I stopped my studies about 4-5 years ago -_-'. Not because I lost faith in the work, the principles genuinely changed my life, I just lacked the discipline to keep up with the monographs(maybe a weird imposter syndrome as genuinely a lot of positive changes occurred) and eventually drifted.

I got as far as the 2nd Temple Degree. Problem is, I've forgotten a huge amount. If I'm honest I don't think I could hold my own on much of the Temple Degree material, and the thought of walking into a lodge in that state is embarrassing(or...)

So a few questions for anyone who's been through this:

1. When you reinstate, do you resume where you left off, or can you request to go back and re-work earlier degrees? Is that a Grand Lodge decision or up to you?

2. For those who did restart from Neophyte, was it worth it, or did it feel like treading water?

3. How much of this is "just start again and let it come back" vs. genuinely needing to re-do the exercises properly?

4. Realistically, does anyone at a lodge care what you remember? Or is that anxiety mine to get over?

Any advice appreciated. I'd rather come back properly than half-heartedly and drift off again.

I’ve been contemplating whether consciousness is less like an immaterial, immortal soul, and more like a pattern impressed upon physical matter.

Bear with me. Our personality, memories, and sense of self may not simply reside solely in the organic brain, but everywhere in the vast network of electrical charges and relationships that comprise the atoms from which our entire bodies are formed. Hence the heart as the seat of the soul in ancient Egyptian religion, as well as the practice of preserving the vital organs in canopic jars, and of the mummification of a shell for consciousness to “cling to”. Indeed, consciousness, in this view, is an extraordinarily stable pattern rather than an independent spiritual substance that simply departs us at death to live on elsewhere forever.

If so, death can never be an instantaneous annihilation, even with the death of the brain. Consider examples of patterns which survive the structures that created them. For example, imagine a wooden vessel buried deep in the ground, long after its sailing days are done. The timbers decay, but its shape, even down to the minutest nails, remain preserved as a hollow cast in the earth.

Perhaps something similar occurs with consciousness. The living brain ceases to function, but the electrical imprint that constituted the person does not vanish at once. For a brief period, perhaps several days or longer, our minds may retain some coherence before gradually dissipating. Such a possibility might account for reports of post-death visitations and related phenomena, which are often said to occur most frequently in the days immediately following death.

This, of course, is speculation on my part and certainly not the science of it. But many experiences traditionally interpreted as “evidence” for an immortal soul or an eternal spirit could simply reflect the temporary persistence of an organised pattern that eventually dissolves. Or perhaps one that retains the impression of its former shape, just like a buried ship that has ceased to physically exist? This would certainly fit well with the descriptions of the spiritualists.

In that case there would be no eternal spirit, no immortal mind surviving the grave. Yet there would be “something” more subtle …

When I was a kid in the 70's, my mom and stepdad took us to a new church in the neighborhood, the Holy Order of MANS. It was in a converted house and the people seemed really nice. She ended up joining, and even though I wasn't a member, they let me have the communion wine, which I really liked....

Anyway, over the decades, the local church shut down. We visited them in San Francisco a couple of times, but then my mom had other interests. My stepdad joined AMORC and the local Masonic lodge, and my mom did her own thing. We heard that the church eventually shut down altogether.

Fast forward several decades, and I managed to find cobbled together and resurrected remnants of the group and decided to try and find out what they were really about. I guess they were kind-of a Rosicrucian church with stuff lifted from BOTA and Paul Foster Case outright. I don't remember anything about Tarot when we went to their meetings, but it seems like it's a mainstay now.

Anyhow, I just thought I would share and see if there was any insight into their organization from the wider RC point of view.

I think there is a part of Neville's background that gets overlooked when we reduce him to "Law of Assumption" or New Thought.

Neville appears to have had genuine roots in the Western esoteric and Rosicrucian tradition, and there is considerably more evidence for this than I originally realized.

I want to be careful not to make claims that the available evidence does not support. I am not saying Neville was secretly a Golden Dawn magician or that every technique he taught came from Rosicrucianism. But when you put the pieces together, his development makes a lot more sense.

Israel Regardie explicitly says Neville joined a Rosicrucian body

One of our best sources is Israel Regardie, who actually knew Neville.

For anyone unfamiliar with him, Regardie was deeply involved in the Western occult tradition and is one of the most important writers responsible for preserving the teachings of the Hermetic Order of the Golden Dawn.

In The Romance of Metaphysics (1946), Regardie gives a biographical account of Neville. He says that after Neville became interested in mysticism, he became associated with one of the Rosicrucian organizations, became a member, and studied with it.

