Christ told us that it is possible to take the kingdom of God by storm and attain to the consciousness and conditions there prevailing. But Paul informs us that flesh and blood cannot inherit the kingdom of God; he states that we have a soul body (soma psuchicon—1 Corinthians 15:44), and that we shall meet the Lord in the air when He comes. This soul body is therefore as necessary to entrance into the new age of the kingdom of God, as a body equipped with lungs was to the Atlanteans who desired to enter into the age in which we are now living. Therefore it is necessary that we make our calling and election sure by preparing the Golden Wedding Garment, the soul body, which alone can secure our admission to the mystic marriage.

The multitude is slowly moving in the right direction as led by the different churches, but there is an ever growing class that, so to speak, feels the wings of the soul body sprouting, people who feel an inner urge to take the kingdom of God by storm. Though unaware of any definite ideal, they sense a greater truth and more certain light than those which the Church radiates; they are tired of parables and long to learn the underlying facts at the very feet of Christ.

The Rosicrucian Fellowship was started for the purpose of reaching this class, to show them the way to illumination, to help them build their soul body and evolve the soul powers which will enable them to enter consciously into the kingdom of God and obtain first-hand knowledge.

This is a large undertaking, none greater and even under the most favorable existing conditions progress must be slow, but if the aspirant will continue with patient perseverance in well doing, it can be done.

The methods are definite, scientific, and religious; they have been originated by the Western School of the Rosicrucian Order, and are therefore specially suited to western people. Sometimes, but very rarely, they bring results in a short time; generally it requires years and even lives before the aspirant attains, but the following system will in the end bring all to their heart's desire.

Ether is the medium of transmission of light, that which etches a picture on the photographic film. It permeates the air, and with every breath we draw from birth to death ether enters our system and etches a picture of our surroundings and actions on a little atom in the heart. Thus each carries with him a complete record of his life, which is assimilated after death. Expiation of the evil deeds causes pain and anguish in purgatory. These are thus transmuted to conscience to prevent repetition of the same mistakes in succeeding lives; the good deeds are transmuted to love and benevolence. Instead of waiting for this post-mortem transmutation of the shewbread of life, the aspirant who desires to take heaven by storm may assimilate the fruits of each day after retiring and before going to sleep by running over the deeds done. The events of the day are considered in reverse order so that that which happened in the evening is taken first, then the happenings of the afternoon, forenoon, and morning. This is important for it conforms to the way the life panorama acts after death, taking first the events just prior to death, last the events of infancy. The object is to show the effects and then refer them to their antecedent causes.

In this retrospection it will do the aspirant no good to run over the events of the day and mildly blame himself where he did wrong—he is usually sure enough to praise himself sufficiently for his good deeds. But he must remember the altar of burnt offerings where the sacrifices for sin were offered. They were first rubbed with salt and then placed on the altar to be consumed by a divinely enkindled fire. Anyone knows what an intense pain is caused when salt is rubbed into a wound, and this rubbing with salt is symbolic of the pain the aspirant must feel for his wrongdoing. Now mark that it was not permissible to place the sacrifice on the altar until it had thus rubbed with salt. God would not accept it before, but when it had been salted it was consumed by a fire kindled by God Himself.

This tells us that unless we have washed our evil deeds of the day in the salt of our tears and heartfelt contrition, God will not accept our sacrifice of repentance; but when we have really repented, our sins will be washed away and our recording atom will be clean as the driven snow. With respect to our good deeds we may remember that there were two little piles of frankincense on the top of the shewbread. These were offered upon the altar of incense, where the smoke ascended as a sweet savor to the Lord, so different from the nauseating stench that went up from the altar where the sin offerings were burned. Is it any wonder that God took no delight in the sacrifice of bulls and calves, but delighted in a contrite heart and repentant spirit?

It is this spiritual aromatic extract of our good deeds that builds our soul body. By the ordinary natural process it takes about one-third as many years in our post-mortem existence as we lived in the body, to reap what we have sown. But when an aspirant has assimilated the fruits of life by faithful retrospection at the end of each day, he is free as soon as he leaves the body and may use the years spent by others in purgatory and the first heaven as he pleases. Furthermore, as he needs neither food, shelter, nor sleep, he may spend twenty-four hours a day doing good. Thus he has practically as many years of service and soul growth after death as the number of his earth life; and being trained and schooled in this work his attainments are probably greater than could be made in a number of lives in the ordinary way.

To aid deserving aspirants, still deeper and more definite teachings are given by the Elder Brothers through the Rosicrucian Fellowship. Students who feel the inner urge may ask for information concerning these teachings.