IIe geste esthétique. Catalogue officiel illustré de 160 dessins du second Salon de la Rose + Croix avec la règle esthétique et les constitutions de l'ordre. 28 Mars au 30 Avril 1893

it performs the ideal burial, which rectifies and repairs the wrongs of destiny.
III. — Spiritually, IT referring to the Order
Instructs those who are ignorant of the Norms of Beauty, Charity, and Subtlety, according to their functions; and this is the intellectual Rectorship.
Reproves, in every holder of social power, attacks against the Norm and tradition; and this is the Vehmic referring to the Westphalian secret courts of the Middle Ages surveillance.
Advises those who are in danger of sinning against the Holy Spirit by misusing their faculties or their gold; and this is fraternal correction.
Consoles the Holy Spirit for human stupidity by enlightening experience through the mystery of faith; and this is a concordat between religion and science.
Personally endures all evils in order to have the right to defend the idea; and this is self-denial for the benefit of the Word the Logos or divine expression.
Forgives all its offenders, but not the offenders of Beauty, Charity, and Subtility; and this is the knighthood of ideas.
Prays to geniuses as to saints and practices admiration, in order to be illuminated; and this is the meeting point between culture and mysticism.
IV. — The Order differs from all its predecessors by its foundations which are: instead of the principle of passivity, individualism; instead of the soul-based element, intellectuality.
V. — There are three vows: of ideality, which is that of the Squire; of fidelity, which is that of the Knight; of obedience, which is that of the Commander.
VI. — The Order has four individualist goals:
1. The search for the exceptional being, their culture, and their fulfillment.
2. The gathering of exceptional beings into an intellectual caste.
3. This caste conquering its existence independent of everything, except for Roman orthodoxy.
4. This existence, independent of everything, organizing itself in the West until it forms a State within States, as a defensive power for its brothers.
VII. — The Order has a single soul-based goal:
To ruin sexual love, passion, and to substitute it with the abstract and its aesthetic rites.

VIII. — The Order has seven intellectual goals:
1. To provide a method and a synthesis to the minds of twenty-year-olds who seek an antidote to university education;
2. To apply the aesthetic Norm to the elegant life, which is otherwise incapable of virtues;
3. To open the way of enchantment to women as compensation for the amorous activity that is being halted;
4. To conquer pleasures, and even fashion, for Beauty;
5. To make everyone participate in the science of all, by creating a body of specialists in perpetual communication with each other;
6. To hieratize to make sacred or priestly everything that religion rejects as profane;
7. To aesthetize everything that the world abandons to the chance of temperaments and customs.
IX. — These seven intellectual goals manifest in three series of activity.
The Rose † Cross is the brotherhood of workers.
The Temple is the assembly of volunteers.
The Grail is the college of believers.
The first orthodoxy is Beauty.
The second orthodoxy is Charity.
The third orthodoxy is Subtlety.
These are differences rather than degrees: there is communion between the series and not subordination.
X. — The Rose † Cross only obeys the aesthetics of the Order, which never asks him for an account of his life, whatever it may be, provided that his works are ideal.
Similarly, the scientist can establish his experiments in total freedom, even if they appear contradictory to the Church. As these contradictions are never anything but apparent and momentary, there is no reason to dwell on them: but the Rose † Cross scientist may not draw any negative conclusion regarding spirituality, otherwise he would not be admitted into the Order.
Likewise, the exegete and the philosopher are free to document even the events of the Faith with simple loyalty, provided they do not conclude against it.
The Templar obeys the ethics of the Order, with entire devotion within the limit of his duties as a son, a brother, and a father, which are the only ones prevailing against the duties of the Order: he associates himself with