R O S I C R U C I A N

1956 JU L Y

30c per copy

Tuning Health with the CosmicMusic, h a rm fu l and beneficial.

V A V

Leibniz, the LearnedHe died unhonored.

V A V

Pulse of the TimelessA sweeping view of life’s purpose.

V A V

^ e a t c c i u u ^ f• M ysticism• Science• The A r ts

V A V

T te x tReligion in the Schools

V A V

f o v e r :lamic World

DIGEST

TRAG1MNCEof the 50111

NewSanctum Incense

Com pounded from n new e x c l us i ve formula for m edi­

tation purposes.

Larne, slow-burning cubes.

O n ly 65c p er box of 12(4 /8 sterling)

T h ree b ox es (3 6 cubes) $1.65

(11 /10 sterling)

The ancients attributed directly to divine source everything which to the human senses seemed perfect—the perfume of flowers, the sweet­smelling early morning air, the tang of the sea, the mysterious scent of strange herbs. These pleasing vdors were associated with the divine being of the gods. Even the soul was thought to have a fragrance of its own far superior to anything else which man could ever smell. In the sacred temples, herbalists would mix secret potions and compound race incenses which were thought to approach the divine fragrance of the soul.

It was believed that an inhalation of the scented fumes would lift the soul to greater heights. I t is known that rare incenses will aid in pro­ducing harmony of the senses, and for this reason, the Rosicrucians have had especially prepared an incense that is soothing and most helpful for meditation purposes.

Rosicrucian incense is of India Moss Rose scent. It is long-burning -—half a brickette is sufficient for the average sanctum period.

R O S I C R U C I A N S U P P L Y B U R E A US a n J o s e , C a l i f o r n i a

( E A C H M O N T H T H I S P A G E I S D E V O T E D T O T H E E X H I B I T I O N O F S T U D E N T S U P P L I E S . )

D R . H . S P E N C E R L E W IST h e late Im p era to r of AM ORC is shown seated a t his desk in Rosicrucian Park . I t is here

w here he directed the affairs of the In terna tiona] Rosicrucian O rder and dictated his m any lite ra ry works. A ugust 2 is the ann iv ersa ry of his transition w hich occurred in 1939. (See page 253.)

^ jo u C a n Influence Others W ith Your Thinking!

TR Y IT SOME TIM E. C o ncen tra te in ten tly upon another person seated in a room w ith you, w ithout his noticing it. Observe him gradu­ally become restless and finally turn and look in

your direction. Simple —yet it is a positive demon­stration that though t generates a m ental energy which can be projected from your m ind to the consciousness o f another. D o you realize how m uch o f your success and happiness in life de­pend upon your influencing o thers? Is it no t im p o rtan t to you to have o th ers un derstan d your p o in t o f view —to be recep tive to your proposals?

D e m o n s t r a b l e Facts

How many times have you wished there were some way you could impress another favorably— get across to him or her your ideas? T hat thoughts can be transm itted, received, and understood by o thers is now scientifically dem onstrable. The tales o f miraculous accom plishm ents o f m ind by the ancients are now know n to be fac t—not fable. T he m ethod whereby these th ings can be intentionally, not accidentally, accomplished has been a secret long cherished by the Rosicrucians — one of the schools o f ancient wisdom existing th ro ug hou t the w orld. T o thousands everywhere, fo r centuries, the Rosicrucians have privately

tau gh t this nearly-lost art o f the practical use o f m ind power.This FREE Book Points Out The W a y

T he Rosicrucians (not a religious organization) invite you to explore the pow ers o f your mind. T h e ir sensible, sim ple suggestions have caused in te lligen t m en and w om en to soar to new heights o f accom plishm ent. They w ill shoiv you how to use your natural forces and talents to do things you now th ink are beyond your ability. Use the coupon beloiv and send for a copy o f the fascinat­in g sealed free bo ok , "T h e M astery o f Life,” which explains how you may receive this unique w isdom and benefit by its application to your daily affairs.

VEe R O S IC R U C IA N S( A M O R C )

Scribe S. P. C .,T he R osicrucians, AMORC, R osicruc ian Park , San Jo se , C alifornia.K in d ly send m e a free copy o f the book, "T he

M astery o f Life.” I am in te rested in le a rn in g how I m ay receive in stru c tio n s a b o u t the full use o f my natural pow ers.N a m e ------------------------------------------------------------------A ddress----------------------------------- S tate______________

33333S3333;

ROSICRUCIAN DIGESTC O V ER S T H E W O R L D

T H E O F F I C I A L I N T E R N A T I O N A L R O S I C R U C I A N M A G A ­Z I N E O F T H E W O R L D - W I D E R O S I C R U C I A N O R D E R

X X X IV JU L Y , 1956

Dr. H . Spencer Lewis (Frontispiece).........................Thought of the Month: Soul and the Subconscious.Controversial Living ..................................................Pulse of the Timeless..............-...................................In Memoriam ...............................................................Tuning Health with the Cosmic....................... ........Cathedral Contacts: Moderation of Expression....Can You Explain This?................. ..............................Beyond W o r d s .............................................................Leibniz, the Learned..................... ..............................Kiblah and M ihrab......................................................Questions ............................................... .....................Temple Echoes............................................................Indians had A ir Conditioning (filler).........................Group Power in Action: On Beauty........................Nature's Master Pilots.............. .................................Country of Contrasts (Illustration)...... .......

Subscription to the Rosicrucian Digest, $3.00 (£1/2/3 sterling) per year. Single copies 30 cents (2/3 sterling).

Entered as Second-Class M atter at the Post O ffice of San Jose, C a li­fornia, under Section 1103 of the U. S. Postal A c t o f O ct. 3, 1917.

Changes o f address must reach us by the first o f the month preceding date o f issue.

Statements made in this publication are not the official expression of the organization or its officers unless stated to be official communications.

Published Monthly by the Supreme Council of

T H E R O S IC R U C IA N O RD ER — A M O R C R O S IC R U C IA N PARK SAN JO SE, C A L IF O R N IA

ED ITO R: Frances VejtasaCopyright, 1954, by the Supreme Grand Lodge of AM O RC , Inc. A ll rights reserved.

T h eR osicrucianD igestJu ly1 9 5 6

THETHOUGHT OF THE MONTH

SOUL AND THE SUBCONSCIOUS

i t h the expansion of sci­ence, relig ion and philos­ophy a r e b e in g c o m ­pelled to reconcile th e ir te rm s w ith those of sci­ence if th ey are to have in tellectual a c c e p ta n c e . T his is p a rticu la rly true in the field of psychology

w hich provides an organic and m ental foundation for m uch w hich w as p re ­viously thought to be a n im m aterial, or sp iritual, phenom enon. C an a con­cept of soul be had w hich w ill provide it w ith a divine link , and yet be con­sistent w ith those explanations psychol­ogy has for its attributes?

W h a t do m ost m en m ean by soul? To the m ajo rity of persons, i t is an in ­herited term . I t h as no t been in tim a te ­ly arrived at. It. is a preconception of w hat has been told them as child ren by th e ir parents, by th e clergy, and la te r acquired as the resu lt of such re ­ligious lite ra tu re as they m ay have read or had explained to them . Those who, in college or subsequently , have read the classics have come upon the tra ­ditional concepts of the philosophers w ith regard to soul. A still greater m in o rity contem plate these conflicting views and are prom pted to form a m ore satisfy ing theory of their own.

T he com m on concept of soul, if we are to generalize, is related to the idea of the dualism of m an . This consists of the notion th a t p rim arily all being is of tw o basic kinds or qualities: one is im m ateria l; the o ther is material. T he im m aterial is conceived to be the p rim ary cause of all if one is an id ea l­ist, this cause being conceived as teleo-

logical o r as a m ind. T his m ind m ay be anthropom orphic, an exalted, p u r­poseful being w ith m an y other qu ali­ties closely resem bling th e m ental and em otional a ttribu tes of m an him self. T his cause is likew ise thought to be in ­finite, bounded by no th ing except its ow n n atu re , incorrup tib le and eternal. On the o ther hand , th is m ind, th is p r i­m a ry cause, m ay be conceived as form ­less, hav ing no hu m an parallels except th a t it is determ inative— it plans, d i­rects, and controls all m anifestations w hich arise out of its nature .

By con trast to this im m aterial ele­m ent, there is the material. This is the physical universe. I t is all phenom ena of an em pirical n a tu re or th a t which is perceivable. A ctually th en , it is gen­e ra lly assum ed th a t w h a t th e p rim ary cause, God or th e In fin ite M ind, has conceived— brought fo rth— is material. I t is thought to be separate and apart from his own being— a view subscribed to by both theists and deists. T he God is th e C reator of all, but w hat H e creates, it is conceived, does no t em body his ow n infin ite and im m ateria l qualities w ith in it. T here is, says the advocate of soul, one exception, and th a t is soul. I t is contended by th is advocate that sou] is a divine property, spirit or sub­stance, w hich conveys in its pristine state the qualities of the divine.

T here are religions and such philo­sophical system s as Neoplatonism and Gnosticism w h ich expound th a t soul can be corrupted even though it is of divine origin. Its divine q u a l i t i e s can be dem eaned and fall aw ay ; and , th e re ­fore, i t m ust be redeem ed. In N eopla­tonism and Gnosticism , whose elem ents

certa in C hristian sects in h erit, i t is stat­ed th a t th e soul as an extension of the divine descends th rough a h ie ra rch y of lessening perfection. As i t passes dow n­w ard th rough various m anifestations, it becomes contam inated as a re su lt of its associations. In m orta l m an , i t finally m u st be purified, “ saved,” so th a t it m a y be exalted again to its original status.

T he body and th e physical w orld are held by some sects as being no t only m ateria l bu t as evil. T his signifies th a t th ey are though t to have those qualities w hich a re opposed to and in conflict w ith th e n a tu re of soul. T h e body in m an y religions since an tiq u ity , though conceded to be a product of d iv ine cre­ation, is likew ise though t to be b u t a vehicle fo r th e soul. M o rta l existence is a tran sito ry period, i t is contended, in w hich m an is given th e opportunity to p u rify soul an d p repare for its e te r­na l existence in an o th er life.

