Amorc 027 Consecration 1011 5c2g48
This document was ed by and they confirmed that they have the permission to share it. If you are author or own the copyright of this book, please report to us by using this report form. Report 3b7i
Overview 3e4r5l
& View Amorc 027 Consecration 1011 as PDF for free.
More details w3441
- Words: 7,519
- Pages: 22
AMORC RITUAL
CONSECRATION OF THE SANCTUM ©2011 Supreme Grand Lodge of the Ancient & Mystical Order Rosae Crucis. Published by the Grand Lodge of the English Language Jurisdiction, AMORC, Inc.
027 1011
Consecration of the Sanctum
Page 3
Dear Fratres and Sorores, In the introduction to the First Atrium Initiation it was stated that we would discuss the Rosicrucian sanctum and its symbolism in greater detail at the proper time. We also informed you that you would be given the opportunity to consecrate your sanctum through a special ritual and thus make it a place whose vibratory nature would impart a mystical dimension that would benefit you on all levels. You have now attained the required advancement for receiving the knowledge and instructions relating to this symbolism and consecration. Nevertheless, now that you are on the threshold of your ission into the symbolic Temple of our Order, it is important to reexamine certain points that must receive your full attention. INTRODUCTION By definition, the Ancient and Mystical Order Rosae Crucis is a traditional and initiatory Mystery School, which, without ever departing from its sacred heritage, perpetuates in the modern world the traditional Rosicrucian message according to a new process specifically adapted to our times. Thus, the presentation of the teachings, the language employed, the appeals to the postulants, and certain activities of a cultural or scientific nature are constantly adjusted to suit the external conditions of the advancement of human civilization. There is an inescapable law that requires—with an obstinacy precluding neither caution nor vigilance—that human beings take into consideration the material evolution of the world, both within themselves and in their outer activities. When transforming their surroundings humans are also forced to adjust to their new environment. Traditional organizations are not exempt from this obligation. They must submit to it or slowly disappear, since they are subject to the laws of time and space. Therefore, whether or not traditional organizations agree with the new worldly conditions, they must take those new circumstances into . If they fail to do so, they will be suppressed by surroundings different from those in which their age-old activities have taken place. While it is ever faithful to its Tradition and Constitution, our Order assumed its place in the modern era long ago. Today, its leaders observe with satisfaction that even exoteric religions have begun to abandon their archaic methods. Our Order was subjected to considerable criticism, precisely because it placed itself in the vanguard of a new world. Now, however, AMORC is looked upon as a precursor, for we can see other organizations which, despite
Consecration of the Sanctum
Page 4
considerable reluctance, follow in its tracks and try to establish a belated, albeit commendable, with the world. The time has come for Tradition to renounce its outdated mode of expression and outer manifestations if it does not wish to be engulfed in oblivion and to take a place among the dead sciences. This will not occur with our Order, since its own operative Tradition is a constant adjustment to new circumstances, and that is why its expansion places it in the forefront of the modern schools of mysticism. Although it is a fact that our Order’s way of operating has always involved adaptation to mundane actualities, its initiatory technique, properly speaking, will naturally remain true to itself, since initiation is intangible through all periods and all places. By way of analogy, although today we may differ in our mode of dress or hairstyle from the customs of past centuries, our basic physical, psychological, and psychic reactions have not really changed. In every age—and even with different stimuli—human beings have known pain, joy, grief, fear, love, etc. If that is true regarding the emotions, it is even more valid on the plane of spiritual evolution, in that an initiatory method proven and recognized as valuable centuries ago will always remain effective and powerful throughout the centuries, regardless of time and place. It appears that certain Rosicrucians still experience considerable misunderstanding regarding AMORC’s educational and initiatory technique. Some place too much emphasis on the intellectual phase of the teachings and consider our Order only from that limited point of view. Everyone should keep in mind that the goal of the monographs is not simply the enrichment of the intellect. On the contrary, their goal is to promote the mastery of the intellect—for people cannot master something to which they remain in any way enslaved. The Rosicrucian studies should not be considered speculative. They do not argue or reason in the fundamental sense of these . Their intent, on the contrary, is to temper the reasoning by responding to its essential questions, by establishing a general framework of understanding in which, eventually, all elements will fall in place as they occur. Without a doubt, such study is complete and provides a solid and permanent basis for reflection. Not all are inclined to accept the entirety of the Rosicrucian teachings, and those who assume they are required to do so will then interrupt their affiliation with AMORC. They often forget the onition in the early studies that each one of them should always remain a “walking question mark”
Consecration of the Sanctum
Page 5
and thus feel free to not accept any explanation conflicting with their own convictions at this stage of their individual development. This does not mean that the teachings of our Order are inaccurate in any way. Rather, it simply means that the degree of personal consciousness achieved will vary according to each member. Neither dogma nor mandatory uniformity of thought exists at the core of AMORC’s teachings. Foundations are established, or rather suggested, to all Rosicrucians, and tools are given to the . It is then up to the students, of their own will, to build their own dwelling and to make use of those tools in the best way possible. If they are indifferent workers and knowingly pursue the wrong goal, they can only blame themselves. Only careless workers would try to justify their ineffectiveness by placing the blame on their tools. Then again, the hierarchy of the Order is always available to guide and counsel the when they request such a desire. As the intellect is tempered and not overloaded, the other phase of the Rosicrucian technique assumes its full value and effectiveness. This phase consists of a set of initiations and mystical experiments that complement one another in a specially designed progressive sequence. An eternal journey around the same triangle, but at increasingly higher levels in spiraling progression, brings the Neophyte to the most perfect realization of self— namely, to an eternal conscious fusion with the whole of the Cosmic in which he or she is active. Expressed in a different way, we can say that the result of Rosicrucian mysticism is the mastery of the ego and the blossoming of the soul consciousness. It is a purification process that makes each level of being suitable as a channel for Divine Intelligence. It is a total conscious surrender to the Supreme Truth that awaits the moment to manifest itself. We then realize how much the intellect can become an obstacle if it holds sway, although we can also see that it may become an instrument that allows the expression of what transcends it. Accordingly, the intellect should not be neglected; it must be trained, educated, and mastered so as to become the primary vehicle, the fundamental instrument, the faithful transmitter from below upwards and from above downwards. This, then, is the goal of some of the mystical experiments. Others have even more specific goals, and the whole forms a technique of initiatory awakening through which the entire being—physical, mental, emotional, and
Consecration of the Sanctum
Page 6
spiritual—acts progressively through the various faculties that have awakened from their latent state for a harmonious and effective service to the soul. Thus, the initiatory technique of our Order involves two phases: the first is the tempering of the intellect; the second is the awakening of the spiritual being through the study and practice of the Rosicrucian teachings. All this occurs through permanent with the manifested world, because this is precisely the crucible where the jewels of the Perfection of the soul will appear. Of course, in such initiatory undertakings, all psychological and mystical tools should be employed to assure the success of the enterprise, and the Rosicrucian technique does not fail to include them in a harmonious, and therefore effective, way. The physical body, with its attributes and functions, must thus from the rank of master to the rank of servant of the inner self. Of course, the objective self must remain in control of desires and needs, which, due to its human nature, are its privileged rights, although it is important that this domination be enlightened by a greater spiritual understanding. To achieve that goal, it is necessary to master the promptings of the physical body and to discipline the mind, which often tends to be scattered in its thoughts and leads us through a labyrinth of often useless and sometimes negative thinking. In that respect, the Rosicrucian sanctum plays an essential role. That is why our Order so strongly suggests that all of its consecrate a room, or just a corner of a room, as a place of study and meditation in the home. THE ROSICRUCIAN SANCTUM Alchemists divided their time between the laboratory and the oratory. of AMORC divide their existence between the outer world—that is, their laboratory—and their sanctum. Among numerous indigenous tribes all around the world, each family kept a private sanctum, and nowhere has this custom completely vanished. From the cult of the penates in Roman antiquity, to the altars used by modern-day people, we see people compelled by their faith and aspirations to maintain a sacred place in their home. In Africa, in the Far East, and in many other parts of our globe, having a sanctuary in the home, whether large or small, reserved for prayer and meditation is a habit and even an obligation. It is perhaps a strange fact that only in countries which boast of being the most religious, especially the Latin countries, does this noble custom tend to disappear, although statues, icons, and many other liturgical elements
Consecration of the Sanctum
Page 7
