TH6 ROSIQRUqiHN ORD6R

Mysticism’s Answer To Your Personal ProblemsD elivered by GILBERT N. HOLLOWAY, Jr., K. R. C.

N O V E M B E R 5, 1939

Mysticism and Social ChangeD elivered by GILBERT N. HOLLOWAY, J r ., K. R. C.

D E C E M B E R 3, 1939

Mysticism and the Eternal NowD elivered by WILLIAM J. NORRIS

JANUARY 21, 1940

A series of three public lectures given under the auspices ofTHE NEW YORK CHAPTER, AMORC

250 West 57th Street New York, N. Y.

Mysticism’s Answer To Your Personal Problems

If there be one thing certain about every one of us here this evening, it is that we are all deeply and vitally concerned about problems rooted in our personal lives. Living, indeed, is prob­lem-solving, and the higher our aspirations, the more numerous and difficult are the problems we confront. It is presumed that you, our friends who are here this evening, have encountered in your reading or conversations some of the teachings or ideas of mysticism, and are wondering what these teachings may have to offer toward the solution of your persistent personal problems. With such a question in our minds for the next few minutes, let us briefly consider some central ideas in the philosophy of mysticism, and their relevance to our daily affairs and activities.

It may be asked at the outset: what is mysticism? Has it any­thing to do with magic, black or otherwise, or other question­able or spurious practices which the uninformed sometimes suggest? There are no standard or universally agreed upon defi­nitions of the term, for the acceptable definition is in the last analysis a personal realization in the mind of each individual. However, the following is offered as a basis for our thinking to­gether this evening: Mysticism is the science or the way of Self­development, Self-knowledge, and Self-realization. Through it man comes to know himself, to know the Supreme Intelligence of the Universe, and the relationships existing between that Infinite Intelligence and himself, and all mankind. It is the Way fol­lowed by all the great avatars or spiritual leaders of men down through the ages. It is the science of life and all that is, the ulti­mate and final road to truth, wisdom, and understanding. Mys­

M y s t ic i s m 's A n s w e r to Y o u r P e r s o n a l P ro b le m s

ticism has been sadly misunderstood and often greviously mis­represented in our times. The existence and activity of many unprincipled and even ignorant metaphysicians and occultists have given mystical philosophy a bad name in the minds of many reasonable and idealistic persons. This is most unfortunate, and one of the greatest tasks of reputable and acknowledged mys­tical organizations has been to dispel this false impression and to spread abroad the marvellous truth concerning the tenets and practices of mysticism. Experienced, business-like men and women too often ignore the teachings of mystical philosophy, having in their minds the thought that an investigation of such a philosophy would have no practical and useful consequences for them. They have no time for studies which do not add to their personal effectiveness and capacity for service in the world of affairs. Right they are in their demand for effectiveness and utility, but misinformed as to the applicability and real life value of mystical philosophy.

Properly understood and practiced, mysticism is highly prac­tical, scientific, and useful; that is to say, the process of acquiring Self-knowledge and the realization of Cosmic, Divine laws and principles involves definite techniques which yield unfailing results. These results are of greatest consequence in the practical life. Let us see how and why this statement is true.

For centuries the ancient Socratic admonition has puzzled and challenged the seeking minds of each generation: the terse advice to know thyself. This phrase is constantly on the lips of men, but far too seldom is it understood in its deepest meaning. In modern times the wisdom of the esoteric or mystery schools of ancient Egypt and Greece too often seems lost in a world of men ob­sessed with outer things, absorbed in their material affairs, striv­ing for material gain and conquest. We live in one of the critical periods of human history, in a world that sees itself torn and divided again by the terrible tragedy of war, with unspeakable horrors possibly yet to come. Voices are heard from every side that twentieth century man has “ lost his soul’’, his knowledge of his true self, in this mad rush for material, selfish gain. As with

[ 2 ]

M y s t i c i s m ’s A n s w e r to Y o u r P e r s o n a l P ro b le m s

countless individuals, so it is with the morality of nations: all things for me or us, and the devil take the rest of the world. As a result of this selfish, unsound living and thinking, our civiliza­tion finds itself heavily encumbered with psychological cases, “ neurotics,” persons who through ignorance or denial of Self and the Divine, Infinite side of their natures have “cracked up,” as we say, and faced the bitterness of personal tragedy and despair.

It is a grim truth, and a sad commentary upon the usual reflective and wisdom-seeking capacities of man, that he seems to learn his most significant and lasting lessons through the experiences of tragedy, suffering, and despair. The Divine Ruler of All has so often been only a resource for desperate and anguished men and women, a Power and Strengthener upon whom they might call when all else has failed and their little worlds are tumbling down about their ears. Periods like the present always find man groping anxiously, questioningly, often pitiably, finding that what he thought was the foundation of his life was but sand and loose earth, disintegrating at the first gale of circumstance. It is right that we should seek Divine help and guidance when in trouble, but why only then? Are not Cosmic, Divine law's and principles to be respected and conformed with in all the periods of our lives? The average individual, for example, would not think of wiring his home for electricity without possessing a w'orking knowledge of the laws governing the manifestations of electricity. And yet this same person may be living his life in almost complete ignorance of the fundamental, Cosmic laws governing the manifestation of his own soul and body. The knowledge and application of Cosmic Law gives the mystic power, effectiveness, and poise in his particular channel of work and service.

So much of our present misunderstanding and confusion about ourselves comes from the failure to realize that we are dual be­ings. Man is dual in nature; on the foundation of this firmly-held realization a great edifice of understanding may be erected. Man has a physical, material body . . . the most wonderful material,

[ 3 ]

M y s t ic i s m 's An s we r to Y o u r P e r s o n a l P ro b le m s

created thing of our Maker; no mystical student of any under­standing whatsoever would attempt to deny or belittle this funda­mental fact. To the contrary, his study of the physical body and its functions and properties is most absorbing, for in its workings he finds exemplified the most profound Universal laws. This material body has an extraordinary mechanism which we call the brain, and with this brain and spinal nervous system are associated the five senses as we know them. These physical receptors and transmitters of impressions orient us to the mate­rial world in which we all live, and to whose intricate workings we must adjust in order to live happily and usefully.

However, this is not the whole story, as so many apostles of materialism and “Scientism” would have us believe. Man has a counterpart to this physical body. Indeed, the other half of this duality has a supremely real existence. It is the subjective, psychic, or spiritual body—call it what you will—which in turn has its definite cognitive or “knowing” faculties and abilities. Each of us has a subjective mind, as contrasted with our outer, or objective mind. Just as the objective mind relates us to all that occurs in the world about us, so the subjective mind relates us to all that transpires within the inner consciousness, to all sensations and vibrations of a Divine, Cosmic, or psychic nature.

To the sincere student of mysticism this fundamental duality running throughout body, mind, and consciousness becomes more than an interesting intellectual distinction; it becomes a reality . . . the laws of which are tested, tried, and lived in all the experiences of life. With the carrying forward of systematic studies and experimentation in the teachings of a reliable mysti­cal school or organization, the student begins to discover within himself not only a heightening of his objective powers—such as observation and concentration—but even more important, a quickening and sensitizing of his subjective, inner, Divine facul­ties, with results of inestimable benefit in his daily life.

One of the central problems of existence which every one of us must face early in life is this: For what purpose, if any, am I

[ 4 ]

M y s t ic i s m 's A n s w e r to Y o u r P e r s o n a l P r o b le m s

here? Why was I born? What is my task or mission in this life? Or, have I any particular mission which it is my unique and imperious responsibility to fulfill? A friend of mine has a four year old son who is already pestering his Dad as to his life's work. One day he is earnestly considering the merits of the role of firemen in society, the next day it will be that of locomotive engineers, and so on through the occupations which seem to have peculiar fascination for the child-mind. This lad is very intelli­gent, and illustrates the capacity of thinking man, even while young, to continually ask why and for what purpose is all he beholds, including himself. Not one of us can escape this search­ing question as to our own role in the Cosmic drama. Avoid it as we may, in some unguarded or introspective moment the thought will out, and the voice of conscience will ask us for an accounting of our past acts and future intentions. Thousands of persons throughout America and many thousands more through­out the world today are floundering in mires of ignorance, inde­cision, lost ideals, and lost hope.