T he specific n a tu re of th e soul— th a t is, its qualities— have had varied ex­planations. Since i t is conceived as im ­m ateria l, as a sp irit or a m otivating force, im planted in th e ind iv idual a t b irth , i t has been com pared to o ther re ­alities w hich have seem ed to have a sim ilar n a tu re . T hus, am ong m an y of the ancients, soul was identified w ith breath . T here a re words in th e Egyp­tian , B abylonian, Sanskrit, H e b re w , and G reek languages w hich m ean soul, a ir, or b reath . Since a ir is no t visible, and since i t is a force w hich is associ­ated w ith b rea th and life and departs a t death, th e paralle l w ould seem to be logical to p rim itive m inds. B reath and a ir w ere no t in m ost such instances con­sidered th e m edium for soul, bu t ra th e r its ac tual substance.

As soul is th ou gh t to be th e divine q u a lity residen t in m an , i t is likew ise considered the vehicle fo r such a tt r i­butes. Conscience, o r th e m oral sense, is com m only th ou gh t to be a un iq ue gnosis, a divine know ledge conveyed by th e soul to th e aw areness of m an . In anc ien t G reek philosophy th e reason was identified w ith soul, and so have been the functions of m ind. T h e per­sonality and th e self a re still believed by m a n y persons to be elem ents w hich a re contained d irectly in th e n a tu re of soul. As soul is re la ted in th is m an n er

to th e divine, i t also incorporates the q u a lity of im m o rta lity . I n some doc­trines th e soul an d self-consciousness, or personality , are m ade synonym ous in th e afterlife. T h ere a re those sects w ho contend th a t although the soul, in ­c luding its personality , is im m ortal, i t still is obliged to expiate for its sins. In such instances, th e soul is subject to various to rm ents such as th e m ind of m a n can conceive.

A cadem ic psychology today stands in opposition to m an y of these dogm atic beliefs or philosophical doctrines. I t is by no m eans in ten tio n a lly hostile or iconoclastic. Its observations of th e be­hav io r of m an coordinated w ith the g rea ter know ledge of th e functions of m an ’s organism , derived from related sciences, cause i t to take a position w hich is co n tra ry to m an y ideas held trad itionally . I t m u st be conceded th a t all of th e postulations of psychology are no t conclusive. T here a re a num ber th a t a re ye t hypothetical. Such hy po th ­eses w ill in tim e be e ith e r confirm ed or refu ted by fu tu re i n v e s t i g a t i o n s m ade w ith sincere im partia lity .

T he psychologist is no t necessarily irreligious. H e is bound by th e code and practice of science w hich is the search for em pirical knowledge, observ­able phenom ena, and th e law s th a t m ay be deduced from them . M ost such re ­searchers w ould be th e last to deny e ither a God or soul. H owever, th e y w ill n o t a ttrib u te to th em those phenom ena w hich th e y have proved a re engendered b y o ther factors. N or w ill th e y accept trad itional exp lanations th a t a re shown to be false n o m a tte r w h a t th e halo of reverence w hich surrounds them .

Probing the AwarenessT h e exact n a tu re of consciousness is

still in th e category of th eo ry to aca­dem ic psychologists, as reference to an y standard textbook w ill disclose. T he secrets of its functions, how ever, have been deeply probed and a re being con­tin u a lly revealed. In earlie r years th ere was th e assum ption th a t consciousness was a series of detached phenom ena. W h a t lies beyond th e conscious m ind or objectivity g rad u a lly acqu ired a re la ­tion to i t an d acquired th e sam e nam e w ith various prefixes. F or exam ple, we hav e the subconscious, th e preconscious,

th e unconscious, and th e subjective. T hough In d ian philosophy an d m eta­physical orders, as th e R o s ic r u c ia n O rder, have long w ritten about th e hier- a rcha l order of consciousness, o r the “ levels” and “ p lanes” of consciousness, ac tu a lly the first scientist to confer u p ­on consciousness such con tinu ity w as th e em inen t W illiam Jam es. H e m ade th e classical sta tem ent th a t th ere is “a stream of consciousness.” H e likened consciousness to a flow in w hich certa in phenom ena w ould occur.

L et us presum e th a t th is stream is a state of sen sitiv ity or responsivity. T h e liv ing organism is im bued w ith a v ita l­ity , a force, w hich m u st m a in ta in its equ ilibrium , th a t is, t h e n a t u r e of w hich i t is. T his balance strives to m ain ta in itself. Im pressions m ade upon th is v ita l stream produce im pulses and sensations w hich, as a response, m ay be generalized as s im p le consciousness. Consciousness is said to be a n aw are­ness. C ertain ly , th a t w hich responds to agents ac ting upon it, an d seeks th e reafte r to ad just to th em by accept­in g or repelling them , is display ing an aw areness. T h a t w hich is aw are th a t i t is aware, o r realizes its ow n con­sciousness, is b u t a m ore com plex m an i­festation of the sam e phenom ena.

I n a com plex organism such as m an, th is stream of consciousness is related to various n eu ra l and cerebral areas. Im pressions a re registered an d sensa­tions aroused in these areas whose q u a l­ities a re no t all alike. To use a m usical term , th ere are harm onics of these ef­fects w hich m ay be experienced a t o ther “ levels” of consciousness. T he ob­jective consciousness, being organically re la ted to th e periphera l o r receptor senses, is activated by grosser im pulses, as those of sound and light. T he v ita lity of th e liv ing organism , th e life force itself, has undergone slight in te rna l changes, th e re su lt of its long experi­ence in o ther living form s. T hese v a ri­ations as s e n s a t io n s constitute our instincts and sub lim inal urges. T he thoughts and actions of th e conscious m in d are often inverted . T h e y are tu rn ed back and also become sensations in th e deeper stream of consciousness w hich w e m ay call th e subconscious. T here th ey become registered in n eu ra l cells and synapses to be realized later

w h en stim ulated. T h e y re -en te r th e conscious m in d as various inclinations or aspects of self.

The G reater A tlin ityT h e se lf is a collection of th e im ­

pressions of ou r ow n being, as w e are, and also as w e are in re la tion to the w orld around us. T he qualities of self w hich w e cannot re la te to the physical w orld and to ou r physical being are those w hich are m ore in tangib le, subtle, o r m ysterious. Those im pulses of self w hich w e call m oral, and w hich we conceive in term s of righteous conduct an d associate w ith ou r concept of the divine, w e designate as soul.

Does th is m ake ou r soul m erely an organic function? Is i t bu t a notion arising ou t of th e m ore subtle sensa­tions of consciousness as th e la tte r re ­sponds to im pulses acting upon our being? W e w ould say th a t no t m oral conduct b u t th e m oral im pulse goes be­yond th e stream of consciousness. T he desire fo r righteousness, to do righ t, to be righ t, is m ore th a n organic, bu t it m anifests itself in th e subconscious.

R ighteousness in expression is a m at­te r of in terp re ta tion , influenced by custom , association, and cu ltu re. No individual, no m a tte r how perverse he m a y appear to his society, is ac tu a lly de­void of the im pulse to do righ t. H is con­struction often errs, how ever. T h e life force of each cell, as also th e m olecular energy of ou r bodily structu re , is re la t­ed to a C o sm ic f a b r i c of energies. Physics, astronom y, chem istry and, in fact, a ll th e sciences are prov ing th e physical u n ity of th e Cosmos. T here­fore, th e im pulse of r ig h te o u s n e s s w hich causes one to have a self-con­sciousness of a h igher o rd er stem s from th is affinity of m an w ith those forces th a t transcend his ow n being.

T here is a greater consciousness, a h arm on y of equ ilibrium , tha t is, an in ­finite or Cosmic sensitivity . O ur own stream of consciousness, as i t is related to th e force of life, is p a rt of th e m atrix of this g rea ter consciousness. T here is th e im pulsation w ith in each of us to be in h arm o n y w ith , to respond to the n a tu re of, th is g rea ter consciousness. This is in te rp re ted objectively by each of us and resu lts in those acts and such behavior as w e th in k w ill provide those

experiences to satisfy th is indw elling im pulsation. I t is an im m an en t desire for w h a t w e shall call Cosmic harm ony. T h is desire has the seat of its sensa­tions in the subconscious stream . W e can and often do, by the exercise of w ill, oppose this im pulse. T h is opposi­tion , then , causes gu ilt com plexes and conflicts w hich d isturb us objectively. T he gu ilt m ay ac tu a lly n o t be a viola­tion of an y n a tu ra l law . I t m ay be bu t a violation of convention, of a re la tive ly local m oral code, but, since w e th in k and feel i t as an opposition to th e Cos­m ic im pulse of righteousness, its effect

upon our m in d is th e same.Is i t re a lly irreligious, th en , to as­

sum e th a t th e subconscious, acting in h arm o n y w ith th e g rea ter consciousness of th e Cosmic, is in its h igh er or deeper function ing w h a t w e choose to call soul? Does i t m a tte r m uch w h eth er we th in k of self as th a t realization w e have of th e im m anen t im pulses of th e stream of consciousness? W e can reorien t our conceptions, have th em coincide w ith psychological facts, an d still re ta in the belief of m a n ’s u n ity w ith a divine cause and g rea te r consciousness.

V A V

(2 o n t ri o < J z Ti i L a [ J liL U LB y T h o m a s J . C r o a f f , J r . , F .R .C .

(Member, State Bar of Arizona and Bar of U. S. Supreme Court)o r some strange reason, or

perhaps lack of reason, m any good and in te lli­gent people endeavor to avoid controversy. T hese folks do no t seem to rea l­ize th a t controversy is th e very life and blood of dem ocracy; in fact, i t is

a n inevitable living experience for each of us; none is spared from its forceful influence u p o n h is personality and character.

