MASTER
MONOGRAPH
ROSICRUCIAN ORDER
AMORC
ILLUMINATI SECTION
Degree 10 No. 11
Know thyself, and thou shalt
know the universe and the gods.
©2011, Supreme Grand Lodge of the Ancient & Mystical Order Rosæ Crucis.
Published by the Grand Lodge of the English Language Jurisdiction, AMORC, Inc.
128
1111
Tenth Degree No. 11
CONCURRENCE
Since we refer to the Vedas in this monograph, you will find the
following excerpt, taken from a book entitled Rig-Véda, to be of interest. As
the author states, these scriptures are quite ancient and reflect the origins of
Indian civilization.
The Vedas are four in number: the Rig Veda, Sama Veda, Yajur
Veda, and Atharva Veda. The Rig, Sama, and Atharva are written only
in verse. The Yajur Veda contains both verse and prose and is divided
into the White and Black Yajur. These four books reflect, in a lyrical
series, the first two periods of Indian civilization. The Rig Veda, the
most ancient and venerated of all, and the only one referred to as the
Vedas, has preserved the traditions of family ritual and contains the only
historical and literary documents extant of India’s early period. The
Yajur Veda and the Sama Veda, which are types of ceremonial rituals
of the priestly cult, seem to inform us of the advent of the period of
organization, of which the Code of Manu is the highest expression.
What characterizes the Vedas most of all is simplicity. They
acknowledge the existence of a heavenly supremacy, which these
ancient people believed manifested in the phenomena they observed:
Fire appeared to them as one of the most indisputable forces of nature,
and it was addressed by the name of Agni: the Sun seemed to be one
of the most manifest benefactors of humanity, and they invoked it by
the name of Surya. To them water was favored as the bringer of the
fertile rains, and they blessed it with the name of Indra; the vault of
heaven drew their wonder, and to them it was Varuna; earthly nature
charmed them by its splendor, and they differentiated it from the sky
by calling it Prisni. Finally, the wind blowing from the mountains was
a tyrant in their experience, since it bent the canopies of forests and the
crests of waves, grouped clouds together and tore them apart, and so
they worshiped the wind by the name of Vayu. They treated all other
phenomena which affected their lives in the same way, sometimes
individualizing them, sometimes grouping them under the generic
name of Devas, or luminous spirits.
—A. LANGLOIS (twentieth century)
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Rosicrucian Order
AMORC
Degree 10
Illuminati Section
Number 11
Dear Fratres and Sorores,
After having devoted the previous monographs to Judaism, we will now
begin our study of Buddhism so as to add further to the teachings of this
degree. While progressing in these studies, do not hesitate to review the section
already completed, for it contains the very essence of Rosicrucian Ontology.
Remember too, that every Illuminatus should devote part of his or her time to
working for humanity both materially and spiritually.
VEDISM: Before we begin our examination of Buddhism, it is important to
look briefly at the religion that gave rise to it—namely, Hinduism. This religion,
which appeared in India about 1000 BCE, was set into motion by the Rishis,
who were sages and seers. The Brahmins were the priests of Vedism. Thus,
Hindu beliefs are in fact a perpetuation of ancient Vedic rites going back more
than five thousand years. These rites were founded essentially on the cult of
Agni, Indra, and Varuna, deities corresponding respectively to fire, water, and
air, but also corresponding to the deities of justice, death, and life. Upon these
major deities depended numerous secondary divinities, such as Vayu, Rudra,
and Surya, who were associated with the spirit of the wind, Moon, and Sun.
Aryan society was very hierarchical. It was divided into four castes (varnas),
each of which occupied a precise social and religious rank. The first group was
known as the Brahmins, regarded traditionally as the guardians of the Vedas.
The priests were recruited from this group. The second caste was composed
of Kshatriyas—that is, princes and warriors. The third group was formed of
Vaishyas, corresponding to traders, artisans, and farmers. The fourth class,
which included the Sudras, was made up of servants and domestics. To these
four castes was added a class constituting all those who were not acknowledged
as being part of a varna—namely, the Pariahs. Moreover, only Brahmins,
Kshatriyas, and Vaishyas had the right to wear the sacred cordeliere and to
participate actively in religious rites. This same caste system has survived in
Hindu society into our time.
THE VEDAS: The Vedas were originally the sacred texts of the Aryan religion
and they are an integral part of Hinduism as we know it today. These texts, the
most ancient of which goes back to the second millennium BCE,
are grouped into four principal works: the Rig Veda, the Sama
Veda, the Yajur Veda, and the Atharva Veda. The first is composed
of hymns, most of which are songs of praise to various divinities.
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Rosicrucian Order
AMORC
Degree 10
Illuminati Section
Number 11
The second presents these hymns in musical form and stresses the importance
of mantras. The third of this collection consists of sacrificial formulas and is
primarily related to specific rituals. As to the fourth, it is composed of magical
formulas intended to repel demons, heal illnesses, attract prosperity, command
nature, cast spells, achieve eternal life, etc.