Contrasted with this indecision, uncertainty, and lack of vision, the student of scientific mysticism finds early in his experience and development that the gradual quickening and enlivening of his inner, subjective faculties offers a way of guidance, a path through the myriad problems and difficulties of life. The realiza tion dawns upon him in all its power and tremendous import that what he has come to know as the “ Inner, Subjective Mind” or the “ Inner Man” is in constant attunement with the Cosmic Mind, the Mind of God. Furthermore, this Mind within him is ever seeking to offer guidance, advice, and encouragement in all his efforts and aspirations that are in harmony with the Cos­mic, creative nature of the life force within. He no longer finds himself in hopeless mental labyrinths, interminable quandaries and perplexities. It is true that the varied problems of life never cease to arise and confront him, but now he meets them with confidence, understanding, and positive knowledge, “as a man that goetli forth unto battle and returneth with victory in his hand.”

[ 5 ]

M y s t ic i s m 's A n s w e r to Y o u r P e r s o n a l P r o b le m s

This development of intuition, this sensitizing of the faculties which lead to Cosmic attunement and guidance, is one of the great rewards which unfailingly comes to the sincere student of mysticism. Such guidance and inspiration may be had in every situation and relationship of life, without exception, provided the conditions under which it may be received and used are kept. That is to say, the criminally-minded person, the one whose purposes and motives in life are anti social, inhumane, destructive, and negative, can expect no aid or counsel from the Cosmic Mind. Since the nature or the very essence of the Cosmic is loving, all-inclusive, merciful, just, and workingfor the benefit of all, we can expect guidance in our personal problems and Divine aid in our efforts only when our basic purposes are in accord with Cosmic purpose and will. From the writings of the mystics comes this beautiful petition: “God of our Hearts, gram us the desire to receive, that we may give, knowing well that we can only receive as we are ready and willing to give.”

Are you, an individual person in our gathering here tonight, faced with a perplexing and harassing problem in your business or personal life? Are you, like so many people, obsessed with certain anxieties about situations in which you find yourself? The all-knowing and omnipresent Cosmic Mind will guide you to the solution that will be best for you and all concerned, if you will seek such guidance properly, with understanding of the laws involved. Have you a problem in family relations? Perhaps the relationship with your marriage partner has a thorn in it, a devious annoyance that defies analysis but is causing strain and tension in your home. Perhaps you feel out of attunement with your children, unable to understand them, their ambitions and youthful peculiarities. If you are a young man or woman, per­haps you are facing the difficult and tremendously consequential decision as to the person whom you shall marry. A dear friend of mine is in the midst of such weighty considerations at present, and finds sole reliance upon the powers of objective analysis and comparison not fully satisfactory. This is not to say that the use of all objective data, evidence, and the reasoning therefrom is

[ 6 ]

M y s t ic i s m 's A n s w e r to Y o u r P e r s o n a l P ro b le m s

unnecessary and undesirable when making a decision. It is to say, however, that intuition, the voice from within, advises us and helps us to decide on the basis of complete reasoning. Intui­tion is synthetic reason, the objective and subjective faculties perfectly blended in one united and commanding response of the whole mind.

We have thus far considered only a few of the manifold prob­lems of life. We may be wondering what school we should at­tend, or with what fraternal, social, or business organization we should cast our lot and our aspirations. When the Divine, un­limited, immaterial, all-knowing part of our beings is allowed to express itself through an awakened inner consciousness and developed spiritual faculties, and when, with knowledge gained through experience and reflection, we live in accord with Cosmic Law, then we can be absolutely sure that the right answer will be obtained for every one of the problems and difficulties listed herebefore, and for each succeeding problem in life as it arises. We may confidently and positively act upon the decision we have intuited, knowing that the consequences flowing from such action will work righteousness and justice to all parties con­cerned. Let us remember that the power of intuition, which obtains for us Cosmic guidance, does not do away with the problems of life or make of life the proverbial bed of roses. The cross has always loomed significantly in the lives of men and women close to the Cosmic beat of life. But there is a great difference, on the one hand, between suffering and stumbling blindly and ignorantly, and on the other, bearing the burdens of life nobly and compassionately, with understanding, peace and love centered in one’s being.

Another advantage of greatest practical import accruing to the student of mysticism is the abolition of fear. Human beings tend to fear that which they do not know or understand. Where knowledge is not, there may fear, doubt, and a host of negative expressions quickly appear. Conversely, the coming of knowl­edge, like the advent of love, driveth out fear. How many persons each one of us knows whose lives are perpetually ridden by one

[ 7 ]

M y s t ic i s m ’s A n s w e r to Y o u r P e r s o n a l P ro b le m s

fear after another! They are afraid of the future, suspicious of their neighbors and even of their friends, fear their “ boss” and distrust their business associates, think every day that their job is about to be taken from them and the bottom is to drop out of everything, dread the coming of ill health (and thereby hasten its arrival), abhor the thought of death, and so on and on . . . with fears and worries too innumerable to mention. What an incubus of fear so many persons carry about with them, and all so unnecessarily! Fear is a negative, inhibiting, destructive, and limiting expression, a veritable curse which men permit to dwell among them, when they could drive it away in an instant with a repolarization of consciousness. Modern psychologists have carried on extensive researches in the psychology of fear, and its effect upon the physical and mental powers of man. Continued fearing is a first step toward some vitiating form of neurosis, stripping the individual, man or woman, of dignity of mind and stature, depth of comprehension, and ability to live creatively and happily.

The mystic truly knows no fear. What, indeed, is there for the Soul with understanding to fear? Caution, prudence, rea­soned deliberation . . . these are not to be confused or identified with fear and negativeness. With the realization of his true nature, of the marvellous duality of his existence and of the laws and principles governing each aspect of the duality, comes the shedding for the mystical student and aspirant of all the fears, petty and otherwise, that harass the majority of mankind. Living his life from day to day and moment to moment “ in the lap of the Cosmic,” intimately attuned with the Divine, creative, con­structive forces of the Universe, the thought of fear is completely foreign to his consciousness. Love and fear cannot dwell in the same consciousness simultaneously. The coming of impersonal love—the rock upon which the mystic builds his life—forever drives out all fear and similar negative expressions. With his con­sciousness raised in its polarity and consequent power to appre­hend the truths of life and all being, the realization comes to the sincere seeker that Love is the great spiritual Law, the Su-

[ 8 ]

M y s t i c i s m ’s ■Answ'er to Y o u r P e r s o n a l P r o b le m s

preme Power of the Universe. Love is the most suitable word we can use in describing our Maker.

Through scientific mystical development we come to know these truths of life, and not merely to have opinions about them, as most of us had before. We come to know of the existence of the Soul within, of the Divine Consciousness and how it may guide and sustain us in every activity and problem of our lives. There is a tremendous difference between knowledge and specu­lation concerning these matters. Every one sometime in his life will probably speculate about God and the Cosmic purpose and meaning of it all. Those who continue only to speculate—never to test and live the underlying Cosmic Laws—usually end up with atheistic or agnostic opinions, asserting that such specula­tion is essentially a waste of time. After a certain point it is, undoubtedly. Speculation and mere theorizing beget opinion, which is changed with relative ease and survives with difficulty the knocks of adversity and the sharp blows of circumstance. Intimate, personal, experiential knowledge, however, is an en­tirely different matter. Experience is the great source and testing ground of knowledge and truth, and knowledge gained thereby begets conviction, which results in the power to do and live, to demonstrate what one knows. The true philosopher (whom Socrates called the mystic) acts upon knowledge, gained through experience and reflection, which gives the power of wide activity and constructive achievement in the world of men and affairs . . . as well as lending harmony, health, and balance to the personal life.

We Americans are very proud of our scientific, rational tem­peraments, of our standing by the assertion that “ the truth shall be known by its consequences.” We point to the stupendous ac­complishments of American scientists, technicians, engineers, and industrialists. Well may we take delight as a people in the constructive achievements of these men, and in the philosophy implicit in their researches and associated activities. The mod­ern, enlightened student of mystical philosophy does not shrink from the challenge of this American and twentieth century scien-

[ 9 ]

M y s t ic i s m 's A n s w e r to Y o u r P e r s o n a l P ro b le m s

tific thought. He is quite ready to assert with the “experimental­ists" and philosophers oi science that generalities and theories which have no demonstrable applicability to men’s problems in the here and now had best be ignored as unworthy of serious attention. The fact is that every truth the mystic lives is grounded and tested in experience, and may be demonstrated to the satis­faction of every person who will seek such truths sincerely. Understanding is not the reward of curiosity-seekers or idle speculative wits, but comes only to those whose motives are ones of service and love of mankind, and in whose hands the power which comes with knowledge will not be misused or diverted into destructive channels.