bordering on the superstitious are seen scattered around the homes of the faithful, constituting what may be considered a degenerate form of a sanctuary. The almost complete disappearance of the “sacred corner” in many Western households can be explained by the fact that the house of common worship has supplanted private meditation. There is a strong tendency for many people to externalize faith. The instinct of the masses tends to consider group worship more important than the intimate search for the Kingdom of Heaven that is, nevertheless, within us. Unfortunately, for the majority, introspection consists primarily of a melancholy contemplation of material and human problems. The Rosicrucian sanctum naturally possesses a radically different character than the sanctuary that the “uninitiated” may maintain or still maintain at home. Indeed, there is not the slightest hint of superstition or cult worship in having one. It is a small laboratory, a reflection of the greater laboratory that is the world. It is a reserved and consecrated place where Rosicrucians come to work and worship. When we enter this room that is sacred to us, or when we approach the corner that constitutes the sanctum, a reaction is produced on various levels of our being. On the physical level, our attitude becomes circumspect, our gestures become more solemn, and our nervous state is calmed. On the emotional level, we know that the moments spent in the sanctum will be “different,” that we will commune with self and will be preoccupied with the soul that lives within. These physiological and emotional effects are intermingled and, when duly channeled by thought, condition the objective self. Then, everything is ready for the coming of the Inner Master—that is, for listening to the inner self which, being always alert, awaits this opportunity to express itself. The work can then bear fruit, as communion with the Divine within us can take place. A few minutes spent each day in the sanctum can do more for the lives of Rosicrucians than long readings or endless reasoning. Many problems of a material nature are effectively resolved in the sanctum, even though the cosmic communion was not even concerned with such things at first. That is because the weekly period of study and daily meditation performed in the surroundings of a sanctum contains a considerable dynamic power. A concentrated strength is acquired here, and the mind will draw, even unconsciously, from that strength during its worldly activities. The value of the sanctum becomes readily apparent to any member of AMORC who, by following the guidelines given in the booklet entitled
Consecration of the Sanctum
Page 8
Neophyte Guide—Rosicrucian Initiation, has established in the home that place rendered sacred by its intended purpose. What it may represent depends on the person who uses it. In reality, there is no uniform arrangement for a sanctum. There are as many sanctums as there are . Yet all of them have several fundamental accessories in common. These involve only a few items—a table or shelf, mirror, two candles, and possibly a Rose Cross. These are the necessary items used in the study of the monographs and in the individual work undertaken in the Order. They form the setting for the personal initiatory technique and for the profound reflection of the Rosicrucian. What they symbolize assumes all its force and vigor to the degree that the Rosicrucian students open themselves to the horizons of their vast inner nature. In themselves, these accessories are nothing; they become valuable only by what they represent. Aside from these few items, all other “decorations” are left to the discretion of each member. It is up to the individual to create an atmosphere most conducive to personal study and evolution. It is in that respect that one sanctum differs from another. Some people prefer a place devoid of ornamentation, while others have a need for some decoration. Here we see those conditions in which the inner self takes pleasure being projected, so to speak, to the outer part of the self. The responsiveness to and the basis for true communion with the Cosmic are established in this way. The mind no longer needs to make any creative effort in this special work, since the needs of its own serenity have already been met. Thus, the Rosicrucian sanctum provides the mystical environment necessary for the evolution of consciousness. However, it also takes on a symbolic power that raises the dynamism of the creative Cosmic Energy to its highest levels, as it is a private temple in the mystical sense. It is a universe in miniature—a microcosm reflecting the macrocosm. It includes the North, South, West, and East, whence came the Greater Light symbolized by the flames of the two candles. The reflection of the greater universe is symbolized by the mirror, which demonstrates at the same time the unreality of a world where consciousness is not yet born. It does not negate the world; on the contrary, it acknowledges what it reflects, although what it emphasizes is that it appears in an illusory way to the unenlightened. Therefore, inner alchemy— that is, the realization of self—will operate slowly and progressively in the symbolic universe of the sanctum. It is there that being will be revealed to itself
Consecration of the Sanctum
Page 9
and truth will shine resplendently in all its various forms, from the most subtle to the most material. Such are the fundamental statements inspired by the concept of the Rosicrucian sanctum. Others, diverse and manifold, will only be disclosed through personal experience. The sanctum itself can be the object of fruitful meditations on both the level of reasoning and on the level of soul consciousness. It is in itself a profound symbol that our Order has placed before the eyes of the postulant. And, above all, it remains a workshop where the artisan becomes ever more an expert. Through their work and perseverance, Rosicrucians will refine their work and bring it nearer Perfection—thus spreading among humanity the testimony of the light acquired on the path leading toward the Greater Light. CONSECRATION OF THE SANCTUM It is in fact our physical and spiritual attitude that gives a special nature to a given place. The most beautiful cathedral, synagogue, or mosque in the world can only represent an artistic monument to nonbelievers and, if they should visit it, the wish to meditate would not enter their minds. However, to the faithful, it symbolizes an achievement of faith, and the intense desire to pray will take hold of them at the very threshold. The special thought and conduct of the believer therefore consecrates the house of worship more than does the initial consecration ceremony. The same applies to the temple of a Pronaos, Chapter, or Lodge—and by extension, to your own sanctum. Indeed, it is you who, through your mystical work and devotion to the noblest ideals, make it a sacred and elevated place on the vibratory level. Therefore, from a Rosicrucian point of view, the purpose of any consecration ritual is to place the seal of its ultimate destiny upon a temple or Rosicrucian sanctum, although it is through the work we accomplish within its walls that it assumes its full mystical value and thus becomes truly sacred. The aim of the following ritual is to consecrate your sanctum in conformity with Rosicrucian Tradition. However, you will only perform it if the room or corner you have chosen is permanent and exclusively dedicated to your Rosicrucian work. Do not perform this ritual if your sanctum is not permanent—in other words, if you must set it up for your studies every time and, if when finished, you return the room or chosen corner to its customary profane purpose.
Consecration of the Sanctum
Page 10
If you have been using a sanctum for any length of time already, you can perform this ritual, but you must follow the directions strictly from the beginning, as though it were a new sanctum. If for some reason or other you later change your residence, or if you must move your sanctum to a new location in your home, you may do so without any reservations since, from the very moment you disassemble your sanctum, the room or the corner loses all special value from the mystical point of view. It will be quite simply closed down. However, you should again consecrate your new permanent sanctum by using this same ritual. There is no other recommendation concerning the use of the consecration ritual for a private sanctum. PRELIMINARY INSTRUCTIONS Necessary accessories: •
A table or shelf, preferably rectangular and of standard height.
•
A cloth to cover the table or shelf—white if possible.
•
A chair (two chairs if you are performing this ritual with your companion member).
•
A mirror large enough to permit you to see your head and shoulders.
•
Two candlesticks.
•
Two candles of average height.
•
A Rose Cross.
•
An incense burner.
•
Incense.
•
A snuffer to extinguish the candles.
•
Matches.
•
An opaque white cloth to cover the mirror.
•
A clean vessel—if possible a bowl—filled with water.
•
If you have a Rosicrucian apron, place it on yourself as a symbol of work and mystical veneration.
• Optional: At a given moment in the ritual, you may wish to play meditation music. Thus, if you own a CD or MP3 player, place it on a stool or small table close to your chair, or in some easily accessible location.
Consecration of the Sanctum
Page 11
Arrangement of the room or corner chosen for your sanctum installation: Place the uncovered table in the corner of the room chosen for your sanctum. If a shelf is used instead, remove all objects that are now on it. If it poses no problem, place the table or shelf in the geographical East. If this is not possible, any place you choose will become for you the symbolic East. Place the chair approximately 1 meter (3 ¼ feet) in front of the table. Place the tablecloth on the back of the chair. Place the mirror on the table against the wall and then cover it with the white opaque cloth to prevent any reflection. Place the filled water vessel in the center of the table. On a small stool, or a second chair within reach, place the Rose Cross, the two candlesticks, the two candles, the incense burner, the incense, the matches, and the snuffer. Next to these, place any accessories that you might have personally chosen to decorate your sanctum. Allow only enough light in the room to enable you to read the ritual. Date and hour of the ritual: You may perform this ritual at a time most convenient to you. It is not necessary to use the day and time you have established for your regular study period. Yet, if nothing prevents it, we would suggest a night during the waxing moon, although this is not mandatory. You may choose a Thursday evening around 9 o’clock, since many of our have chosen that day for their Rosicrucian study. We wish to repeat, however, that there is no obligation whatsoever and no strict rule concerning the date and time chosen for the occasion. The basic thing is to be completely free and well prepared at that time. Important Specifications: If a close relative is associated with you in his or her Rosicrucian studies and uses the same sanctum, that person should also assist in the ritual and follow the same preparation as yourself as described below. In such case, there should be two chairs instead of one, and your companion member’s chair should be placed to the right and behind yours. If the location is only a corner of your apartment, place that second chair in such a way that your companion member can see the whole procedure and participate in it mentally with you.