T o p r o m o te dem ocratic education, controversial subjects m ust be present­ed to students— to people generally , for th e v e ry obvious reason th a t contro­versy sharpens our th ink ing , stim ulates us to read m ore w idely; and , m ost im ­portan t, controversy produces v irtua lly all of our best and m ost orig inal th in k ­ing.

H ow can a n y one live in a tru ly dynam ic society w ith ou t a rg u m en ta ­tion, debate, and controversy?

Controversy is created w h en conflict­in g view points clash. T h e real w orth— th e ac tu a l wholesom eness of contro­versy is established b y one sim ple test: H ow free are th e participants to say w h a t th ey really fee l and believe?

D em ocracy, therefore, m u s t h a v e con troversy to survive, and an y th in g th a t stifles controversy o r th e exchange of ideas and opinions is detrim en tal to th e w elfare of a n y progressive an d ex­pan d ing society— a society w hich re ­spects th e fundam enta l w orth of the individual.

As realists, students of m ysticism should never discourage controversy, p rim arily because thus is encouraged a free and open flow of ideas, no m atte r how m uch one m ay disagree w ith such views an d notions.

One m ay vio lently oppose ideas, and yet, as an independent th inker, h e has fu ll responsibility for th e protection of the righ ts of o ther people to express them selves an d to p resen t free ly con­troversial m atters.

C ontroversy keeps us on ou r toes, and because of the im portance of hav in g all ideas an d p h i lo s o p h ie s free ly m ade available to everyone, even if we dis­sen t from certa in views, w e m u st con­s tan tly in sist on “ the free exchange of ideas in the public m ark et place.” E r­rors and m istakes w ill alw ays give w ay to tru th and enlightenm ent.

£ /- \i/d £ oj- tfiE- ^ U lm z lz aB y A l i c e S t i c k l e s , F . R . C .

( m e brings the traged y of beginnings and ends, and ye t T im e is the servant of Tim elessness in w hich no th ing is lost b u t only given n ew m ean ing and new value.

N ot long ago a group of us spen t a vacation a t a

secluded beach on th e coast of th e P a ­cific Ocean. T he day started , especially for th e child ren , w h en th e sun had w arm ed th e sand and w e a ll w en t to th e w ate r’s edge for p lay and to enjoy an in tim ate relationsh ip w ith th e strong rhy thm ic forces of the ocean. P erhaps one in th e group picked u p a stick and m arked the highest level of the last tide, or com m ented on th e fact th a t th e tide w as low, bu t a t no tim e w as an ideal level m entioned, or a w ish ex­pressed for an everlasting low tide, or one th a t w ould forever rem ain high. T he tides rose and f e l l , t h e o c e a n b reathed in and out, and th is un fa iling rh y th m , th is perpetua lity , was th e on ly state we though t of or visualized.

A sm all boy bu ilt a ra f t on th e sand and w aited w ith some im patience for th e nex t high tide before he could get th e ra ft in to th e w ater. T h e n ex t day he was ju st as eager for th e tide to ebb so ih a t he could go clam m ing w ith his father. H ere w e have ideal states of ve ry tran sien t and personal value. T he ch ild ren laughed and danced around the rem ains of a c ity th ey h ad bu ilt of w et sand th e day before. T h e waves had w ashed aw ay th e c ity ha ll an d ha lf the ap a rtm en t houses and a riv u le t of salt w ater still flowed th rough th e m in ­ia tu re plaza. N o one lam en ted th e loss of th e city , no r suggested th a t an en ­gineering project could have saved it.

j ' f ie A ll th a t w e expected o r dream ed was™ c- th a t th e great Pacific ro ll on through

. e te rn ity , w ith its fathom less m ysteryV ig es t unsolved, and its tides rising and fall- Ju ly ing endlessly. T he lo n g c y c le , the1 9 5 6 changeless rh y th m th a t began w hen

th e ocean was form ed is th e ideal state of th e ocean.

In ou r house are a n u m b er of clocks. In the bedroom the sm all a la rm clocks jang le us ou t of ou r sleep in th e m orn­ing and plunge us in to th e d ay of deadlines and tigh t s c h e d u le s . The clock in th e kitchen, w ith its excited ticking, keeps up th e rap id tem po sta rt­ed by th e bedroom clocks. L ast of all is G ran d fa th er’s clock standing in the ha ll and greeting everyone w ith dignity and stateliness. I t announces th e pass­in g of th e hours in calm deliberation by strik ing a melodious gong. T he traffic in th e street outside is synchron­ized to the jet-propelled im patience of the day , b u t th e slow sw ing of the pendu lum of th is old clock m arks the tem po of a h u nd red years ago w h en it was brough t over th e m ountains in a covered w agon; and i t states in resolute term s th a t i t w ill be w atch ing over the affairs of th e household for a long tim e to come.

You m ay th in k th a t G rand fa ther’s clock is a slave of tim e and is m easur­ing off th e m om ents in a fatalistic steadiness, bu t th a t is no t true . I t is no t in terested in th e ends of th ings nor in th e ir beginnings. T h e clock is sim ply le ttin g the law s of th e un iverse act th rough itself, operating its gears and cogs an d keeping its pen du lum sw ing­ing in orderliness an d obedience. T here is no ideal sta te in tim e, no particu la r m om ent th a t i t w ould m a in ta in if it could. T o th e clock, m orn ing is as good as n igh t, and m id n ig h t has no less a t­trac tion th a n th e noon. Y esterday does n o t m ean som ething lost, n o r is the com ing of tom orrow antic ipated w ith a n y enthusiasm o r im patience. T he sw ing of th e pen du lum to th e r ig h t has no m ore significance th a n the sw ing to th e left. T h is p a ir of opposites has no p a rticu la r va lue except as related to the w hole existence of th e clock from the tim e th a t i t le ft th e hands of the clock- m aker, w ith its wheels set in to m otion

and its life purpose established, to th e m om ent w hen i t w ill cease to function as a tim ekeeper.

T his contem plation leads us to con­sider th e ideal state no t of an ocean or a clock b u t of a living, grow ing th ing. A tree is a good exam ple. O utside m y w indow is a f ru it tree th a t w ill lose its usefulness in about th ir ty years. A h u nd red m iles aw ay is a grove of g ian t sequoias, or redwoods, th a t w ere seed­lings w h en the pyram ids w ere being bu ilt. T hese trees— th e little fru it tree an d th e g ian t redwoods— are serving th e ir purpose, no t b y aspiring to some goal or ideal state, b u t sim ply b y exist­ing as trees. T h e ir y ea rly cycles a re divided in to tw o phases— th e tim e of grow th and expansion and th e tim e w hen the life force recedes an d the tree becomes dorm ant. C an we say, w ith a n y conviction, th a t th e re is some p a r­ticu la r tim e w hen th e tree functions m ore idealistically th a n a t o ther times? If an a rtis t w ere to use one of these trees as th e subject of a pain ting , w ould he choose th e tim e w hen th e first buds of spring w ere veiling th e branches in m isty green? o r w hen th e leaves had taken on the gorgeous colors of au ­tum n? or w h en th e bare branches w ere etched d ram atica lly against a sto rm y sky?

You w ill notice th a t these illu s tra ­tions a re based on pairs of opposites— th e rising and th e falling of th e tides, the rig h t and th e le ft sw ing of th e pen­du lum of th e clock, an d th e active and dorm ant periods in th e life of a tree. T his analogy of th e opposite phases and th e ir respective values can be carried in to th e lives of h u m an beings.

Coming to w ork in a large office not long ago, a w om an found a n assortm ent of b irth d ay cards on h e r desk. T hey

had been placed th ere b y h e r well- m ean ing co-workers. Because th is wom ­an w as approaching th e age of re tire ­m ent, th e g rea ter n u m b er of these cards bore the clever jokes and sly references to h e r age th a t w ere in tended to console her, give h e r courage and boost he r m orale, because of h e r oncom ing years of decline. H er friends w ere a ttem pting to take the stigm a from th e tim e of her life w hen, in th e m inds of m an y , age is synonym ous w ith fogyism and senil­ity . Because age cannot be avoided, is the general thought, i t m u st be ignored, neglected, denied, and apologized for.

The JEast and the W estT he philosophy th a t on ly h a lf of life

is w orth living— th a t period w hen the tides of life a re rising— has an extrem e­ly large following in th is W e s t e r n H em isphere.

O n th e E astern H em isphere of the earth we find an opposite view of th e w hole m a tte r of age. In Asia th e trad i­tions are rooted in an tiq u ity ; th e cul­tu res of th e countries a re as anc ien t as th e ir histories; no observable changes in econom y o r politics have occurred u n ­til qu ite recently . T he O rien tal has w orried v e ry little about e ither life or death, beginnings or endings, because his philosophy has been tied to the doc­tr in e of endless life th rough one in ca r­na tio n a fte r ano ther. T h ere is alw ays tom orrow and alw ays ano th er life. If one starves in one life, he m ay be born to riches in th e nex t. If h e should op­press anyone in th is life, th a t person m ay be his oppressor in some fu tu re incarnation . T o th e O riental, years do add to th e wisdom and judgm en t of a m an , and for th is reason th e old m an o r old w om an in th e fam ily is the one who com m ands th e respect and venera­tion of th e younger generation.

L iv ing as I do on th e Pacific Coast, I have h ad m an y opportunities to ob­serve th e difference betw een A m erican and O rien tal child ren and young peo­ple. T he O rientals a re th e m ost polite and em otionally controlled persons I know. O n ju s t one occasion have I seen an O rien tal child “p u t on an act” of m isbehavior in public and th a t child was on ly ha lf O rien tal. H is m other w as Japanese and his fa th e r was an A m eri­can soldier.