Regardie also describes Neville going through a very ascetic period involving vegetarianism and sexual restraint.

For years, the problem was that Regardie never told us which Rosicrucian organization it was.

There is now evidence pointing toward Max Heindel's Rosicrucian Fellowship.

Neville was lecturing at a Rosicrucian Fellowship center in 1931

A 1931 issue of The Rosicrucian Fellowship Magazine contains a report from the Fellowship's Cleveland Study Center naming Neville Goddard as a visiting lecturer from New York.

This is particularly interesting because it is not somebody decades later claiming Neville was a Rosicrucian. It is a contemporary publication from the organization itself.

Combined with Regardie's statement that Neville became a member of a Rosicrucian body, I think the Rosicrucian Fellowship is currently a good candidate for Neville's unnamed organization.

I would still phrase this as highly probable rather than absolutely proven, because the Cleveland notice identifies Neville as a lecturer but does not itself contain a membership record.

What was the Rosicrucian Fellowship?

The Fellowship was founded by Max Heindel in 1909 and taught what Heindel called the "Western Wisdom Teachings."

Heindel's system included esoteric Christianity, initiation, astrology, invisible worlds, spiritual bodies, reincarnation, occult development, concentration, meditation, Biblical symbolism, and the development of spiritual perception.

Most importantly for understanding Neville, the Fellowship explicitly situated Rosicrucianism within the Western Mystery tradition.

The official edition of Heindel's Rosicrucian Cosmo-Conception describes the Rosicrucian emblem as:

>"The Emblem of the Western Mystery School of the Rosicrucians"

So I think it is reasonable to say that Neville was exposed to a genuine Western Mystery School tradition.

The similarities to Neville are pretty interesting

Some of this sounds surprisingly familiar.

1. Concentration and controlled imagination

Heindel taught deliberate concentration as an occult practice.

His Cosmo-Conception says that concentrating thought to a single point increases its strength, comparing it to sunlight focused through a magnifying glass.

Rosicrucian Fellowship material also teaches that intense concentration produces a clear mental image or thought-form.

Neville obviously takes this much further. Instead of concentration primarily being a method of spiritual development, Neville uses controlled imagination to deliberately assume and experience a desired state.

But the basic idea that disciplined consciousness and concentrated mental imagery have real power was already part of the occult environment Neville encountered.

2. Entering a sleep-like state while remaining conscious

Heindel's morning concentration exercise calls for the student to remain physically relaxed immediately after waking. The goal is to make the physical body approximately as still as it is during sleep while remaining inwardly awake and conscious.

That is not identical to Neville's SATS technique. But structurally, it sounds very familiar:

Relax the body → withdraw attention from the senses → maintain consciousness → concentrate the mind.

Neville eventually turned that general type of altered-state practice into his incredibly simple method of entering a state akin to sleep and experiencing the wish fulfilled.

Neville himself later described the method very clearly. In Out of This World, he tells the reader to immobilize the physical body, induce "a condition akin to sleep," remain capable of directing attention, and then imaginatively perform an action implying the fulfillment of the desire.

In Feeling Is the Secret, sleep and prayer are likewise described as gateways into the subconscious, with the practitioner assuming the feeling of the wish fulfilled before sleep.

3. The Bible as an esoteric document

The Rosicrucian Fellowship teaches that the Bible contains hidden spiritual truths beneath its surface meaning. Heindel interprets Biblical stories, characters, and events esoterically and treats Scripture as containing mysteries concerning spiritual development.

Neville radicalizes this idea.

Already in At Your Command, Neville tells the reader not to treat the Bible merely as history, but as:

>"a great psychological drama taking place in the consciousness of man."

In Seedtime and Harvest, he goes even further, saying that the Bible is written in symbolic language and that its characters personify "the laws and functions of mind."

So Neville's unusual Biblical interpretation did not develop in an intellectual vacuum. He was already moving within a Christian occult environment that taught students to look beneath the literal text for an inner meaning.

And then there is Abdullah and the Cabala

This part is much less speculative.

Neville himself tells us that Abdullah instructed him in the Cabala.

In his lecture The Cabala, Neville recalled finding two letters Abdullah had given him around 1930 or 1931. He described them as instructions on the Cabala and said part of the material was highly technical in Hebrew.

This fits very well with what Neville later wrote.

In Freedom for All, Neville interprets the four Hebrew letters of YHWH, which he renders JOD HE VAU HE, as a formula of creation.

He interprets them approximately as:

JOD: unconditioned consciousness, I AM
HE: the conceived or desired state
VAU: union with the state through feeling and belief
HE: the objective manifestation of that subjective state

In Seedtime and Harvest, he again interprets the Tetragrammaton as representing four creative functions within man.