Consecration of the Sanctum
Page 12
On the chosen day, make sure to wash yourself thoroughly. If possible, take a bath or shower. Your body is the temple of your soul and must be especially well groomed for a ritual as sacred as this. Do not eat any solid food three hours prior to the ceremony. If you wish, you may drink some pure water, but no alcoholic or fermented beverages. Moreover, refrain from smoking. Throughout the ritual, always that the expression God of my Heart means “Divinity, as I understand and contemplate It, at this stage of my personal evolution.” RITUAL After properly arranging all the accessories, burn some incense in the room chosen for the sanctum approximately five minutes before beginning the ritual. Then wash your hands as a sign of physical purification, and drink some water as a sign of mental purification. When finished, return to the sanctum room and, if you own one, place a Rosicrucian apron on your person and stand before the chair. Then, facing the geographic or symbolic East, make the Rosicrucian Sign and, as you stand, read the opening invocation to the work of the Celestial Sanctum with the greatest reverence: May the Divine Essence of the Cosmic infuse my being and cleanse me of all impurities of mind and body that I may enter the Celestial Sanctum and there commune in all purity and perfect dignity. So Mote It Be! Having said this invocation, slowly and solemnly approach the table or shelf you have prepared, then remain standing while facing it and the mirror on which you placed the opaque white cloth. Again, slowly make the Rosicrucian Sign. Afterwards make the sign of supplication, by placing your right hand on your left shoulder and your left hand on your right shoulder. Remain this way for a few moments and then resume a normal position. Afterwards take three deep breaths and hold them for several seconds. Then, while still standing, repeat the following invocation softly and with the greatest conviction: God of my Heart, I am here in the place that shall be my private sanctum. Through intention and action, and under the aegis of the Rose Cross, I shall consecrate it, thus preparing it by making the vibrations holy and attracting cosmic blessings to it. I pray that you sanctify the ritual that I am about to perform. May the Invisible Masters of our Order direct their sacred vibrations upon me and upon this place and assist me with their presence. With all my soul and all the power of my
Consecration of the Sanctum
Page 13
will, I now call upon all the living and beneficent forces of the universe for the realization of this sacred ceremony. So Mote It Be! Close your eyes for a few moments and, while standing, visualize luminous vibrations descending directly from the Cosmic upon the place where you are, surrounding you from all sides and infusing you with a living and vivifying power. Then inhale deeply, hold your breath a few seconds, and exhale slowly while intoning the vowel sounds RA and MA, one time each. Then say: In the name of the Sacred Assembly of the Cosmic Masters and under the auspices of the Rose Cross, may the special vibrations belonging to the égrégore of our Order penetrate and surround me this instant! Remain a few seconds with your eyes closed and then again make the Rosicrucian Sign. Now take the filled water vessel between your hands and hold it firmly before you at chest level. While concentrating your gaze on the water, take a deep breath, hold the air in your lungs a short while and, as you slowly exhale, intone the vowel sound EH (pronounced as in the word “bay”) slowly and draw out in the following way: “EEHHHHHHH.” Then, while still concentrating your gaze on the water, say the following: May the positive vibrations of the Cosmic infuse this vessel and the water it holds so as to purify them of all impurities and charge them with the Divine Essence of the Cosmic. So Mote It Be! Place the water vessel on the table and extend both hands a few centimeters or inches above it, with palms turned downward. Inhale deeply, hold your breath a few seconds, and, while in that position, say the following as you exhale: Per benedictionem Rosae Crucis. (By the Grace of the Rose Cross.) The vessel and the water it holds are now consecrated in the Rosicrucian Tradition. Now you will symbolically purify the most sacred place of your sanctum. For that purpose you should now refer to the diagram on page 15 and follow instructions given in the rest of this ritual. Take the water vessel in your left hand and dip the first three fingers of your right hand in the water. Turn to the right and take a few steps. Then turn toward the left and walk up to the wall against which your sanctum table is placed (1 and 2). Then move away from the wall while sprinkling the ground before you until you are even with the chair (3). Dip your first three fingers in
Consecration of the Sanctum
Page 14
the water whenever necessary. Then turn toward the right and, while stepping backwards, sprinkle the ground all the way to the chair and then continue until you have moved past it by one or two meters or feet (4). (The distances to be covered should be defined according to the dimensions of the space available for the consecration of your sanctum.) Then turn toward the right and, while continuing to step backwards, sprinkle the ground before you all the way to the wall against which your sanctum table is placed (5). You have now ritualistically established the area of your sanctum. This area is in the shape of a precise rectangle, encoming both the table and chair. From now on, this area will be especially sacred to you. Now move to the spot behind your chair while walking at right angles and holding the water vessel in your left hand. While in this spot, and after having dipped the first three fingers of your right hand into the water, sprinkle the ground in front of you, toward the wall in the geographic or symbolic East, against which your sanctum table is placed. Then turn about completely and do the same in the direction of the West, and sprinkle in that direction. Next, turn toward the right and sprinkle toward the North. Finally turn completely around and sprinkle toward the South. If you have an entire room at your disposal for your sanctum, now walk slowly to the right of the table, up to the East wall (6). From here walk backwards along the South and make your way toward the Southwest corner of the room while sprinkling the ground in front of you (7). After arriving at that corner, walk along the West wall and continue sprinkling as you step backwards (8). Continue until you reach the Northwest corner. At this corner turn to the right, and still sprinkling the ground, step backwards to the opposite corner by going along the North wall (9). You have now delineated the boundary of your private temple as you previously had delineated the sanctum itself. Place yourself again in front of the table, put the water vessel in the center of it, and then say: Through the mysterious power of consecrated water and directed thought, with the blessings of the Cosmic Masters and their benevolent assistance, the boundary of my sacred sanctum has been outlined. As of this moment, no negative influence can ever enter this sanctum of which my soul is the guardian. So Mote It Be! (Make the Rosicrucian Sign.)
Consecration of the Sanctum
Page 15
(&0(3"1)*$034:.#0-*$&"45&3/8"--
4BODUVN5BCMF
ŇŇŇŇŇŇŇŇŇŇŇ
"DDFTTPSJFT $IBJS
4065)
/035)
8&45
Consecration of the Sanctum
Page 16
Again, take the water vessel with your left hand and turn toward the chair that will be your seat during your work. Take a deep breath, hold it a few seconds and, as you slowly exhale, sprinkle the chair slightly while saying solemnly: Per benedictionem Rosae Crucis. If need be, do the same with the companion member’s chair, but only if this chair is to remain in your sanctum. Return to your position facing the table. Again inhale and hold your breath a few seconds; then, as you exhale, sprinkle the table—first the right corner near the East wall; then the opposite corner on the same side; then the left front corner nearest you; and then the left corner close to the East wall; and finally the center of the table. All the while say the following: Per benedictionem Rosae Crucis. Then, facing the mirror on which the white cloth was placed, again take a deep breath and, while holding it a few seconds, sprinkle the mirror itself. Say the following as you slowly exhale: Per benedictionem Rosae Crucis. Put the water vessel back on the center of the table and remove the cloth covering the mirror. Then with the tip of the right index finger previously dipped into the water, trace in the center of the mirror a large triangle pointing downward; then a cross inside the triangle; and finally a circle representing the rose at the intersection of the cross. Again say the following: Per benedictionem Rosae Crucis. Remain silent for a few moments, gazing at the symbol you have just traced. Take careful note of all the impressions you may receive at this time. Then, facing the mirror, make the Rosicrucian Sign. When this is done, take the tablecloth from the back of the chair and arrange it properly on the table. Then put the mirror back in place and the water vessel in the center of the table. Again take the water vessel in your left hand and sprinkle the tablecloth lightly as you did before with the table, sprinkling each corner, beginning with the right corner near the East wall, and finally the center of the tablecloth. All the while, inhale deeply, hold your breath a few moments, and, as you exhale slowly, say the following: Per benedictionem Rosae Crucis.
