Societas Rosicruciana in Scotia
Third Grade - Practicus
This ritual dates from the first half of the 20th century
The Grade of Practicus is
conferred by the Celebrant of a College holding a Warrant to admit Fratres to
Grades of the First Order.
The Convocation is held in a
Rosicrucian Temple; a White Altar stands in the East, the Cross of the First
Grade stands behind it, upon the Altar are five candles, two in front of three.
The Celebrant is seated in the East at the South of the Altar, the Exponent in
the West, the Secretary in the North-East, the Conductor in the South-West, and
the Herald near the Portal. The Four Ancients are seated as in the Grade of
Theoricus. The Acolyte is without the Portal in the ante-chamber. Each Frater
must wear the Jewel of his own Grade. Practici must wear the Jewel and Ribbon of
the Rosicrucian Society suspended by a Green Ribbon having the figure III or 3
marked upon it. A Theoricus who is a Candidate for admission must wear the Jewel
of the Society suspended by the Green Ribbon having the figures II or 2 marked
The candidate shall be supplied
with an Admission Badge, a Swastika Cross, the arms to be coloured red, blue,
black and yellow, the central square alone being white.
The candidate is not blindfolded,
he must carry the Swastika in his right hand. The knocks of a Practicus are two
and three. The candidate will knock as a Theoricus, four and one, when he seeks
admission at the Portal of the Temple.
Celebrant: Fratres Practici. Assist me to open the Temple in the Third Grade of
Cel. gives one knock. All rise,
and the Herald stands beside the Portal.
Cel.: Frater Herald, you will take care that the Acolyte is without, and that
the Portal of the Temple is duly closed.
Herald does this and reports.
Herald: The Portal is closed, and the Temple is safely guarded.
Cel.: I declare that the Temple is now duly opened in the Third Grade of
Celebrant gives two and three
Cel.: May peace and harmony dwell among us, and may our exertions to achieve
success in the practice of our Rosicrucian duties lead us to the solution of the
great problems of our Science, the transmutation of the Elements, the fixing of
the Volatile, and the Volatilisation of the Fixed.
Amen Amen Amen.
Cel.: Be seated, Fratres.
Cel.: Frater Secretary, I now ask you to read the minutes of the last
The Secretary reads the minutes,
and takes the book to the Celebrant, who puts the minutes for confirmation, and
if they are approved he signs them in token of their accuracy.
Cel.: Frater Secretary, you will now lay before us any communication that you
may have received.
This is done, and ordinary work
Cel.: Fratres, we are assembled to carry on the work of the Rosicrucians in the
Grade of Practicus, to receive a Theoricus among us, and to confer upon him the
rights and privileges as well as the secret knowledge of the Third Grade.
Exponent: Right [or Very] Worthy Celebrant, we rejoice to hear that another Frater
has deserved to be received as a Practicus; and we will assist in his Reception,
and will give him, to the best of our ability, all the help he may need to
ensure his further progress.
Herald: Right [or Very] Worthy Celebrant, our Frater having worthily performed
his duty as a Theoricus in the Second Grade, and having been chosen by you for
Reception into the Third Grade, is in attendance without the Portal. He seeks
admission in order to proceed to the practical and experimental work of the
Cel. to the Herald: Then you will leave the Temple and receive from our Frater the Secret
Words of a Theoricus, hand to him the Swastika Cross of Admission, and instruct
him to knock on the Portal as a Theoricus. This is done by the Herald, who
knocks four and one.
Cel.: Frater Conductor, you will admit the Herald, and the Theoricus whom he
brings with him.
This is done, and both stand with
in the Portal.
Her.: Right [or Very] Worthy Celebrant, I present to you Frater , a Theoricus
of our Society who, having been duly attentive to the studies of that Grade, now
seeks to obtain a practical knowledge of our secret work.
The Herald returns to his seat.
Cel.: Frater Conductor, you will lead the Theoricus once around the Temple, and
then place him before the Exponent in the West, who desires to put certain
This is done.
Exp.: Will you give me the Sign and Word of a Theoricus?
Theoricus: I will. Does so.
Exp.: You have been selected for advancement, because you base shown zeal and
ability in the Theoretic studies of Rosicrucianism. Will you make a solemn
promise to continue with unabated fervour to pursue your researches into the
mysteries of nature?
Theoricus: I will.
