AMORC
Sanctum Ritual for Plane 5
1982
Salutes in omnibus punctis trianguli!
Beloved Members of the Esoteric Hierarchy:
We are here providing you with a simple but impressive mystical ritual for
use in your Sanctum when studying the Plane Five monographs. It is
suggested that this ritual, if at all possible, be the opening procedure of each
Sanctum period in which you participate in the future. This does not, of course,
prohibit you from repeating any other rituals or exercises in your Sanctum which
accompanied previous monographs of other Degrees.
It seems hardly necessary to reassert the value of such ritual-ceremonies to
our emotional and psychic selves. The act performed in the ritual, in
conjunction with the words used, has more of an awakening and stimulating effect
upon the deeper aspects of self than can the words alone. For analogy, you know
that the reading of a musical score cannot possibly be as inspiring and provide
the same emotional satisfaction as listening to the actual playing of the
composition. Likewise, reading about a great painting is a poor substitute for
the fee ling derived from the actual visual experience of it.
Symbolism of Ritual
Before we describe the ritual itself and how your Sanctum is to be prepared,
we wish to inform you about the symbolism of the elements the ritual contains.
We believe this will make for a greater appreciation of what the ritual means to
you. One of the major faults of the large religious sects, and the reason why
their membership at times has decreased, is that the participants are not always
thoroughly informed as to the meaning of the various rituals and ceremonies in
which they are supposed to faithfully participate. An intelligent person today
is not satisfied with the mere statement that what may be unfamiliar acts and
terminology to him is a sacred tradition to be followed without question. Such
an individual wants to know why this or that is done, and what lesson it has for
him. It is not satisfying to the intellect, to the innate curiosity of man, to
close his mind and accept blindly on faith a ritual or ceremony. Understanding
makes for greater devotion and alleviates doubts and skepticism.
The primary elements of nature impressed prehistoric man—even those
dwelling in what we term savagery. By elements we mean the four principal
phenomena of which man was so constantly aware because of his dependence upon
them and the awe which they invoked in him. These elements, or phenomena, are earth,
air, fire, and water. In fact, early Greek philosophers, in
their search for the prima materia--the substratum of the physical
universe--believed that one of these phenomena was the substance from which all
carne. For example, Thales thought that water was the primary element, while
Anaximander claimed the same for air.
Characteristics of Elements
Animism is the belief that all things, such as stones, water, sky, and the
earth, are imbued with life. Things had within them, it was thought, a spirit,
an entity, which manifested their particular quality, the characteristics of
which they exhibited. Simply, a thing was what it was because of the god or
goddess or the living element which dwelled within it. The natural processes of
development, such as growth or fertility, were not understood. Therefore, each
thing was conceived as being dual: On the one hand, there was its substance or
attributes, and, on the other hand, there was the living force within which gave
the object its direction and was the cause of whatever phenomenon it manifested.
Earth was seen as being fertile and bountiful in that it gave birth to
plant life and nourished man and a myriad of other living things. Therefore,
because of its fertility, the earth was considered female. The rain,
light, and heat which seemed to impregnate earth and cause her fertility were
considered to be male.
Of all these primary elements, air was to man the most mysterious. As
with the wind, it could be heard and felt; yet it was invisible. Air had
tremendous force noticeable in the great storms which caused great destruction
and struck terror in the heart of primitive man. He soon learned that his life
was dependent upon air--this enigmatic quality. When air entered his being he
was alive, vital, active. When he ceased to breathe air, life left and with it
those qualities which he had associated with it. Consequently, man carne to
relate his psychic qualities with air. His very personality, the self, or soul,
became identified with the element air. The Greek word pneuma meant air,
breath, spirit, or soul. In the ancient Hebrew and other Semitic languages, air
was also related to the psychic qualities of man. In ancient theology, the word pneumatic
had to do with air, spirit, and soul.
It was primitive reasoning yet a rational conclusion to assume that air was
of a supernatural or divine quality. It entered the body at birth from an
invisible source and seemed to emerge from the great space above the Earth, the
region of sky with its winds. Since it was believed that the attributes of air
in man were his intelligence, his emotions and sentiments, it was thought that
this element had the quality of a Supreme Being, or a god. Thus the god infused
man with air and also took this airy self, or soul, away at death.
Fire was an element much feared by early man and also by the primitives
of our time. How man discovered fire, of course, is not known. It was apparently
experienced by man eons ago as evidenced by his cave paintings and other
illustrations and artifacts. He used fire as early as the Paleolithic period,
going back almost to the very dawn of Hominoidea or manlike primates.
It has been theorized by anthropologists and archaeologists that the
eruptions from volcanoes provided man with his first terrifying experience of
fire. The balls of fiery lava hurled into the night sky were an awesome sight,
and they possibly caused great grass and brush fires, driving off all life,
including man.
Another theory is that man discovered fire by chipping flints from which
sparks flew igniting dry leaves, or by accidentally producing it through
friction. Fire is a symbol which has played a prominent part in both primitive
and advanced religions even until today. The savage thought of fire as being a
force, even a god. The god was placated by throwing into the flames human,
animal, or food sacrifices.