Consecration of the Sanctum
Page 17
Put the water vessel back on the table and place the Rose Cross precisely in the center of the table in front of the mirror. Then say: Rose Cross, I salute you, glorious symbol of our age-old Tradition! I bow down before what you represent, and before you I solemnly pledge to work for my own regeneration and for the return of the Greater Light in the world. With respect for the Hierarchy of the Order, with loyalty, determination, confidence, and perseverance, I pledge to pursue to the best of my abilities the mystical studies that will lead me to self-mastery and make me a regenerated being, conscious of my responsibilities, duties, and privileges. Any exceptional faculties I might acquire as a consequence, I promise to devote to suffering humanity and to all those in need of help, to the greatest glory of the Cosmic, and in service to humanity. May God help me! So Mote It Be! While facing the East, make the Rosicrucian Sign three times. Then bring your hands forward a few centimeters or inches above the Rose Cross, palms downward, inhale deeply, and hold your breath a few seconds. While slowly exhaling, say the following: Per benedictionem Rosae Crucis. Now take both candlesticks, without the candles, and place them side by side in front of the Rose Cross. Extend your hands a few centimeters or inches above them, palms downward, again inhale deeply, and hold your breath a few seconds. As you slowly exhale, say the following: Per benedictionem Rosae Crucis. Then take the candles, adjust them in the candlesticks, and proceed with the same consecration. In other words, extend your hands a few centimeters or inches above them, palms downward, again inhale deeply, and hold your breath a few seconds. As you slowly exhale, say the following: Per benedictionem Rosae Crucis. Whenever you need to use new candles, you should proceed in the same way to consecrate them. Now take the matches and light the candle on the left, and say the following words: Sacred Light, symbol of the Greater Light of Cosmic Wisdom, spread your radiance throughout darkness and forever illuminate my path! Place this candlestick with the lighted candle to the left of the Rose Cross. Then light the other candle and say the following words:
Consecration of the Sanctum
Page 18
Light has been added to light, so that their combined rays may enlighten this sanctum, as does the Greater Light of Cosmic Wisdom when it illumines human consciousness. Place this candlestick with its lighted candle to the right of the Rose Cross. Then, extending your right hand toward the candle to the right and your left hand toward the candle to the left, solemnly say: FIAT LUX! (Let there be light!) Now extinguish all other lights in the room. Until the end of the ceremony the room should only be lighted by the two candles. Before continuing, remain silent with your eyes closed for a few moments. During this period be aware of all impressions you might receive, and then continue with the ritual. Take the incense burner and place it on the table in front of the Rose Cross. Extend your hands a few centimeters or inches above it, palms downward. Take a deep breath and hold it for a few seconds. As you slowly exhale, say the following: Per benedictionem Rosae Crucis. Now place your snuffer in front of the incense burner and proceed in the same way. In other words, extend your hands a few centimeters or inches above it, palms downward, inhale deeply, and hold your breath a few seconds. As you slowly exhale, say the following: Per benedictionem Rosae Crucis. After this is done, place the incense box or container before the snuffer and consecrate it following the same ritual. Whenever it is necessary to use fresh incense, carry out the consecration in the same way. Now light the incense, put it in the burner, and place them on the right or left side of the table, a few centimeters or inches in front of one of the candles. Then place all the accessories you might have chosen to decorate your sanctum on your sanctum altar, but do not consecrate them. When this is done, say the following invocation with strong conviction: God of my Heart, allow your most sublime vibrations to permeate this sanctum and allow my soul to harmonize with the Universal Soul. Grant me understanding of the lessons of the hour as well as for those other occasions when I shall enter this place to study, meditate,
Consecration of the Sanctum
Page 19
pray, or find comfort. May this sacred sanctum be for me always a source of Light, Life, Love, and Peace Profound. May it forever be a constant inspiration in all of the tasks I shall undertake for my mystical evolution. So Mote It Be! Remain silent and ive for a few moments. Then continue by saying: Illuminated by the invisible presence of the Divine Intelligence, ritualistically purified and consecrated by water and incense, installed under the protection of the High Assembly of the Rosicrucian Masters, and placed under the guardianship of the powerful égrégore of our Order, consecrated by intention, attitude, and gesture, this sanctum is now at the service of the Cosmic, at the service of humanity, and at the service of my own evolution. To this place, I shall now add the vibrations of my consciousness, and I shall meditate in silence upon the sacred characteristics of what was accomplished here, as well as on the vibratory power that accumulated within these sacred walls and which will grow until it is manifested within my being, according to the paths and time most appropriate to my evolution. During this meditation, may the Greater Light illumine my mind and will, thus purifying both, so that my whole being may harmonize with the constructive forces that will help me attain noble and great realizations. So Mote It Be! Now seat yourself comfortably on the chair in your sanctum, with your feet slightly apart and your hands on your thighs. If you wish, play some music you have previously chosen. Your meditation should last about three minutes and follow the sacred words you have just spoken. Visualize the powerful forces surrounding you and feel your own vibrations merging harmoniously with them. At the end of this meditation, remain ive and receptive, and note any impressions you might receive. Then rise and say: Thus has my Rosicrucian sanctum been sanctified. To this consecration I have added the positive vibrations of my consciousness, knowing that what one infuses with love and devotion will always remain sacred. Through my presence here, through my thoughts and my actions, I have manifested in this place the God of my Heart, the God of the Universe, and I solemnly commit myself to work there in order to serve the ideals perpetuated by the Ancient and Mystical Order Rosae Crucis.
Consecration of the Sanctum
Page 20
Now, with intense conviction, repeat the following invocation: God of my Heart, God of the Universe, guide my steps on the true path of life. May I often find the time and opportunity to come here in order to devote myself to work and worship, and to receive Cosmic Illumination, so that from darkness I may permanently enter into the Greater Light. May I be allowed to find here the necessary inspiration so that I may forever be faithful to my pledge and find in the Rosicrucian teachings the strength to accomplish my work, to progress, and to attain Mastership for the greater glory of God, for the good of humanity, for the power of the Rose Cross, and for the honor of our Order. So Mote It Be! Make the Rosicrucian Sign three times and then say: In the name of the Grand Master of the Ancient and Mystical Order Rosae Crucis, I declare the traditional consecration of my Rosicrucian sanctum complete. So Mote It Be! The consecration of your sanctum is now finished. However, we ask that you sit down for a few moments of contemplation. When this brief period of meditation is complete, rise and approach your altar solemnly. Place the water vessel between your hands and, gazing at the water, take a deep breath and hold it a few moments. As you slowly exhale, intone the vowel sound EH in the following way: “EEHHHHHHH”. Then slowly drink this consecrated and magnetized water. (Since this container is now considered to be consecrated, it should no longer be used for profane purposes. Keep it exclusively for use in those mystical experiments you will be performing in the course of your Rosicrucian studies.) Using your snuffer, extinguish the candle on your left and then the one on your right. Then once again make the Rosicrucian Sign and say the final invocation to the Celestial Sanctum: May the Cosmic sanctify this with the Celestial Sanctum. So Mote It Be! Thus ends the consecration ritual of your private sanctum. This place is now charged with all the spiritual vibrations that the performance of this ritual has indeed transmitted to it. Each of the elements constituting your sanctum—
Consecration of the Sanctum
Page 21
the table, mirror, etc.—is thus consecrated. Whenever you enter your sanctum, whether for your regular studies or for meditation, for moments of joy or times of trial, or if you are in need of inspiration or comfort, here you will find what you have now established, and you will feel stillness, calm, and Peace Profound. Your sanctum period will unfold there in the most favorable vibratory field ever and your regular attendance in this sacred place will add even more to its positive powers. You now have a consecrated personal sanctum, a fact we consider to be quite important. From now on, in every official communication with our Order, instead of just indicating your key number in your correspondence, write: “Sanctum . . .” followed by your key number. By doing this, you will be immediately identified as having a consecrated Rosicrucian sanctum. Please that this sanctum is personal and that only you—and your companion member if you have one—and possibly other active like yourself, can use it. However, do not consider it to be secret, for you can show it to people who are sympathetic to our Order or are spiritually minded. In such instances, simply explain to them that it is a place of meditation, study, and contemplation. If it is as harmonious, pure, and serious as it should be, those persons will have a good impression of it and will see the sanctum as being the equivalent of a personal altar that certain Christians, Jews, Muslims, Buddhists, or others have set up in their homes. After leaving your sanctum, write a report in your notebook concerning this sanctum consecration. Specify the date and time, and note all the impressions that you may have received and the moment at which you received them. Your companion member, if any, can likewise make his or her own report in a study notebook for future reference. May the Cosmic forever grant you its blessings, so that the Rose may fully blossom on the Cross. So Mote It Be! With best wishes for Peace Profound, Sincerely and fraternally, YOUR CLASS MASTER
NOTES
22
Consecrated to truth and dedicated to every Rosicrucian
Grand Lodge of the English Language Jurisdiction, AMORC, Inc. Rosicrucian Park, San Jose, California, U.S.A.
This monograph is not subject to sale or purchase by anyone. A sale or purchase may make the seller and purchaser subject to civil liability. This monograph is officially published by the Rosicrucian Order, AMORC, under the emblem appearing on the front cover, which is legally protected and ipso facto protects all engraved, printed, electronic, photocopied, photographed, or typed copies of its cover and of its content. It is not sold but loaned to the member as a privilege of hip. Thus, legal title, ownership, and right of ownership of this monograph are and remain those of A.M.O.R.C., to which it must be returned on simple demand. All scientific, philosophical, and mystical subjects covered in this monograph, as well as all symbols, titles, and s, are strictly confidential and are communicated to the member for his or her sole and exclusive information. Any other use or attempted use will automatically terminate active and regular affiliation with A.M.O.R.C., which is the only organization authorized to publish this monograph.
Printed on 100% recycled post-consumer fiber using soy-based ink.
CONSECRATION OF THE SANCTUM ©2011 Supreme Grand Lodge of the Ancient & Mystical Order Rosae Crucis. Published by the Grand Lodge of the English Language Jurisdiction, AMORC, Inc.
