MASTER MONOGRAPH

NEOPHYTE SECTION
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Supreme Grand Lodge ot A. If,. O. R. C. It ls not
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ROSICRUCIAN ORDER
AMORC

Atrium Atrium
I 1
Monograph Monograph
lo 10

275
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 THE CONCURRENCE
This Week's Consideration of a Famous Opinion
VVV
{ You will undoubtedly be interested in the excerpt
below, taken from the writings of Paracelsus, alchemist
and mystic. We bring you his reference to the subject
of "Sleep," because this monograph is concerned with
the same subject. The ancient mystics had to veil their
f discourses upon the mystical significance of sleep, in strange terms and
phrases that only the initiated could understand, in order nof to offend the bigoted
of the time. You must realize that the word spirit as he uses it below is meant to be
the inner psychic self of man. It does not refer to "spirits" in the sense used by "Spirit-
ists' Organizations."

Natural sleep is the rest of the bodg, which recuperates its wasted en-
ergies. Now the day pertains to bodies, night to spirits; bodies work in
the day, spirits at night. The sleep of the body is the waking time of the
spirit, f or the two cannot operate together, being contraries and mutuallg
incompatible things. Whatsoeuer is done by the bodg during sleep is
reallg performed bg the spirit. For some speak and giue answers in their
sleep; some arise and walk therein, but all this is done bg the spirit
gouerning the body. Hence it happens that if such a man be called bg
his narne, he wakes up because the spirit in him is terrified bg being
called bg the name of the man, for spirits are no less terrified bg the
uoice of a rnan than are men by the uoice of a spirit. The man in bap-
tism receioes a name, but not so the spirit. Therefore the spirit is terri-
fied when the man is called. ITence sleep-walkers should by no means
be left alone in their rooms, and this is especially the case with those
who are afflicted by the Sagae, i.e., diuinatory spirits, because it is of
great importance that such persons should be addressed by name, for
ihus all nocturnal diuining spirits, and all formidable spectres, and all
waking uisions are driuen awag and dispelled. But it should be noted,
that all men, promiscuouslg, who talk in their sleep, are not thus to be
inuoked or shouted at, because theg may be in communion with a spirit
whose uoice is not heard. For, although the spirit uoice may be much
clearer than that of humanitg, it is not audible commonly by humanitg,
for the material ear can be, and is, closed by the power of such an in-
telligence. . . .
-THEOPHRASTUS PARACELSUS, 1493(?)-1541
Neophyte Section AMOR C+he Rosicrucian Order

FIRST ATRIUM NUMBER TEN PAGE ONE

To our Fratres and Sorores, Greetings !

Ihroughout the monographs we wiIl instruct you in regard to

breathing, in regard to aieting, in regard to exercise, in regard to
the deveiopment of tfre various functions and parts of your body that
wiII help make you not only healthy but vital in many ways. At this
time we ire trying to impress you with the importance of proper sleep'
We repeat, however, that proper sleep is not measured in hours and
minutes, but in nature and quality.
THE PURPOSE lhe purpose of sleep, as has been stated, is to give rest
OF SLEEP to the trrain. Sleep is only good and beneficial to that
degree of rest that it affords aII of the brain and aII of
but partiatly rested
the body. If yJu but partially sleep then you arepossible
may not realize, You may not know that it is to sleep
,partialiy. n One Rosicrucian teacher who prepares these instructions
-you
his for year" been able to visit theaters or places of amusement
his
or
instruction and go to sleep, excep't so far as his hearing or seeing
may be concerned-. He becomes absolutely unconscious of every other
impression to such an extent that persons sitting near him and hearing
nim breathe believe that he has gone soundly to sleep'
Thousands of people, who do not suspect it, sleep aII through to
the
night with a partial d.egree of mind awake and active and ready
relpond to the slightest impression. Ihis does not constitute com-
pfete sleep and. is6nfy a form of partial rest for the body. give
Complete
it""p canntt take place until the five faculties which rise to
have d.ormant. These facult j-es are seeing, hearing,
corr"Lior"ness become
feeling, tasting, and smelling. If we look upon these five faculties
active
as re"porrsible 6ne hundred percent for our consciousness when
and as representing one hundred percent of dormancy and sleep when in-
active, then *e may say that if you are seemingly asleep, but with your
ears and your faculty of hearing stiII active, You are twenty you percent
active and only eighty percent restful. If, on the other hand,
point,
are
dozing and have your eyes partially open' concentrated on some
Iisteiing intently at the same time, you are then forty percent active
and only sixtY Percent restful.
If, however, you retire at night and close your eyes, or put out
the lights so you cannot see, and blot out fromyour consciousness aII
impresiions of sound. and of smell and of taste, but lie in bed in such
an uncomfortable position, a strained or nervously tense con-
your
dition, that the faculty of feeling is keen throughout
whole body, you are then twenty percent active and only eighty
percent restful and sleeping. This is the way in which a large
percentage of the people in the world sleep today'
Neophyte Section AMORC The Rosicrucian Order