Along with the realization of the duality of his being and the marvellous privilege of living in constant attunement and trust­ful relationship with the Cosmic forces and energies surrounding him, comes a balance, a fundamental harmony into the life of the student, which brings peace to the mind and health to the body. Health is so essentially a matter of harmony, of regu­lated rhythm and right proportion in the daily life of the indi­vidual. Health in its deepest meaning is not just animal vitality or magnetism; it is the harmonious and positive balance between the subjective and objective aspects of our beings, united in constructive activity which is fundamentally unselfish and for the good of all with whom we associate. This type of living brings happiness, that ideal yet elusive state of being which has been the pursuit of men from time immemorial. Cheerfulness, wit, tolerance, broadmindedness, and a deep inner peace . . . all of these flow from the rightly motivated and harmonious life. This life is the goal of every student of the Mysteries while living upon this earth, and its attainment to some degree is assured those who persevere and live the Laws.

Let us consider a final word about the time in which we live, and its bearing upon the thought we have been sharing this evening. We are in a period of fundamental, deep-seated social, political, and economic transition. The forces loosed in the world today will carry us we know not whither. We may be

M y s t i c i s m 's A n s w e r to Y o u r P e r s o n a l P ro b le m s

assured that the next decade will see no little change in the material circumstances and surroundings of most of us. This is a time of relative uncertainty, of ideological confusion and ma­terial unsettlement.

What has mysticism to say about this state of affairs? Certainly one thing that it has always said: there never has been and there never will be any lasting security or permanency in material things, in the conditions and circumstances of the objective, physical world, in which our Souls are gaining experience while manifested in physical bodies. This does not mean in any sense ignoring or slighting the material things of this life; to the contrary, material problems and conditions are to be observed, studied, experienced, reflected upon, and finally mastered. Mys­ticism does say that the only security we can ever hope to have is that which we find within ourselves, in that Self within, which is Divine, immortal, and unaffected by material change or catas­trophe. There is the solid foundation upon which to build our lives; and while the habitations of those who have built mainly upon outer things are being swept away in the swift tides of social and political transition, he who builds upon the Cosmic Rock shall never be dismayed or disheartened. How can one err when his central values rest with that which is loving, all­wise, just, merciful, and all-powerful?

So, friends, rests the case with the student of mysticism, the mystical philosopher. We have not been talking this evening about super beings, about demi gods who may possess faculties and sensory powers far beyond our limited sensitivities. All that has been set forth is possible, is waiting for each one of you. Just as wTe all possess senses of sight, hearing, smelling, and the like, so do w'e all possess those latent Divine faculties which per­mit of spiritual and psychic development. In most of us these faculties have lain dormant for years, perhaps nearly a lifetime. Even so, it is never too late to arouse and develop them by syste­matic study and personal experimentation.

There are many paths w'hich lead to the Door of Truth. They are not all the same, nor equally efficient. Some are not suited to

M y s t ic i s m 's A n s w e r to Y o u r P e r s o n a l P r o b le m s

the lives and responsibilities of people living in the culture of Western Civilization. Other paths to wisdom and understanding, such as the one given expression in the teachings of the Rosicru- cian Order (the Ancient, Mystical Order Rosae Crucis) are successful in adapting our great mystical heritage to the life conditions and creative possibilities of twentieth century men and women.

Your sincere and humble petition to the Divine Consciousness within will lead you onto that path which is most suitable and appropriate for you. The Mystic Way is not easy to follow. The Creator does not make Himself manifest to cowards, or to those who lack the earnestness and determination to persevere through trials and tribulations. But know that even a glimpse of the Greater Light that shines within is gloriously rewarding. Then it is that the aspirant, the seeker, knows that his steps are leading him to the Source of Life, to that Presence who manifests to us as Light, Life, and Love.

Seek, and ye shall find; ask, and it shall be given unto you; knock, and the Door is opened.

[ ' * ]

Mysticism and Social Change

We hear a great deal these days about the possibility and desirability of significant social change. The subject is discussed, analyzed, and argued from every conceivable point of view. Probably the only statement that would be acceptable to most disputants and thinkers is the assertion that this nation, and every nation, faces social, economic, and political changes of a fundamental and deep-seated character.

An important fact to note is that the realization of these coming changes in our forms of social organization is strongly present in the minds of very many responsible and level-headed men and women. One expects to hear the loud demand for socio-economic alterations and reform from the confirmed revolutionaries and malcontents. Such folk are always voicing their opinions and solutions in a free country, and we gradually become more or less inured to their condemnation of “ things as they are.” However, when many leaders in government, industry, labor, education and the other great professions, and all walks of life express publicly their consciousness of the imminence and desirability of certain changes in our ways of living and working together, we can be sure that time is well spent in thinking more deeply into the causes and anticipated results of the tremendous forces loosed in the world today.

This sincere and anxious thinking about social evils and their remedies is particularly evident in the nations now at war. Little comes to the surface of official public opinion in Germany, of the undercurrents of private, individual question­ing, doubt, and troubled self-examination; but we may be certain that great numbers of the people of that nation are not throwing their energies and lives into this immense struggle

[»]

M y s t ic is m a n d S o c ia l C ha n ge

without some thought as to the purposes and aims for which they are fighting, and the type of national and international society they would like to see evolve from the one which is today in such travail. In the case of Great Britain and France— Britain especially—we find an unusual sensitivity to what is transpiring and a growing realization of some of the vital issues at stake in the conflict. Leading English writers and thinkers— to mention H. G. Wells, George Bernard Shaw, Julian Huxley, Harold J. Laski, and many others—are stimulating the public consciousness to a supreme awareness of the critical state of their form of government and society. Responsible leaders of Britain and France are being pressed constantly for definite and precise statements of their war aims. The expressed purpose to destroy one individual and one political regime is not accepted as a sufficiently inclusive aim, as one bearing with it a real promise of removing the root causes which lead Europe and the rest of the world into these recurrent and seemingly futile wars.

This latest crisis forced by the war has brought up for con­sideration and deliberate discussion, probably as never before in the history of the world, the idea of a world federation of states, or at least of a federated United States of Europe. The Marquess of Lothian, British ambassador to the United States, in a recent public address in this city declared that

“Some form of economic federation, perhaps even of political federation, at any rate for part ol Europe, is . . . a necessary condition of any stable world order.”

Early in November, Foreign Secretary Halifax of Great Britain, in a radio broadcast, stated that

'T here are some who believe that the new order will only come through surrender in some measure by the nations of their sovereign rights, in order to clear the way for more organic union.”

The leaders of British Labor stand solidly for some form of federative union with the states of Europe and, if possible, with the nations of the world. With a realization in our minds, then,

[ 2 ]

M y s t ic is m a nd S o c ia i C hange

of the profoundly disturbed, questioning, and withal, open state of mind in so many people throughout the world, let us raise the question of the bearing of mysticism, or mystical philosophy, upon the present unhappy state of world affairs.

In an earlier lecture mysticism was defined as the science or the way of Self-development, Self-knowledge, and Self-realiza­tion. It was said that man, through the sincere study of mystical philosophy and the living to the best of his ability in accord with Cosmic Law, might come to know himself, to know the Supreme Intelligence of the Universe, and the relationships existing between that Infinite Intelligence and himself, and all mankind. Furthermore, it was stated that mysticism reveals to the understanding of man the science of life and all being: that it is the ultimate and final road to truth, wisdom, and complete understanding.