027 1011
Consecration of the Sanctum
Page 3
Dear Fratres and Sorores, In the introduction to the First Atrium Initiation it was stated that we would discuss the Rosicrucian sanctum and its symbolism in greater detail at the proper time. We also informed you that you would be given the opportunity to consecrate your sanctum through a special ritual and thus make it a place whose vibratory nature would impart a mystical dimension that would benefit you on all levels. You have now attained the required advancement for receiving the knowledge and instructions relating to this symbolism and consecration. Nevertheless, now that you are on the threshold of your ission into the symbolic Temple of our Order, it is important to reexamine certain points that must receive your full attention. INTRODUCTION By definition, the Ancient and Mystical Order Rosae Crucis is a traditional and initiatory Mystery School, which, without ever departing from its sacred heritage, perpetuates in the modern world the traditional Rosicrucian message according to a new process specifically adapted to our times. Thus, the presentation of the teachings, the language employed, the appeals to the postulants, and certain activities of a cultural or scientific nature are constantly adjusted to suit the external conditions of the advancement of human civilization. There is an inescapable law that requires—with an obstinacy precluding neither caution nor vigilance—that human beings take into consideration the material evolution of the world, both within themselves and in their outer activities. When transforming their surroundings humans are also forced to adjust to their new environment. Traditional organizations are not exempt from this obligation. They must submit to it or slowly disappear, since they are subject to the laws of time and space. Therefore, whether or not traditional organizations agree with the new worldly conditions, they must take those new circumstances into . If they fail to do so, they will be suppressed by surroundings different from those in which their age-old activities have taken place. While it is ever faithful to its Tradition and Constitution, our Order assumed its place in the modern era long ago. Today, its leaders observe with satisfaction that even exoteric religions have begun to abandon their archaic methods. Our Order was subjected to considerable criticism, precisely because it placed itself in the vanguard of a new world. Now, however, AMORC is looked upon as a precursor, for we can see other organizations which, despite
Consecration of the Sanctum
Page 4
considerable reluctance, follow in its tracks and try to establish a belated, albeit commendable, with the world. The time has come for Tradition to renounce its outdated mode of expression and outer manifestations if it does not wish to be engulfed in oblivion and to take a place among the dead sciences. This will not occur with our Order, since its own operative Tradition is a constant adjustment to new circumstances, and that is why its expansion places it in the forefront of the modern schools of mysticism. Although it is a fact that our Order’s way of operating has always involved adaptation to mundane actualities, its initiatory technique, properly speaking, will naturally remain true to itself, since initiation is intangible through all periods and all places. By way of analogy, although today we may differ in our mode of dress or hairstyle from the customs of past centuries, our basic physical, psychological, and psychic reactions have not really changed. In every age—and even with different stimuli—human beings have known pain, joy, grief, fear, love, etc. If that is true regarding the emotions, it is even more valid on the plane of spiritual evolution, in that an initiatory method proven and recognized as valuable centuries ago will always remain effective and powerful throughout the centuries, regardless of time and place. It appears that certain Rosicrucians still experience considerable misunderstanding regarding AMORC’s educational and initiatory technique. Some place too much emphasis on the intellectual phase of the teachings and consider our Order only from that limited point of view. Everyone should keep in mind that the goal of the monographs is not simply the enrichment of the intellect. On the contrary, their goal is to promote the mastery of the intellect—for people cannot master something to which they remain in any way enslaved. The Rosicrucian studies should not be considered speculative. They do not argue or reason in the fundamental sense of these . Their intent, on the contrary, is to temper the reasoning by responding to its essential questions, by establishing a general framework of understanding in which, eventually, all elements will fall in place as they occur. Without a doubt, such study is complete and provides a solid and permanent basis for reflection. Not all are inclined to accept the entirety of the Rosicrucian teachings, and those who assume they are required to do so will then interrupt their affiliation with AMORC. They often forget the onition in the early studies that each one of them should always remain a “walking question mark”
Consecration of the Sanctum
Page 5
and thus feel free to not accept any explanation conflicting with their own convictions at this stage of their individual development. This does not mean that the teachings of our Order are inaccurate in any way. Rather, it simply means that the degree of personal consciousness achieved will vary according to each member. Neither dogma nor mandatory uniformity of thought exists at the core of AMORC’s teachings. Foundations are established, or rather suggested, to all Rosicrucians, and tools are given to the . It is then up to the students, of their own will, to build their own dwelling and to make use of those tools in the best way possible. If they are indifferent workers and knowingly pursue the wrong goal, they can only blame themselves. Only careless workers would try to justify their ineffectiveness by placing the blame on their tools. Then again, the hierarchy of the Order is always available to guide and counsel the when they request such a desire. As the intellect is tempered and not overloaded, the other phase of the Rosicrucian technique assumes its full value and effectiveness. This phase consists of a set of initiations and mystical experiments that complement one another in a specially designed progressive sequence. An eternal journey around the same triangle, but at increasingly higher levels in spiraling progression, brings the Neophyte to the most perfect realization of self— namely, to an eternal conscious fusion with the whole of the Cosmic in which he or she is active. Expressed in a different way, we can say that the result of Rosicrucian mysticism is the mastery of the ego and the blossoming of the soul consciousness. It is a purification process that makes each level of being suitable as a channel for Divine Intelligence. It is a total conscious surrender to the Supreme Truth that awaits the moment to manifest itself. We then realize how much the intellect can become an obstacle if it holds sway, although we can also see that it may become an instrument that allows the expression of what transcends it. Accordingly, the intellect should not be neglected; it must be trained, educated, and mastered so as to become the primary vehicle, the fundamental instrument, the faithful transmitter from below upwards and from above downwards. This, then, is the goal of some of the mystical experiments. Others have even more specific goals, and the whole forms a technique of initiatory awakening through which the entire being—physical, mental, emotional, and
Consecration of the Sanctum
Page 6
spiritual—acts progressively through the various faculties that have awakened from their latent state for a harmonious and effective service to the soul. Thus, the initiatory technique of our Order involves two phases: the first is the tempering of the intellect; the second is the awakening of the spiritual being through the study and practice of the Rosicrucian teachings. All this occurs through permanent with the manifested world, because this is precisely the crucible where the jewels of the Perfection of the soul will appear. Of course, in such initiatory undertakings, all psychological and mystical tools should be employed to assure the success of the enterprise, and the Rosicrucian technique does not fail to include them in a harmonious, and therefore effective, way. The physical body, with its attributes and functions, must thus from the rank of master to the rank of servant of the inner self. Of course, the objective self must remain in control of desires and needs, which, due to its human nature, are its privileged rights, although it is important that this domination be enlightened by a greater spiritual understanding. To achieve that goal, it is necessary to master the promptings of the physical body and to discipline the mind, which often tends to be scattered in its thoughts and leads us through a labyrinth of often useless and sometimes negative thinking. In that respect, the Rosicrucian sanctum plays an essential role. That is why our Order so strongly suggests that all of its consecrate a room, or just a corner of a room, as a place of study and meditation in the home. THE ROSICRUCIAN SANCTUM Alchemists divided their time between the laboratory and the oratory. of AMORC divide their existence between the outer world—that is, their laboratory—and their sanctum. Among numerous indigenous tribes all around the world, each family kept a private sanctum, and nowhere has this custom completely vanished. From the cult of the penates in Roman antiquity, to the altars used by modern-day people, we see people compelled by their faith and aspirations to maintain a sacred place in their home. In Africa, in the Far East, and in many other parts of our globe, having a sanctuary in the home, whether large or small, reserved for prayer and meditation is a habit and even an obligation. It is perhaps a strange fact that only in countries which boast of being the most religious, especially the Latin countries, does this noble custom tend to disappear, although statues, icons, and many other liturgical elements
Consecration of the Sanctum
Page 7