Exp.: Will you endeavour to discover the secrets of the Material World by
Theoricus: I will.
The Conductor turns Theoricus to
face the Celebrant.
Cel.: Do you solemnly promise on the honour of a Rosicrucian to preserve and
keep secret from every Zelator and from every Theoricus until his reception into
a College of Practici, and from every other person who is not a Rosicrucian the
hidden knowledge of the grade, and also the Concealed Word of a Practicus, and
any other sign or secret that may be made known to you?
Theoricus: I do promise.
Cel.: Fratres, shall we trust this Theoricus with our Secret Knowledge?
We put our trust in his faith and in his abilities.
Cel.: Frater Conductor, you will place our Frater before me in the East.
Cel.: Hand to me the Cross you bear.
This is done by the Theoricus.
Cel.: The form of the Cross of especial symbolism
in the Grade of Practicus is the Swastika, also called the Fylfot Cross. It is
an emblem of very ancient date, and has been found in countries widely separated;
it is the Cross of the Jains of India, and was the Hammer of Thor of
Scandinavian myths. This Grade is chiefly concerned with the study of the
Material Universe, and the arms of this figure are referred to the Four Elements
of the Ancient Philosophers. The colours Red, Blue, Yellow, and Black refer to
Fire, Water, Air, and Earth, on the lower plane and on the higher plane, to the
Hebrew letters Yod, Heh, Vau Heh of the Great Name Jehovah; and again to
I.N.R.I., who is Jesus Nazarenus Rex Judæorum, and these initials I.N.R.I again
refer to Jammim, Nour, Ruach, and Yabeshah, which were the Chaldean names for
the Four Elements. The central square is White, to represent the blending of all
colours into a Unity.
The Secretary receives the Cross
from the Celebrant.
Cel.: I will now reveal to you the Secret Word of the Grade, which is ***. The
sign is given thus; point d*** with the *** to your material work, while you
look *** as for help from above.
The Conductor places the
Practicus in the North beside the First Ancient.
Cel.: Know then, Frater Practicus, that your new study is Alchymy, the Science
of the composition of the Material World; in this study Practice and Experiment
alone can lead to success, and these require to be preceded by the Theoretical
knowledge of the former Grade.
Exp.: Learn then, O Practicus, to separate the Subtle from the Gross, gently
and with judgment, for such is the true process of Transmutation on the
Spiritual Plane as well as in the Material World.
Cel.: We can but point out the Way; you yourself must follow out the Path. We
can check you when you wander from the narrow way of progress to the goal; but
you yourself in must perform the steps of the process.
Exp.: Solve et Coagula; Time and heat and Moisture act upon the First Matter of
the Philosophers, and you will be led to the Queen and to the King. Through the
Black Dragon of Putrefaction and the White Eagle of Sublimation, you may at
length attain to the Red Stone, the Quintessence, the Son of the Sun, and so
become possessed of the Key to the Constitution of Malkuth.
Cel.: Know then, O Practicus, that here is a Physical Alchymy, and a possible
Transmutation of Elementary Matter; and there is a Spiritual Alchymy reserved
for your enlightenment in the 4th Grade of Philosophus.
Exp.: Learn then to preserve our Secret Wisdom. The Alchymists have ever used
the language of Metaphor, and when we describe the Physical processes we veil
our ideas in Spiritual language; and when we write down the secrets of the
Spiritual World, we miss the language of Physical Alchymy.
Cel.: Ever so, my Frater, have the boasters and
ignorant of the outside World been deceived, and have been hoodwinked and led
astray by their own Conceits, holding out
hand Swear then with me, O Practicus,
swear by your good Right hand: May it perish and wither away if it write our
secrets without Emblem, Metaphor, and Symbol?
The Theoricus repeats the Pledge.
Cel.: We accept your pledge, and will no longer
detain you from your duties.
Cel.: You may take your seat among the Practici.
The Celebrant, or the Exponent, or a Frater
specially chosen by the Celebrant, shall then deliver the Lecture upon Alchymy.
The subject of Alchymy is one of great interest,
and it is well to approach the consideration of the science from the standpoint
of Western Occult Philosophy, handed down to us from the Sages of Mediæval
Europe, and which they obtained from three principal sources. First, from the
Arabs, who almost alone preserved the ancient sciences through the dark ages.