M an y years ago I w itnessed a scene illustra tive of th e difference betw een O rien ta l an d Occidental behavior. A troop of A m erican Boy Scouts an d a troop of Chinese Boy Scouts from C hinatow n, S an Francisco, h ad been m arch ing in a patrio tic parade. I was one of a group of w om en a t a ham burg­e r concession; w e had agreed to serve food to these Scouts a fte r th e parade. A lthough these little fellows w ere tired and h u ng ry , th e C hinese Scouts cam e u p to th e booth in a qu iet, o rderly m a n ­n e r and w aited p a tien tly to be served. T h e A m erican Scouts w ere noisy, im ­patien t, w isecracking, an d clam orous for attention . I am no t suggesting th a t Chinese child ren should loud ly pro­claim th e ir needs, n o r th a t A m erican ch ild ren should assum e stoical and in ­scrutable faces. I am c iting th is ex­am ple as an illustra tion only.

Some m onths ago, th e H oku Bei M ainich i, a Japanese pap er published in San Francisco, carried th e lam en ta ­tion th a t juven ile delinquency w as in ­creasing am ong th e nisei an d sansei, th e first and second generations of Japanese bo rn on A m erican soil. T he fac t is th a t a v e ry low percentage of delinquency cases is found am ong the O rientals on th e Pacific Coast of the U n ited States.

T h e people of Ind ia w orsh ip a t the shrine of A ge. In th a t lan d th e en ­thusiasm s and aggressions of adoles­cence are subjugated to the experience and perspective of o lder people. T h is is according to K rishnala l S h rid haran i, in h is book, M y India, M y A m e r i c a (D uell, Sloan & Pearce, In c .) . G randpa or G randm a is th e oracle of th e fam ily . T h e younger generation and th e guests w ill give ea r to th e voice of th e fam ily pa tria rch , and ju n io r rem ains on th e ou te r fringe of th e group u n til such tim e as he has acquired som ething w orth w hile to offer.

In his book, in th e ch ap te r entitled, “T he C ult of Y outh,” th e au th o r says: “A nd w hile we are on th e subject of age, le t m e confirm th e popu lar idea

7 7 je th a t in the Old W orld as w ell as in m yr> O lder W orld people a re indeed born old.

One finds the lines of w isdom even on £ th e forehead of an In d ian adolescent. In

Ju*y fac t th e etchings of tim e a re so valued1 9 5 6 th a t In d ian boys of high-school age

gaze in th e m irro r an d knot th e ir eye­brows to develop lines of wisdom on th e ir foreheads. W h a t w as good for our g rea t teachers, w e figured, w as good for us.” I t is th e teacher, th e great and wise m an of Ind ia , w ho gets th e aud i­ence, th e followers an d th e im itators.

Y outh fu l InsecurityW e w ill now tu rn our a tten tion to

th e N ew W orld , and m ost specifically to the U n ited States itself. W e are a new nation . I t is som etim es said th a t o u r trad itions and cu ltu re are no t suf­ficien tly rooted to afford us poise and balance or give us th e perspective of th e o lder nations. O nly a few decades ago w e began to grow up and take our place in th e fam ily of nations, and per­haps in some respects w e are still bu rst­in g ou r adolescent seams and boasting of ou r accom plishm ents. W e surround ourselves w ith speed and noise and ev ­e ry phase of ou r lives m u st be in the superlative— th e fastest, th e biggest, the highest, th e lowest, th e greatest, and th e sm allest.

T h e Scottish dram atist, S ir Jam es M . Barrie, w rote a w him sical p lay for chil­d ren en titled P eter Pan in w hich the p rincipa l charac ter was a boy w ho re ­m ained irresponsib ly young, in refus­in g to grow up . A re w e becom ing a n a ­tion of P e te r Pans?

W ith in th is speed and noise called progress, are we becom ing lost in a for­est of na tio nal insecurity? A re we frigh tened because th e th ings we have bought, the investm ents w e have m ade, th e in surance w e carry , an d th e w eap­ons an d defenses w e have constructed a re no t giving us a feeling of security? W e don’t w an t our ch ild ren to grow up to m ore speed, m ore noise, m ore hectic p u rsu it of th e security w ill-o’-the-wisp. Yet, we are re lu c tan t to open th e door to th e in itia tions in to th e m ysteries of m a tu rity and wisdom — th e cham bers of real m astership.

S truggle is th e oldest occupation of m ankind . F rom the basic em otion, / w ant, grew th e basic im pulse, I m ove to get w h a t I w a n t and figh t, i f neces­sary , to get it. T o overcom e enem ies an d obstacles w as necessary to survival. Protagonist versus antagonist is the form ula fo r all conquests, a ll w ars, all dram a, and , I am re lu c tan t to say,

practically a ll games. Good overcomes evil; s treng th defeats w eakness; and th e fastest dog gets th e rabbit. F rom the sto ry of D avid and G oliath to the tele­vised cham pionship fight, th e plot is the same.

W h en th e struggles to survive w ere no longer necessary and m en learned to live together in peace, th ey inven ted gam es in w hich to im ita te and pan to ­m im e th e ir early battles. T h is caused th e origin of com petitive sports and gam es w hich exhibit the sam e muscle- against- m uscle and sk ill-against-sk ill tactics as em ployed by prim itive m an. T his is th e answ er to th e dem and for th rills, chills, and suspense, th rough artific ia lly stim ulated em otions, to re ­m ind ourselves of th e days w h en d an ­ger stalked us a t every hour.

From th e broken skulls of Rom an gladiators to th e to rn ligam ents of a football quarterback, th ere m ay be a little im provem ent, bu t th ere is a grow ­ing trend tow ard less blood and m uscle in our gam es and a little m ore brains and heart. W e laugh a t th e English­m a n ’s sedate and easy-going a ttitu de to­w ard his a th letic gam es and his hab it of in te rru p tin g th e gam es for tea. H e in tu rn laughs a t us fo r our frenzied excitem ent and fran tic concentration on w inn ing the gam e.

O ut of E urope has come a ty pe of am usem ent w hich is in tended to be en ­joyed by all. T hese a re th e gam es, in ­cluding folk dances, w hich are gaining popu larity in the N ew W orld. In these dances th ere is no suspense, th e re are no defeats and no heroics. A ll m ay participate— old and young, p la in or p re tty . A ll m ay enjoy th e fu n and go hom e happy. N o one sits on the side­lines how ling him self hoarse, an d no one goes to th e hospital a f te r th e gam e o r sport is over.

W e have given consideration to w ide­ly divergent schools of thought. One is th e crystallized adherence to trad ition and th e devotion to th e recessional and ripen ing h a lf of th e life-cycle; the o th­e r is the devotion to the spring tim e side of life, th e peiiod of grow th and de­velopm ent— of youth. W h ich is th e be t­ter? T h e crescendo o r th e dim inuendo, th e rise o r th e fall, th e active o r the passive?

W e w ho live in th e A m ericas seem

destined to go on w orshipping a t th e shrine of Y outh and accenting all of Y outh’s advantages. Those living in Asia w ere born to give reverence and adulation to th e ideology of Age. N ei­th e r one is a false conception of values. E ach has its place. Eacn one fulfills a function in th e life-cycle of m ankind. R ut shouldn’t w e en large ou r view point to recognize th e w hole life-cycle w ith both its phases? Shouldn’t w e see one cycle m erg ing an d blending in to th e o ther w ithou t a sense of loss o r of de­cadence?

Tria l by FreedomW e are a t th e beginning of a new

era, and all, both old and young, m ust take p a r t in its in itia tion . T h e U nited States and o ther Dem ocracies w ere th e first to feel its presence and to respond to its im plications.

T hroughou t history, m an has ever been subject to some au th o rity or ru le r of a h ig h e r order th an him self. T he first ru le r w as th e fa ther of a fam ily w ho to ld his ch ild ren w h a t to do and w h a t to avoid. To obey was to live, and to disobey m ig h t m ean death. T h en as hum ans gathered for m u tu a l protection in to groups, th e h ighest au th o rity w as in th e m edicine m an , th e trib a l chief, or th e w itch doctor. F in a lly i t was a king w ho ru led over th e groups w ho h ad be­come nations or countries.

T h e first code of m orals developed out of necessity. M an discovered th a t one w ay to keep him self alive was to le t his neighbor go un harm ed an d to keep a safe distance from th e neighbor’s w ife an d th e food supply. T ho u shalt not w as m ore easily understood th a n do un to others. Moses, the trib a l fa ther of th e Israelites, brough t th e Shall N o t code to its h ighest po ten tia lity w h en he h ad th e T en Com m andm ents chiseled on stone and presented th e tab le t to the people as hav in g come from no less au th o rity th a n God H im self. S in was sin and v irtue was v irtue because God m ade th e distinction. T he code of sin as opposed to v irtu e reached its m ost restrictive stage in P u ritan ism w hen th e em issaries of D eity declared th a t pleasure or ga ie ty of a n y k ind was a sin. R lue law s, w hich should have been called don’t laws, resulted. Recause A m ericans w ere m ade of Y outhful stuff and filled w ith th e energies and en ­

T h eR osicrucianD igestJu ly1 9 5 6

thusiasm s of youth , th ey reacted by open rebellion.

M an , too, had b e e n d i s c o v e r in g th roughou t the ages th a t he had a voice w ith in him self, th e voice of conscience and experience, to tell h im the differ­ence betw een rig h t and w rong. As th is voice becam e m ore recognizable, he dis­covered th a t th e law and au th o rity was som ething w ith in him self. H is m oral code w as of his ow n m aking and his m orals w ere his ow n business. H e was free of all th e lesser authorities!

H e was free to govern h im self or re ­m ain a slave to his appetites. H e was free to vote o r to fall in the gu tter. H e was free to build hospitals and schools, and also was free to w age w ars and de­stroy him self. M an is free to tu rn his eyes to th e past and free to set his course for th e fu tu re . H is freedom has proved to be a m ig h ty responsibility, and he still is inclined to b lam e God for w h a t he has brought upon him self.

F o r a long tim e, m an has been ex­perim en ting w ith his freedom just as a boy w ill experim en t w ith his freedom w h en he escapes th e eye of paren ta l au tho rity . W h en m a n learns to m aster him self, th a t w ill end all th e o ther w ars. T he greatest struggle of all tim e is th a t of self-m astery; th is represents th e exercise of m a n ’s righ ts and his freedom to m ake m istakes and to profit by his errors and lea rn his own les­sons. N o n a tio n and no ind ividual is grow n-up an d m atu red u n til i t or he has learned to govern and exercise th e in te rn a l powers. “H e th a t ru le th his ow n soul is g rea ter th an he w ho taketh a city .”

