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Chapter 10: Control II - Procedures and Environments
TRUE/FALSE
1. Procedures were first introduced when memory was scarce, as a way of splitting a program into
small, separately compiled pieces.
ANS: T PTS: 1 REF: 444
2. An activation record is a stored log recording each time a procedure or function is activated.
ANS: F PTS: 1 REF: 445
3. A procedure specification includes its name, the names and types of its formal parameters and its
return type, if any.
4. You call a procedure by stating its name, together with arguments to the call.
5. A procedure is a mechanism for abstracting a group of actions or computations.
6. A call to a procedure transfers control to the beginning of the body of the called procedure.
7. A procedure declaration creates a constant procedure value and associates a symbolic name with
that value.
8. An activation of a block cannot communicate with the rest of the program.
9. Another name for activation record is stack record.
10. When you define a procedure, the parameters you list in the interface are the formal parameters.
11. When parameters are passed by value, the arguments are expressions that are evaluated at the time
of the call, with the arguments’ values becoming the values of the parameters during the execution
of the procedure.

12. In C and Java, parameters passed by value behave as local variables of the procedure.
13. Pass by value implies that changes cannot occur outside the procedure through the use of
parameters.
14. Pass by value is the default mechanism in C++ and Pascal.
15. If a pointer is passed by value, the procedure cannot modify the contents of the pointer.
16. Pass by reference is also known as copy-restore.
17. Pass by value-result is also known as copy-in, copy-out.
18. Pass by name can be described as an advanced inlining process for procedures.
19. Pass by name is included in all Algol60 descendants.
20. In pass by name parameter passing, arguments are not evaluated until their actual use as
parameters in the procedure.
21. In Ada, parameters can be declared as in or out, but not both.
22. In strongly typed languages, procedure calls must be checked so that the arguments agree in type
and number with the parameters of the procedure.
23. Recursion is allowed in Fortran77.
24. Reference counting is a lazy method of storage reclamation.

25. Mark and sweep is a lazy method of storage reclamation.
MULTIPLE CHOICE
1. A ____ is a mechanism in programming for abstracting a group of actions or computations.
a. statement c. block
b. procedure d. method
ANS: B PTS: 1 REF: 445
2. The group of actions in a procedure is called the ____ of the procedure.
a. parameters c. activation record
b. arguments d. body
ANS: D PTS: 1 REF: 445
3. A procedure is defined by providing a(n) ____ and a body.
a. name c. activation record
b. interface d. error handler
4. ____ are used to revert control back to a method caller.
a. Return-statements c. Control-statements
b. Revert-statements d. Redirect-statements
ANS: A PTS: 1 REF: 446
5. A procedure communicates with the rest of the program through its parameters and through ____.
a. constants c. nonlocal references
b. functions d. overloaded variables
ANS: C PTS: 1 REF: 447
6. The ____ determines the allocation of memory.
a. stack c. memory manager
b. environment d. translator
7. The ____ is the memory allocated for the local objects of a procedure block.
a. call record c. activation heap
b. activation record d. heap record
8. The ____ environment houses global variables.
a. calling c. defining
b. dynamic d. universal

9. Variables declared in the calling method are said to be in the ____ environment.
a. calling c. static
b. defining d. stack
10. A procedure communicates with its calling environment through ____.
a. parameters c. constants
b. local variables d. shared memory
11. ____ are known as actual parameters.
a. Arguments c. Control statements
b. Global variables d. Normal parameters
12. A procedure with no nonlocal dependencies is considered to be in ____ form.
a. independent c. control
b. closed d. structured
13. If a parameter behaves as a constant value during execution, the parameter is passed ___.
a. by address c. by type
b. by reference d. by value
14. If the parameter becomes an alias for the argument, the parameter is passed ____.
a. by reference c. by value
b. by address d. by type
15. Pass ____ copies in the parameter value, and at the end of execution, copies out the final value of
the parameter.
a. by value c. by value-result
b. by reference d. by address
16. Historically, the interpretation of pass by name arguments as functions to be evaluated was
expressed by referring to them as ____.
a. chunks c. thunks
b. objects d. expressions
17. In a(n) ____ environment, all memory allocation can be performed at load time, and the location of
all variables are fixed for the duration of program execution.
a. dynamic c. global
b. universal d. fully static

18. The ____ maintains the location of the current activation record.
a. environment pointer c. stack pointer
b. activation pointer d. stack register
19. The pointer to the previous activation record is the ____ link.
a. reverse c. control
b. history d. return
20. The local variable ____ stores the distance from the environment pointer.
a. distance c. offset
b. locator d. pointer
21. The access link provides access to ____.
a. local variables c. parameters
b. nonlocal variables d. imported variables
22. ____ occurs when multiple access links must be followed to arrive at a nonlocal variable.
a. Access chaining c. Environmental linking
b. Lexical chaining d. Global linking
23. In a(n) ____ environment, activation records are not removed as long as there are references to any
of its local objects.
a. closed c. type safe
b. fully dynamic d. fully static
24. The process of joining a block of free memory with immediately adjacent blocks to form a larger
contiguous block of free memory is called ____.
a. consolidation c. reference counting
b. defragmenting d. coalescing
25. Reference counting is a form of ____.
a. tracking parameter use
b. reclamation of storage that is no longer referenced
c. allocating memory
d. accessing nonlocal variables

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Programming Languages Principles and Practices 3rd Edition Louden Test Bank

The Project Gutenberg eBook of Gleanings of a
Mystic: A Series of Essays on Practical
Mysticism