bordering on the superstitious are seen scattered around the homes of the faithful, constituting what may be considered a degenerate form of a sanctuary. The almost complete disappearance of the “sacred corner” in many Western households can be explained by the fact that the house of common worship has supplanted private meditation. There is a strong tendency for many people to externalize faith. The instinct of the masses tends to consider group worship more important than the intimate search for the Kingdom of Heaven that is, nevertheless, within us. Unfortunately, for the majority, introspection consists primarily of a melancholy contemplation of material and human problems. The Rosicrucian sanctum naturally possesses a radically different character than the sanctuary that the “uninitiated” may maintain or still maintain at home. Indeed, there is not the slightest hint of superstition or cult worship in having one. It is a small laboratory, a reflection of the greater laboratory that is the world. It is a reserved and consecrated place where Rosicrucians come to work and worship. When we enter this room that is sacred to us, or when we approach the corner that constitutes the sanctum, a reaction is produced on various levels of our being. On the physical level, our attitude becomes circumspect, our gestures become more solemn, and our nervous state is calmed. On the emotional level, we know that the moments spent in the sanctum will be “different,” that we will commune with self and will be preoccupied with the soul that lives within. These physiological and emotional effects are intermingled and, when duly channeled by thought, condition the objective self. Then, everything is ready for the coming of the Inner Master—that is, for listening to the inner self which, being always alert, awaits this opportunity to express itself. The work can then bear fruit, as communion with the Divine within us can take place. A few minutes spent each day in the sanctum can do more for the lives of Rosicrucians than long readings or endless reasoning. Many problems of a material nature are effectively resolved in the sanctum, even though the cosmic communion was not even concerned with such things at first. That is because the weekly period of study and daily meditation performed in the surroundings of a sanctum contains a considerable dynamic power. A concentrated strength is acquired here, and the mind will draw, even unconsciously, from that strength during its worldly activities. The value of the sanctum becomes readily apparent to any member of AMORC who, by following the guidelines given in the booklet entitled
Consecration of the Sanctum
Page 8
Neophyte Guide—Rosicrucian Initiation, has established in the home that place rendered sacred by its intended purpose. What it may represent depends on the person who uses it. In reality, there is no uniform arrangement for a sanctum. There are as many sanctums as there are . Yet all of them have several fundamental accessories in common. These involve only a few items—a table or shelf, mirror, two candles, and possibly a Rose Cross. These are the necessary items used in the study of the monographs and in the individual work undertaken in the Order. They form the setting for the personal initiatory technique and for the profound reflection of the Rosicrucian. What they symbolize assumes all its force and vigor to the degree that the Rosicrucian students open themselves to the horizons of their vast inner nature. In themselves, these accessories are nothing; they become valuable only by what they represent. Aside from these few items, all other “decorations” are left to the discretion of each member. It is up to the individual to create an atmosphere most conducive to personal study and evolution. It is in that respect that one sanctum differs from another. Some people prefer a place devoid of ornamentation, while others have a need for some decoration. Here we see those conditions in which the inner self takes pleasure being projected, so to speak, to the outer part of the self. The responsiveness to and the basis for true communion with the Cosmic are established in this way. The mind no longer needs to make any creative effort in this special work, since the needs of its own serenity have already been met. Thus, the Rosicrucian sanctum provides the mystical environment necessary for the evolution of consciousness. However, it also takes on a symbolic power that raises the dynamism of the creative Cosmic Energy to its highest levels, as it is a private temple in the mystical sense. It is a universe in miniature—a microcosm reflecting the macrocosm. It includes the North, South, West, and East, whence came the Greater Light symbolized by the flames of the two candles. The reflection of the greater universe is symbolized by the mirror, which demonstrates at the same time the unreality of a world where consciousness is not yet born. It does not negate the world; on the contrary, it acknowledges what it reflects, although what it emphasizes is that it appears in an illusory way to the unenlightened. Therefore, inner alchemy— that is, the realization of self—will operate slowly and progressively in the symbolic universe of the sanctum. It is there that being will be revealed to itself
Consecration of the Sanctum
Page 9
and truth will shine resplendently in all its various forms, from the most subtle to the most material. Such are the fundamental statements inspired by the concept of the Rosicrucian sanctum. Others, diverse and manifold, will only be disclosed through personal experience. The sanctum itself can be the object of fruitful meditations on both the level of reasoning and on the level of soul consciousness. It is in itself a profound symbol that our Order has placed before the eyes of the postulant. And, above all, it remains a workshop where the artisan becomes ever more an expert. Through their work and perseverance, Rosicrucians will refine their work and bring it nearer Perfection—thus spreading among humanity the testimony of the light acquired on the path leading toward the Greater Light. CONSECRATION OF THE SANCTUM It is in fact our physical and spiritual attitude that gives a special nature to a given place. The most beautiful cathedral, synagogue, or mosque in the world can only represent an artistic monument to nonbelievers and, if they should visit it, the wish to meditate would not enter their minds. However, to the faithful, it symbolizes an achievement of faith, and the intense desire to pray will take hold of them at the very threshold. The special thought and conduct of the believer therefore consecrates the house of worship more than does the initial consecration ceremony. The same applies to the temple of a Pronaos, Chapter, or Lodge—and by extension, to your own sanctum. Indeed, it is you who, through your mystical work and devotion to the noblest ideals, make it a sacred and elevated place on the vibratory level. Therefore, from a Rosicrucian point of view, the purpose of any consecration ritual is to place the seal of its ultimate destiny upon a temple or Rosicrucian sanctum, although it is through the work we accomplish within its walls that it assumes its full mystical value and thus becomes truly sacred. The aim of the following ritual is to consecrate your sanctum in conformity with Rosicrucian Tradition. However, you will only perform it if the room or corner you have chosen is permanent and exclusively dedicated to your Rosicrucian work. Do not perform this ritual if your sanctum is not permanent—in other words, if you must set it up for your studies every time and, if when finished, you return the room or chosen corner to its customary profane purpose.
Consecration of the Sanctum
Page 10
If you have been using a sanctum for any length of time already, you can perform this ritual, but you must follow the directions strictly from the beginning, as though it were a new sanctum. If for some reason or other you later change your residence, or if you must move your sanctum to a new location in your home, you may do so without any reservations since, from the very moment you disassemble your sanctum, the room or the corner loses all special value from the mystical point of view. It will be quite simply closed down. However, you should again consecrate your new permanent sanctum by using this same ritual. There is no other recommendation concerning the use of the consecration ritual for a private sanctum. PRELIMINARY INSTRUCTIONS Necessary accessories: •
A table or shelf, preferably rectangular and of standard height.
•
A cloth to cover the table or shelf—white if possible.
•
A chair (two chairs if you are performing this ritual with your companion member).
•
A mirror large enough to permit you to see your head and shoulders.
•
Two candlesticks.
•
Two candles of average height.
•
A Rose Cross.
•
An incense burner.
•
Incense.
•
A snuffer to extinguish the candles.
•
Matches.
•
An opaque white cloth to cover the mirror.
•
A clean vessel—if possible a bowl—filled with water.
•
If you have a Rosicrucian apron, place it on yourself as a symbol of work and mystical veneration.
• Optional: At a given moment in the ritual, you may wish to play meditation music. Thus, if you own a CD or MP3 player, place it on a stool or small table close to your chair, or in some easily accessible location.
Consecration of the Sanctum
Page 11
Arrangement of the room or corner chosen for your sanctum installation: Place the uncovered table in the corner of the room chosen for your sanctum. If a shelf is used instead, remove all objects that are now on it. If it poses no problem, place the table or shelf in the geographical East. If this is not possible, any place you choose will become for you the symbolic East. Place the chair approximately 1 meter (3 ¼ feet) in front of the table. Place the tablecloth on the back of the chair. Place the mirror on the table against the wall and then cover it with the white opaque cloth to prevent any reflection. Place the filled water vessel in the center of the table. On a small stool, or a second chair within reach, place the Rose Cross, the two candlesticks, the two candles, the incense burner, the incense, the matches, and the snuffer. Next to these, place any accessories that you might have personally chosen to decorate your sanctum. Allow only enough light in the room to enable you to read the ritual. Date and hour of the ritual: You may perform this ritual at a time most convenient to you. It is not necessary to use the day and time you have established for your regular study period. Yet, if nothing prevents it, we would suggest a night during the waxing moon, although this is not mandatory. You may choose a Thursday evening around 9 o’clock, since many of our have chosen that day for their Rosicrucian study. We wish to repeat, however, that there is no obligation whatsoever and no strict rule concerning the date and time chosen for the occasion. The basic thing is to be completely free and well prepared at that time. Important Specifications: If a close relative is associated with you in his or her Rosicrucian studies and uses the same sanctum, that person should also assist in the ritual and follow the same preparation as yourself as described below. In such case, there should be two chairs instead of one, and your companion member’s chair should be placed to the right and behind yours. If the location is only a corner of your apartment, place that second chair in such a way that your companion member can see the whole procedure and participate in it mentally with you.