Secondly, from Rabbis of Hebrew culture, who possessed the traditional lore now
identified by he name Kabalah, that tradition to which ancient Chaldæ and
Babylon so largely contributed. Lastly, from the ancient Egypt of the Pharaohs,
ruled by mighty priest-kings, who were Initiates in the Mysteries of Isis,
Osiris and Serapis.
Alchymy has two aspects: the material and the
spiritual. The opinion that Alchymy was only a form of Chemistry is untenable by
anyone who has read the works of its chief professors. The doctrine that
Alchymic writings were only religious teachings, and that its chemical
references were all foolish allegories, is equally untenable in the face of
history, which shows that many of its most noted professors were men who had
made important discoveries in the domain of chemistry, and were in no way
notable as teachers either of ethics or religion
Chemistry, the modern science which investigates
time constitution of material substances, is the lineal descendant of Mediæval
and Ancient Al-Chymy. The syllable Al is the Arabic definite article, meaning
The, and so Alchymy was The Higher Chemistry. It treated of the essential nature
of Matter, of the Elements, of metals, of minerals, and of Transmutation. Modern
Chemistry is a science devoted chiefly to utilitarian and commercial
The earliest use of the word Alchymy is believed to
be found in the works of Julius Firmicus Maternus, an Astronomer, who lived in
the time of the Emperor Constantine. The oldest Alchymic Volume known is by
Zosimus of Panopolis, in Greek, and is entitled, The Divine Art of making Gold
and Silver; it was written about A.D. 400. The Mediæval authors often call
Alchymy the Hermetic Art, implying an origin from Hermes Trismegistus of Egypt,
the pre-historic teacher, to whom was attributed the Emerald Tablet, which has
been not inaptly described as being a resumé of all Alchymic science on a
Amongst the most famous names of European Alchymy
we note that several were men who rose to high dignity in the Church; such were
Pelagius; Synesius, a Bishop; Heliodorus, a Bishop; Cremer; Ripley, a Canon;
Albertus Magnus, a Dominican; Thomas Aquinas; Basil Valentine, a Benedictine;
Raymond Lully, a Franciscan; Trithemius, an Abbot of Spanheim; and Pope John
The science of Alchymy taught that all material
substances were primordially derived from one basic hyle or foundation.
From this basis differentiation arose, and by myriad steps the immense variety
of material substances, such as we now see around us, originated by
progression. From the common Minerals were developed the Metals, also in
gradation of purity and excellence, until an acmé was reached in the two
so-called Perfect Metals, Silver and Gold, which do not rust nor oxidize by
exposure to the air. From this theory arose the Art of Transmutation, by which
it was sought to produce Silver and Gold from other metals below them in the
series, notably from Mercury, Antimony, and Lead. Many, indeed, were the
processes devised, but there was a general concensus of opinion that the last
three stages of the chemical process were marked by a series of colour changes,
from Black through White to Red; this red matter was the Philosopher’s Stone,
or Red Elixir, which could transmute Silver into Gold. The Alchymists also
endeavoured to produce from certain herbs an Elixir Vitæ, which should have
power to prolong life and restore health to the sick.
The discovery of Elements has been the grand
achievement of Modern Chemistry, and certain renown has for a century been
granted to any chemist who has added a new Element to the existing catalogue.
The future may change this system, and a niche in the Temple of Fame may be
allotted to one who succeeds in dividing one of our present Elements into its
constituents. The Chemistry of the Future may seek to gain the power of reducing
all Compounds and all the Elements to one primordial matter, named PROTYLE. In
other words, the ancient chemical doctrine of the πρωτη
μλη, or First Matter, may because paramount in the years to come,
as it was in the distant past.
If the modern doctrine of Elements be laid aside,
the discoveries of the Primordial Matter, the Transmutation of Metals, and the
Elixir of Life re-appear and once more enter the range of possible achievements
Ancient Alchymy recognised no Elements, in our
modern sense. An element being now defined as “a body which cannot be
decomposed,” or “a something to which we can add, butt from which we can
take away nothing,” or “a body which increases in weight with every chemical
change,” or “a body different from all others, yet having constant
characters itself, and indivisable except into parts of itself”. The Elements
of the Alchymists were Fire, Air, Earth and Water. A close study of the oldest
authors shows that these were types of four modes of force or matter, and
further that they are four correlative terms, implying states mutually related
and dependent, and in no way independent and opposed entities. They were names
of time four states
Heat and Dryness - Fire.