Hestia was the goddess of the hearth in ancient Greece. The hearth was a
sacred shrine, the flames of which were considered holy. In each little
community a central hearth--or communal shrine--was located in what we would
term the town hall. When a new colony was formed, it was supplied from this
common hearth of the mother-city. In ceremonies the fire was placed in a vestal
stand which was always in the form of a tripod.
In ancient Rome there was a great Vestal Temple. The Roman goddess of the
sacred flame was known as Vesta. Vestal virgins, chaste young girls, were chosen
to care for the flame and to perform sacred rituals at its shrine, serving in
this capacity until twenty-one years of age. Our ritualistic Colombes who
serve in our Rosicrucian Temples are traditional descendants of that ancient
sacred office. However, today we do not consider the flame as a deity but rather
as having certain symbolism of Cosmic and human attributes.
The ancient Zoroastrians venerated the flame as an earthly form of
Heavenly Light. It was not worshiped or apotheosized in itself,
but rather signified a manifestation of the divine force
resident on Earth. We shall touch further in our ritual upon the mystical
significance of fire.
Water as a primeval element was considered to be a living thing. In other
words, it was not thought to be acted upon by the laws of force but by life
and will. It was believed that inherent in water were spirits, like
souls, which caused it to rush and rest and to display kindness or cruelty at
times. To the Hindu of today, the Ganges is the greatest of all the sacred and
living streams.
In ancient Greece the pilgrims to the great oracles at Delphi were first
obliged to purify themselves at the Castalian Springs flowing from the sacred
Mt. Parnassus. The springs were sacred to the muses who dwelt upon the mountain.
The springs are still flowing today in all their purity.
In tribute to the great Imhotep, statesman, architect, philosopher, and
physician who designed the first Pyramid for King Zoser, the scribes of ancient
Egypt would pour a libation of water upon the ground in his memory before
writing. Immersion in water as a rite of lustration or purification is thousands
of years old. Modern baptism is but a syncretic form of this early pre-Christian
rite. Since water physically cleans, it became a symbol of the purging or the
mystical cleansing of the mind and soul from corruption.
Therefore, these four elements--earth, air, fire, and water--continue
to teach us a moral, philosophical, and mystical lesson. They are a constant
reminder of how we may adapt their symbolism to our way of life.
Sanctum Preparation and Arrangement:
Be certain that privacy and quiet are available. You are referred to in the
ritual as Mystes. The following simple articles should be obtained, and
arrangement of the Sanctum be made prior to the performance of the ritual.
1. Place two candleholders with candles on the Sanctum altar, about
twenty-five centimeters (ten inches) apart.
2. An incense burner is to be placed between the candles and a few inches
behind them .
3 . Place a very small bowl of water directly in front of the incense.
4. Behind the incense burner, place a small vase just sufficient to hold one
or two flowers--preferably a rose or, if not available, any flower will suffice.
The flower, of course, should be a natural and fresh one.
5. Your membership apron, if you have obtained one, should be placed upon
your person {the ritual can be performed, of course, without an apron if one is
not available).
6. Matches for igniting the candles and incense should be convenient.
Sanctum Ritual
Mystes: Approach the Sanctum and, while standing before it, first ignite the
incense. Next, ignite the candles, the one on the right first, and then the
other.
Mystes: When the smoke of the incense becomes visible, representing the air
element, read the following softly: Pervading
the air is the vital force of Life. With each breath I infuse my being with the
Cosmic force and intelligence which it conveys. (Take
two deep breaths--but not of the incense smoke--then exhale.)
Mystes: Now gaze a second or two upon the flower in the vase symbolizing the
element earth. Meditate a moment upon the fertility of the earth and the gifts
which its abundance has provided man. Now say softly: Into my being
have I taken the elements of earth in their varied forms. They have built my
body into a personal temple in which resides my soul personality.
Mystes: Now gaze a moment at each candle flame symbolizing fire and its
qualities, then read softly: The visible
radiance which comes forth from fire symbolizes that Light by which darkness is
converted into manifestations of reality. Its flame further depicts the
illumination that comes from attunement with the Greater Light of Cosmic
Effulgence.
Mystes: Dip the thumb and first two fingers of your right hand into the bowl
of water. The water symbolizes lustration or purification. Just as water
cleanses in the physical sense, it has long depicted the spiritual thought or
morality which cleanses the mind and the self from impurities. Now with your
moistened fingers draw a cross upon your forehead, then read softly:
With this water I symbolize the desire to purify myself of all thought
and action which may obstruct my conscious unity with the God of my Heart.
Mystes: Now place aside this manuscript. Put your left hand over your heart
and the right over the left. Softly say: So
mote it be.
Then for the next few moments meditate upon the significance of the mystic
elements herein given you. Finally, extinguish the candles with your snuffer and
be seated for your study of the monograph.
This ritual should be repeated, if possible, before each Sanctum Period. Of
course, the preliminary explanation about the ancient meaning of the four
elements need not be read again. Also, if you have one of the AMORC tapes,
records, or cassettes of meditation music, you may play such softly during the
Sanctum Ritual.
This, however, is not part of the ritual but an appropriate supplementary
aspect if you so desire it.
We hope that you derive Peace Profound and inspiration from your Sanctum
Ritual in Plane Five.
Sincerely and fraternally,
YOUR CLASS MASTER