This ebook is for the use of anyone anywhere in the United
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are not located in the United States, you will have to check the
laws of the country where you are located before using this
eBook.
Title: Gleanings of a Mystic: A Series of Essays on Practical
Mysticism
Author: Max Heindel
Author of introduction, etc.: Augusta Foss Heindel
Release date: March 21, 2017 [eBook #54407]
Most recently updated: October 23, 2024
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*** START OF THE PROJECT GUTENBERG EBOOK GLEANINGS OF A
MYSTIC: A SERIES OF ESSAYS ON PRACTICAL MYSTICISM ***

Gleanings of a Mystic
By
Max Heindel
A Series of Essays on
Practical Mysticism
First Edition
THE ROSICRUCIAN FELLOWSHIP
International Headquarters
Mt. Ecclesia
Oceanside, California
London:
L. N. Fowler & Co., 7 Imperial Arcade
Ludgate Circus

Copyright, 1922.
by
Mrs. Max Heindel.
FELLOWSHIP PRESS
OCEANSIDE, CALIF.

Foreword
The contents of this book are among the last writings of Max
Heindel, the mystic. They contain some of his deepest thoughts, and
are the result of years of research and occult investigation. He, too,
could say as did Parsifal: “Through error and through suffering I
came, through many failures and through countless woes.” At last he
was given the living water with which he was able to quench the
spiritual thirst of many souls. He also developed to their depths pity
and love, and could feel the heart throbs of suffering humanity.
Strong souls are usually endowed with great energy and impulse,
and through these very forces, they forge to the front ranks though
they often suffer much. As a result they are filled with compassion
for others. The writer of these lessons sacrificed his physical body on
the altar of service.
In writing the books and monthly lessons of the Fellowship, in his
lectures and class work, and in the arduous pioneer work of
establishing Headquarters within the short span of ten years, Max
Heindel accomplished more than many who are blessed with perfect
health could have accomplished in a lifetime. His first book, his
masterpiece, “The Rosicrucian Cosmo-Conception,” was written
under the direct guidance of the Elder Brothers of the Rose Cross. It
carries a vital message to the world. It satisfies not alone the
intellect, but also the heart. His “Freemasonry and Catholicism,” has
found its way into many Masonic libraries. The occultist has received
much from the book entitled, “The Web of Destiny,” which is a mine
of mystical knowledge and helpful occult truths. It is also a guide to
the investigator, establishing danger signals for the venturesome
ones who wish to take heaven by storm. To the science of astrology
he has given more in a few years than has previously been
discovered in centuries. His two valuable works, “Simplified Scientific

Astrology” and “The Message of the Stars,” deal largely with the
spiritual and medical aspects of astrology. The latter gives methods
of diagnosis and healing which form a valuable addition to the works
of other authors, both ancient and modern. These books may be
found in the libraries of many doctors of the old school.
In “Gleanings of a Mystic” are found twenty-four lessons which were
formerly sent out to students. It is the wish of the writer of this
introduction that these lessons may carry a message of love and
cheer to the soul-hungry reader and hope to the disconsolate one.
—Augusta Foss Heindel.

Table of Contents
Chapter I.
Initiation: What It Is and Is Not—Part I. 7
Chapter II.
Initiation: What It Is and Is Not—Part II. 14
Chapter III.
The Sacrament of Communion—Part I. 21
Chapter IV.
The Sacrament of Communion—Part II. 28
Chapter V.
The Sacrament of Baptism. 37
Chapter VI.
The Sacrament of Marriage. 46
Chapter VII.
The Unpardonable Sin and Lost Souls. 54
Chapter VIII.
The Immaculate Conception. 61
Chapter IX.
The Coming Christ. 69
Chapter X.
The Coming Age. 77
Chapter XI.
Meat and Drink as Factors in Evolution. 85
Chapter XII.
A Living Sacrifice. 94
Chapter XIII.
Magic, White and Black. 101
Chapter XIV.
Our Invisible Government. 108

Chapter XV.
Practical Precepts for Practical People. 114
Chapter XVI.
Sound, Silence, and Soul Growth. 121
Chapter XVII.
The “Mysterium Magnum” of the Rose Cross.130
Chapter XVIII.
Stumbling Blocks. 138
Chapter XIX.
The Lock of Upliftment. 147
Chapter XX.
The Cosmic Meaning of Easter—Part I. 153
Chapter XXI.
The Cosmic Meaning of Easter—Part II. 160
Chapter XXII.
The Newborn Christ. 167
Chapter XXIII.
Why I am a Rosicrucian. 173
Chapter XXIV.
The Object of the Rosicrucian Fellowship. 180
Catalogue of Publications.

I
Chapter I
Initiation: What It Is and Is Not
PART I
t is no rare occurrence to receive questions relating to Initiation,
and we are also frequently asked to state whether this order or
that society is genuine, and whether the initiations they offer to
all comers who have the price are bona fide. For that reason it
seems necessary to write a treatise on the subject so that students
of the Rosicrucian Fellowship may have an official statement for
reference and guidance in the future.
In the first place let it be clearly understood that we consider it
reprehensible to express condemnation of any society or order, no
matter what its practices. It may be perfectly sincere and honest
according to its light. We do not believe that we rise in the opinion
of discriminating men and women by speaking in disparaging terms
of others; neither are we laboring under the delusion that we have
all the truth and other societies are plunged in Egyptian darkness.
We reiterate what we have often said before, that all religions have
been given to mankind by the Recording Angels, who know the
spiritual requirements of each class, nation, and race, and have the
intelligence to give to each a form of worship perfectly suited to its
particular need; that thus Hinduism is suited to the Hindu,
Mohammedanism to the Arab, and the Christian religion to those
born in the Western Hemisphere.
The Mystery Schools of each religion furnish to the more advanced
members of the race or nation embracing it a higher teaching,
which, if lived, advances them into a higher sphere of spirituality
than their brethren. But as the religion of the backward races is of a