T h e b ro ther of th e prodigal son re ­m ained a t hom e to be secure in the estate of his fa th e r and to depend on h is fa th e r for guidance and instructions. T h e prodigal son exercised his preroga­tive by tak in g leave of au th o rity and guidance to lea rn his lessons in his own w ay and in being responsible to no one b u t him self. A ll h is fa th e r’s teachings, good and constructive as th e y w ere, could no t take th e place of personal ex­perience. I t was on ly by reap ing th e b itte r results of his erro rs th a t he m a­tu red in to tru e m anhood and becam e M aster of him self. F or th e rest of his life he h ad th e d iscrim ination to choose the good in life because he had found out about th e bad.

I n his book, M usic, Its Secret In flu ­ence throughout the Ages, C yril Scott touches upon th is subject in th e chap­te r on Jazz. H e says, “ . . . W hereas the old-fashioned melodious dance-m u- sic inspired th e g e n t l e r sentim ents, Jazz, w ith its a r ra y of harsh , ear-split- tin g percussion-instrum ents inflamed, in toxicated and brutalized , thus for the tim e being causing a set-back in M an ’s n a tu re tow ards th e instincts of h is r a ­cial childhood. F or Jazz-m usic a t its he igh t very closely resem bled th e m usic of p rim itive savages. A fu rth e r resu lt of i t was seen in th a t love of sensation­alism w hich has so g rea tly increased. As Jazz itse lf w as m arked ly sensational, th e public has com e to dem and ‘th rills ’ in th e form of ‘crook dram as’ and plays, the on ly d ram atic in terest of w hich is connected w ith crim e, m ystery and b ru ta lity . . . . S im ilarly , if w e can only perceive th e isolated parts of a great sp iritua l schem e, those parts in th em ­selves m ay appear evil, bu t in conjunc­tion w ith th e whole th e y are really good. I t was necessary for th e spiritual evolution of th e race th a t both m an and w om an should acquire a judicious m ea­sure of control, en tire ly for its own sake, and not in view of a n y o ther con­sideration .”

A m erica is th e proving ground of the new era. F rom here th e philosophy of Y outh, w ith all its enthusiasm and fear­lessness, is spreading th roughou t the world. Y outh is learn ing its lessons by stum bling and fa lling an d getting up again. T h e p r o c e s s of grow ing up m ig h t be m ade less painless and m ight be hastened by ou r study ing also the w isdom and calm attitudes of older n a ­tions and older people. L ife does not end a t sixty-five, no r w h en w e ap­proach th e tw iligh t tim e of life. I t rolls on forever, like th e breakers on the beach o r th e steadfast ticking of G rand­fa th e r’s clock. T im e brings d ie tragedy of beginnings and ends, b u t T im e is the servan t of Tim elessness in w hich no th­ing is lost b u t on ly given new m eaning an d new value. L e t us belong to the springtim e th a t is Y outh, and worship a t h e r shrine; m ake use of all h e r glow­ing opportunities an d b righ t new vi­sions. H ow ever, le t us no t forget the A u tu m n of age w ith its period of ripen ­ing an d harvest and all its rich rewards.

3 n iHemoriam

A m a n is im m ortalized by th e extension of his self beyond his m orta l existence. T his im m orta lity is no t alone a survival

of th e personality in some o ther w orld or hereafter. T h e products of th e m ind, th e charac te r and personality of the individual liv ing on beyond th e te rm inatio n of his physical being, a re likewise im m ortal. M ost certa in ly self is no t m erely th e aw areness of our ow n reality . Included also are those creations of self w hich em ­body its powers. Is no t a beau tifu l vase a n a ttrib u te of th e po tter and is no t a M aster’s m usical com position th e m ateria l counterpart of the aesthetic qualities of th e m usician?

D r. H . Spencer Lewis, th e la te Im p era to r of AM ORC, has been im m ortalized in the fru its of his talents. H is personality lives in h is w ritings, in the num erous m onographs and books w hich he w rote, and in th e devices he inven ted and in th e structu re of the O rder to w hich he gave his life. H ow is anyone to be know n except by th e ou te r expression of his thoughts and feelings?

In th is sense th e late Im p era to r is im m ortalized in th e ever­present activities of th e R osicrucian O rder. T housands of Rosi- crucian m em bers w ho have never know n h im physically , nev er­theless have an in tim ate acquain tance w ith his personality . T hey know his thought, his view of life, and his aspirations. T h e y also know w h a t he achieved and w h a t his powers were. T h ey know these th ings, no t th rough th e in te rm ed iary of a biographer, bu t th rough the handiw orks of his ow n m ind and talents.

D r. H . Spencer Lewis, founder of the second cycle of the Rosi­crucian O rder, experienced th e h igher in itia tion , crossing the threshold of th is m ortal life on W ednesday, A ugust 2, 1939. In accordance w ith a now w ell-established trad ition , a b rie f m em orial cerem ony is held each y e a r in the E gyptian Shrine in Rosicrucian P a rk on th e exact date and tim e of his transition . A ll th e adm inis­tra tive and o ther buildings of AM ORC are closed upon th a t day. Officers, and those local m em bers w ho can, pay respect to his m em ory by attending.

I t is asked th a t all Rosicrucians th roughou t the w orld un ite in a m in u te of silen t tr ib u te to D r. Lew is’ m em ory, if i t is possible for th em to do so, a t th e exact tim e w hen th e transition occurred. T herefore, rem em ber th is date, m ark it on yo u r calendar: T h u rs ­day, A ugust 2, 4:15 p.m ., D ay ligh t Saving T im e (3:15 p.m ., Pacific S tandard T im e). OVUVUj

Tuning Health with the CosmicB y D r . H . S p e n c e r L e w i s , F . R .C .

(F rom Rosicrucian Digest— Ju ly 1932)

Since thousands of readers of the Rosicrucian Digest have no t read m an y of th e articles by o u r la te Im p era to r, D r. H . Spencer Lew is, w e adopted the editorial policy of publish ing each m on th one of his ou tstanding articles, so th a t h is thoughts w ould continue to reside w ith in th e pages of th is publication.

h e ancients knew about the effects of m usic upon th e h u m an system . Some centuries ago i t w as be­lieved th a t th e ancients considered th e en tire ef­fect of m usic to be m en ­tal, o r e m o t io n a l , bu t m a n y r e c e n t scientific

discoveries have revealed t h a t th e y rea lly understood th e psychic or sp irit­u a l effects of m usic as w ell as th e em o­tional. F or th is reason m usic in various form s w as in troduced in the religious and spiritual ritu a ls of n e a r ly a ll of the ancien t cults.

F rom analyz ing th e psychological ef­fects of m usic th e investigations led in to th e study of physiological effects and here a new w orld of possibilities was found. I t becam e evident, th en , to the investigators th a t th e m ystics of old had utilized sound, especially its re la tion ­ship to rhy thm , as a m eans for no t only affecting the h u m a n em otions bu t also th e h ea lth and th e h arm o n y of the body generally .

I t m ay be necessary here to state ju st briefly th a t m usic, as w e un derstan d it

T h e today , is a com bination of sound andR osicrucian r h 5™“ - By sound I m ean a ll of th e various sounds w hich th e h u m an ear U tg est can hea r or in te rp re t norm ally . T hereJMv are m an y sounds in th e un iverse w hich1 9 5 6 th e average ea r cannot h ear, bu t w hich

the developed ea r can hear. Sounds m ay be produced by na tu re , or b y m an a c c i d e n t a l l y or deliberately. E very sound has a definite place in the key­board of sound, an d w e m ay say theo­re tica lly th a t th e keyboard of a ll the sounds in th e universe w ould be like a piano k e y b o a r d t h a t c o u ld r e a c h th rough hundreds of octaves. M an y of these octaves w ould produce sounds th a t th e ea r w ould no t h ea r because th e ir pitch w ould be too high or too low.

T he n o rm ally heard sounds, how ­ever, can be placed w ith in a keyboard th a t is n o t m uch larger th a n th e stand­a rd piano keyboard. T he w h irl of a re ­volving w heel on a piece of m achinery , th e blow ing of th e w ind, th e how ling of a ir cu rren ts around a house or th rough a tree, th e p a tte r of ra in on th e roof, th e sliding of coal dow n a m etal chute, th e beating of horses’ hoofs upon the ground, th e ch irp ing of birds, th e fa ll­in g of w ater over th e rocks in to a pool, th e words of th e h u m a n voice, th e tom ­tom of a tr ib a l cerem ony, and every o ther sound th a t th e ea r can h e a r is connected w ith one of th e notes of th e un iversal keyboard. M usicians knew this m an y years ago an d in all of the great m asterpieces of m usic we have e ith e r an actual im ita tion of n a tu re ’s sounds o r such a sym bolical resem ­blance to th em th a t th e idea of th e

represen ta tion is set u p in ou r con­sciousness even though an ac tua l im i­ta tion of th e sound is no t attem pted.

H u m an em otions have a v e ry definite relationship w ith th e hea lth of th e h u ­m an body. T he psychic or psychological side of m an is so closely re la ted to th e norm al functions of th e organs of th e body and to th e no rm al ac tiv ity of th e spinal and th e sym pathetic nervous sys­tem s th a t an y th in g d i s t u r b i n g th e h arm o n y or equ ilib rium of th e nerve energy and em otional activities of th e body is sure to disturb th e h a rm o n y of h ea lth an d to produce e ith e r disease or discomfort.

T he spinal nervous system and the sym pathetic nervous system a re tw o separate channels fo r the expression of th e vital energy in th e h u m a n body and for th e d istribu tion of th a t energy in to every p a rt of th e body. A n y th in g th a t disturbs th e proper flow and activ ity of the nerve energy is sure to produce no t on ly a nervous effect b u t also a physical and chem ical effect in th e h u m an body.