A central truth, found in the great enduring religions and universal philosophies, is that all men are united in a vast human brotherhood, sons together of a Divine and Infinite Paternity. This truth is marvelously expressed in the ancient Biblical saying, “ We are all members one of another.” This “allness” applies not only to Americans, Englishmen, Germans, Jews, Arabs, Chinese, or South Sea islanders; there are no exceptions. This spiritual, inner brotherhood is world-wide and absolutely inclusive. The mystics have taught for centuries that the Soul in man, his infinite, immaterial, unlimited, and Divine aspect is indissolubly connected with the Soul of every other human being: the aggregate of these Souls constituting the Divine Soul, the Soul of God. The Souls incarnated in the individual bodies of men may be regarded as unseparated seg­ments of the Divine, Universal Soul . . . which is their source, with which they never lose their subtle connection, and to which they ultimately return following transition, or so-called death, and successive necessary experiences upon the earth. The existence and positive reality of this inner, subjective Soul union and attunement between all men makes possible for

[ 3 ]

M y s t ic is m a n d Soc i a l C hange

those who know the laws and principles involved, the scientific phenomena commonly associated with telepathy and thought transference, and many other important and useful psychic manifestations. It accounts, too, for that oft inexpressible but liberating feeling of love, sympathy, and compassion for one’s fellows that is the unforgettable experience of most of us at one time or another. Love is the greatest uniting and positive force in the universe, and the more an individual opens his heart to the needs and suffering of his fellow men, the more surely will he sense the universal and regenerating power of this Divine Love, which seeks to express itself through the Souls and hearts of all men.

A profound eastern philosopher, writing on the subject of the present world crisis, has this to say of the struggle of forces and ideals:

“The issue is, in the last analysis, the right to express the will-to- good, the right to express correct human relationships, un­trammelled by territorial barriers and national habits of thought; it involves the right and felt necessity to show love to all beings and thus stamp out all hate and separateness. It con­cerns the right of all nations to live at peace with their neighbors and harmoniously with each other and to express the true and subjective synthesis of humanity and not place national posses­sions, frontiers, culture, power, and ambition before the general good and the happiness of the world of men.”

Is not war the antithesis of the ideals expressed in such noble thoughts, the negation of man’s basic unity, the denial of the unceasing aspiration for some outer, organized expression in international terms of our sensed inner brotherhood? It is absolutely imperative for the future of man’s Soul evolution that war as an instrument of national policy and aggression be discarded and abandoned. And the only way that war can be removed permanently from the ways of men is to raise the consciousness of humanity to a realization of man’s funda­mental, underlying unity and of the advantages to be derived in every way from such oneness: and then to devise concrete, specific patterns of international organization, trade, govern-

[ 4 ]

M y s t ic is m a n d S o c ia l C hange

ment, and communication which will make wars unnecessary and impossible.

To some, especially the cynically-minded, it seems ridiculous and inopportune indeed to be thinking in terms of world unity, even of national unity, in a time of such world-wide strife and unsettlement. On the other hand, let us again consider some thoughts of the Marquess of Lothian, spoken last Armistice Day in addressing a group of collegians. Replying to those who were greatly depressed by present conditions, the ambassador declared:

“All the great crises of history are in reality opportunity for a great advance. We are in crises because the old order has reached a climax and a new order is being born. And on 11s will depend whether that new order will he better or worse than the old. If this generation has the insight to see what is really within its grasp, if it has the courage, both to think imaginatively and to work ceaselessly, as did the leaders of your Revolutionary armies i-,o years ago, and as did those who served with Abraham Lincoln 70 years ago, a transformation of the whole world is possible, which will realize on an even ampler stage Lincoln’s own dream that ‘government of the people, lor the people, and by the people shall not perish from the earth’.”

It is precisely because of this unsettlement, this tottering, fal­tering, and outright failure of many existing social, political, economic, and religious institutions that man has in the years immediately ahead probably the greatest opportunity in all history to make a new synthesis, to create a more reasonable and sensible society, to mould new and more useful outer forms which will give more adequate expression to the vital, creative forces pulsing within his inner life. No one individual or nation, or group of nations, is responsible for the extraordinary and difficult situation of today. We all share in the responsibility for it, and the solution for our troubles, perplexities, and injus­tices must eventuate from the united and cooperative efforts of all.

In the process of social change and evolution we are becom­ing more and more aware that needed reconstruction can only come about following the breaking down and observable

[ 5 ]

M y s t ic i s m a n d S o c ia l C ha n ge

lack of usefulness of existing forms and institutions. The law of necessity is seen working within all these changes; the important and necessary thing is that life—human, social life— continue, that men advance and progress in their experiences upon the earth. If existing institutions and socio-economic arrangements do not serve the needs and demands of human life, they should and will be changed or altered, and new insti­tutional and social patterns will arise in their stead. In these days men are becoming universally more aware of process . . . of the fact that change, growth, development, and decay go on ceaselessly, and that it is futile and unwise to oppose such natural, inevitable forces. The time in which we live is one of those rare moments in history when the forces of social change and adjustment are speeded up; the crystallizations of existing institutional structures have made the lack of human usefulness and the inappropriateness of very many of them apparent to the eyes of the majority of men. Hence the world­wide unrest and the demand for new or refashioned economic, political, and religious forms of expression which will better serve the needs of men. It is demanded that institutions—social patterns—be means, not ends; and that individual human beings be the ends of social organization, and not the means. Above all else, it is affirmed, let society be so organized that individual men and women may grow to their fullest stature, enabled— not impeded—by the arrangements and agreements of society to give unselfishly to all men the products or services of their talents and abilities.

Having considered briefly the mystical conception of the Brotherhood of Mankind and its prospects in a world in crisis, let us ponder for a while the role of America in these critical months and years ahead. We are all very much aware of the great stress this nation has placed upon the development of an extensive material civilization. Nowhere else in the world has modern science been applied so generously and fruitfully in the economic activity of human beings. Ours is the greatest industrial and technological civilization of this Age of Power,

[ 6 ]

M y s t ic is m a nd S o c ia l C hange

the twentieth century. We are the wealthiest nation in the world. The passion for scientific advancement and material improvement has made itself felt in all areas of American life . . . our institutions of higher learning and many religious organizations included. In the minds of many outsiders, we are a nation of “go-getters,” of hard-driving salesmen, engineers, advertisers, efficiency experts and politicians.

However, there is another and exceedingly important side to America which many persons overlook. It is the great spiritual, mystical tradition which has always been present in our national life. We remember, of course, that the earliest settlers upon these shores were, for the most part, men and women of highest convictions and integrity, fleeing from per­secution, intolerance, and adverse conditions abroad. The out­standing men of our first national crisis, the epoch of the Revolutionary War and the establishment of constitutional government, were persons of real understanding and no little mystical and esoteric comprehension. We may refer especially to Benjamin Franklin, and to Thomas Jefferson, the sage of Monticello, who not only was the inspiration of that memorable human document, the Declaration of Independence, and an outstanding champion of the American cause, but also was associated with those men who devised the Great Seal of the United States.

It will repay us to examine in some detail the Great Seal of our country for the hints and suggestions its gives us as to the destiny of this nation and its task or mission in the years imme­diately before it. The Great Seal is most commonly found on the new type of dollar bill, and thus circulates at all times throughout most of the population. Symbolism, like that found upon the Great Seal, has been called the language of hidden truth. Sometimes it is referred to as the language of the Soul. There is wonderful truth presented in the symbolism of this Seal, and it is suggested that each of you study and reflect upon the national emblem and its mystical significance at your early

[ 7 ]

M y s t ic i s m a nd S o c ia l C hange

convenience, if you have not done so frequently in the past. The American Eagle—appearing so often on our national emblems—is, of course, a symbol of victory, but there is much more in its symbolical use than that. An ancient and suggestive legend concerning the eagle tells us that he has a remarkable peculiarity among birds. When a raging storm occurs, other birds do one of two things: either they hide from the fury of the storm in some natural shelter, or they try to fight through it as long as their strength will hold out. The eagle, however, does neither of these things . . . he soars above the storm. He neither hides from it, nor runs away, nor fights it uselessly and in stupid fashion, but soars above it. This manoeuvre is analogous to the mystical student’s approach to the problems of life: not to run away from them in fright or cowardice, nor to fight them solely and often uselessly with only the powers of objective mind and will, but to go within the Self for guidance and strengthening. Figuratively, the mystic soars beyond the limiting conditions of his material expression and consciousness, and utilizes the Divine, Cosmic powers and laws expressed in and about his being.