lower order than the religion of the pioneers, the Christian nations,
so also the Mystery Teaching of the East is more elementary than
that of the West, and the Hindu or Chinese Initiate is on a
correspondingly lower rung of the ladder of attainment than the
Western Mystic. Please ponder this well so that you may not fall a
victim to misguided people who try to persuade others that the
Christian religion is crude compared with oriental cults. Ever
westward in the wake of the shining sun, the light of the world, has
gone the star of empire, and is it not reasonable to suppose that the
spiritual light has kept pace with civilization, or even preceded it as
thought precedes action? We hold that such is the case, that the
Christian religion is the loftiest yet given to man, and that to
repudiate the Christian religion, esoteric or exoteric, for any of the
older systems is analogous to preferring the older textbooks of
science to the newer ones which embrace discoveries to date.
Neither are the practices of Eastern aspirants to the higher life to be
imitated by Westerners; we refer particularly to the breathing
exercises. They are both beneficial and necessary to the unfoldment
of the Hindu, but it is otherwise with the Western aspirant. To him it
is dangerous to practice breathing exercises for soul unfoldment;
they will even prove subversive of soul growth, and they are,
moreover, absolutely unnecessary. The reason is this:
During involution the threefold spirit has become gradually incrusted
in a threefold body. In the Atlantean Epoch man was at the nadir of
materiality. We are just now rounding the lowest point on the arc of
involution, and starting upward on the arc of evolution. At this point,
then, all mankind is immured in this earthly prison house to such a
degree that spiritual vibrations are almost killed. This is, of course,
particularly true of the backward races and the lower classes in the
Western world. The atoms in such backward race bodies are
vibrating at an exceedingly low rate, and when in the course of time
one of these people develops to a point where it is possible to
further him upon the path of attainment, it is necessary to raise this
vibratory pitch of the atom so that the vital body, which is the

medium of occult growth, may to a certain extent be liberated from
the deadening force of the physical atom. This result is attained by
means of breathing exercises, which in time accelerate the vibration
of the atom, and allow the spiritual growth necessary to the
individual to take place.
These exercises may also be used by a great number of people in
the Western world, particularly those who are not at all concerned
about their spiritual advancement. But even among those who desire
soul growth there are many who are not yet at the point where the
atoms of their bodies have evolved to such a pitch of vibration that
acceleration beyond the usual measure would injure them. Here the
breathing exercises would do no harm; but if given to a person who
is really at the point where he can enter the path of advancement
ordinarily mapped out for the Hindu’s precocious brothers and sisters
in the West, in other words, when he is nearly ready for Initiation
and when he would be benefited by spiritual exercises, then the
case is far otherwise.
During the aeons which we have spent in evolution since the time
when we were in Hindu bodies, our atoms have accelerated their
vibratory pitch enormously, and as said in the case of one who is
really nearly ready for Initiation, the pitch of vibration is higher than
that of the average man or woman. Therefore he does not need
breathing exercises to accelerate this pitch, but certain spiritual
exercises suited to him individually which will advance him on the
proper path. If such a person at this critical period meets some one
who ignorantly or unscrupulously gives him breathing exercises, and
if he follows the instructions accurately in the hope of getting quick
results, he will get them quickly but in a manner he has not looked
for, since the vibratory rate of the atoms in his body will in a very
short time become accelerated to such a pitch that it will seem to
him as if he were walking on air; then also an improper cleavage of
the vital body may take place, and either consumption or insanity
follows. Now please put this down where it will burn itself into your
consciousness in letters of fire: Initiation is a spiritual process, and

spiritual progress cannot be accomplished by physical means, but
only by spiritual exercises.
There are many orders in the West which profess to initiate anyone
who has the price. Some of these orders have names closely
resembling our own, and we are constantly asked by students
whether they are affiliated with us. In order to settle this once and
for all, please note that the Rosicrucian Fellowship has constantly
taught that no spiritual gift may ever be traded for money. If you
bear this in mind, you may know we have no connection with any
order which demands money for the transference of spiritual power.
He who has something to give of a truly spiritual nature will not
barter it for money. I received a particular injunction to this effect
from the Elder Brothers in the Rosicrucian Temple, when they told
me to go to the English speaking world as their messenger, a claim I
do not expect you to believe save as you see it justified by fruits.
Now, however, about Initiation: What is it? Is it ceremony as claimed
by these other orders? If so, any order can certainly invent
ceremonies of a more or less elaborate kind. They may by flowing
robes and clashing swords appeal to the emotions; they may appeal
to the sense of wonder and awe by rattling chains and by deep
sounding gongs, and thus produce in their members an “occult
feeling.” Many revel in the adventures and experiences of the hero in
“The Brother of the Third Degree,” thinking that this is surely
Initiation, but I tell you that it is very far from being the case. No
ceremony can ever give to any one that inward experience which
constitutes Initiation, no matter how much is charged or how fearful
the oaths, how awful or beautiful the ceremony, or how gorgeous
the robes, any more than passing through a ceremony can convert a
sinner and make him a saint, for conversion is to the exoteric
religionist exactly what Initiation is in the higher mysticism. Please
consider this point thoroughly, and you will have the key to the
problem.
Do you think that any one could go to a person of depraved
character and agree to convert him for a certain sum and carry out