Heat and Moistness - Air.
Cold and Dryness - Earth.
Cold and Moistness - Water.
This was demonstrated even by Aristotle, who showed
that matter, simple, or combined with its developments, may exist in each of
The Alchymists affirmed the existence of the Primum
Ens or First Matter; two Opposites or Contraries; three Principles; and four
Beyond these came Minerals, and lastly the Seven
Metals, as forms of matter, essentially stable, except in the hands of the
skilled operator, who might attain the power of Transmutation, or of changing
one of them into the other. Gold, as the most perfect metal, was the effect of
the greatest transmutation, which process, once known, rendered all others of
little importance. Hence all the efforts of the Alchymists on the Material Plane
were directed to this, the crowning achievement of the work.
For this process of Transmutation one substance was
requisite, the Philosopher’s Stone, the Quintessence, or Son of the Sun. This
was to be derived from the Philosophical Mercury, Salt and Sulphur, and had to
pass in the process through the colours Black and White to the Red. This Stone
was by some expected to be also one means for the production of the Elixir of
Historical proof may be wanting that the “Stone
of the Philosophers” was ever found and used, but no candid student can doubt
that the life-long labours of the Alchymists, their modes of chemical
manipulation, and their utensils, have laid the foundation of our Modern
Modern chemists have catalogued up to the present
time seventy-eight substances as Elements; why should there be seventy-eight
Elements to-day, any more than the thirty-two recognised in 1720, the era of
Lavoisier, or than sixty-four as in 1876, or eighty next year perhaps? The
statement of a fixed number of Elements is only a temporary dogma, which the
Alchymists wisely abstained from propounding.
Profs. Crooks and Farmaday have said: “To decompose the metals, to re-form
theta, to change one into another, and to realise the once absurd notion of
Transmutation, are the problems given to the chemist of the future for solution.”
The strongest evidence of the want of Elementary
characters in our modern Elements is provided by the Spectroscope, and the
intense heat and light obtainable from Electricity. Several so-called Elements
when exposed to the latter, show in the Spectroscope that they are not simple
bodies Spectroscopic examinations of rays of light from the Sun and Stars point
out that while some of our Elements are shown by their spectra to exist in them,
other Elements are certainly broken up in those regions of intense heat, amid
their constituents are disseminated and otherwise associated, thereby proving
that in the Solar regions at any rate, such Elements are Compound bodies.
Some examples of Alchymic descriptions of processes
on the Material Plane are here given.
From the “Open Entrance to the Shut Palace of the
King,” by Eirenæus Philalethes, is this clearly chemical passage “Take four
paints of the perfected Stone, either red or white; melt them in a clear
crucible. Take one part of this to ten parts of purified Mercury; heat the
Mercury until it begin to crackle, then throw in your mixture, which will pierce
it in the twinkling of an eye; increase your fire until all be melted, and you
will have a medicine of an inferior order.”
The following is from Jean d’Espagnet, and shows
the use of Alchymic imagery: “Take a red dragon, courageous and warlike, to
whom no natural strength is warning: take also seven or nine noble virgin eagles,
whose eyes will not wax dull in the rays of the Sun: Cast the Birds in with the
Beast into a clear prison, shut them up strongly; under which let a bath be
placed, that they may be incensed to fight by the warm vapour; in a short time
they will enter upon a hard contention; until about the fiftieth clay the eagles
begin to tear the beast in pieces; this one dying will infect the whole prison
with black poison, whereby the eagles also being injured, they will also be soon
constrained to give up the ghost.”
It may easily be perceived that this Allegory is
convertible into a description of chemical processes, thus: Take one part of a
red powder a, and add seven or nine parts of the liquid b, which is volatile, i.e.,
able to fly; mix them, put the mixture into a glass retort—the clear prison—hermetically
seal the opening, that is, shut them up strongly; set the vessel on a water bath,
and then the heat will make the liquid attack the solid powder and dissolve it,
and the result will be the production of a black substance, and both the red
powder and the liquid will have lost their previous chemical characters.