The bald-headed eagle (officially known as “bald-headed” but possessing in fact a few light-colored feathers upon his crown) has never been used before as the symbol of a great nation. The adoption of the bald-headed eagle as the symbol of the United States of America is no mere accident or coin­cidence, but a happening of real mystical significance. It is important to remember that its use is expressly enjoined by an Act of Congress. It signifies nothing less than the power of direct Cosmic contact, or power of immediate attunement with the Cosmic, Divine Mind. The top of the head has always been used symbolically to signify the faculty of direct Cosmic attune­ment or Consciousness, as distinct from the approach to such attunement and realization through any intermediate or outside channel. This is because the above-mentioned spiritual faculty of the real, inner man is expressed physically by the pineal gland, centered in the head, and psychically by the centers of

[ 8 ]

M y s t ic is m a n d S o c ia l C hange

force that are in the head region and over the top of the head. Now, a central purpose of true spiritual or mystical develop­ment is to make real, to bring to positive realization, our one­ness and close attunement with the Cosmic Mind and Con­sciousness, and as the aforementioned physical and psychic centers develop (along with others in various parts of the body) we gradually succeed in this quest of the Mystic Way. In the priesthoods of the ancient world the top of the candidate's head was shaven, or made bald, to symbolize the foregoing. In America we have the bald-headed eagle telling us the same thing in another way: that it is the destiny of the American Nation to lead mankind into the form of national and inter­national society where personal freedom and true Self-realiza­tion will give man at once direct contact with the Cosmic and all the powers pertaining thereto, and true dominion over his own life.

The way in which the number 13 occurs in American history and in the national emblems is most interesting and provoca­tive. Scientists (esoteric as well as material) tell us that the material world is really a vast and complicated system of vibra­tions: that, and nothing more. All things are but systems and rates of vibrations. What we call numbers are really but indexes or measures of vibrations, and have a significance unsuspected by most people. The number 13 is sometimes thought to be “ unlucky,” but such thinking is nonsense. There is no such thing as “ luck” —good or bad—in a universe governed by Law, order, and system.

The number 13 is spiritually an expansion of the number 4 (or 1 plus 3), and we find this number emerging throughout

American history. Thirteen original states, 13 signatures to the Declaration of Independence, 13 stripes on the flag, 13 stars on the Great Seal in the “ glory cloud” above the eagle’s head, 13 arrows in the eagle’s claw, 13 leaves and 13 fruit on the olive branch, 13 steps on the American pyramid, and 13 letters in the motto “ E Pluribus Unum” —these are familiar instances of

[ 9 ]

M y s t ic is m a n d S o c ia l C hange

the use of the number 1 3 in American symbology. The number 4 itself appears, for one example, as the 4th of July, the day upon which the Declaration of Independence was signed, and upon which the official order was given for a National Great Seal to be prepared. The number 4, in symbology, stands as the expres­sion of foundational, definite, constructive, concrete work; and, as we have seen, it is the great opportunity and destiny of the United States of America to bring the realization of Cosmic Consciousness and the possibility of Divine attunement and cooperation directly and concretely into the life of the people.

The reverse side of the Great Seal of the United States is even more interesting and remarkable. You will recall that upon this side of the Seal one finds an unfinished pyramid of 13 steps, with a triangular capstone which has not yet been lowered into place. Above the pyramid and within the triangle with the point upward appears the ancient mystical symbol of the All-Seeing Eye. This Eye refers to the fact that the Cosmic Mind and Presence is everywhere watchful, vigilant, creative, and powerful: in and throughout all things. The capstone is unplaced to indicate that man may best accomplish his pur­poses when they are in accord and harmony with Cosmic pur­pose: that is, when they are completed with a Cosmic capstone. Then his work will be speeded, and infinite energies and wisdom will bring his right desires to happy and constructive fulfillment.

The two mottoes upon the Great Seal are very significant and inspiring. Novus O rdo Sec lo r u m . . . a New Order of the Ages. Does not this portend America’s Divine mission? A n n u it C o eptis . . . He has favored our undertakings, or He has approved of our work. We have, then, the United States of America: the foundation or pyramid nation, entrusted with the mission and stupendous task of leading the nations of the world into the New Order of the Ages!

Thus we are able to realize from a thoughtful examination of the Great Seal of our country its mystical and prophetic

[ 1 0 ]

M y s t ic is m a n d S o c i a l C hange

meaning, and to see how the philosophy of mysticism has been tied in from the beginning with the destiny of the United States of America. However, one can go beyond the evidence presented in our national symbolism to observe the probable direction of social change in the Americas. The root ideal of American democracy has always been that a type of social and economic organization shall be provided that will secure the fullest growth and expression of talent on the part of each individual citizen, regardless of previous or inherited social and economic position, race, or creed. “ The career open to the talents” and “ Equality of opportunity for all” have been our watchwords; never has the common man had a greater oppor­tunity for advancement than in the comparatively brief span of this nation’s existence. The American ideal is in accord with the highest conceptions of justice and righteousness in human relations, “ The giving unto each of his own,” the provision of freedom for the individual in developing his personality and talents to the fullest for the benefit of all.

It is true that we have never completely expressed this ideal of democracy, of the Republic, in American society, but the nearer we have come to its attainment, the stronger has been the nation. The memory of Abraham Lincoln is hallowed for the principal reason that he personifies our ideal . . . the plain, common-sensed man of the people, coming from obscure origins, stoutly championing the rights of the great majority of men, and finally giving his life for the cause so dear to him. Conversely, our national times of stress have followed periods of social maladjustment, of malfunctioning in the body politic, of ignoring our fundamental ideals. We are in trouble today because our existing social, economic, educational, religious, and political institutions are not “doing their job” ; they are not ministering adequately to the needs and desires of the great majority of our citizens. The ambitions and latent idealism of American youth are not finding dynamic, satisfac­tory expression. We have hardly begun to solve the grave prob­lem of unemployment. The long years since the first onset of the

M y s t ic is m a nd S o c ia l C hange

great depression have been crushing, psychologically, for tens of thousands of normally buoyant, creative, unselfish people. For these and many other reasons, the inclusion of which the necessary length of this discussion does not permit, we may anticipate needed social change. Were changes not to come, the spirit of the nation would be frustrated and thwarted, and our tasks would go unfulfilled. That cannot be.

The basic ideals of America are very sound from the point of view of mystical philosophy. Since the purpose of the Soul's existence upon the earth is to evolve, to grow and develop through many and varied experiences, to advance in wisdom through service to all men in the spirit of love, we can readily see that the underlying ideals of American society lend them­selves at once to the purposes of the Soul. It is a law that the lesser shall be made greater and higher, that all may go forward together in progressive attainment and evolution. Since we are all members one of another, the most advanced and liberated individuals cannot proceed past a certain point without stop­ping, going back, and assisting their faltering and burdened brothers along the way. This sacrifice, when it is such, is made willingly, in understanding, love, and deeply-felt compassion.

A great unselfishness is hereby set forth as a prime necessity for America. A bitter struggle is on and will continue for a time, between the forces of selfishness, greed, materialism, and undue private acquisition . . . and those groups and individuals who stand for an unselfish, publicly-motivated, reasonable and workable system of social organization, who proclaim the supremacy of the spiritual realities and give evidence of their convictions by their mode of life. This cleavage and conflict is found not only in America, but throughout the world, with no nations excepted. As was said in an earlier quotation, the maladjustments and sufferings of today are the birth-pangs of the new order, the New Age. We could not expect such an elevation in purpose and consciousness without pronounced dislocations and their attendant pains. But from such painful

[ 1 2 ]

M y s t ic is m a nd S o c ia l C hange

experience come wisdom, love, and patience . . . all most sorely needed in a transitional social period.

The responsibility and opportunity for leadership in the New America is great indeed. It must be leadership of the highest order, in whatever line of active service. The dynamic, positive, and courageous qualities of our erstwhile "go-getters” must be transformed and transmuted into the newer, subtler, and infinitely more powerful expression of “go-givers.” This is not a mere play on words, but contrasts in concise fashion the differing ideals and motives of the two epochs. There is to be no slackening in the courage, enterprise, and Self-reliance of our citizens; but the frontier upon which their full energies must be expended is the one of human organization and society. The tests and trials will be increasingly moral and spiritual, rather than predominantly material and physical. The ideal of unselfish service and human brotherhood must and will come into its own in American life. Here is an outstanding oppor­tunity in the history of man for tremendous advancement, and we cannot fail in doing our part to manifest its possibilities.