The Rig Veda is traditionally considered to be the most important, because
the hymns composing it (more than one thousand) constitute the heart of
Vedism and are the object of great veneration on the part of Hindus. Each
of these hymns, in the form of prayers, evocations, and incantations, praise
one of the thirty-three divinities mentioned in this book. At the same time
they explain how the creation of the world and everything that it contains
came about. Here we learn in particular that this resulted in a cosmic sacrifice
during which Purusha, the primordial Person, gave his life to all creatures, so
that they could exist. It is generally thought that this Veda best expresses the
Hindu cosmogony. To give you an idea of its style and its contents, here is a
short excerpt:
O Agni, surnamed Jatavedas, you were born once in the heavens,
a second time in the air which surrounds us, and this time in the midst
of the waves, whence you enchant mortals. The pious person lights the
perpetual fire for you and sings your praises.
O Agni, we know you are a triple being and reside in three
abodes. We know too that you also inhabit other regions. We are not
unaware that your beautiful state of glory exists in fire which is your
point of departure.
O Agni, you have expanded into the bosom of the airy ocean. You
also shine in the midst of sacred waves, and great Rishis say you inhabit
the celestial world. From all times past you have watched over mortals.
O Agni, father of riches, guardian of opulence, magnificent king,
child of the universe, depository of our prayers, you preserve the treasures
of our soma, and you are resplendent before the dawn.
O Agni, send your rays of gold in all directions. Advance
victoriously and cast upon our faces a thousand beauties.
Heaven has engendered you with its divine seed and has given
you immortal life.
***
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Rosicrucian Order
AMORC
Illuminati Section
Degree 10
Number 11
O Indra, mighty Divinity whom the world does implore, our soul
cannot be detached from you. In you lies our desire. In your royalty,
come and reside on Earth and quench your thirst with our soma.
Eager to see Indra, our bountiful prayers are offered to him. All of
them sing his praises; they call to resplendent Maghavan to help us, like
spouses who shower their husband with kisses.
Just like birds seated on luxuriant trees, so shall our libations
cause Indra joy. Our strength comes from Indra’s power, and he has
given the noblest and brightest light to Manu.
Just as the waters flow into the sea and streams into the lake, so too
do our libations flow towards Indra. The wise increase his greatness,
like the rain causing the barley to grow with its celestial dew.
At first glance, we could think that Vedism was an animistic religion
founded on the worship of natural forces and agents. From an exoteric
point of view, it is true that the Vedas refer to a multitude of divinities, some
being considered good and others as malevolent. There can be no doubt
that the Brahmins who wrote them down were initiates. As such they were
monotheists, but they knew that people were not ready to accept the existence
of a sole deity. This necessitated having the power of abstract thinking and
an elevation of consciousness that simple mortals did not possess in that age.
Consequently, they preferred to describe the multiple manifestations of this
sole deity, and for this purpose they used imaginary and symbolic language.
To understand the laws and esoteric principles conveyed through the Vedic
texts, it is important that we study them, therefore, with a mystical outlook
rather than interpret them in a literal way.
We shall continue this study in the next monograph and examine Hinduism
in more detail. In the meantime we advise you to obtain a copy of the Rig Veda
and read several long extracts in it. By so doing you will become steeped in its
contents and can then assess its true initiatory value.
With best wishes for Peace Profound,
Sincerely and fraternally,
YOUR CLASS MASTER
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As this timeline shows, Hinduism arose from Vedism and goes back several millennia. The dates assigned to the beginnings of
these two religions are approximate and, due to the fact that they were not linked to any special founder, their exact origins are
impossible to establish. On the other hand, Buddhism, which arose out of Hinduism, was founded by Siddhartha Gautama in the
fifth century BCE.
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Practical Application
“Whatsoever thou resolvest to do, do it quickly. Defer not till the
evening what the morning may accomplish.”—Unto Thee I Grant
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Summary of This Monograph
After carefully reading this monograph, read the following summary. It contains
the major principles on which you are to reflect and meditate in the coming days.
If any of the points are difficult to understand, refer to the explanations given in this
monograph. Moreover, we advise you to read this summary again immediately before
your next sanctum period.
Hinduism, which appeared in India about 1000 BCE, was set into motion
by the Rishis, better known as Brahmins. Originally, they were the priests
of Vedism, traditionally considered to be the religion of the first Aryans,
described as Aryas in the most ancient texts.
Aryan society was very hierarchical. It was divided into four castes
(varnas), each of which occupied a precise social and religious rank:
Brahmins, Kshatriyas, Vaishyas, and Sudras. To these four castes was
added a lower caste—the Pariahs.
The Vedas, the sacred texts of the Aryan religion, are an integral part
of Hinduism. The most ancient of these texts goes back to the second
millennium BCE. They are grouped into four principal works: the Rig
Veda, the Sama Veda, the Yajur Veda, and the Atharva Veda.
From an exoteric point of view, the Vedas refer to a multitude of divinities,
some being considered good and the others as malevolent. But there can
be no doubt that the Brahmins who wrote them were initiates. As such
they were monotheists.
To understand the laws and esoteric principles conveyed through the
Vedic texts, it is important that we study them with a mystical outlook
rather than interpret them in a literal way.
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Consecrated to truth
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