his part of the agreement? Surely you know that no amount of
money could bring about that change in a man’s character. Ask a
true convert where he got his religion and how he got it. One may
tell you that he received it upon the road as he was walking along;
another says that the light and the change came to him in the
solitude of his room; another that the light struck him as it struck
Paul upon the road to Damascus, and forced him to change. Every
one has a different experience, but it is in every case an inward
experience, and the outward manifestation of that inward experience
is that it changes the man’s whole life from the very least to the very
greatest aspects.
So it is also with Initiation; it is an inward experience, entirely
separate and apart from any ceremonial whatever, and therefore it is
an absolute impossibility that any one could sell it to any one else.
Initiation changes a man’s whole life. It gives him a confidence that
he never possessed before. It clothes him with a mantle of authority
that never can be taken from him. No matter what the
circumstances in life, it sheds a light upon his whole being that is
simply wonderful. Nor can any ceremony effect such a change. We
therefore hold that anyone who offers initiation into an occult order
by ceremonials to every one who has the price, brands himself as an
imposter. For the true teacher, if he were approached by an aspirant
with an offer of money for spiritual attainment would answer
indignantly in the words used by Peter to Simon, the sorcerer, who
offered him money for spiritual powers: “Thy silver perish with thee.”

T
Chapter II
Initiation: What It Is and Is Not
PART II
o obtain a better understanding of what constitutes Initiation and
what the prerequisites are, let the student first fix firmly in his
mind the fact that humanity as a whole is slowly progressing
upon the path of evolution, and thus very slowly, almost
imperceptibly, attaining higher and higher states of consciousness.
The path of evolution is a spiral when we regard it from the physical
side only, but a lemniscate when viewed in both its physical and
spiritual phases. (See the diagram of chemical caduceus in The
Rosicrucian Cosmo-Conception, page 410.) In the lemniscate, or
figure 8, there are two circles which converge to a central point,
which circles may be taken to symbolize the immortal spirit, the
evolving ego. One of the circles signifies its life in the physical world
from birth to death. During this span of time it sows a seed by every
act and should reap in return a certain amount of experience. But as
we may sow seed in the field and lose return on that which falls on
stony ground, among thorns, et cetera, so also may the seed of
opportunity be wasted because of neglect to till the soil and the life
will then be barren of fruit. Conversely, as diligence and care in
cultivation increase the productive power of garden seed
enormously, so earnest application to the business of life—
improvement of opportunities to learn life’s lessons and extract from
our environment the experience it holds—brings added
opportunities; and at the end of the life-day the ego finds itself at
the door of death laden with the richest fruits of life.
The objective work of physical existence over, the race run, and the
day of action spent, the ego enters upon the subjective work of

assimilation accomplished during its sojourn in the invisible worlds,
which it traverses during the period from death to birth, symbolized
by the other ring of the lemniscate. As the method of accomplishing
this assimilation has been most minutely described in various parts
of our literature, it is needless to repeat it here. Suffice it to say that
at the time when an ego arrives at the central point in the
lemniscate, which divides the physical from the psychic worlds and
which we call the gate of birth or death according to whether the
ego is entering or leaving the realm where we, ourselves, happen to
be at the time, it has with it an aggregate of faculties or talents
acquired in all its previous lives, which it may then put to usury or
bury during the coming life-day as it sees fit; but upon the use it
makes of what it has, depends the amount of soul growth it makes.
If for many lives it caters mainly to the lower nature, which lives to
eat, drink, and be merry, or if it dreams its life away in metaphysical
speculations upon nature and God, sedulously abstaining from all
unnecessary action, it is gradually passed and left behind by the
more active and progressive. Great companies of these idlers form
what we know as “backward races”; while the active, alert, and
wide-awake who improve a larger percentage of their opportunities,
are the pioneers. Contrary to the commonly accepted idea, this
applies also to those engaged in industrial work. Their money-
getting is only an incident, an incentive, and entirely apart from this
phase their work is as spiritual as or even more so than that of those
who spend their time in prayer to the prejudice of useful work.
From what has been said, it will be clear that the method of soul
growth as accomplished by the process of evolution requires action
in the physical life, followed in the post-mortem state by a
ruminating process, during which the lessons of life are extracted
and thoroughly incorporated into the consciousness of the ego,
though the experiences themselves are forgotten—as we forget our
labor in learning the multiplication table, though the faculty of using
it remains.

This exceedingly slow and tedious process is perfectly suited to the
needs of the masses; but there are some who habitually exhaust the
experiences commonly given, thus requiring and meriting a larger
scope for their energies. Difference of temperament is responsible
for their division into two classes.
One class, led by their devotion to Christ, simply follow the dictates
of the heart in their work of love for their fellows—beautiful
characters, beacon lights of love in a suffering world, never actuated
by selfish motives, always ready to forego personal comfort to aid
others. Such were the saints; they worked as they prayed; they
never shirked in either direction. Nor are they dead today. The earth
would be a barren wilderness in spite of all its civilization did not
their beautiful feet circle it on errands of mercy, were not the lives of
sufferers made brighter by the light of hope which radiates from
their beautiful faces. Had they but the knowledge possessed by the
other class they would indeed outdistance all in the race for the
Kingdom.
Mind is the predominating feature of the other class. In order to aid
it in its efforts toward attainment, mystery schools were early
established wherein the world drama was played to give the aspiring
soul while he was entranced, answers to the questions of the origin
and destiny of humanity. When awakened, he was instructed in the
sacred science of how to climb higher by following the method of
nature—which is God in manifestation—by sowing the seed of
action, meditating upon the experience, and incorporating the
essential moral to make thereby commensurate soul growth; also
with this important feature, that whereas in the ordinary course of
things a whole life is devoted to sowing and a whole post-mortem
existence to ruminating and incorporating the soul substance, this
cycle of a thousand years, more or less, may be reduced to a day, as
held by the mystic maxim, “A day is as a thousand years, and a
thousand years as one day.” To be explicit, whatever work has been
done during a single day, if ruminated over at night before crossing
the neutral point between waking and sleeping, may thus be