In the Mytho-Hermetic Dictionary of A J. Pernety,
1758, an explanation of Alchymic terms upon the Material Plane is supplied. The
Ritual of the Grade of Practicus alludes to several terms of Alchymic Art; as to
which the following remarks may be useful to students:
Solve et Coagula: These words meant either Dissolve
and precipitate from solution; or Melt and solidify; time and heat would melt
substances; time, heat, and moisture would dissolve them. The King and Queen
usually referred to Sol or Gold, and Luna or Silver, respectively; but some
Alchymists refer the title King to the Sulphur, and Queen to the Mercury of the
Philosophers. Gold is, of course, often called the King of Metals.
The whole difficulty of carrying out to-day the
processes of the Alchymists consists in the uncertainty as to what actual solids
and liquids, metals, acids, and alkalies are to be taken when Mercury, Sulphur
and Salt, or Sun and Moon, or King, Queen, and Son are alluded to.
The sublimation or Volatilisation of a substance
was called The White Eagle; the Black Eagle referred to Putrefaction, by which
they meant conversion by heat of dissolved substances or liquids into a sediment
of precipitate, or if melted substances, into a slag or form of ashes.
The Quintessence, or Son of the Sun, was the
Philosopher’s Stone, which was made from the Salt, Sulphur, and Mercury of the
Philosophers, which by putrefaction or calcination became Black, and then by
further processes White, and finally the Redness of Perfection was attained.
This Stone of the Wise was the key to Transmutation;
the Alchymists declared that by its power one form of Matter could be changed in
another; Lead became raised into Silver, while Silver could be changed into
Gold, called by them Sol, the Sun or the King.
Malkuth is the Kabalistic name for the Material
World, and for Matter in its multiform states, hence the Stone of the
Philosophers was called the “Key to the Constitution of Malkuth.”
The old Alchymic books, then, have been shown to be
definitely of a chemical nature. Let us now turn to quotations front the works
of eminent Alchymists, which illustrate their religious attitude.
Geber, the Arabian, wrote: “Our Stone has been
described by me in a way agreeable to the Most High, the Blessed Sublime and
Gluttons God, as it has beets infused by the grace of His goodness, who gives
and withholds as it pleases thin. Study with great industry and labour and by
continued deep meditation; be sons of Truth and you shall have most excellent
gifts of God.”
Nicholas Flansel wrote: “God reserves to Himself
to reveal to a select few of such as fear and love Him certain things of
knowledge, which therefore ought not to be written.”
In the book Aureus, attributed to Hermes is the
following passage: “My Son, before all things I admonish thee to fear God, in
whom is thy strength; whatsoever thou bearest consider it rationally. It behaves
thee to give thanks to God, Who has bestowed liberally of His bounty to the wise,
and Who delivers us from misery. I am proven by the fulness of His substance and
His wonders, and humbly pray that while we live we may come unto Him.”
“The Water Stone of the Wise,” an anonymous
tractate: “In the first place the practice of Alchymy enables us to understand,
not merely the marvels of nature but the nature of the Great Divine One Himself
in His unspeakable glory. It shadows forth in a wonderful manner how Man is an
Image of a Divine Trinity; be represents the Union of Substances, as well as the
difference of Persons. It illustrates air purification from sin, and in brief
all the Christian faith, and the reasons why Man must pass through much
tribulation and anguish and fall a prey to death before be can rise again to a
new and higher life. All this we see in our Art as in a mirror.
And then in the next sentence reverts to the
practical chemical part, adding “Secondly, its earthly use consists in
changing all imperfect metals, by means of a Tincture, into pure Gold, as I
shall try to show.”
From about the year 1650 the work of the Alchymists
has ceased to be given to the would by printed works. Private traditions have,
however, always affirmed the permanence of both the theory and art of
This silence has been at last broken by the
appearance of a new school of philosophers, who have espoused almost entirely
the principle of demonstrating the reality of Alchymy upon the higher or
Dr. Kopp, in his “History of Chemistry,” takes
this view; and there is a masterly volume by E. A Hitchcock, entitled,
“Remarks upon Alchemy,” where he shows that Man was the “Matter” of some
of the Alchymists. A clergyman of the Church of England published anonymously
a work entitled, “A Suggestive Enquiry into the Hermetic Mystery”; this
takes the same view. So great, however, was the pressure put upon him by his
clerical brethren, that be was soon induced to destroy all that
remained unsold of the edition.