Consecration of the Sanctum
Page 12
On the chosen day, make sure to wash yourself thoroughly. If possible, take a bath or shower. Your body is the temple of your soul and must be especially well groomed for a ritual as sacred as this. Do not eat any solid food three hours prior to the ceremony. If you wish, you may drink some pure water, but no alcoholic or fermented beverages. Moreover, refrain from smoking. Throughout the ritual, always that the expression God of my Heart means “Divinity, as I understand and contemplate It, at this stage of my personal evolution.” RITUAL After properly arranging all the accessories, burn some incense in the room chosen for the sanctum approximately five minutes before beginning the ritual. Then wash your hands as a sign of physical purification, and drink some water as a sign of mental purification. When finished, return to the sanctum room and, if you own one, place a Rosicrucian apron on your person and stand before the chair. Then, facing the geographic or symbolic East, make the Rosicrucian Sign and, as you stand, read the opening invocation to the work of the Celestial Sanctum with the greatest reverence: May the Divine Essence of the Cosmic infuse my being and cleanse me of all impurities of mind and body that I may enter the Celestial Sanctum and there commune in all purity and perfect dignity. So Mote It Be! Having said this invocation, slowly and solemnly approach the table or shelf you have prepared, then remain standing while facing it and the mirror on which you placed the opaque white cloth. Again, slowly make the Rosicrucian Sign. Afterwards make the sign of supplication, by placing your right hand on your left shoulder and your left hand on your right shoulder. Remain this way for a few moments and then resume a normal position. Afterwards take three deep breaths and hold them for several seconds. Then, while still standing, repeat the following invocation softly and with the greatest conviction: God of my Heart, I am here in the place that shall be my private sanctum. Through intention and action, and under the aegis of the Rose Cross, I shall consecrate it, thus preparing it by making the vibrations holy and attracting cosmic blessings to it. I pray that you sanctify the ritual that I am about to perform. May the Invisible Masters of our Order direct their sacred vibrations upon me and upon this place and assist me with their presence. With all my soul and all the power of my
Consecration of the Sanctum
Page 13
will, I now call upon all the living and beneficent forces of the universe for the realization of this sacred ceremony. So Mote It Be! Close your eyes for a few moments and, while standing, visualize luminous vibrations descending directly from the Cosmic upon the place where you are, surrounding you from all sides and infusing you with a living and vivifying power. Then inhale deeply, hold your breath a few seconds, and exhale slowly while intoning the vowel sounds RA and MA, one time each. Then say: In the name of the Sacred Assembly of the Cosmic Masters and under the auspices of the Rose Cross, may the special vibrations belonging to the égrégore of our Order penetrate and surround me this instant! Remain a few seconds with your eyes closed and then again make the Rosicrucian Sign. Now take the filled water vessel between your hands and hold it firmly before you at chest level. While concentrating your gaze on the water, take a deep breath, hold the air in your lungs a short while and, as you slowly exhale, intone the vowel sound EH (pronounced as in the word “bay”) slowly and draw out in the following way: “EEHHHHHHH.” Then, while still concentrating your gaze on the water, say the following: May the positive vibrations of the Cosmic infuse this vessel and the water it holds so as to purify them of all impurities and charge them with the Divine Essence of the Cosmic. So Mote It Be! Place the water vessel on the table and extend both hands a few centimeters or inches above it, with palms turned downward. Inhale deeply, hold your breath a few seconds, and, while in that position, say the following as you exhale: Per benedictionem Rosae Crucis. (By the Grace of the Rose Cross.) The vessel and the water it holds are now consecrated in the Rosicrucian Tradition. Now you will symbolically purify the most sacred place of your sanctum. For that purpose you should now refer to the diagram on page 15 and follow instructions given in the rest of this ritual. Take the water vessel in your left hand and dip the first three fingers of your right hand in the water. Turn to the right and take a few steps. Then turn toward the left and walk up to the wall against which your sanctum table is placed (1 and 2). Then move away from the wall while sprinkling the ground before you until you are even with the chair (3). Dip your first three fingers in
Consecration of the Sanctum
Page 14
the water whenever necessary. Then turn toward the right and, while stepping backwards, sprinkle the ground all the way to the chair and then continue until you have moved past it by one or two meters or feet (4). (The distances to be covered should be defined according to the dimensions of the space available for the consecration of your sanctum.) Then turn toward the right and, while continuing to step backwards, sprinkle the ground before you all the way to the wall against which your sanctum table is placed (5). You have now ritualistically established the area of your sanctum. This area is in the shape of a precise rectangle, encoming both the table and chair. From now on, this area will be especially sacred to you. Now move to the spot behind your chair while walking at right angles and holding the water vessel in your left hand. While in this spot, and after having dipped the first three fingers of your right hand into the water, sprinkle the ground in front of you, toward the wall in the geographic or symbolic East, against which your sanctum table is placed. Then turn about completely and do the same in the direction of the West, and sprinkle in that direction. Next, turn toward the right and sprinkle toward the North. Finally turn completely around and sprinkle toward the South. If you have an entire room at your disposal for your sanctum, now walk slowly to the right of the table, up to the East wall (6). From here walk backwards along the South and make your way toward the Southwest corner of the room while sprinkling the ground in front of you (7). After arriving at that corner, walk along the West wall and continue sprinkling as you step backwards (8). Continue until you reach the Northwest corner. At this corner turn to the right, and still sprinkling the ground, step backwards to the opposite corner by going along the North wall (9). You have now delineated the boundary of your private temple as you previously had delineated the sanctum itself. Place yourself again in front of the table, put the water vessel in the center of it, and then say: Through the mysterious power of consecrated water and directed thought, with the blessings of the Cosmic Masters and their benevolent assistance, the boundary of my sacred sanctum has been outlined. As of this moment, no negative influence can ever enter this sanctum of which my soul is the guardian. So Mote It Be! (Make the Rosicrucian Sign.)
Consecration of the Sanctum
Page 15
(&0(3"1)*$034:.#0-*$&"45&3/8"--
4BODUVN5BCMF
ŇŇŇŇŇŇŇŇŇŇŇ
"DDFTTPSJFT $IBJS
4065)
/035)
8&45
Consecration of the Sanctum
Page 16
Again, take the water vessel with your left hand and turn toward the chair that will be your seat during your work. Take a deep breath, hold it a few seconds and, as you slowly exhale, sprinkle the chair slightly while saying solemnly: Per benedictionem Rosae Crucis. If need be, do the same with the companion member’s chair, but only if this chair is to remain in your sanctum. Return to your position facing the table. Again inhale and hold your breath a few seconds; then, as you exhale, sprinkle the table—first the right corner near the East wall; then the opposite corner on the same side; then the left front corner nearest you; and then the left corner close to the East wall; and finally the center of the table. All the while say the following: Per benedictionem Rosae Crucis. Then, facing the mirror on which the white cloth was placed, again take a deep breath and, while holding it a few seconds, sprinkle the mirror itself. Say the following as you slowly exhale: Per benedictionem Rosae Crucis. Put the water vessel back on the center of the table and remove the cloth covering the mirror. Then with the tip of the right index finger previously dipped into the water, trace in the center of the mirror a large triangle pointing downward; then a cross inside the triangle; and finally a circle representing the rose at the intersection of the cross. Again say the following: Per benedictionem Rosae Crucis. Remain silent for a few moments, gazing at the symbol you have just traced. Take careful note of all the impressions you may receive at this time. Then, facing the mirror, make the Rosicrucian Sign. When this is done, take the tablecloth from the back of the chair and arrange it properly on the table. Then put the mirror back in place and the water vessel in the center of the table. Again take the water vessel in your left hand and sprinkle the tablecloth lightly as you did before with the table, sprinkling each corner, beginning with the right corner near the East wall, and finally the center of the tablecloth. All the while, inhale deeply, hold your breath a few moments, and, as you exhale slowly, say the following: Per benedictionem Rosae Crucis.