incorporated into the consciousness of the spirit as usable soul
power. When that exercise is faithfully performed, the sins of each
day thus reviewed are actually blotted out, and the man commences
each day as if it were a new life, with the added soul power gained
in all the preceding days of his probationary life.
But!—yes, there is a great big BUT; nature is not to be cheated; God
is not to be mocked. “Whatsoever a man soweth, that shall he also
reap.” Let no one think that the mere perfunctory review of the
happenings of a day with perhaps the light-hearted admission of, “I
wish I had not done that,” when reviewing a scene where he did
something palpably wrong, will save him from the wrath to come.
When we pass out of the body into purgatory at death and the
panorama of our past life unfolds in reverse order to show us first
the effects and then the causes which produced them, we feel in
intensified measure the pain we gave others; and unless we perform
our exercises in a similar manner so that we live each evening our
hell as merited that day, acutely sensible of every pang we have
inflicted, it will avail nothing. We must also endeavor to feel in the
same intense manner, gratitude for kindness received from others,
and approbation on account of the good we ourselves have done.
Only thus are we really living the post-mortem existence and
advancing scientifically towards the goal of Initiation. The greatest
danger of the aspirant upon this path is that he may become
enmeshed in the snare of egotism, and his only safeguard is to
cultivate the faculties of faith, devotion, and an all-embracing
sympathy. It is difficult, but it can be done, and when it has been
accomplished the man or woman becomes a wonderful power for
good in the world.
Now, if the student has pondered the preceding argument well, he
has probably grasped the analogy between the long cycle of
evolution and the short cycles or steps used upon the path of
preparation. It should be quite clear that no one can do this post-
mortem work for him and transmit to him the resulting soul growth,
any more than one can eat the physical food of another and transmit

to him the sustenance and growth. You think it preposterous when a
priesthood offers to shorten the sojourn of a soul in purgatory. How,
then, can you believe that anyone else can—no matter what the
consideration—obviate the necessity of a number of purgatorial
existences for your benefit and transmit to you at once the usable
soul power you would have acquired had you pursued the ordinary
course of life to the day you are ready for Initiation? Yet this is what
the offer to initiate a person not yet upon the threshold means. You
must have the soul power requisite for Initiation or no one can
initiate you. If you have it, you are upon the threshold by your own
efforts, beholden to no one, and may demand Initiation as a right
which none would dare dispute or withhold. If you have it not and
could buy it, it would be cheap at twenty-five million dollars, and the
man who offers it for twenty-five dollars is as ridiculous as his dupe.
Please remember that if anyone offers to initiate you into an occult
order, no matter if he calls it “Rosicrucian” or by any other name, his
demand of an initiation fee at once stamps him as an impostor,
explanations to the effect that the fee is used to purchase regalia, et
cetera, are only added evidence of the fraudulent nature of the order
for it is said, “Initiation is most emphatically not an outward
ceremony, but an inward experience.” I may further add that the
Elder Brothers of the Rose Cross in the Mystic Temple where I
received the Light made it a condition that their sacred science must
never be put in the balance against a coin. Freely had I received,
and freely was I required to give. This injunction I have obeyed,
both in spirit and to the letter, as all know who have had dealings
with the Rosicrucian Fellowship.

T
Chapter III
The Sacrament of Communion
PART I
o obtain a thorough understanding of the deep and far-reaching
significance of the manner in which the Sacrament of
Communion was instituted, it is necessary to consider the
evolution of our planet and of composite man, also the chemistry of
foods and their influence on humanity. For the sake of lucidity we
will briefly recapitulate the Rosicrucian teachings on the various
points involved. They have been given at length in the Rosicrucian
Cosmo-Conception and our other works.
The Virgin Spirits, which are now mankind, commenced their
pilgrimage through matter in the dawn of time, that by the friction of
concrete existence their latent powers might be transmuted to
kinetic energy as usable soul power. Three successive veils of
increasingly dense matter were acquired by the involving spirits
during the Saturn, Sun, and Moon Periods. Thus each spirit was
separated from all other spirits, and the consciousness which could
not penetrate the prison wall of matter and communicate with others
was forced to turn inwards, and in so doing it discovered—itself.
Thus self-consciousness was attained.
A further crystallization of the before mentioned veils took place in
the Earth Period during the Polarian, Hyperborean, and Lemurian
Epochs. In the Atlantean Epoch, mind was added as a focusing point
between spirit and body, completing the constitution of composite
man, who was then equipped to conquer the world and generate
soul power by endeavor and experience, each having free will and