T hroughou t ou r bodies th e re are dis­trib u ted th e m ain nerve centers, know n as ganglia, and a n u m b er of la rg e r cen­ters som etim es re ferred to as the psy­chic centers of th e h u m an body, o r the em otional centers. T he solar plexus is b u t one of tw elve such centers th a t con­trols th e em otional reactions w hich set u p certa in definite effects in th e nerves and physical functionings of the hu m an body e ith e r for good o r evil.

M usicians w ho have studied th e sub­ject, and especially those scientists w ho have gone very deeply in to th e analysis of th e principles involved, have found th a t these tw elve psychological centers of em otionalism a re so connected w ith th e ganglia of th e sym pathetic nervous system and w ith th e nerve centers of the spinal nervous system th a t th e re is a harm onious re lationsh ip such as ex­ists betw een th e various notes of th e m usical scale.

M usic and Psychic CentersT he tw elve large psychic centers a re

especially sym pathetic to tw elve defi­n ite sounds of th e m usical scale. W ith each h u m an being these m usical notes are different. In o ther words, th e solar plexus m a y be a ttu n ed w ith th e note of C in one person an d th e no te of E

in ano ther. A n o ther one of th e psychic centers in th e le ft side of th e head m ay be a ttu n ed w ith th e m usical no te F in one person an d w ith F sharp in a n ­other. As persons grow older or h ea lth ­ie r o r m ore developed in th e ir intellec­tu a l and psychic sense, th e pitch of these notes to w hich th e psychic centers a re a ttu n ed m a y be raised; and w ith persons w ho are deterio ra ting in phys­ical streng th th rough disease o r th rough th e violation of n a tu ra l law s, th e pitch m ay become g rea tly lowered.

T he a ttu n em en t of these p s y c h ic centers w ith th e m usical notes is such th a t w h en th e proper no te is p layed up ­on a piano, violin, o r a n v o ther in s tru ­m ent, o r ac tu a lly sung by th e h u m an voice, th e psychic centers respond to th a t no te by v ib ra ting e ith e r in a ttu n e ­m en t or in harm onic a ttu n em en t w ith it. F or instance, if a person’s solar plexus is in a ttu n em en t w ith the m usi­cal no te of E n a tu ra l, of th e first octave above m iddle C, th e n w henever th a t note is p layed or sung in th e presence of th a t person, th e re w ill be a m ild stim ulation of the vibrations of nerve energy acting th rough th e solar plexus. T his stim ulation w ill cause th e cen ter an d its connecting nerves to function m ore freely , m ore n ea rly perfect, and w ith a tonic effect upon all those parts of th e body connected w ith th a t center.

On th e o ther han d , a n y note th a t is discordant w ith th e no te of E or ou t of h arm o n y w ith it, and especially one w hich is rem oved a m usical fifth from it, w ill cause th e solar plexus to be­com e disturbed by such vibrations of sound. I t w ill cause th e nerve energy connected w ith th a t cen ter to become disturbed in its harm onic or rhy thm ic function ing. A sense of illness, depres­sion, sligh t pain , or nervous s tra in w ill be felt. T h is condition ma}^ leave an im pression upon certa in parts of the body lasting for several hours or days.

As stated above, all m usic consists of s o u n d s r e g u l a t e d by th e law s of rhy thm . T app ing w ith one’s finger on a d ru m in a reg u la r beat, like th e tick­ing of a clock, does no t constitu te a form of m usic except in a v e ry fund a­m enta l sense, bu t th e m om ent you break up th e beating in to one bea t w ith a pause, th en follow it by two, you have th e elem ents of rh y th m ; th e strik ing

T h eR osicrucianD igestJu ly1 9 5 6

of th e d ru m begins to im ita te th e fu n d a ­m en ta l use of th e tom -tom in O rien tal m usic. A dditional v a r i e t i e s in the rh y th m w ill produce various effects w hich a re essential to a ll form s of m usic.

T h e m om ent you begin to v a ry th e p itch of th e sound and change from one note to ano th er you en te r in to the second law of m usic w hich deals w ith m elody. T hus by vary ing th e p itch of sound, o r th e tim e of it, you have sound plus m elody, plus rh y th m , and all m usic is composed of these th ree ele­m ents.

By vary ing th e pitch of th e sounds you cause th e sounds to affect different nerve centers. P roducing on ly one sound continuously w ould affect only one of th e nerve centers. By changing th e p itch from one sound to another, you include m an y o r a ll of th e nerve centers. B y changing th e rh y th m you also produce a varia tion in effect, be­cause you cause e ither a harm onious effect upon th e n a tu ra l rh y th m of the nerve energy or a d istu rb ing rhy thm .

N erve EnergyI t m ust be rem em bered th a t the

nerve energy in th e h u m an body is not a continuous stream bu t a pu lsating stream . T he electric en erg y in th e w ires of ou r hom es, w hich supplies us w ith the so-called a lte rn a tin g cu rren t, flows a t a rh y th m of six ty pu lsations a m inu te , usually , producing w h a t is techn ically called a sixty-cycle cu rren t. T h e presen t-day electric clocks keep good tim e because th e six ty pu lsations p e r m in u te m ove th e hands six ty sec­onds per m inute. I f ano th er energy w ere to flow along th e electric w ires a t the ra te of seventy-tw o pulsations per second, it w ould upset th e rh y th m of th e orig inal pulsations an d cause the electric clock to go w rong; it w ould dis­tu rb th e effect of th e ligh t and of any o ther m ach inery o r device connected w ith th e w iring.

T hrou gh th e h u m an body the nerve energy pulsates a t d ifferen t ra tes in or­der to affect differen t parts of th e body an d to cause various organs to ac t and respond and do th e ir work. A n y dis­tu rb an ce of th e nerve energy is sure to produce a disturbance of som e phys­ical function ing in some p a r t of the body, resu lting in tem p ora ry illness or

th e beg inning of some disease. A n y ­th in g th a t w ill s tim u late th e nerve en­ergy in its pu lsations w ill produce a g rea te r am ou n t of v ita lity and energy in some p a r t of th e body e ith e r for th e good of th e h ea lth o r to its detrim en t, according to w h ere an d how th e effect is produced.

A note th a t is harm onious to a nerve cen ter streng thens the nerve energy, stim ulates and invigorates it, causing it to function m ore com pletely an d m ore beneficially. A n y th in g th a t causes the nerve cen ter to feel a shock of in ­h arm o n y or an im pulse of in harm o­nious vibrations w ill cause aches or pains o r cause the breaking dow n of some blood cells o r cells of tissue or cells of o ther m atte r, and w hen such cells break dow n th e beg inning of a disease of some k ind is established.

I t should be seen from this, th ere­fore, th a t m usic can have a very serious o r a v e ry beneficial effect upon our nervous system and therefore upon our health . Caruso, th e great singer, w as know n for his ab ility to sing certa in m usical notes th a t w ould occasionally cause pieces of glass in th e room to shatter. E very th in g th a t exists has a harm onic relationsh ip to some m usical note, and w h en an inharm onious note is produced th e d isturbing vibrations of the inharm onious rh y th m or pulsation w ill cause a ll of th e vibrations in some artic le to be upset. I t w ill th en shatter or crack an d break.

M a n y m usicians have produced upon th e violin o r cello o r upon th e flute or c larin e t m usical notes th a t have caused articles in a room to sing fo rth th e ir ow n no te out of sym pathy , or give forth ano th er note as a sort of protest against th e in ru sh of inharm onious vibrations. T h e pipe organ is especially qualified to produce some deep notes th a t are very d isturb ing to m a te ria l th ings and to th e hea lth of th e body, or i t can pro­duce o ther notes th a t a re very harm o­nious.

Beneficial M elodiesT he g rea t m usicians of th e past, w ho

are know n as th e great m asters of m usic, composed m an y of th e ir pieces fo r th e purpose of b ring ing together as m a n y m usical notes as possible w hich w ould affect certa in centers of th e body and produce soothing o r en livening ef­

fects. Sousa, th e late em in en t k ing of m arch m usic, learned th e secret of w riting m ilita ry m usic in such m an n er th a t th e standard rh y th m of m arch m usic could be augm ented by th e use of certa in notes in certa in passages of his compositions w hich w ould arouse th e nerve energy an d produce a tonic effect. I t w ould cause th e listeners to be invigorated and stim ulated and even overenergized, and thus th ey w ere en­couraged to m arch an d ca rry on th e ir tiresom e w alking in th e face of great fatigue and suffering. O ther composi­tions arouse th e centers dealing w ith th e em otions and produce em otional ef­fects th a t a re joyful or sad, lead ing to retrospection, visualization, and o ther m en ta l conditions.

If these m usical law s and principles are utilized in a th erapeu tic w ay, th ey can be m ade to s tim u la te a broken- dow n nervous system , to aw aken a sluggish organic action, to quicken cer­ta in nerve centers in th e ir function ing, to stim u late the blood, to soothe over- active glands and organs, to low er a feverish tem peratu re , to p u r i f y the blood th rough stim ulated nerve energy, an d even to quicken th e healing proc­esses of diseased tissues.

I have a lread y stated th a t certain m usical notes affect each of us benefi­cially. I t is ra th e r difficult to lea rn ju st w h at those notes a re except from no ­tic ing th a t certa in pieces of m usic, played a t certa in tim es, do m ake us feel stronger, happier, m o r e harm onious an d vitalized, w hile others a re v e ry de­pressing in th e ir effects. I t has been noticed also th a t if a person him self sings notes th a t a re beneficial, th e effect is g reater th a n w hen th e y are p layed or sung by someone else.

U nconsciously, a g reat m an y persons become a ttracted to certa in songs and th ey find them selves h u m m ing o r sing­in g them m an y tim es a day . U sually , th ey th in k i t is because th e y like th e tu n e , o r like th e m elody, o r perhaps like th e words. T he fact is, th e y have unconsciously noticed th a t th e m usic is soothing or beneficial to th e nervous system , perhaps to th e en tire system , and for this reason th e y continuously sing o r hu m such songs. T hese songs become alm ost like them e songs to one’s life. E very now and th en a new song

w ill sup p lan t one of th e old ones bu t a carefu l analysis w ill show th a t the new one has m a n y of th e sam e strains or groups of notes th a t th e o lder one had.