The moral and spiritual aspects of the so called
“Higher Alchymy” were also illustrated by the late Anna Kingsford and her
co-worker Edward Maitland. They succeeded in many cases in drawing explanations
of Alchymic language by means of Hermetic allegory, and also in demonstrating an
Alchymic mode of thought and allusions to transmutation on the ethical and
higher planes from some of the narratives found in the early books of the Old
The keynote of Alchymy upon this basis is, of
course, the implied possibility of the Material once again taking on the
Spiritual aspect by successive purifications, which process may be suitably
described by terms allied to the art of chemistry.
Similar terms of Alchymic art may be used to
describe those schemes of moral, ethical, and spiritual purification which we
call Religion. For Religion should mean the processes which may re-unite us
fallible and erring creatures to our God, the Divine Spirit illuminating us.
The Higher Alchymy then is almost identical with
Religion, as distinct from Theology. The function of Religion, like the Great
Work of the Alchymist, is Spiritualisation, the separation of the subtle from
the gross; the redemption of spirit, while still dwelling in matter, from the
taint inevitable to the lowest planes of manifestation. Or again, the
transmutation of the animal forces which are in man—in excess of the bodily
needs of subsistence—into the more human and refined emotions, the more
delicate shades of feeling, the purer and higher manifestations which even the
human personality is plainly susceptible of.
From another point of view, and by the use again of
other but allied terms, is perceived that aspect of mental purification, and
that form of transmutation into higher powers which is expressed by the ideal of
Atonement, At-one-ment, the re-union of the spark to the flame, of the offspring
to the parent, of the ray to the sun, of the personal thinker to the divine type
of the Christos, or the overshadowing Divine Spirit, from which each one of us
has emerged and must remain separate until we shall lie again re-united by
personal effort, enthusiasm, and self-sacrifice to the Divine Source of all good.
The Alchymic expression of “Solve et Coagula,”
meaning “volatilise and fix,” as two contrasted processes seen alike in
chemistry, physics, and human development, are traceable in the biblical
allegories of the descent of the Soul into Man, by the putting on of “coats of
skin.” The human Ego or Monad becomes fixed in matter, and suffers the
consequent loss of the power of direct spiritual communion with the source
Divine. On the other hand, we have the allegory of the Resurrection of the Son
of the Divine One, who obtains re-union with the God-head by casting off the
cloak of matter and returning to His Father, and to our Father; and this
resurrection is promised to all who truly seek it. By birth upon earth man is
fixed, coagulated and fettered by his environment. By death, and by the throwing
off of his material body and its animal passions, man is released from his
bondage, and passes at once to a higher Plane, even if his final absorption into
Paradise be delayed.
Besides the important analogies already alluded to,
the terms Sol and Luna, which in Chemistry refer to Gold and Silver, may be well
understood as inferring on the Spiritual Plane to the Soul and the Body of Man.
The three terms Mercury, Salt, and Sulphur have also been used as synonyms of
the three persons of the Trinity; the Divine Father—Mercury the Divine Mother,
passive principle, or the holy Ghost as Salt; and the Son of God, the Christ,
the Divine Power in human manifestation, by Sulphur.
As a last example, the Black Dragon of putrefaction,
which by time and force can become fashioned into the White Swan of purity, in a
beautiful symbol of the change in man from a life of sin to a reformed
personality; to the man purified by suffering, chastened by humility, and fit to
commune with the Holy Ones whom God has created.
To conclude, it seems manifest that the writings of
many mediæval European Alchymists enshrine a doctrine at once exalted,
fascinating in formulation, eloquent in language, and worthy of serious study.
Cel.: Fratres, before we close this Convocation let us return our thanks to the
Creator and Preserver for His past care of our Order and of ourselves.
Cel.: Let us pray and give thanks
Cel.: Thanks be to Thee, O Creator, Honour be to Thee, O Preserver. Almighty
and Merciful God, we offer our grateful hearts to Thee. May the Supernal Triad
be with us, and may each and every attribute of the Divine Sephiroth assist us
in out exertions, and may we continue to preserve our lives pure and unpolluted.
Cel.: Our duties being concluded, I call upon you all to give the Sign and
speak the Word.
All rise, give the Sign, and
speak the Word.
Our Thanksgiving is performed. I close this College of Practici by two and three
Exponent repeats knocks: And it remains closed until re-formed by the R.W. (or V.W.) Celebrant or
Pax Domini vobiscum.
Amen! Amen! Amen!