choice except as limited by the laws of nature and his own previous
acts.
During the time man-in-the-making was thus evolving, great creative
Hierarchies guided his every step. Absolutely nothing was left to
chance. Even the food he ate was chosen for him so that he might
obtain the appropriate material wherewith to build the various
vehicles of consciousness necessary to accomplish the process of
soul growth. The Bible mentions the various stages, though it
misplaces Nimrod, making him to symbolize the Atlantean kings who
lived before the Flood.
In the Polarian Epoch pure mineral matter became a constituent part
of man; thus Adam was made of earth, that is, so far as his dense
body was concerned.
In the Hyperborean Epoch the vital body was added, and thus his
constitution became plantlike, and Cain, the man of that time, lived
on the fruits of the soil.
The Lemurian Epoch saw the evolution of a desire body, which made
man like the present animals. Then milk, the product of living
animals, was added to human diet. Abel was a shepherd, but it is
nowhere stated that he killed an animal.
At that time mankind lived innocently and peacefully in the misty
atmosphere which enveloped the earth during the latter part of the
Lemurian Epoch, as described in the chapter on “Baptism.” Men were
then like children under the care of a common father, until the mind
was given to all in the beginning of Atlantis. Thought activity breaks
down tissue which must be replaced; the lower and more material
the thought, the greater the havoc and the more pressing the need
for albumen wherewith to make quick repairs. Hence necessity, the
mother of invention, inaugurated the loathsome practice of flesh
eating, and so long as we continue to think along purely business or
material lines we shall have to go on using our stomachs as
receptacles for the decaying corpses of our murdered animal victims.

Yet we shall see later that flesh food has enabled us to make the
wonderful material progress achieved in the Western World, while
the vegetarian Hindus and Chinese have remained in an almost
savage state. It seems sad to contemplate that they will be forced to
follow in our steps and shed the blood of our fellow creatures when
we shall have outgrown the barbarous practice as we have ceased
cannibalism.
The more spiritual we grow, the more our thoughts will harmonize
with the rhythm of our body, and the less albumen will be needed to
build tissue. Consequently, a vegetable diet will suffice our needs.
Pythagoras advised abstinence from legumes to advanced scholars
because they are rich in albumen and apt to revive lower appetites.
Let not every student who reads this rashly conclude to eliminate
legumes from his diet. Most of us are not yet ready for such
extremes; we would not even advise all students to abstain entirely
from meat. The change should come from within. It may be safely
stated, however, that most people eat entirely too much meat for
their good; but this is in a certain sense a digression, so we will
revert to the further evolution of humanity in so far as it has a
bearing upon the Sacrament of Communion.
In due time the dense mist which enveloped the earth cooled,
condensed, and flooded the various basins. The atmosphere cleared,
and concurrently with this atmospheric change a physiological
adaptation in man took place. The gill clefts which had enabled him
to breathe in the dense water laden air (and which are seen in the
human foetus to this day) gradually atrophied, and their function
was taken over by the lungs, the pure air passing to and from them
through the larynx. This allowed the spirit, hitherto penned up within
the veil of flesh, to express itself in word and act.
There in the middle of Atlantis the sun first shone upon man as we
know him; there he was first born into the world. Until then he had
been under the absolute control of great spiritual Hierarchies, mute,
without voice or choice in matters pertaining to his education, as a
child is now under the control of its parents.

But on the day when he finally emerged from the dense atmosphere
of Atlantis; when he first beheld the mountains silhouetted in clear,
sharp contours against the azure vault of heaven; when he first saw
the beauties of moor and meadow, the moving creatures, birds in
the air, and his fellow man; when his vision was undimmed by the
partial obscuration of the mist which had previously hampered
perception; above all, when he perceived himself as separate and
apart from all others, there burst from his lips the glorious,
triumphant cry, “i am.”
At that point he had acquired faculties which equipped him to enter
the school of experience, the phenomenal world, as a free agent to
learn the lessons of life, untrammeled save by the laws of nature,
which are his safeguards, and the reaction of his own previous acts,
which become destiny.
The diet containing an excess of albumen from the flesh wherewith
he gorged himself, taxed his liver beyond capacity and clogged the
system, making him morose, sullen, and brutish. He was fast losing
the spiritual sight which revealed to him the guardian angels whom
he trusted, and he saw only the forms of animals and men. The
spirits with whom he had lived in love and brotherhood during early
Atlantis were obscured by the veil of flesh. It was all so strange, and
he feared them.
Therefore it became necessary to give him a new food that could aid
his spirit to overpower the highly individualized molecules of flesh
(as explained in the Rosicrucian Cosmo-Conception, chapter on
Assimilation, p. 457), brace it for battle with the world, and spur it
on to self-assertion.
As our visible bodies composed of chemical compounds can thrive
only upon chemical aliment, so it requires spirit to act upon spirit to
aid in breaking up the heavy proteid and in stimulating the drooping
human spirit.

The emergence from flooded Atlantis, the liberation of humanity
from the absolute rulership of visible superhuman guardians, their
placement under the law of consequence and the laws of nature,
and the gift of wine are described in the stories of Noah and Moses,
which are different accounts of the same event.
Both Noah and Moses led their followers through the water. Moses
calls heaven and earth to witness that he has placed before them
the blessing and the curse, exhorts them to choose the good or take
the consequence of their actions; then he leaves them.
The phenomenon of the rainbow requires that the sun be near the
horizon, the nearer the better; also a clear atmosphere, and a dark
rain cloud in the opposite quarter of the heavens. When under such
conditions an observer stands with his back to the sun, he may see
the sun’s rays refracted through the rain drops as a rainbow. In early
Atlantean times when there had been no rain as yet and the
atmosphere was a warm, moist fog through which the sun appeared
as one of our arc lamps on a foggy day, the phenomenon of the
rainbow was an impossibility. It could not have made its appearance
until the mist had condensed to rain, flooded the basins of the earth,
and left the atmosphere clear as described in the story of Noah,
which thus points to the law of alternating cycles that brings day and
night, summer and winter, in unvarying sequence, and to which man
is subject in the present age.
Noah cultivated the vine and provided a spirit to stimulate man.
Thus, equipped with a composite constitution, a composite diet
appropriate thereto, and divine laws to guide them, mankind were
left to their own devices in the battle of life.