Consecration of the Sanctum
Page 17
Put the water vessel back on the table and place the Rose Cross precisely in the center of the table in front of the mirror. Then say: Rose Cross, I salute you, glorious symbol of our age-old Tradition! I bow down before what you represent, and before you I solemnly pledge to work for my own regeneration and for the return of the Greater Light in the world. With respect for the Hierarchy of the Order, with loyalty, determination, confidence, and perseverance, I pledge to pursue to the best of my abilities the mystical studies that will lead me to self-mastery and make me a regenerated being, conscious of my responsibilities, duties, and privileges. Any exceptional faculties I might acquire as a consequence, I promise to devote to suffering humanity and to all those in need of help, to the greatest glory of the Cosmic, and in service to humanity. May God help me! So Mote It Be! While facing the East, make the Rosicrucian Sign three times. Then bring your hands forward a few centimeters or inches above the Rose Cross, palms downward, inhale deeply, and hold your breath a few seconds. While slowly exhaling, say the following: Per benedictionem Rosae Crucis. Now take both candlesticks, without the candles, and place them side by side in front of the Rose Cross. Extend your hands a few centimeters or inches above them, palms downward, again inhale deeply, and hold your breath a few seconds. As you slowly exhale, say the following: Per benedictionem Rosae Crucis. Then take the candles, adjust them in the candlesticks, and proceed with the same consecration. In other words, extend your hands a few centimeters or inches above them, palms downward, again inhale deeply, and hold your breath a few seconds. As you slowly exhale, say the following: Per benedictionem Rosae Crucis. Whenever you need to use new candles, you should proceed in the same way to consecrate them. Now take the matches and light the candle on the left, and say the following words: Sacred Light, symbol of the Greater Light of Cosmic Wisdom, spread your radiance throughout darkness and forever illuminate my path! Place this candlestick with the lighted candle to the left of the Rose Cross. Then light the other candle and say the following words:
Consecration of the Sanctum
Page 18
Light has been added to light, so that their combined rays may enlighten this sanctum, as does the Greater Light of Cosmic Wisdom when it illumines human consciousness. Place this candlestick with its lighted candle to the right of the Rose Cross. Then, extending your right hand toward the candle to the right and your left hand toward the candle to the left, solemnly say: FIAT LUX! (Let there be light!) Now extinguish all other lights in the room. Until the end of the ceremony the room should only be lighted by the two candles. Before continuing, remain silent with your eyes closed for a few moments. During this period be aware of all impressions you might receive, and then continue with the ritual. Take the incense burner and place it on the table in front of the Rose Cross. Extend your hands a few centimeters or inches above it, palms downward. Take a deep breath and hold it for a few seconds. As you slowly exhale, say the following: Per benedictionem Rosae Crucis. Now place your snuffer in front of the incense burner and proceed in the same way. In other words, extend your hands a few centimeters or inches above it, palms downward, inhale deeply, and hold your breath a few seconds. As you slowly exhale, say the following: Per benedictionem Rosae Crucis. After this is done, place the incense box or container before the snuffer and consecrate it following the same ritual. Whenever it is necessary to use fresh incense, carry out the consecration in the same way. Now light the incense, put it in the burner, and place them on the right or left side of the table, a few centimeters or inches in front of one of the candles. Then place all the accessories you might have chosen to decorate your sanctum on your sanctum altar, but do not consecrate them. When this is done, say the following invocation with strong conviction: God of my Heart, allow your most sublime vibrations to permeate this sanctum and allow my soul to harmonize with the Universal Soul. Grant me understanding of the lessons of the hour as well as for those other occasions when I shall enter this place to study, meditate,
Consecration of the Sanctum
Page 19
pray, or find comfort. May this sacred sanctum be for me always a source of Light, Life, Love, and Peace Profound. May it forever be a constant inspiration in all of the tasks I shall undertake for my mystical evolution. So Mote It Be! Remain silent and ive for a few moments. Then continue by saying: Illuminated by the invisible presence of the Divine Intelligence, ritualistically purified and consecrated by water and incense, installed under the protection of the High Assembly of the Rosicrucian Masters, and placed under the guardianship of the powerful égrégore of our Order, consecrated by intention, attitude, and gesture, this sanctum is now at the service of the Cosmic, at the service of humanity, and at the service of my own evolution. To this place, I shall now add the vibrations of my consciousness, and I shall meditate in silence upon the sacred characteristics of what was accomplished here, as well as on the vibratory power that accumulated within these sacred walls and which will grow until it is manifested within my being, according to the paths and time most appropriate to my evolution. During this meditation, may the Greater Light illumine my mind and will, thus purifying both, so that my whole being may harmonize with the constructive forces that will help me attain noble and great realizations. So Mote It Be! Now seat yourself comfortably on the chair in your sanctum, with your feet slightly apart and your hands on your thighs. If you wish, play some music you have previously chosen. Your meditation should last about three minutes and follow the sacred words you have just spoken. Visualize the powerful forces surrounding you and feel your own vibrations merging harmoniously with them. At the end of this meditation, remain ive and receptive, and note any impressions you might receive. Then rise and say: Thus has my Rosicrucian sanctum been sanctified. To this consecration I have added the positive vibrations of my consciousness, knowing that what one infuses with love and devotion will always remain sacred. Through my presence here, through my thoughts and my actions, I have manifested in this place the God of my Heart, the God of the Universe, and I solemnly commit myself to work there in order to serve the ideals perpetuated by the Ancient and Mystical Order Rosae Crucis.
Consecration of the Sanctum
Page 20
Now, with intense conviction, repeat the following invocation: God of my Heart, God of the Universe, guide my steps on the true path of life. May I often find the time and opportunity to come here in order to devote myself to work and worship, and to receive Cosmic Illumination, so that from darkness I may permanently enter into the Greater Light. May I be allowed to find here the necessary inspiration so that I may forever be faithful to my pledge and find in the Rosicrucian teachings the strength to accomplish my work, to progress, and to attain Mastership for the greater glory of God, for the good of humanity, for the power of the Rose Cross, and for the honor of our Order. So Mote It Be! Make the Rosicrucian Sign three times and then say: In the name of the Grand Master of the Ancient and Mystical Order Rosae Crucis, I declare the traditional consecration of my Rosicrucian sanctum complete. So Mote It Be! The consecration of your sanctum is now finished. However, we ask that you sit down for a few moments of contemplation. When this brief period of meditation is complete, rise and approach your altar solemnly. Place the water vessel between your hands and, gazing at the water, take a deep breath and hold it a few moments. As you slowly exhale, intone the vowel sound EH in the following way: “EEHHHHHHH”. Then slowly drink this consecrated and magnetized water. (Since this container is now considered to be consecrated, it should no longer be used for profane purposes. Keep it exclusively for use in those mystical experiments you will be performing in the course of your Rosicrucian studies.) Using your snuffer, extinguish the candle on your left and then the one on your right. Then once again make the Rosicrucian Sign and say the final invocation to the Celestial Sanctum: May the Cosmic sanctify this with the Celestial Sanctum. So Mote It Be! Thus ends the consecration ritual of your private sanctum. This place is now charged with all the spiritual vibrations that the performance of this ritual has indeed transmitted to it. Each of the elements constituting your sanctum—
Consecration of the Sanctum
Page 21
the table, mirror, etc.—is thus consecrated. Whenever you enter your sanctum, whether for your regular studies or for meditation, for moments of joy or times of trial, or if you are in need of inspiration or comfort, here you will find what you have now established, and you will feel stillness, calm, and Peace Profound. Your sanctum period will unfold there in the most favorable vibratory field ever and your regular attendance in this sacred place will add even more to its positive powers. You now have a consecrated personal sanctum, a fact we consider to be quite important. From now on, in every official communication with our Order, instead of just indicating your key number in your correspondence, write: “Sanctum . . .” followed by your key number. By doing this, you will be immediately identified as having a consecrated Rosicrucian sanctum. Please that this sanctum is personal and that only you—and your companion member if you have one—and possibly other active like yourself, can use it. However, do not consider it to be secret, for you can show it to people who are sympathetic to our Order or are spiritually minded. In such instances, simply explain to them that it is a place of meditation, study, and contemplation. If it is as harmonious, pure, and serious as it should be, those persons will have a good impression of it and will see the sanctum as being the equivalent of a personal altar that certain Christians, Jews, Muslims, Buddhists, or others have set up in their homes. After leaving your sanctum, write a report in your notebook concerning this sanctum consecration. Specify the date and time, and note all the impressions that you may have received and the moment at which you received them. Your companion member, if any, can likewise make his or her own report in a study notebook for future reference. May the Cosmic forever grant you its blessings, so that the Rose may fully blossom on the Cross. So Mote It Be! With best wishes for Peace Profound, Sincerely and fraternally, YOUR CLASS MASTER
NOTES
22
Consecrated to truth and dedicated to every Rosicrucian
Grand Lodge of the English Language Jurisdiction, AMORC, Inc. Rosicrucian Park, San Jose, California, U.S.A.
This monograph is not subject to sale or purchase by anyone. A sale or purchase may make the seller and purchaser subject to civil liability. This monograph is officially published by the Rosicrucian Order, AMORC, under the emblem appearing on the front cover, which is legally protected and ipso facto protects all engraved, printed, electronic, photocopied, photographed, or typed copies of its cover and of its content. It is not sold but loaned to the member as a privilege of hip. Thus, legal title, ownership, and right of ownership of this monograph are and remain those of A.M.O.R.C., to which it must be returned on simple demand. All scientific, philosophical, and mystical subjects covered in this monograph, as well as all symbols, titles, and s, are strictly confidential and are communicated to the member for his or her sole and exclusive information. Any other use or attempted use will automatically terminate active and regular affiliation with A.M.O.R.C., which is the only organization authorized to publish this monograph.
Printed on 100% recycled post-consumer fiber using soy-based ink.
Related Documents 3m3m1z
Amorc 027 Consecration 1011 5c2g48
May 2020 4
Amorc 6r6p40
May 2020 10
Chap 027 1q2v12
November 2021 0
Amorc Unmasked 605c2n
December 2019 64
Nrf-027-pemex-2009 a4g65
February 2022 0
Seguridad Nom-027 Soldadura.pptx 412zk
June 2020 5More Documents from "vinny" 3j506v
Uraian Proses Produksi Limbah B3 346v5e
April 2020 22
Amorc 027 Consecration 1011 5c2g48
May 2020 4
Exercice Html_ Menu Avec Css 2q6e1
November 2022 0
Cours-android.pdf u4oz
November 2022 0
Panduan Imd Dan Asi Eksklusif Doc 6d3w6b
October 2020 0