Capítulo III: Presentación, análisis e interpretación de resultados
3.1. Estilos de Crianza
Why A Pilgrim’sJourney to the East is a Powerful Narrative
First of all, it is complete—a whole story. It is short enough to be read in one or two sittings. Secondly, it is a Hero type of story, a power-packed type of narrative we will examine later. Let us now look at its structure,
Preconditions—preconditions that exist before the narrative starts
H. Spencer Lewis is characterized as a profound Seeker After Truth, who has spent his adult career as an editor and writer of the occult. Where he has various business and educational credentials, his one overwhelming concern is the pursuit of Truth and he wants, with all his heart, to be a part of the Rosicrucian tradition. To this end, he has even written to an editor, who he does not know, in Paris to see if he can make contact with a real Rosicrucian contact.
Buildup—the route to the main event
When the Parisian editor responds, he takes a boat to India. On the boat, he meets a man he supposes to be East Indian. As per his instructions from the editor, he meets a Professor of Languages at his store, which sells artwork and photographs of French monuments. After an interrogation by the Professor, he inspects a painting of a Tower and is sent to Southern France, where he meets his companion from the boat on a train
“by accident,” who proves later to be a member of the Order, who is watching him, and has various adventures that lead him eventually to Toulouse,
The Main Event—the subject of the narrative
Once in Toulouse, he meets a photographer who sends him off to another venue, which turned out to be the very tower that the Professor had shown him in a picture, called by Rosicrucians, the Dongeon. There he meets an old Archivist, who proves to him that he has been watched and approved enough to meet the Grand Master and Imperator in his holy temple. Eventually, he heads out, as directed, to the old city of Tolosa and to an old estate and told he will meet the Officers of the Grand Lodge at sunset. That night he is initiated into the Order Rosae Crucias, crossing the Threshold in the Old Lodge in that same building of the estate. He meets the Officers, takes the pledges and is made a Brother of the Order "as the witching hour of Midnight” is struck by the old chimes in the tower of the building.”
The Purpose—the goal of it all
The goal was to become a Brother of the Order.
The Wind Down—the immediate aftermath
Lewis remains in Toulouse for a week and gets to go to lectures, demonstrations, and private classes, He also gets to attend the Monthly Convocation of the Illuminati as well as seeing the buildings and courts that are used as a Rosicrucian monastery.
Result—the short-term consequences
The day he leaves Toulouse, he is appointed as Legate for America. The Grand Master tells him:
Brother, these papers appoint you as a Legate of this Order for your country. Your duty and privileges are well defined. The documents you have—and the few jewels I now hand to you—will enable you to proceed at the time and in the manner indicated.
When you have made some progress you will meet with a representative from the Order in Egypt who will hand you, under certain conditions, other papers and seals.
From time to time there will come to you those whom you will recognize by the signs indicated. They will add to your papers and devices until your working papers and tools are completed. Our Archivist will send you under seal, with the protection of the French Government, other papers as soon as you have made the progress, which will be reported to us by our Agents. Your semi-annual reports will warrant, or deny, your progress and assistance. The Master of the World will be glad to administer to your wants and your requirements from time to time; and Peace and Power shall come to America if the dictates of our Order are faithfully fulfilled.”—
Later Consequences—what happens later on
He brings the Grand Master’s blessings to his brothers and sisters in America. Of course, it is understood that after he reaches America, then he begins AMORC.
The Pilgrim's Journey to the Far East,
which incidentally is about H. Spencer Lewis’ journey to Toulouse, France, not the Far East, is a narrative about the humble beginnings of a Spiritual Super Hero.For someone who actually knows what AMORC pretends to be, as described in their brochure,
The Mastery o f Life,
and in the monographs, realizes that the position of the Imperator, whose Rosicrucian organization is basically the only authentic and best link with the God on Earth, is more important as a person than the kings and presidents of planet Earth, as well as the Pope and the Dalai Lama and any head of a large corporation in the world. Such a person is a Superhero.But, if so, why do there appear to be changes to the narrative?
I think there is one clear progressive change in the narratives. They provide more authoritative support given to Lewis outside of himself, which gives more credence to the so-called weight of the initiations in Toulouse.
In the first narrative,
A Pilgrim'sJourney,
Lewis is really just a humble petitioner with a background in the study of the occult who wishes to join the Order. In the second narrative,Rosicrucians Q&A,
Lewis is an actual relative of the founders of the American Rosicrucian Order, who is influenced by a Legate of the Order to petition the Order in France for his involvement. This "Legate,” with the unmentioned name, appears to him before he leaves for France.He then says, referring to his first journey to France in 1909,
Before leaving France I had the pleasure of meeting several of the highest officers and met in America on my return the Legate from India, who presented to me the Jewels and Papers that had been preserved from the early American foundation.25
Doesn’t this "Legate” seem like she must have been Mrs. Banks-Stacey? But Mrs. Banks-Stacey doesn’t appear until perhaps the fall of 1914, at least according to Ralph’s account in
Cosmic Mission Fulfilled.