The role of recognized, accredited, and reliable mystical organizations and fraternities is a very responsible one in the preparation for the changes in view. The Rosicrucian Order (or, the Ancient, Mystical Order Rosae Crucis), for example, takes no part as an organization in social, political, or religious controversies. It is a philosophical fraternity, as all of its litera­ture proclaims, whose purpose is to so instruct its members in the mastery and application of the higher principles of life as found expressed in man and nature, that they may go forth as individual citizens in the service of mankind and work with greater understanding, peace, and power. Those men and women throughout the world in all schools, organizations, and fraternities who live their lives as best they can in accord with Cosmic Law are working untiringly to bring into manifestation the New Order of the Ages, the promised Spiritual Kingdom of Man.

M y s t ic is m a n d S o c ia l C ha n ge

You, an individual, progressive American, of whatever station in life or degree of attainment, have an integral responsibility in this great world wide effort of good will and cooperation. First, every one of us must gain a deeper insight into the reali­ties, the Cosmic, Divine laws and principles, which will govern the fundamental expression of the new society. We must under­stand the reasons for America's mission and, to play a creative part in it, act in conformity with them. This is to be a group effort, inspired and strengthened by group consciousness: in which we, as individuals, will find our personal freedom and highest Self-expression in activity for the good of all. .And as we progress, the realization will finally come to us tfiat the only true and ultimate freedom is that found in Divine unity.

There is a statement or petition, a great invocation, that is being retained and repeated in the consciousness of many people of good will and understanding in these days of crisis and social change. It is so fitting that its use is appropriate for our final thoughts upon this occasion:

“ Let the Forces of Light bring illumination to mankind.

Let the spirit of peace be spread abroad.

May men of good will everywhere meet in a spirit of cooperation.

May forgiveness on the part of all men be the keynote at this time.

May power attend the efforts of the Brothers of Humanity.

So let it be and help us to do our part.”

Mysticism and the Eternal Now

During every conscious moment of our lives we are living, mentally, in one of the three divisions of time — the past, the present, or the future. The past offers a tempting refuge to which u'e can escape from the realization of adversity and de­feat. When unable to find a solution to our problems, we are prone to return in retrospect, to dwell and revel, in our past glories and accomplishments. On the other hand, we may bury the past, perhaps, try to forget it, and make every possible effort to direct our attention to the future. We may, with determina­tion, set a much higher goal than we have ever attained, and thus, figuratively speaking, focus our gaze so firmly upon the mountain peak that, on the way up the mountain side, we may stumble over a small mound and fall, injured, discouraged and defeated. If wre have courage, we may review and analyze our procedure, and find, that we did not give enough attention to the performance of the essential elements required to reach our goal, that we concentrated so intently on our objective that we did not take care to plant each footstep firmly; or we may blame the difficulties inherent in the task itself — the roughness of the mountainside — then give up in despair never to try again.

We should feel proud of an honorable past, and look forward to the future with hope, courage, and resolution; but should concentrate on the present — the now — realizing that we are building our future every moment of our lives by our thoughts and our deeds. Not having had the privilege to acquire under­standing of universal or Cosmic laws, numerous men and women either become indifferent, or lose every vestige of faith they may have had in a Supreme Being, simply because they were unable to reconcile their sufferings and adversities with the edicts of a just, merciful, and loving God.

[ i ]

M y s t ic is m a nd th e E te r n a l N o w

Why should this happen to me? This is the usual cry of every normal man and woman in times of misfortune or distress, and there seems to be a failing, or rather a tendency, in seeking the answer to this question, to always start the search for the cause outside of ourselves. It is rather sad, but true, that in times of failure, adversity, or defeat, we will look with all our might for something, or someone, upon whom we can place the blame for our plight. But sadder still, is the attitude which usually prevails in times of success. Then, of course, it is different. The search for the cause is short and very sweet, indeed. There is no question — “Why should this happen to me?” We are quite sure that we know — there is seldom, if ever, any doubt. I am re­sponsible for my success. I am smart, I am clever, I know my business, I put it over; and if someone presses us real hard for the answer, we may break down and let him in on what we con­sider to be the real secret. So, with feigned modesty, we admit: It was just plain hard work. I owe my success to hard work alone — still taking all the credit, nonetheless.

In the study of the fundamental principles of life, the student comes to the realization, sooner or later, that, whether succeed­ing or failing, the responsibility does rest upon himself; inas­much as the cause, or the purpose, is definitely related to what he has done, is doing, or will do in the future. But to say that we are responsible for every misfortune or calamity that befalls us, without an explanation of how and why we are responsible, is to omit a most vital phase of a universal law — the law of cause and effect — known by some as the law of Compensation, and by others as the law of Karma.

This law manifests in various ways throughout the Universe, on both the material and immaterial planes. It is as definite as the law of gravitation, or the law which governs the movements of the planets through space. In this law, we are able to discern how man is the “ master of his fate and the captain of his soul” , and it is by this law that we can reconcile our sufferings and ad versities with the edicts of a just, merciful, and loving God.

M y s t ic is m a n d th e E te r n a l N o w

There are pseudo-metaphysicians and pseudo-mystics, who drive distressed students to self-condemnation, by leading them to believe that every misfortune is the result of some terrible sin, that they themselves have committed; which does not seem to be true in every case, because there seems to be a higher motive, or purpose, which may subject us to adverse conditions, as a training, or purification process, to fit us for a more useful place in life.

We find in the Biblical account of the hardships of Jacob’s son Joseph, that, when his brothers, who sold him into Egypt, came to him the second time to buy corn, he made himself known to them. He said: “ I am Joseph, your brother, whom ye sold into Egypt.” They were so troubled and afraid, they could not speak. They naturally thought that Joseph would take ven­geance for the terrible treatment, which they inflicted upon him; but Joseph said: “ Now therefore be not grieved, nor angry with yourselves that ye sold me hither, for God did send me be­fore you to preserve life.” He did not say: Be not grieved nor angry with yourselves that ye sold me hither, for I brought it all on myself, I deserved it, I was punished for my sins. No, Joseph was a good, intelligent lad, in whom the ability to inter­pret dreams manifested at an early age. He never harmed any­one. He was loved intensely by his father, hated by his brothers, unjustly accused by his master’s wife, and thrown into prison, where he met and interpreted the dream of Pharaoh’s chief butler; by whom he was later made known to Pharaoh, for whom he interpreted the two famous dreams about the cattle and the ears of corn. At last, Iris great moment was at hand. He had successfully met the tests and trials of life, and stood at the threshold of his eminent mission to preserve the lives of not only the Egyptians, but his own people as well. Since this story is contained in the world’s most widely distributed book, it is, perhaps, too familiar to warrant further detail. It is because of this assumption that I selected it to illustrate how one man was led to his mission in life through adversity. But this Principle

[ 3 ]

M y s t ic is m a n d th e E te r n a l N o w

did not begin, nor did it end, with Joseph. There have always been, there are today, and there are perhaps here this evening, some who are being conditioned for more useful places in life by adversity. II they only knew it, rather than give in to worry and despair, they could learn the lessons of adversity more quickly and perhaps hasten its termination.

A brief analysis of this story of Joseph reveals that Joseph bore his hardships with fortitude, mastering every situation in which he was placed. By his diligence, he found grace in the sight of the officer who bought him from the Ishmeelites, and he made Joseph Overseer of his household. He likewise won the respect and confidence of the prison keeper, and all the prisoners were committed to his supervision. All of which tend to prove that Joseph never despaired. He “ kept on keeping on” as the saying goes, concentrating on the work at hand — the ever present. Having been the object of both love and hate, he learned the beauty and strength of one, and the baseness and frailty of the other. Having been the victim of injustice, he learned to evaluate justice. Those qualities which he already possessed to a high degree, and which were most essential to the fulfillment of his mission, were developed to a higher de­gree. Thus, by adversity, which would have broken the spirit of many men, Joseph was strengthened, prepared, and quali­fied, for the high and exalted position to which Pharaoh ap­pointed him.