“T
Chapter IV
The Sacrament of Communion
“In Remembrance of Me.”
PART II
he Lord Jesus, the same night in which he was betrayed took
bread; and when he had given thanks, he brake it and said,
Take, eat; this is my body, which is broken for you. This do in
remembrance of me. After the same manner also he took the cup,
when he had supped, saying This cup is the New Testament in my
blood. This do ye, as oft as ye drink it, in remembrance of me. For
as often as ye eat this bread, and drink this cup, ye do shew the
Lord’s death till he come. Wherefore, whosoever shall eat this bread,
and drink this cup of the Lord unworthily, shall be guilty of the body
and blood of the Lord.... For he that eateth and drinketh unworthily,
eateth and drinketh damnation to himself.... For this cause many are
weak and sickly among you, and many sleep.”—I Cor. 11:23-30.
In the foregoing passages there is a deeply hidden esoteric meaning
which is particularly obscured in the English translation, but in the
German, Latin, and Greek, the student still has a hint as to what was
really intended by that last parting injunction of the Savior to His
disciples. Before examining this phase of the subject, let us first
consider the words, “in remembrance of me.” We shall then perhaps
be in better condition to understand what is meant by the “cup” and
the “bread.”
Suppose a man from a distant country comes into our midst and
travels about from place to place. Everywhere he will see small
communities gathering around the Table of the Lord to celebrate this

most sacred of all Christian rites, and should he ask why, he would
be told that they do this in remembrance of One who lived a life
nobler than any other has lived upon this earth; One who was
kindness and love personified; One who was the servant of all,
regardless of gain or loss to self. Should this stranger then compare
the attitude of these religious communities on Sunday at the
celebration of this rite, with their civic lives during the remainder of
the week, what would he see?
Every one among us goes out into the world to fight the battle of
existence. Under the law of necessity we forget the love which
should be the ruling factor in Christian lives. Every man’s hand is
against his brother. Every one strives for position, wealth, and power
that goes with these attributes. We forget on Monday what we
reverently remembered on Sunday, and all the world is poor in
consequence. We also make a distinction between the bread and
wine which we drink at the so-called “Lord’s Table,” and the food of
which we partake during the intervals between attendance at
Communion. But there is no warrant in the Scriptures for any such
distinction, as anyone may see, even in the English version, by
leaving out the words printed in italics which have been inserted by
the translators to give what they thought was the sense of a
passage. On the contrary, we are told that whether we eat or drink,
or whatever we do, all should be done to the glory of God. Our
every act should be a prayer. The perfunctory “grace” at meals is in
reality a blasphemy, and the silent thought of gratitude to the Giver
of daily bread is far to be preferred. When we remember at each
meal that it has been drawn from the substance of the earth, which
is the body of the indwelling Christ Spirit, we can properly
understand how that body is being broken for us daily, and we can
appreciate the loving kindness which prompted Him thus to give
Himself for us; for let us also remember that there is not a moment,
day or night, that He is not suffering because bound to this earth.
When we thus eat and thus realize the true situation, we are indeed
declaring to ourselves the death of the Lord, whose spirit is groaning

and travailing, waiting for the day of liberation when there shall be
no need of such a dense environment as we now require.
But there is another, a greater and more wonderful mystery hidden
in these words of the Christ. Richard Wagner, with the rare intuition
of the master musician, sensed this idea when he sat in meditation
by the Zurich Sea on a Good Friday, and there flashed into his mind
the thought, “What connection is there between the death of the
Savior and the millions of seeds sprouting forth from the earth at
this time of the year?” If we meditate upon that life which is
annually poured out in the spring, we see it as something gigantic
and awe-inspiring; a flood of life which transforms the globe from
one of frozen death to rejuvenated life in a short space of time; and
the life which thus diffuses itself in the budding of millions and
millions of plants is the life of the Earth Spirit.
From that come both the wheat and the grape. They are the body
and blood of the imprisoned Earth Spirit, given to sustain mankind
during the present phase of its evolution. We repudiate the
contention of people who claim that the world owes them a living,
regardless of their own efforts and without material responsibility on
their part, but we nevertheless insist that there is a spiritual
responsibility connected with the bread and wine given at the Lord’s
Supper: It must be eaten worthily, otherwise, under pain of ill health
and even death. This from the ordinary manner of reading would
seem far-fetched, but when we bring the light of esotericism to bear,
examine other translations of the Bible, and look at conditions in the
world as we find them today, we shall see that it is not so far-
fetched after all.
To begin with, we must go back to the time when man lived under
the guardianship of the angels, unconsciously building the body
which he now uses. That was in ancient Lemuria. A brain was
needed for the evolution of thought, and a larynx for verbal
expression of the same. Therefore, half of the creative force was
turned upwards and used by man to form these organs. Thus
mankind became single sexed and was forced to seek a complement