FIRST ATRIUM NUMBER TEN PAGE Tv/O

They are not aware of the fact, and only careful scientific
investigations and experiments made with people while asleep, and
unknown to them, reveal this fact. It accounts for the tired or unrested
feeling that persons have when they awake in the morning. Perfect,
complete sleep is a sleep of complete relaxation with one hundred
percent dormancy on the part of the objective consciousness. It is a
condition which must be acquired ifit is not natural. It is somethlng
you must practice 1f you do not alreadyhave it as a naturat gift. It
is an art and should be known as an art. We want you to know the facts
about the art of sleeping.
The proper way to retire for such perfect sleep is to dismiss
from your mind, during the process of undressing, aII thoughts of busi-
ness, aII thoughts of things that are worrisome or that have been occu-
pying your attention during the day. If such things are so important
that they cannot be dismissed, then you should not proceed to try to
sleep. These things must be abandoned, must be laid aside, with the
understanding and the knowledge that fretting over them, worrying over
them, spending a restless night thinking about them will not help them,
wiII not change them. It wiII not make you half as prepared to take care
of them in the morning as you would be if you slept properly.
All annoying Iights, aIl distracting sounds, as far as possible
aII things that militate against complete relaxation and the shutting
out of all conscious impressions, should be attended to before you place
your body upon the bed. Your last thoughts should be those of repose.
Your prayers, your pleas, your concentrated thoughts toward others,
your wishes and desires should aII be disposed of together with a few
thoughts of appreciation of what the day has given you and the oppor-
tunities it has brought forth. AIl this should be in your mind before
you proceed to go to sleep, and. then dismissed. Your last thought
should be that you are one with an Infinite Mind that can enable you to
act always in a way that is best for you. Your bed should be comfort-
able. As previously explained., you may find that the direction of your
bed may affect your sleep.
EXPERIMENT NUMBER SEVEN

After testing for two or three nights, you wiII find in which
position the magnetic currents of the earth pass over you in a bene-
ficial and pleasing way and which position is less disturbing and un-
restful. Then, when you place your body upon the bed, you
should first Iie upon your back for a few moments, with your
eyes closed. lYillfully assume the attitude that you are play-
ing the part of a person whose life has left his body and who is
now assuming the pose and attitude of a lifeless being. This
Neophyte Section A M O R C-The Rosicrucian order

FIRST ATRIUM NUMBER TEN PAGE THREE

will immediately cause you to relax your hands and arms to the sides of
your body and. your body to become heavy upon the bed-to be limp and
apparently lifeless. This requires the use of the will. It takes prac-
tiLe, but it is the truly relaxed. condition in which you go to sleep com-
pletely. After trying this way for a little while you may turn upon
your right or left side and still remain relaxed while you go to sleep.
Continue this assumed. mental and physical attitude of complete
relaxation until you faII asleep in that attitude. You wiII find then,
that your sleep is so deep, so profound, that you are conscious of
nothing, and not disturbed easily by anything. In the morning you
will awaken with more vitality and renewed energy than you have ever
had in your life.
PART II

METHODS A great deal can be said about methods of study. We believe,

OF STUDY however, that each member must develop his own system. The
most we can do is to make a few suggestions. successful
study means attention. The main idea of any method is to secure the best
attention, which is concentration.
Test yourself in various ways to deternine in what way you get
the best results from studying. First' some evening try reading the
entire monograph twice; then glance through the Iesson, noting the
various paragraphs, and see how nuch you remember of what you have read.
Ihen stuhy another monograph according to a different plan. Read one
paragraph at a time. After each three paragraphs lay the lesson down
ina repeat the substance of the paragraphs just ps6d-nsf the exact
words, but the thought.
If you cannot do this, read. the paragraphs again, and so on until
you can give the substance of them. WE D0 NOT MEAN MEMORIZE THEM, but
understand them thoroughly. Complete the Iesson in this way, and test
yourself as before. Take into consideration the time required by the
iwo methods, and select that which isbest foryou. Do not be dis-
appointed if you find it necessary at first to read a monograph two,
ttrree, or four times to master it. Youmust expect this until your
memory is trained.