That is unmistakably a form of Western esoteric or Cabalistic interpretation of Hebrew symbolism.

I don't see enough evidence to say that Neville's Cabala came from Heindel's Rosicrucian Fellowship.

It is much safer to see two overlapping influences:

Rosicrucian / Western Mystery School environment

plus

Cabala, Hebrew, and esoteric Biblical interpretation through Abdullah

Neville eventually synthesized these things into something uniquely his own.

Neville seems to have stripped the system down

Traditional Western occultism can become enormously complicated. You have subtle bodies, initiations, correspondences, astrology, ceremonial practices, spiritual hierarchies, Hebrew symbolism, meditation exercises, and elaborate cosmologies. Neville eventually strips almost all of that away.

What remains?

I AM.

Imagination.

Assume the state.

Feel the wish fulfilled.

Persist.

Even At Your Command, Neville's first book from 1939, is already built around the identification of consciousness with the Biblical I AM.

Later books retain traces of the older esoteric framework while simplifying the practical method even further.

Prayer, The Art of Believing describes prayer as requiring a controlled imagination and eventually describes a partially subjective condition called "controlled reverie", where the senses are diminished and attention becomes absorbed.

Out of This World gives us the familiar technique of physical immobility, drowsiness, controlled attention, and imaginal participation in an event implying fulfillment.

Feeling Is the Secret turns this into perhaps its simplest psychological formulation: impress the subconscious by assuming the feeling of the wish fulfilled.

And by Awakened Imagination, Neville makes the identification explicit:

Human imagination is Christ.

So I don't think Neville simply invented a manifestation technique out of nowhere, nor do I think he merely copied New Thought. The evidence suggests something more interesting.

Neville appears to have passed through the broader Western esoteric tradition, studied within Rosicrucian circles, received specific Cabalistic and Hebrew instruction from Abdullah, absorbed an occult approach to Scripture, and then gradually reduced all of it to what he considered the essential operative principle:

Consciousness is the only reality. Imagination is the creative power of God.

Whatever we think about the underlying metaphysics, knowing this history gives a very different picture of Neville than the modern TikTok version of the Law of Assumption.

Sources

• Israel Regardie, The Romance of Metaphysics (1946). Biographical account stating that Neville became associated with, joined, and studied with a Rosicrucian body.
• The Rosicrucian Fellowship Magazine, 1931. Cleveland Study Center report identifying Neville Goddard as a visiting lecturer from New York.
• Max Heindel, The Rosicrucian Cosmo-Conception. Foundational Rosicrucian Fellowship text covering the Western Mystery tradition, esoteric Christianity, occult development, and concentration.
• Max Heindel, Rosicrucian Christianity Lectures.
• Rosicrucian Fellowship, Esoteric Bible Interpretation.
• Neville Goddard, At Your Command (1939). Early statement that the Bible is a psychological drama taking place in human consciousness.
• Neville Goddard, Freedom for All (1942). Contains Neville's detailed interpretation of Yod-He-Vav-He as a formula of creation.
• Neville Goddard, Feeling Is the Secret (1944). Sleep, prayer, the subconscious, and the feeling of the wish fulfilled.
• Neville Goddard, Prayer, The Art of Believing (1945). Controlled imagination, concentration, suggestion, and controlled reverie.
• Neville Goddard, Out of This World (1949). One of Neville's clearest explanations of the state akin to sleep and imaginal action.
• Neville Goddard, Awakened Imagination (1954). Identifies human imagination with Christ and credits Abdullah with awakening him to the power of imagination.
• Neville Goddard, Seedtime and Harvest (1956). Further develops Neville's use of the Tetragrammaton and Biblical symbolism as functions of mind.
• Neville Goddard, The Law and the Promise (1961). Mature presentation of imagining, thinking from the end, revision, and the Promise.
• Neville Goddard, The Cabala. Lecture in which Neville recalls Abdullah giving him written Cabalistic instruction containing technical Hebrew.

Are there any PHA Masons in SRICF? If not why not? if yes, where are you located?

Does anyone know of any active Memphis Misraim orders in the US? Also any connection the Rite has with AMORC?

M 22 ,I am Mexican American ,My grandpa was pure Spaniard and came to Guerrero ,Mexico ,but he was part of the rosacruisicms ,ik this bc a family friend is a local witch and figured out what my grandpa was ,rest his soul ,I wanna know what branch he was in bc he hunted the local cryptids. I was told before he would leave the house ,he’d always kneel to a picture of a saint with a white beard on a white horse .