when it was necessary to create a new body to serve as an
instrument in a higher phase of evolution.
While the act of love was consummated under the wise guardianship
of the angels, man’s existence was free from sorrow, pain, and
death. But when, under the tutelage of the Lucifer Spirits, he ate of
the Tree of Knowledge and perpetuated the race without regard for
interplanetary lines of force, he transgressed the law, and the bodies
thus formed crystallized unduly, and became subject to death in a
much more perceptible manner than had hitherto been the case.
Thus he was forced to create new bodies more frequently as the
span of life in them shortened. Celestial warders of the creative force
drove him from the garden of love into the wilderness of the world,
and he was made responsible for his actions under the cosmic law
which governs the universe. Thus for ages he struggled on, seeking
to work out his own salvation, and the earth in consequence
crystallized more and more.
Divine hierarchies, the Christ Spirit included, worked upon the earth
from without as the group spirit guides the animals under its
protectorate; but as Paul truly says, none could be justified under
the law, for under the law all sinned, and all must die. There is in
the old covenant no hope beyond the present, save a foreshadowing
of one who is to come and restore righteousness. Thus John tells us
that the law was given by Moses, and grace came by the Lord Jesus
Christ. But what is grace? Can grace work contrary to law and
abrogate it entirely? Certainly not. The laws of God are steadfast and
sure, or the universe would become chaos. The law of gravity keeps
our houses in position relative to other houses, so that when we
leave them we may know of a surety that we shall find them in the
same place upon returning. Likewise all other departments in the
universe are subject to immutable laws.
As law, apart from love, gave birth to sin, so the child of law,
tempered with love, is grace. Take an example from our concrete
social conditions: We have laws which decree a certain penalty for a
specified offense, and when the law is carried out, we call it justice.

But long experience is beginning to teach us that justice, pure and
simple, is like the Colchian dragon’s teeth, and breeds strife and
struggle in increasing measure. The criminal, so-called, remains
criminal and becomes more and more hardened under the
ministrations of law; but when the milder regime of the present day
allows one who has transgressed to go under suspended sentence,
then he is under grace and not under law. Thus, also the Christian,
who aims to follow in the Master’s steps, is emancipated from the
law of sin by grace, provided he forsake the path of sin.
It was the sin of our progenitors in ancient Lemuria that they
scattered their seed regardless of law and without love. But it is the
privilege of the Christian to redeem himself by purity of life in
remembrance of the Lord. John says, “His seed remaineth in him,”
and this is the hidden meaning of the bread and wine. In the English
version we read simply: “This is the cup of the New Testament,” but
in the German the word for cup is “Kelch,” and in the Latin, “Calix,”
both meaning the outer covering of the seed pod of the flower. In
the Greek we have a still more subtle meaning, not conveyed in
other languages, in the word “poterion,” a meaning which will be
evident when we consider the etymology of the word “pot.” This at
once gives us the same idea as the chalice or calix—a receptacle;
and the Latin “potare” (to drink) also shows that the “cup” is a
receptacle capable of holding a fluid. Our English words “potent” and
“impotent,” meaning to possess or to lack virile strength, further
show the meaning of this Greek word, which foreshadows the
evolution from man to superman.
We have already lived through a mineral, a plant, and an animal-like
existence before becoming human as we are today, and beyond us
lie still further evolutions where we shall approach the Divine more
and more. It will be readily conceded that it is our animal passions
which restrain us upon the path of attainment; the lower nature is
constantly warring against the higher self. At least in those who have
experienced a spiritual awakening, a war is being fought silently
within, and is all the more bitter for being suppressed. Goethe with

masterly art voiced that sentiment in the words of Faust, the
aspiring soul, speaking to his more materialistic friend, Wagner:
“Thou by one sole impulse art possessed,
Unconscious of the other still remain.
Two souls, alas, are housed within my breast,
And struggle there for undivided reign.
One, to the earth with passionate desire,
And closely clinging organs still adheres;
Above the mists the other doth aspire
With sacred ardor unto purer spheres.”
It was the knowledge of this absolute necessity of chastity (save
when procreation is the object) upon the part of those who have had
a spiritual awakening which dictated the words of Christ, and the
Apostle Paul stated an esoteric truth when he said that those who
partook of the Communion without living the life were in danger of
sickness and death. For just as under a spiritual tutelage, purity of
life may elevate the disciple wonderfully, so also unchastity has a
much stronger effect upon his more sensitized bodies than upon
those who are yet under the law, and have not became partakers of
grace by the cup of the New Covenant.

H
Chapter V
The Sacrament of Baptism
aving studied the esoteric significance of our Christian festivals,
such as Christmas and Easter, and having also studied the
doctrine of the Immaculate Conception, it may be well now to
devote attention to the inner meaning of the sacraments of the
church which are administered to the individual in all Christian lands
from the cradle to the grave, and are with him at all important points
in his life journey.
As soon as he has entered upon the journey of life, the church
admits him into its fold by the rite of Baptism which is conferred
upon him at a time when he himself is irresponsible; later, when his
mentality has been somewhat developed, he ratifies that contract
and is admitted to Communion, where bread is broken and wine is
sipped in memory of the Founder of our faith. Still further upon life’s
journey comes the sacrament of Marriage; and at last when the race
has been run and the spirit again withdraws to God who gave it, the
earth body is consigned to the dust, whence it was derived,
accompanied by the blessings of the church.
In our Protestant times the spirit of protest is rampant in the
extreme, and dissenters everywhere raise their voices in rebellion
against the fancied arrogance of the priesthood and deprecate the
sacraments as mere mummery. On account of that attitude of mind
these functions have become of little or no effect in the life of the
community; dissensions have arisen even among churchmen
themselves, and sect after sect has divorced itself from the original
apostolic congregation.

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