In a country such as ours most of us go through at least one, or all, of the stages or levels of formal education, struggling with various subjects, passing examinations and tests, for which we are compensated with knowledge of a number of material facts and awarded diplomas and degrees. Then we go out into the business world to serve in our respective vocations and pro­fessions, lor which we are compensated with salary and re­warded with promotion and self-satisfaction. We are, therefore, ever receiving as we have given and reaping what we have sown. But all do not succeed, and for various reasons. Some choose

[ 4 ]

M y s t ic i s m a nd th e E te r n a l N o w

vocations for which they are not adapted and are, therefore, unable to meet the requirements of situations in which they are placed. These people are referred to as square pegs in round holes. Their errors in vocational selection are compensated by failure. There are some who are victims of injustices as Joseph was; but having the will to press onward, they are compensated by the development of their character, and are thus strength­ened to fight their way to victory.

Throughout all nature we see evidence of cause and effect, action and reaction, operating in accordance with law and rea­son. Even the most materialistic logician will proudly proclaim that his own mundane or worldly affairs, with which he is solely concerned, must be conducted in accordance with certain rules, regulations, and material laws, or failure is inevitable. The one who attributes his success to hard work alone, unconsciously makes concession to the law of compensation, for he implies that as he has given in mental and physical energy he has re­ceived in the attainment of success.

“ There is a universal principle of justice in all things, espe­cially in the course of human life, which demands that we shall earn what we get, deserve what we require, and merit what we seek.” This principle also assures us that we shall not get what we have not earned, nor deserved. The law of reaping what we have sown, therefore, is not a theological, sentimental, religious, or ethical decree; but a scientific, universal Cosmic principle — the basis of justice. There are some who negate this principle, and say that many never get their just deserts; and we often see cases which appear to justify their stand. We see the good suffer­ing, the innocent being punished, and we wonder why. Some attribute it to the sins of ancestry and others to the “ Will of God.” If by the Will of God, we mean universal laws, created by God, then how are justice, mercy, and love, manifested by these laws in man, so as to make him responsible for his condi­tion here in this earthly existence? Before dealing with this

[ 5 ]

M y s t ic is m a nd th e E te r n a l N o w

question, we must first consider another question — “ What is man?”

It is universally accepted by all religions that man is a dual being, consisting of a material body, within which resides a soul; the body being mortal or corruptible, and the Soul im­mortal or incorruptible. Science has found that the human body consists of about sixteen chemical, earthly elements, which, it is said, can be bought in any drug store for about one dollar. Material science does not seem to be concerned with the Soul. The Mystics of all ages, however, have ever sought to know the nature of man’s entire being, and by the application of certain principles, much knowledge about the spiritual, or Soul phase of man has been revealed to them. The Mystic, therefore, says that man is a dual being; but Soul, clothed with a material body, and, therefore, a living Soul; that man in the material phase is a finite, mortal, limited creature; and that without Soul and the Divine Consciousness, which is an attri­bute of Soul, man is a mere composition of earthly substances. The Mystic also says that Soul is immortal; but goes further and says that Soul, being immortal after so-called death, must be immortal before birth because, if there is no ending, there is no beginning. Soul, is therefore reborn, or reincarnated many times in physical, human bodies.

The law of human rebirth, or reincarnation, in its pure and original form, as taught by the Rosicrucian Order, contains nothing that the orthodox religionist, or one with scientific training cannot accept. But there are popular, perverted ideas about it that are so absurd the logical man or woman feels it is a presumption upon his or her intelligence to even consider it. Reincarnation, not being a religious doctrine, is said to be accepted by about three-fourths of the world’s thinking, analyz­ing minds of all religious faiths. Many persons of the keenest intellects in the business, scientific, and religious fields, accept or give their approval and credence to this law. The New York Times Magazine Section, of July 24, 1938, carried an article,

[ 6 ]

M y s t ic is m a n d th e E te r n a l N o w

titled “ Henry Ford, at 75, States His Faith Simply.” I have a copy of that issue here with me, and I shall take a moment to read that portion of this article in which Mr. Ford states briefly his philosophy of life. . . .

Mr. Ford remarks about inheriting from ourselves, our own past; little children knowing things they could not possibly have learned in this life; going to places for the first time and feeling sure you have been there before; that a mistake may turn out to be necessary to a worth-while achievement; being true to ourselves; and we are here to get experience. A logical and reasonable explanation for all these statements is found in the principles of life contained in the pure and unperverted law of reincarnation. That this industrial genius is no doubt quite familiar with these principles is evident by the fact that he started a great, new enterprise at an age when the average man feels he is too old to start anything new. This is typical of the way one is affected by an understanding of the law of rein­carnation.

Although the term reincarnation is not used in the Bible, references to the principles of reincarnation are made in con­nection with both Moses and Jesus. There are many references which leave no doubt in the analytical mind that Jesus and his disciples knew this law and gave it their approval, even though they did not use the specific word reincarnation. It is interest­ing to note that, neither did Mr. Ford use any term to designate the principles implicated in his statements. In everyday con­versation, or writing about home life, for instance, it might be necessary to refer to the furnace or the lights; but we may never use scientific electrical or heating terms, such as volts, amperes, ohms, farads, or thermal units. These terms have no place in a book on Home Life. We simply speak about lighting and heat­ing without going into the principles of electricity or thermo­dynamics. Therefore, detailed information about the principles of reincarnation has no more reason for being in the Bible, than the principles of electricity, embryology, or the laws pertaining

[ 7 ]

M y s t ic is m a n d th e E te r n a l N o w

to child-birth; but Jesus and his disciples on many occasions made statements which leave no doubt of their knowledge and approval of this law. In the Gospel of St. Matthew, chapter 17, verses to, it , 12 and 13, the disciples asked Jesus why the scribes were saying that Elias must first come. He answered them and said: “ Elias truly shall first come and restore all things. But I say unto you Elias is come already, and they knew him not, but have done unto him whatsoever they listed,” and added that they would treat him likewise. In the 13th verse is stated: “ Then the disciples understood that he spoke unto them of John the Baptist.” Again in the same Gospel, chapter 1 1 , verses 11 and 14, Jesus spoke to the multitudes about John, say­ing: "Verily, I say unto you, among them that are born of women there hath not risen a greater than John the Baptist,” and said in the 14th verse: “ And if ye will receive it, this is Elias which was for to come.”

The doctrine of reincarnation had no more important place in the great message which Jesus brought to the world than many other universally accepted scientific convictions and philo­sophical beliefs, therefore, its presentation in the writings of the Apostles was not necessary. Ur. H. Spencer Lewis, late Im- perator of the Rosicrucian Order, states in his book, “ Mansions of the Soul,” that “ The law of reincarnation was generally ac­cepted, and universally established among the philosophers and Mystics of the Jewish people during the time of the birth and life of Jesus,” and quotes from the writings of Moses Gaster, Ph.D., chief Rabbi of the Jewish congregation of London, and Vice-President of the Royal Asiatic Society, who is a widely recognized author on various subjects of Jewish religion, beliefs and practices. This eminent authority writes about the belief in the migration or reincarnation of the Soul, quoting from such standard Jewish sacred books as “ The Zohar,” The “ Ma- nesseh,” and others.

That reincarnation was generally accepted during the time of the birth and life of Jesus is indicated by the belief of many

M y s t ic is m a n d th e E te r n a l N o w

that he was the reincarnation of one of the great prophets. In the lGth chapter of Matthew, 13th, 14th and 15th verses, Jesus discusses this point with his disciples — he asked them: “Whom do men say I the Son of Man am?” and they answered saying: “ Some say that Thou art John the Baptist, some Elias and others Jeremias, or one of the prophets.”

