Richard Rose


Richard Rose (March 14, 1917 – July 6, 2005) was an American mystic, esoteric philosopher, author, poet, and investigator of paranormal phenomena. He published a number of books and spoke widely in universities and other venues across the country during the 1970s and 1980s.

Rose developed a system which he described as the “retreat from untruth,” an examination of personal belief systems and lifestyles. In that system one discards what one finds to be false on a case-by-case basis. He believed a spiritual Ultimate truth exists and can be found for oneself with sufficient application of effort, and recommended skeptical approaches such as his.

He studied human psychology, human weakness and human potential, then wrote challenges to psychology, psychiatry, religion, academia, the legal system, and the New Age movement. His criticism included issues of group-think, dogmatism, financial motives, emotional appeals, and reliance on questionable authorities.

Richard Rose was born in Benwood, West Virginia, USA. He entered a Catholic pre-seminary in Butler, Pennsylvania at age 12. He later recounted his delight at the prospect of living with monks and nuns who he believed had direct connections to God. He became disillusioned though with the teachers and with their insistence that he accept what they taught on blind faith. He left the seminary at age 17 still looking for God but having decided to do so through science. He then studied chemistry and physics in college but became disillusioned with the possibility of finding God or Truth through science. He then traveled around the U.S., in a series of jobs such as work on the first nuclear submarine at Babcock & Wilcox in Alliance, Ohio, on streptomycin at the National Jewish Medical & Research Center in Denver, and performing metallurgical testing for Martin Aircraft in Baltimore.

While living in Baltimore, his older brother James was killed on a Merchant Marine vessel when it was torpedoed by a German U-boat. His death provided a huge shock to Rose, who contrasted his brother’s selfless attitude to his own spiritual ego.

Rose was working in the spring of 1947 as a waiter at a tennis club in Seattle when he experienced what he described as “God Realization”. Several months later, he wrote a description of what had occurred in The Three Books of the Absolute.

A few years later he married and raised a family. He supported the family as a painting contractor and by raising cattle on the family farm. He worked with people who were interested in parapsychological phenomena such as ESP and hypnosis, but said he never come across anyone working to answer questions about the nature of the mind and reality. It was in this period that he compiled his first book, The Albigen Papers published in 1973, outlining his philosophy.

In 1972 Rose was invited to give a talk at the Theosophical Society in Pittsburgh. Two students from the University of Pittsburgh attended, and they were inspired to start a group at the university to apply Rose’s teaching. In 1973, Rose and a handful of students set up the TAT Foundation — “a circle of friends with no head” — to promote their efforts to reach out to others. The acronym TAT stood for “Truth and Transmission.” The Pittsburgh group spawned groups at other northeastern universities and even a couple of western locations (Denver and Los Angeles). Rose made his farm available for group gatherings and individual retreats, and students built two large buildings for meetings as well as cabins for individual use. The following two decades saw hundreds of people inspired to launch their own spiritual searches.

Rose continued to write and publish while his study groups expanded. His public lectures continued until the early 1990s, when he started to show signs of deterioration from Alzheimer’s disease.

Rose’s student David Gold described his work as esoteric and direct. Rose chose not to establish a popular movement of students, instead preferring a sub-rosa network of close students, who then reached out to a larger circle, which included author Joseph Chilton Pearce. Pearce described him as, “Rose is a no-nonsense West Virginian who wants nothing more from life than to somehow pass on the cataclysmic spiritual experience, the Enlightenment that blind-sided him when he was a young man.”

His student John Kent felt Rose’s teachings were difficult to describe, because Rose stressed inner work inherently subjective and intimate to each individual. They were more about pursuing personal insight and introspection than a set of specific techniques. Nonetheless, according to Kent, Rose did formulate a system of teachings based on his study of other traditions and his own insights. Kent summarized the core questions in the teachings as:

Who am I (ultimately)?

Where did I come from (before birth)?

Where am I going (after death)?

Rose recommends a deep investigation of “who” is living and experiencing: clearly defining self and ego. He also insisted that a life of activity is meaningless as long as the identity of the actor is not known. He thought approaching spirituality as a way to find peace or enhance one’s life, which he called “utilitarian,” was foolish. Instead he advocated total dedication to a search for truth — in particular concerning self and ego — in spite of the personal consequences.

He used the term “Jacob’s Ladder” (image) as a kind of transpersonal map. Based on that, he then used the terms “Law of the Ladder” and “Ladder Work” to describe different levels he observed among those seeking truth. He also believed that one could only effectively help, or be helped by, others who were on the same or adjacent rungs of the ladder. He felt “extra-proportional returns” were realized when a group of people combine their efforts in any endeavor, which he called the “Contractor’s Law“.