REGULAR. Read it first on your regular study night, and then revrew
STUDY it during the week. DoN',T HoIJD UP FUILIRE M0N0-
GRAPHS WHILE REVIEWING. The power to read, under-
stand, and remember will increase with use, especially if
you follow some consistent plan. No matter what system of
study you may adopt ultimately, resolve upon this thing now.
Neophyte Section MORC The Rosicrucian Order

FIRST ATRIUM NUMBER TEN PAGE FOUR

RESOI,VE THAT WHEN YOU STUDY ROSICRUCIAN MONOGRAPHS YOU WIIJIJ EXCIJUDE
TEMPORARIIJY AIJIJ OIHER INIERESTS AND DEVOTE YOUB THOUGHTS AND ATTEN-
TION DIIRING STUDY NIGHIS T0 THE SUBJECI AT HAND. If you permit yourself
to think of other things, your attention is divided, and you often
find it necessary to read the same page a number of times to obtain the
slightest notion of what it is about. If your attention wanders, caII
it back. Make it an invariable rule to give your undivided attention
to the teachings of AMORC when you do study. Soon you wiII acquire the
habit of concentrating on what you read, and study wil} be less difficult
and more interesting.
Now, with these remarks in mind, proceed. with the remainder of
this evening's lesson given by the Class Master.
In past lessons we took up the subject of mants attunement with
soul or mind forces of the universe. We explained to you that what
man calls soul is attuned with the souls of other men and women; that,
in fact, aII souls are vibrating inunison. Now, I wish to speak of
the attunement of man's mind. One of our members has asked this
question; 'tlf it is lrus-and I do not doubt 1t-that all souls are
attuned and vibrating in unj.son, how is it that there is such a diversity
of thought and belief and even antipathy between some of the human
beings on earth?tr
That is a wonderful question because it opens a blg field of
thought, and. I hope my little talk tonight will help to make plain
this great problem and its ansr,ver.
HUMAN Diversity of human thought or expression is due to a differ-
DIVERSITY ence in the development, experience, and knowledge of human
beings. SouI or mind, as a force is the same in all of us.
But the expression of this mind force through the individual physical
and mental constitutions of man is what each one of us has made it. This
is where a great diversity exists. Think one moment of the diversity of
Ianguage in the world. Why is that?
There is a universal language, however, that is und.erstood by
everyone. It is the Ianguage of love. No matter what country we may
live in and how little we understand the foreign language, if we see a
person smiling, happy, and living a life of good.ness and love, we see and
understand. If we see another whose heart ls heavy, where anger i.s
present in place of love, we can detect it at once, even
though the person cannot teII in words what is wrong. With
Iove in our hearts we can understand the pleasures of the
birds and animals. Y{ith love in our hearts we find our minds
receiving messages from those who need sympathy and help.
Neophyte Section AMORC ,The Rosicrucian Order

FIRST ATRIUM NUMBER TEN PAGE FIVE

With love as a language we can tell anyone the joyous stories that
give cheer and comfort, and we can cause evil to be kept away.
Certainly love is a wonderful language, BECAUSE IJ0VE IS 0I COSMIC
ORIGIN AND RET'IJECTS THE HARMONY OF BAI.,ANCE IN AIJIJ UNIVERSAIJ FORCES.
Man has made numerous attempts to create a language of his own
and, as a result, we have many languages.
These languages and the laws they involve have caused much of our
diverse thinking. A chitd is taught that a flat board with four legs
beneath it is a table. Every time a child sees something }ike that he
thinks ntable.r So, by the arbitrary decisions of those who make our
Ianguages, mitlions of children are influenced in their thinking.
The early scientists believed that the blue above us formed a
canopy and they believed that canopy to be the sky. Ever since then
children have been taught that what they see above them is a nskyr and
they look upon it as a material thing-Iike a ceiling to a room. In
fact, the word ceiling comes from another language, where cj.eI means
sky, so ceiling means something from the sky. Then the child asks what
is above the sky-a perfectly Iogical question-snfl he is told that God
is above the sky, and so on. In different languages, different terms,
explanations, and beliefs are found. The so-called pagans believed
that their God was in everything, even in stone and wood. In the
Judaic and Christian faiths it is often taught that God is in only one
place-Hssysn-snd lhsl only in His mind does there exist great
diversity.
(Note the horizontal lines in
the illustration shown. ) The hori-
zontal line in the top figure
appears much longer. Actually,
both are of the same length. The
apparent difference is due to an
optical illusion. Our perceptions,
therefore, [By often be wrong, but
we form ideas of the world from
them; we live according to what we
perceive, not always by what things
actually are.
AIl these differences are due to our education, to
mants attempt to explain his environment as best he can. It
is therefore evermore important that man utilize inspiration
for knowledge. He should seek out those other universal
languages that reflect the harmony and positive aspects of
Neophyte Section AMORC The Rosicrucian Order