The public, generally, knew that Jesus was from Galilee, the son of Mary, and believed that Joseph was his father. He knew, therefore, that so far as his material, or physical identity was concerned, it was well established who he was. So when he asked: “ Whom do men say I am?” he surely must have meant: the Soul, or personality, of what person, who formerly lived on earth, do men say I azn the reincarnation of? and the disciples accepted the question to mean just that, and answered him ac­cordingly. Then when he asked them: “ But whom say ye that I am?” and when Peter gave his famous answer, Jesus did not say that the answers of the others were foolish, but simply toldPeter: “ ----Hesh and blood hath not revealed it unto you,”meaning that Peter had not learned it from anyone else, or through his objective faculties; but had received it from the Divine Mind, through his subjective or psychic faculties. Throughout the Bible, there are numerous places where refer­ence is made to reincarnation. It is stated that “ Moses in his ascent to heaven saw the Souls of the great and pious, and those who have lived on earth, and those who are to come to life hereafter.”

Students of the Universal laws of life and nature will readily discern the principles of reincarnation in whatever book or reading matter they may find it, regardless of the terms by which it may be expressed; just as the engineer or the student of engineering will readily discern the use of the principles of electricity and thermodynamics in the home, by the words, light, and temperature, when reading a book on home life. Just one more reference to the discourses of Jesus with his disciples, in which his recognition and approval of the principles of rein-

[ 9 ]

M y s t ic is m a n d th e E te r n a l N o w

carnation were disclosed will, perhaps, impress even the most skeptical. In the 9th chapter of St. John, 1st, 2nd, and 3rd verses, is a most interesting case which deals exclusively with rein­carnation and the law of compensation, or Karma. Jesus and his disciples met a man on the highway who was known to have been born blind. His disciples asked him: ‘‘ Master, who did sin, this man or his parents, that he was born blind?" Jesus an­swered: “ Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.”

Before analyzing this question and the answer, it is perhaps well to mention one thing about which the New Testament is replete with evidence — that Jesus taught the esoteric, Univer­sal principles, to his disciples in private. Time will not permit a discourse on this point, but it is clearly indicated in numer­ous places, one of which is the 13th chapter of Matthew, verses 10 and 11. When Jesus had finished speaking to the multitudes in parables of the mustard seed, the tares, etcetera, his disciples asked him: "Why speaketh thou to them in parables?” He said: “ Because it is given unto you to know the mysteries of the king­dom of heaven, but to them it is not.” In other words, they wanted to know why He did not speak to the multitudes as he spoke in his private meetings with them. The word “ mysteries” was used many times by Jesus and his apostles, and is said to have been used to designate that which was known only to the initiated. Now we shall return to the blind man. When the disciples saw this man who was born blind they considered this an excellent and rare opportunity to learn more about the cause of human suffering and the law of Karma, wdiich the Master had taught them privately. If his parents had sinned, his blindness could have been caused by disease, or accident during the pre-natal period. This is easy enough to understand; but how could his own sins have caused his blindness? We must bear in mind that this man was born blind — came into his pres­ent life without sight — therefore, if his blindness was caused by his own sins, these sins could not have possibly been com-

M y s t ic is m a n d th e E te r n a J N o w

mitted by him, at any time, other than in a previous incarna­tion or life on earth. Therefore, when the disciples asked: “Who did sin, this man or his parents?” the possibility of the sin hav­ing been committed in a previous life on earth was implied, and Jesus’ answer indicates that he accepted the implication. There can be no doubt that he accepted the question as a sane one, and within the realm of possibility, for he did not correct his disciples, which he never hesitated to do when they were in error. The last part of his answer, that the man was born blind in order that the works of God should be made manifest in him, bears out the statement made earlier — that every misfortune is not necessarily the result of one’s sins or errors; but may be brought upon one to develop certain traits of character neces­sary for one's evolution or advancement. It is interesting to note that although Jesus was indignant at times towards some of the people for their erroneous thinking, beliefs, and practices, there is no mention of his having censured those who believed he was the incarnation of Jeremias, Elias, or one of the prophets; but accepted these speculations without comment indicating that he knew it to be possible. And he, himself, said: “John the Bap­tist is Elias,” — in other words, that John the Baptist was the reincarnation of Elias.

The number of principles involved in the law of reincarna­tion make it impracticable to deal with it completely in one lecture. There are among other principles Heredity, Personality evolution, the difference between Spirit and Soul, memory of past incarnations, the Periodicity or Cycles of incarnations, and the principle explaining why a human Soul cannot incarnate in the body of a monkey, a bat, a cow, or any other animal. A series of lectures, therefore, would be required to present this subject in its entirety. So. may it suffice, if for the next few minutes, I try to explain in simple, non technical, non-mystical terms, something about this immaterial, immortal part of our Being, which Theology calls “ The Soul,” — Philosophy “ the con­sciousness of Self,” — and which the Mystic, who is more precise

M y s tic is m a n d th e E te r n a l N o w

in these matters, designates “ Personality” or “ Ego.” There is but one Soul — the Universal Soul essence, a segment of which enters the body with the first breath of life. It is The Life. Ex­isting in, and borne into the body with the Soul Essence is the Divine consciousness, and an evolving Personality. The exist­ence of the Personality is continuous and eternal, having come into existence “ in the beginning of all creation,” it has there­fore, “always existed and will exist into eternity.” The soul es­sence, the Divine Consciousness, and the Personality, constitute the Soul Entity —the immortal, Real, part of our Being. If I may use a simple, material, analogy: the soul essence seems to be to the Personality, what the earth or soil is to the seed, for in the Soul Essence the Personality lives and grows.

The Personality is an aggregation of all past experiences in physical bodies, plus the experiences on the Cosmic plane be­tween incarnations, and the influence received by its contact with the Divine Consciousness. It is this influence of the Divine Consciousness on the Personality that we commonly call our Conscience, and which is said to annoy and persecute even the most hardened criminal for his errors. This inner Self, there­fore, is the guiding force which tends to, and often does, frus­trate our tendencies to do wrong. The late Dr. H. Spencer Lewis, who was a great Mystic and Teacher, has said: there are three reasons for the incarnation of the Soul-Entity in a physi­cal body. “ First, the Soul Entity is to have certain earthly expe­riences; secondly, the physical human body is to have the advan­tage of spiritual knowledge and illumination, in addition to its mundane, or earthly knowledge; thirdly, that the character of man and the personality may be perfected.”

The Personality is, therefore, ever becoming — being added to or developed by our thoughts, our convictions, and by what we actually do. Although apart from character, which has to do with our habits, morals, and general conduct, the Personality while in the physical body seems to be dependent upon the character for its development or evolution, because man has free will to

[■ *]

M y s t ic is m a n d th e E te r n a l N o w

choose his experiences or course in life, and whether his choos­ing is good or bad is largely governed by his character. The Creator of all things has decreed that the Personality must be perfected before it can establish permanent residence in the Heavenly or Cosmic realm. Therefore, the effects of all evil, erroneous experiences must be eliminated from the Personality through subjection of the physical, objective phase of man to the types of experience best suited to develop virtues or traits of character that will annul not only the errors committed in past incarnations, but those committed in this one — yesterday and today. It may not be necessary to go through long periods of suffering if we recognize the condition as a Karmic debt and make the necessary changes in our character by living a new life of constructive thought and action.

Whether the adversity is due to errors committed in this or some past life on earth, or has come upon us to develop traits of character or virtues which we failed to develop in the past, and thus prepare us for some particular place in this or some future life, the purpose is the same — to build our character and thus perfect the Personality. Since man has free will to choose his way this is his responsibility, and we should not de­spair nor worry over the consequences; but should try to learn the lessons of adversity and the lessons of life in general. This is how man is responsible for his condition. Thus, we may dis­cern what the Mystic means when he says that “ Character is Fate!” And when do we build this character of ours which evolves the Personality, and thus determines our future? Every conscious moment of our lives. We are today, the result of Our past, and we shall be tomorrow, the result of today.

So may we strive to know ourselves — the nature of our being — and learn the application of universal principles, which will eventually establish within ourselves that harmonious state or condition called Peace. Make affirmations of Peace if you will. Send forth thoughts of I.ove and Peace to all mankind . . . yes! but vitally more important are deeds of Love and Peace, which

M y s t ic is m a n d th e E te r n a l N o w

are possible only in proportion to the state of Peace within us, individually and collectively, and it is to this degree, only, that Peace can ever come on earth.

We may return in retrospect for short periods, if we like, to dwell and revel in past glories and accomplishments; we may, at times, project our thoughts and plans into the future; but we should ever be aware that Our future — My future, Your future — is determined by the work at hand, now . . . The Eternal Now.

[ >4 ]