T here is no question about th e bene­ficial effect of good m usic in th e home. N atu ra lly , compositions w hich have been ca re fu lly w ritten an d inspired in th e m inds of g rea t m asters, and th en carefu lly developed, a re th e ones w hich a re th e m ost beneficial, w h ile m uch of our popu lar m usic and especially the so-called jazz m usic has little or no ef­fect up on us except in a detrim en tal w ay. If w e cannot p lay p rop erly th e rig h t m usic fo r ou r moods, th e best th in g is to purchase records w hich con­ta in m usic th a t is helpful. L isten to se­lections on th e rad io also, and tu n e out th e undesirab le m usic.

A person w ho has a collection of eigh t o r ten beneficial phonograph rec­ords in th e hom e and w ho plays these once o r tw ice a week or hears sim ilar pieces over the rad io is su re to have be tte r h ea lth th a n th e person w ho never allows th e effect of m usic to harm o­nize his being. A ll of th e Cosmic oper­ates in h a rm o n y and w ith vibrations th a t harm on ize in a ll departm ents of life. By find ing th e them e song, o r an y song th a t contains th e proper group of notes fo r ou r ow n individuality , and hav ing it p layed occasionally, w e a t­tu n e ourselves w ith th e harm onies of th e Cosmic an d keep ou r physical w ell­being balanced and in a ttu n em en t w ith n a tu re ’s creative, cu rative forces.

N o one can tell you w h a t pieces of m usic a re best suited for you except a fte r weeks and m onths of study, bu t you can discover for yourself by p lay ­in g those pieces w hich have alw ays ap ­pealed to yo u th e m ost, and analyzing w h a t effects th e y a re rea lly having. O ften d u rin g such self-analysis and m edita tion one w ill notice th a t a p rop­e rly selected piece of m usic w ill cause th e nerves to become stim ulated and in ­vigorated an d th e w hole body to feel soothed an d strengthened. Also, th ere w ill be an em otional or sp iritual sense of u p lift an d con ten tm ent w ith life. Such pieces should be prized as ones con ta in ing th e keynotes for y o u r life, w hile those pieces w hich seem to have an opposite effect should be discarded.

T h e “C athedral of th e Soul” is a Cosmic m ee tin g p lace for a ll m inds of the m ost h ig h ly developed and sp iritu a lly advanced m em bers and w orkers of th e Rosicrucian fra te rn ity . I t is th e focal p o in t of Cosmic rad iations and thought w aves fro m w hich rad ia te vibrations of h ea lth , peace, happiness, and in n er aw akening. V arious periods of th e d ay are set aside w hen m an y thousands of m inds a re a ttu n ed w ith th e C athedral of th e Soul, and o thers a ttu n in g w ith the C athedral a t th e tim e w ill receive th e benefit of th e vibrations. Those who are no t m em bers of th e organ iza tion m ay share in th e u n u su al benefits as w ell as those w ho a re m em bers. T h e book called Liber 777 describes th e periods for various contacts w ith th e C athedral. Copies w ill be sen t to persons who a re no t m em bers if th e y address th e ir requests fo r th is book to Scribe S. P. C., care of AM ORC T em ple , San Jose, C alifornia, enclosing th ree cents in postage stam ps. (Please state whether member or not—this is important.)

M O D E R A T IO N O F E X P R E S S IO N B y C e c i l A . P o o l e , Suprem e Secretary

o d e r a t i o n is considered a very w o r t h y t r a i t . In fact, if m odesty itse lf is no t a v irtue, i t is a ch a r­acteristic m ost desirable to a t t a i n . M odesty in ­cludes all th o s e t r a i t s th a t ten d to add dignity and tru e h u m a n sta ture

to th e individual w ho lives in a w ay th a t is consistent w ith th e practice of th is virtue. I t is p rim arily , insofar as w e can un derstan d a t least, a pu rely h u m an characteristic. E ven th e most

T h e dom esticated and h igh ly evolved ani-d m al is m ore or less spontaneous in its_ . behavior. I t has no restrictions or inhi-Lfigest bitions; i t sim ply expresses itself as itJu ly feels th rough th e in stinctive patterns1 9 5 6 w ith w hich i t is born, as w ell as by the

characteristics w hich i t has acqu ired or learned . B ut th e h u m an being, being capable of so m a n y m odifications of ch arac te r and p e r s o n a l i t y , develops various types of tra its w hich are alto­gether a composite of conduct and be­havior. W ith th e ab ility of th e hu m an being to assum e so m an y types of be­hav io r and form s of expression, it is m ost desirable for m a n to govern h im ­self in te lligen tly in order to acquire and practice a m oderate estim ate of him self.

T he individual w ho feels th a t he should express h im self as he sees fit w ith no restrictions can become a great bore or inconvenience to o ther ind iv id­uals. Of course, m odesty is a relative th ing. T he aggressive individual is sel­dom though t to be m odest, y e t if w e did no t have aggression on th e p a rt of some

people, th ere w ould be m an y th ings left undone. T h ere are those who, by the very process of accom plishm ent and by even ca rry ing ou t practices an d p u r­poses w hich a re for th e benefit of o th­ers as w ell, a re accused of im m odesty because th e y push o ther people, as it w ere, or ten d to cause th em to behave in a m an n e r w hich is no t no rm ally theirs.

A ctually , m odesty is a fundam enta l p rincip le in the n a tu re of m an . This m ay seem a n exaggerated statem ent, bu t w ithout m odesty, th e ind ividual w ould rev e rt in to those behavior p a t­terns w hich are characterized as being less th a n hum an. M odesty is th a t w hich keeps a m a n m anlike. T he ab ility to use in telligence to m ake behavior an expression of w h a t i t should be is in ­volved in the practice of m odesty.

T he m odest tem peram ent resu lts from a n estim ate of self w hich n e ith e r exag­gerates no r forgets to take in to consid­eration its tru e possibilities. M odesty is characterized by an absence of self- assertion, arrogance, o r presum ption. T hese tra its , w hen expressed in an in ­dividual, a re no t a lw ays considered h igh ly desirable in an associate o r one in w hom to place th e u tm ost confi­dence. T herefore, every ind iv idual w ho is tru ly striv ing to express h im self to his fu llest possibilities, to use his po ten­

tialities and to live a good and construc­tive life, should practice a m oderation in w hich he takes in to consideration the righ ts and abilities of others, an d a t­tem pts to f it h is life in to a relationship th a t w ill be conducive to th e encourage­m en t of th e abilities of others as w ell as to th e expression of his own.

M oderation of expression, therefore, includes th e expression of those abili­ties of ours w hich should be expressed — th a t is, those w hich a re w orth w hile. I t is no t tru e m odesty for us to disclaim th e abilities w hich m a y be ours, bu t if w e become a rro g an t about ou r abilities or assert th a t th ey alone a re r ig h t and everybody else’s ideas are w rong, o r if w e presum e th a t because w e have cer­ta in abilities, no one else has them , th e n w e are characteriz ing ou r exist­ence b y tra its w hich a re to th e d e tri­m en t of ou r ow n developm ent and w hich a re no t con tribu ting to the social group of w hich w e a re a p a r t an d to w hich we should, in a degree, be obli­gated. T he ind iv idual w ho seeks to live in proper re lationsh ip to his fellow m en and to his C reator is one w ho practices m oderation of expression, and rem em ­bers a t all tim es th a t th e tra it of m od­esty is th a t w hich tru ly m akes h im expressive of th e d ign ity of th e h u m an being.

V A

d a n ^b fca n ' i j o nr o m Q ueensland, A u stra l­ia, M r. L. E. M . w rites of a baffling circum stance w hich occurred w h en he was a boy of eleven.

“I w as stopping a t m y uncle’s farm . B ehind th e house on top of a sm all stony ridge th e re was a

very dense stand of p rick ly p ea r (cac­tus) w hich was everyw here w aist-high.

“ I w as w earing shorts, b u t no shoes. I w orked m y w ay very carefu lly some tw enty-odd feet in to it, tak ing a t least ten m inutes to get th a t far. I th en paused in th e on ly open space about, w hich w as perhaps four feet across. Suddenly I saw a large snake beside

V

a t/2 O f a ?m e, rea red on its coils. I t was as high as m y w aist, its head flattened out.

“I fe lt a sharp shock an d app aren tly in stan taneously I found m yself n early ten yards outside th e p ea r pa tch w ith no recollection of how I got there. T h ere w ere no prickles in m e, b u t th ere w ere also no o ther open spaces in to w hich I m ig h t have jum ped. I closely exam ined the area in an effort to dis­cover w h e th er I could have m ade a series of jum ps w ith ou t rem em bering them , b u t th e re w ere no signs of such leaps, in fac t no places from o r in to w hich th ey could have been m ade. I have never ceased to w onder how I got ou t.” C an you explain it?

H ^ E i j o n c l ^ W o x d f LB y L e s l i e R . H i l l , F. R . C ., o f V ic to r ia , A u s tra lia

Sp o k e n words are com ­binations of sounds

b y w hich we endeavor to express thoughts or ideas.

W ritte n words are sym ­bols w hich rep resen t to 3 us th e sam e thoughts or ideas as the equ ivalen t s p o k e n w o rd s . S o m e thoughts have no words.

Also, because of the differences in language of th e races of m ank ind t h e s a m e s o u n d s a n d sym bols a re no t used by every race to express the sam e m eanings. A gain, a w ord in one language does no t alw ays convey to th e m in d of th e person using i t exactly th e sam e idea as its nearest equ iva len t in another language w ould convey to persons using th a t o ther language. In closely re la ted la n ­guages w e sometimes find th e same w ord being used to express a certain idea. B ut on closer investigation we find th a t in each language th is identical w ord m ay have a slightly differen t shade of m eaning.