FIRST ATRIUM NUMBER TEN PAGE SIX

nature. Music comes to the master through inspiration; therefore, it

is a universal language. No matter what language we may speak we
can understand music because it is a cosmic language of harmony. So
through love, music, inspiration, and other media we are taught great
Iessons. These lessons act for our good. They cause us to be at-
tracted to harmonious states.
Therefore, aII Rosicrucians Iearn how to live, and to meditate
at times so they can receive from the Cosmic Mind the lessons which
these languages give forth. By attuning ourselves to the mind of an-
other human being we can receive the truth, or more absolute values
from that mind, whereas if we depend upon words through the objective
faculties of man we might receive an untruthful answer. By attuning
ourselves to the universal mind we can receive information which we can
depend upon as being TRUIHFUIJ.
Nowlet us sit in silence and picture to ourselves how the soul
essence of man is a great force attuned with that same essence in aII
other beings and with the Cosmic, which makes us one with the Cosmic
and aII men.
FraternalIy,
YOUR CI,ASS MASTER
 The Weekly Application
Whatsoeuer thou resoluest to do, do it quickly. Defer not till the
euening uhat the morning may accomphsft.-LTNro Tnrs I GnaNr

This monograph has explained that the differences in men are due to their
objective minds and their thinking. There is no uniry and agreement among all
men upon these things due to the different degrees of individual observations and
interpretations of that which is observed. It is quite true, scientifically as well as
philosophically, that man does not know the true nature of anything in the world
about him. The imperfections of our senses, such as sight and hearing, for
example, the effect of environment causing some to be more analytical than
others, results in each judging differently the sensory perceptions we have of a
thing or things. Thus, what we observe and judge a thing to be is most often not
what it actually is. When a number of persons agree upon the nature of a thing,
we abide by the law of probability, so-called by the ancient skeptics. That law is
that a thing which appears to the majority to be of a certain nature, more nearly
approaches the true nature of that thing. But such probabiliry does not make it
so. Millions, centuries ago, thought and agreed that the earth was flat and the
center of the universe, yet it has since been proven not to be so in fact. Never
make the mistake of believing that what you sense as reality, or that you feel you
kno'w objectively, is Cosmically true and absolute.
During the ensuing week, if you reside in a ciry, for example, and are with
some friends, have them, as though it were an interesting, pleasant pastime, look
suddenly for a fraction of a minute (three seconds) at a busy thoroughfare and
then turn away from it and describe all they saw, testing their power of
observation and interpretation. You will be surprised how, in most instances,
there is a lack in their power of observation and in their ability to describe
accurately what was seen. So, also, in the major things of life, man is just as
lacking and faulty in his observations and interpretations, and yet he insists that
others accept his judgment as final knowledge.
 Summary of This Monograph
VVV
Below is a surnmary of the important principles of this monograph. It contains the essential
statements which you should not forget. After you have carefully read tJre complete mono-
graph, try to recall as many as you ian of the important points you read. Then read this
iummary and see if you have forgotten any. Also refer to tllis summary during the ensuing
week to refresh your memory.

{ Our life is not what others think it is but what it appears to us to be. Each human
judges difierently the sentient impressions he has of things. No one can tdy say,
therefore, what life actually IS but only what it appears to be.
{ Proper sleep is not rneasured in hours or minutes, but in the qualities of restfulness,
relaxation, and refreshment.
S an essential preparation for sleep is to dismiss from the mind all distressing, trouble-
some, irksome thoughts. Try not to retain in the mind any particular thought, or
anything that is apt to provoke the subjective consciousness, causing restlessness.