Rose cautioned against postulating what truth — with respect to self and ego, for example — should be and then trying to move toward it. Instead one removes misunderstandings. His working definition of truth was “a condition from which all untruth has been removed.” He used the phrases “retreat from error” and “reverse vector” to describe the process of moving away from the most obviously false, what he called “garbage,” which would clarify the thinking and intuition to a point where more subtle untruth could be evaluated.

He published The Albigen Papers in 1973, which he called a guidebook for seekers. His theories about the transmutation of energy from the body through the mind up to what he called the “spiritual quantum,” were published after that and similar to some recent theories describing the mind as a force-field. He produced a pamphlet on a method of meditation involving the dispassionate review of past traumatic events as a way to overcome psychological problems and to understand the ego. His book Psychology of the Observer encapsulated his views on the structure of mind-processes and what he described as the internal ascent from a personal, conflicted view of the world to a more Universal perspective.

He was a hypnotist, occasionally giving demonstrations, and said that understanding hypnotism was a key to understanding the mechanics of the mind. His criticism of spiritual and New Age movements often included references to their use of self-hypnotic methods.

His student John Kent described the culmination of Rose’s philosophy as corresponding “most closely with the nondualism of Advaita Vedanta”. But Kent also writes that rather than presenting a concept-structure or a specific practice upon which his teachings could be based Rose instead advocated personal immersion into available methods and religious styles while always applying what he called “respectful doubt.” Consequently, his followers obtained an understanding of a wide number of esoteric groups and methods, which they were able to bring back and share among themselves. Rose also believed that progress on one’s spiritual path was linked to one’s efforts at helping others.

Rose recommended a number of authors to his students and disparaged other authors, based on his research. Those he most highly recommended were Indian guru Ramana Maharshi, Chan master Huang Po, Christian mystics St. John of the Cross and Teresa of Avila, George Gurdjieff, and researchers Paul Brunton and Richard Bucke. Rose advocated the study of what he called thaumaturgical laws as a means to protect oneself from unseen influences, for anyone who would explore the dimensions of consciousness (“the mind dimension”), referring to texts by Eliphas Levi and others.

According to Kent, Rose advocated a very personal commitment similar to Gurdjieff and he discouraged casual commitment. Aspects of his style which discouraged casual commitment included: a Zen-like method of confrontation, recommending a celibate lifestyle, and strong criticism of what he described as social and political sacred cows. In personal interactions he would attempt to dispel illusions and falsehoods that students were hiding from themselves. This sharpness caused his students to call him a Zen master, even though he was highly critical of mainstream Zen. In fact, the first group established by Rose was called Zen Study Group, in Pittsburgh, reflecting his embrace of Zen methods, and other groups were called Pyramid Zen Society, an admission that those interested in total commitment would be few (the top of the pyramid) as explained in various recorded talks. He felt that requiring students to be determined would produce a more committed group of thinkers and researchers.

Rose gave a series of lectures in the 1970s which outlined his approach to Zen and which incorporated the term Zen in the title: The Psychology of Zen; Zen and Common Sense; Zen and Death; etc. Several of these have been transcribed from the audio tapes and published. He published for limited circulation a paper titled The Monitor Papers which established rules, guidelines and techniques to be observed during confrontation in the private group meetings where confrontation was permitted.

Rose had a high regard for Alfred Pulyan, a Zen teacher in Connecticut, who gave him a method of Transmission referred to in Zen literature. Rose wrote a handbook for local group leaders, The Monitor Papers, currently unpublished, giving instructions on how to create rapport, which in his view is a precursor to Transmission, and he published Energy Transmutation, Between-ness and Transmission in 1975.


Excerpts from Richard Rose’s Books:

“The highest form of spiritual work is the realization of the essence of man. The final definition of man. And with this definition — the definition of all things, and a realization of the Nature, Absolute, or God behind all things.”

“What is reality? We can only know the truth by teaching ourselves to face the truth in all things. If we encourage our computer to come up with erroneous answers, because they are more desirable, then we are developing a computer that we may never be able to trust. Truth is that which Is.”

“Experience is a worthless and transient existence unless the experiencer is known.”

“Man demands that God prove Himself in terms of symbols and paradigms or be considered as non-existent.”

“For those who are somewhere in between the folly of youthful hedonism and the indifference of old age, some system needs to be salvaged from the experience of those who managed to make a grand assault upon definition, and who admittedly found an answer.”

“The path to Truth begins with the self. We cannot properly isolate, identify, or analyze the self, because it is the subject about which we know the least.”