It was in the fall of 1914 that events occurred that accelerated the formation of the Order Rosy Cross for its second cycle. He (H. Spencer Lewis) wrote of this event, "There came to me a grand old lady who had been a deep student of the occult for years. She had traveled much abroad in search for knowledge and had been initiated in many forms of our (Rosicrucian) work.”—
He then goes on to say that the lady was, indeed, Mrs. May Banks-Stacey, a descendant of the D’Arcys of France and Oliver Cromwell and how she had been given a special errand and mission connected to “the Order.”
Thus, on another rainy night in the month of November, on my birthday, in fact, she unceremoniously and reverently placed in my hands a few papers, a small packet, and a beautiful red rose! The papers I found to be some of those which the Masters had explained to me in Europe in 1909 and which were promised to come to me by special messenger when I needed them most.”—
So is this the same Legate from India who inspired him to go to France before he went to France in 1909? Again, why does
A Pilgrim'sJourney
not mention her? Why are not jewels mentioned this time as they are sometimes—sometimes before he leaves France, sometimes afterwards?Remember our recent quote from
Rosicrucians Questions and Answers
? It talks about his initiation in 1909 in France, saying he returned to meet the Legate again, who presented him with jewels and papers from the early American Order?Did it not talk about Mrs. Banks-Stacey giving him jewels and documents in both the 1971 Manual and her obituary in
Cromaat
of 1929? And why in his son’s book and in the manual does it not mention him as being a direct descendent of the Founders in America as it does say in RosicruciansQuestions and Answers?
The stories and their components weave back and forth, jeopardizing their credibility if anyone were wary enough to look at them carefully.
To me, it appears that Lewis alone may not have had the credibility he wanted, and then perhaps the addition of the Legate and his own blood relationship to the Order in Ephrata gave him more power but was not enough. But then, then the bestowal of the jewels and documents by a Legate who received their orders from India was even more authoritative. And so these three narratives evolved, giving more and more support to Lewis’ supposed initiation. But along with this authority being vested in him, why was his descent from the American Order left out? Perhaps it was not such an easy thing to disprove? Who knows?
As you can see, the claim has not been forgotten.
Perhaps one of the most significant narratives today is based on a short biography called "H. Spencer Lewis—Restorer of Rosicrucianism” by Christian Rebisse, FRC, who is touted as a "Rosicrucian historian” in the few paragraphs before the narrative begins. It is significant because it is currently being promoted by AMORC through a podcast and a movie. The movie is offered in many different venues—not just through the official website.
As you can imagine from what we have discussed about cognitive persuasion, there is a great power in a narrative because what you see outside yourself is linked to the same processes of perception in your own mind. And certain narratives have more of an effect than others, unless the rational mind intervenes, and investigates what is behind the narrative.
Of course, one of the main points of mind control in cults is to utilize the power of a simple narrative to gain the participation of the member. This is done through cognitive persuasion. But after a short time, techniques are deployed to fatigue the mind and body of the member, which enhances suggestibility. Then, methods of trance induction are deployed that can heighten suggestibility to the point of actually replacing the personality of the member with a new cult personality, often partially based on changes in the member’s perception of reality by creating a capacity for positive hallucinations based, in this case, on the teaching of a religious cult.
Still, in no way should the effect of cognitive persuasion be diminished. It is a conduit to many life- changing decisions and emerging lifestyles due to commercial advertising, political propaganda, and religious indoctrination. In my opinion, overall, it has a more dangerous effect on society than trance induction, which is used robustly by religious cults but also sometimes, in a variety of ways, by other types of cults and political organizations.
So, let us now take a look at the “Restorer" narrative. As we have laboriously mentioned, there are conflicts and problems with the AMORC-generated accounts we have previously presented. But now we are about to see more conflicts.
According to the claim of Rebisse, Lewis had a mystical experience on the Thursday after Easter that would ultimately change his life. It was this experience that convinced him that the ultimate truth lay within himself and that he had to go to France to contact the Rosicrucians.
There are several problems with this narrative. First of all, it seems to indicate that this experience was the ultimate driver of the journey. And, other narratives, like in
Rosicrucian Questions and Answers
and his“
Pilgrim's Journey to the East"
seem to speak of years of preparation. Secondly, inQuestions and Answers,
itcertainly appears that the appearance of a Legate from India joining his organization prompted him. As mentioned, in a quote from Mrs. May Banks-Stacey, whose story is referenced in the 1918
Cromaat
editionand referenced in the manual, it appears she brought him documents and jewels, validating that he would be the one to start an Order in America. The