter the Sanctum that 'thy Guardian, thy
Conscience, enters with thee' and is ever present as witness to all that you
think, say, or do; and that he watches over your thinking and your actions in
every waking hour of your life, in every temptation, in every victory of Right
over Wrong."
NEOPHYTE: (You will arise and extinguish the candle on your left. Then
extinguish the candle on the right and say softly):
"Before the Sign of the Cross and in the Sanctum of my Guardian, I
plead for Light and Strength to now enter the Portal to the Temple of
Instruction. So Mote It Be!"
This ends the first step of your induction into the Order. Next week at this
time you will come into your Sanctum again. You will then prepare to receive
your next lesson in the graded instruction.
Before concluding, we shall consider again the term Rosy Cross. The following
meaning is mystical and metaphysical. It is not the definition of any religious
sect. Fundamentally, the Rose is symbolic of the evolving soul personality. For
this reason, it is always a rose partially opened-never a bud and never
completely unfolded. Its color is red because, through all antiquity, red was
the symbol of the Spiritual, or Divine Consciousness.
From the earliest times, the Cross has been the symbol of earthly trials.
There are nearly three hundred different types of crosses. Forms of the Cross
can be found on some of the walls of the ancient Egyptian tombs and upon their
obelisks. As used by the Rosicrucians, it means man's body with arms
outstretched and represents the ordeals of the physical body through tests,
trials, and the sufferings of earthly experiences, or simply-learning as we
live.
The Rose placed on the Cross, therefore, symbolizes the soul personality
experiencing its evolution through the trials of the lessons of earthly life.
This is the keynote of the Rosicrucian teachings; out of our experiences,
trials, and sufferings-all of the objective self-we refine the self and free the
evolving soul personality. It is finally released, rises from the Cross-from
bodily limitations.
The phrase, "So Mote It Be," used in this initiation and which you
will find in our rituals is an old Rosicrucian term meaning so be it.
Now write a brief report of the ritual using only the enclosed form. Mail it
to the Department of Instruction.
Fraternally, YOUR CLASS MASTER
The Words of the Illumined
"Many Are the Vistas That Are Revealed to Him Who Has Attained the
Mountaintop"
The worldly lives of those recognized as the fathers of our religions are, in
most instances, merely a matter of chronological record, but their personal
cosmic illumination is best determined from the truth which flowed from their
mouths, for it is that, and that alone, which elevates them above all men. Below
are brought to you some beautiful reflections of the great avatar whose
biography has been given you in the forepart of this manuscript.
Thy dawning is beautiful in the horizon of heaven,
O living Aten, Beginning of life!
When thou risest in the eastern horizon of heaven,
Thou fillest every land with Thy beauty;
For Thou art beautiful, great, glittering, high over the earth;
Thy rays, they encompass the lands, even all Thou hast made.
Thou art Ra, and Thou hast carried them all away captive;
Thou bindest them by Thy love.
Though Thou art afar, Thy rays are upon the earth;
Though Tnou art on high, Thy footprints are the day.
How manifold are all Thy works!
They are hidden from before us,
O Thou sole God, whose powers no other possesseth.
Thou didst create the earth according to Thy desire.
While Thou wast alone;
Men, all cattle large and small
All that are upon the earth,
That go about upon their feet;
All that are on high,
That fly with their wings.
The countries of Syria and Nubia,
The land of Egypt;
Thou settest every man in his place,
Thou suppliest their necessities.
Every one hath his possessions,
And his days are reckoned.
Their tongues are divers in speech,
Their forms likewise and their skins,
For Thou, divider, hath divided the peoples.
Thou makest the Nile in the nether world,
Thou bringest it at Thy desire, to preserve the people alive.
O Lord of them all, when feebleness is in them,
O Lord of every house, who risest for them
O Sun of day, the fear of every distant land,
Thou makest (also) their life.
Thou hast set a Nile in Heaven,
That it may fall for them,
Making floods upon the mountains, like the great sea,
And watering their fields among their town.