“We live in a cloud of illusions and rarely realize that we are spinning this web of fiction for all the hours and days of our lives, unless we are fortunate or unfortunate enough to die slowly. Perhaps slow death may be the only moments of reality for the total life of many earthlings. Because the dying person is forced to face the fact that he is about to become zero.”

“When you question any consciousness, it will have to answer you or leave. That’s the Zen technique for everything.”

“The things that are holding you up personally are the negative things that have happened to you.”

“You have to start with the recognition that we do not have the truth.”

“A searcher for truth can never be an acceptor. You have to be a challenger.”

“I do believe there’s a system that searches for the Truth, and it’s a process of challenging everything.”

“It’s good to challenge a person’s thinking. You get them out of their daydreaming by saying, ‘Hey — what are you thinking? Why are you thinking it?’ ”

“The person who has an ability to love has a much greater chance of immortality.”

“IQ is not the greatest value. Rather, try to develop intuition.”

“You’re on a desert with no railroad tracks. You will have to go on intuitional hunches.”

“We have to fatten up the head before we can chop it off — have to do a lot of studying — have to become virtuous. Conservation of energy results in using a body function to transmit the mind into discovery.”

“Keep active along the direction of truth, the direction of discovery. Then you find out you don’t discover anything — you become.”

“The whole path to truth is through the umbilical cord — a mental umbilical cord. It links you to the Brahman. We are the Atman.”

“The spiritual experiences that people have are a result of looking inside themselves.”

“You’ll not find the umbilical cord by reading books. You find it by going inside yourself. By observing yourself.”

“Once a person has the formula, anything can be changed, even the future. Through determination, a man can discover how to completely change his destiny. There are thoughts — which are not yours, but come from elsewhere — and there are gaps between thoughts. When you get into that gap between thoughts, you have the opportunity to completely reshuffle your life. This may sound impossible to you now, but try not to let your ignorance get in the way of understanding. I have just told you something of priceless value.”

“Those who worship through the various religions should not be criticized, but encouraged. In all religions rests a grain of truth for the masses. It is a form which the masses can comprehend, no matter how erroneous it may be. As long as those individuals attempt to live their religion, instead of a life of hypocrisy, they are seekers and we cannot look down our noses at them.”

“A man who is sincere and makes philosophy his life’s endeavor, will emanate that sincerity. A man who thinks it and lives it will touch the intuition of others.”

“The mistake people make is to wait for something to happen to them before they begin searching. They want the voice of God, or something, to tell them to get started. Or maybe they know they should be doing something but they procrastinate, hoping that tomorrow they’ll have more conviction and be more determined. What they forget is there may be no tomorrow for them.”

“You act, but you are not the actor. You do things, but you are not the doer–and you know you are not the doer. It’s the ability to hold the head at a dead standstill in order to effect certain changes. You desire the change, but you do not care if it comes to pass.”

“Even the desire for peace of mind or bliss is an ego. Life is a battle, and we don’t want to face that. An experience can’t be happy, eternally. We are bipolar beings. When there’s happiness, there’s automatically sorrow. If we were purely happy all the time, it would get so damn monotonous we’d wish for some sorrow or problem to overcome, just for the sake of a challenge.”

“The proper path is somewhere between hope and hopelessness.”

“Enlightenment is the result of your thoughts being a certain distance apart.”

“Fight programming with programming.”

“We must make limitless commitment.”

“Fight like hell but don’t give a damn.”

“You trap yourself, thinking you’re doing something. Build power. If you think you’re moving something, then you’re trapped.”

“There’s no place to look, no place to go. Incessant looking is the only sure factor. No task is justifiable until a person has defined himself. Self-definition is the first task.”

“When you’re climbing the [spiritual] ladder, it doesn’t matter how many rungs there are, but whether or not it wobbles.”

The complete text of “The Three Books of The Absolute” is available online here:

Two extended appreciations of Richard and his work can be found here:

Selections from a video interview:

About Bob OHearn

My name is Bob O'Hearn, and I live with my Beloved Mate, Mazie, in the foothills of the Northern California Sierra Nevada Mountains. I have a number of blog sites you may enjoy: Photo Gallery: Essays on the Conscious Process: Compiled Poetry and Prosetry: Verses and ramblings on life as it is: Verses and Variations on the Investigation of Mind Nature: Verses on the Play of Consciousness: Poetic Fiction, Fable, Fantabulation: Poems of the Mountain Hermit: Love Poems from The Book of Yes: Autobiographical Fragments, Memories, Stories, and Tall Tales: Ancient and modern spiritual texts, creatively refreshed: Writings from selected Western Mystics, Classic and Modern: Wisdom of a Spirit Guide: Thank You!
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