F or exam ple, we m ay take th a t ve ry anc ien t and w id e ly u s e d w ord ra. A m ong th e an c ien t E gyptians th e com­m on people understood th is te rm as th e nam e of th e Sun-god w hom th e y w or­shiped. A m ong th e in itia tes of th e ir M y ste ry Schools, how ever, the sam e te rm signified one characteristic of th e du al creative pow er by w hich the u n i­verse w as form ed. In Ind ia w e find it used in the com bination “R am a” w hich to th e com m on people is sim ply th e n am e of one of th e ir m an y gods, a l­though i t has a h ig h er significance to

T h e m ore enlightened m em bers of th e irr, • • race. In Southeast Asia and th e Pacific K ostcructan w h ere ^ w ord ig stm in use in itsD ig est orig inal form , i t som etim es signifies Ju ly “ th e su n ” and a t o ther tim es i t signifies1 9 5 6 “ day” as opposed to night.

A nother com m on w ord m aha is used in some A siatic languages to sig­n i f y “g r e a t ” o r “ su ­p rem e.” In o ther lan ­guages of th e A sian-Pa­cific group, i t signifies “m u ch ” or “m a n y ” w ith ­o u t u n d e r g o in g a n y change of form o r pro­nunciation . N u m e ro u s s i m i l a r i l l u s t r a t i o n s could be given to show how th e m e a n in g s of w ords v a ry and how the ideas behind the words v a ry also in the m inds of th o s e w h o u s e th e m , even am ong people of the same language.

T h is leads us to one very im p ortan t conclusion, n a m e ly , th a t words are a ve ry im perfect m eans of expressing ideas. W e m ay go fu rth e r and say th a t the ideas expressed are often no t c lear­ly form ed in the m inds of those who endeavor to express them .

T h ere are, in fact, m an y form s of th in k in g w hich can never be expressed in words. T h e psychologists w ho used to tell us th a t we th in k only in words w ere very w ide of the m ark . O nly cer­ta in types of th in k in g can be expressed in words. T o say th a t a ll th in k in g is done in words is like say ing th a t red is the on ly colour of th e spectrum .

F or exam ple, w e m a y take some sim ple m elody and th in k i t over in our m inds. T his is a fo rm of th inking. But we cannot express th a t m elody in so m an y words. If th e m elody has been used in a song, i t m ay be associated in ou r m inds w ith th e words of th e song. B ut those words do no t express the m eaning of th e m elody w hich w e feel as w e h u m i t s ilen tly in ou r m inds.

As fu rth e r proof, le t us take a m elody from some in s tru m en ta l composition w hich has nev er been set to words. W e m ay th in k th e m elody over in our

m inds, b u t cannot express in words th a t fo rm of th ink ing even vaguely. One of th e values of m usic is ju s t th is, th a t i t enables us to express thoughts w hich lie beyond the reach of words. Also, we m a y th in k in symbols, in geom etrical

a ttem s, in line or form , or in colour, u t such form s of th in k in g cann o t find

expression in words. G rea t a rtists in a n y m edium can te ll us th rough th e ir a r t work th a t w hich words are unable to express.

T he Aborigines of A u stra lia explain various m ysteries to in itia tes of th e ir cults by draw ing circles and lines in the desert sand. I t is possible th a t these m atters belong to a m en ta l p lane be­yond th e scope of verbal expression. T elepathy , m en ta l projection, an d sim i­la r m ystical powers are reported to be no t uncom m on am ong these people.

H ow often we h e a r th e expression, “W ords fa il m e.” T h is is lite ra lly tru e of m an y types of th in k in g of w hich the m ind is capable.

T h e tendency am ong W este rn ph i­losophers and psychologists has been to endeavour to define e v e r y t h i n g in w o rd s . W o rd s being an im perfect m edium of expression, i t th en becomes necessary to use m ore words to define those a lread y used, an d so on ad in ­finitum . T he m ore words used the m ore im perfect th e m edium of expres­sion tends to become, u n til m an y of our W estern philosophers and psychologists seem to become lost in th e sea of th e ir ow n words.

V A

T he ancien t E a s t e r n m a s te r s of philosophy w ere w iser. T hey often tau g h t w ith a m in im um of words. A t tim es th ey answ ered th e questions of th e ir pupils by m ain ta in ing a com plete silence w hich th e pupils understood in a w ay th a t words could nev er have re ­vealed to them . So today in th e E ast­e rn w ritings w e have a w ealth of short p ith y sayings w hich con tain m ore w is­dom th a n m an y w ordy volumes.

In using e ither spoken o r w ritten w ords, i t is w ell to rem em ber th a t th ey a re a t best im perfect attem pts to ex­press bu t one of th e m a n y types of th in k in g of w hich the h u m an m ind is capable. In dealing w ith h igher tru th s , in ou r striv ing for ideals, in religion, a rt, and sim ilar m atters, we often reach a p lane of consciousness w here words a re com pletely inadequate to express ou r feelings.

T h e p r o p h e t M o h a m m e d l i s t e d “m uch silence” as one of th e m ost de­sirable h u m a n tra its. T h e M alays have a proverb w hich says, “M uch talk— lit­tle sense.” T h e h u m a n tendency to en ­deavour to express a ll conscious experi­ence in so m an y words has led to sec­tarian ism , religious w ars, and un to ld e rro r and m isery. In a ll m atte rs w here w e contact th e h igh er planes of thought we should ever be m in dfu l of th e in ­junction in th e C hristian Bible w hich says, “ God is in heaven and thou upon ea rth ; therefore, le t th y words be few .”

V

ROSICRUCIAN RALLY — JOH ANNESBURGA ll active m em bers w ho find it possible to a ttend a re cordially invited to th e Johannes­

b u rg C hapter R ally , Septem ber 1, 2, and 3. R a lly C hairm an , F ra te r Roland E h rm an n , advises th a t th e th ree-day m eeting w ill give ev e ry Rosicrucian m u ch to be rem em bered. D em onstrations, m otion-picture film s, convocations, a forum , special recordings, and good en te rta in m en t w ill m ake your s tay a m ost enjoyable experience. F o r fu r th e r in form ation , you m a y w rite to Ida Griffith, P.O. Box 2017, Johannesburg , South A frica. SPE C IA L N O TE: A special C hapter In itia tio n C erem ony w ill be perform ed fo r an y active m em ber of AM ORC w ho w ishes to affiliate w ith the Johannesburg C hapter. To enjoy th is privilege, notice m u st be g iven to th e Secretary of the C hapter a t least th ree weeks p rio r to th is m eeting.

T h eR osicrucianD igestJ u ly19 5 6

Leibniz, the LearnedBy B e n F i n g e r , J r .

■ ■ « ~ ^ 7 ~ i j O T T F R i E D W i l h e l m L e i b -

R l g * n i z was the first G erm an H M l I philosopher w o r t h y ofP P | | 1 ¥ th e nam e. K now n in his

as t ie mc>st learned m an in Europe, he was one of th e last of the uni- versa 1 s c h o la r s , before th e grow th of th e special

sciences brough t rig id specialization in ­to our th ink ing . I t is refreshing to su r­vey th e g rand sweep of the lea rn in g of Leibniz. H e searched for tru th in all fields of in qu iry , an d m a n y of his in ­sights w ill nev er lose th e ir tim ely sig­nificance.

T he Age of Reason brough t a n ew ac­cen t on candid critical th ink ing , and a fresh striv ing for h u m an righ ts. H ow ­ever, th e h u m an ita rian quest was roo t­ed in th e sp iritua l trad itio n of W estern civilization ra th e r th a n in th e w orld- m achine dogm a w hich was leading ra d ­ical rationalists in to skepticism and even atheism .

Leibniz, a conservative rationalist, nev er forgot th e u ltim ate necessary and e terna l tru th s. W h en B ayle asked how th e ills of life could be reconciled w ith th e existence of a w ise and ju s t God, L eibniz rem inded h im of th e lim ita ­tions of ou r fm itude: “W h a t w e cannot un derstan d confuses us, because w e see on ly th e parts of a g rea t w hole.”

Pope followed L e ib n iz w h en he wrote: “A ll n a tu re is bu t a r t unknow n to thee.” I t was from Leibniz th a t K an t derived th e idea of in n a te m en ta l cate­gories. T he G erm an genius has in flu­enced m a n y o t h e r w is d o m lo v e rs ,

inc lud ing F ichte, Schopenhauer, Bjerre- gaard, C outurat, Jo h n Theodore M erz, Joh ann E d u a r d E r d m a n n , W illiam Jam es. Leibniz still claim s th e adm ira­tion of m ank ind because th e eternal tru th s w ill nev er go ou t of date. H e was an absolute idealist.

T h is g rea t h u m an ita rian of th e Age of Reason set fo rth th e prem ises on w hich th e m odern free society is found­ed. H e he ld th a t every m an has the n a tu ra l r ig h t to develop his faculties to th e utm ost. H e m ain tained th a t the S tate has no m oral au th o rity to trespass upon personal rights. H e showed th e w ay to charac ter im provem ent, for he realized th a t social institu tions depend upon persons. “I f good in te rio r p r in ­ciples be established in us,” w rote th e profound m oral philosopher, “ th en cus­tom s and passions w ill no t d raw th e soul aside from th e p a th of v irtue .”

L eibniz praised “th a t genuine, pu re love w hich finds pleasure in th e hap p i­ness of those w ho are loved.” Above all, he urged m en “no t on ly to speak, and no t on ly to th ink , b u t to act as if the tru th w ere so.”

L eibniz’s e t h i c a l t e a c h in g s alone w ould have sufficed to im m ortalize his nam e. But he also revealed a m in d of th e first order in civil an d in terna tion a l law , in m athem atics (developing the in finitesim al calculus independently of N ew to n), in h istory , religion, econom­ics, philology, physics, biology, psychol­ogy, logic, astronom y, diplom acy, and in m etaphysics. H e synthesized a ll fields.

M ore specifically, L eibniz developed an im p ortan t new m etaphysical sys­

tem , consonant w ith th e th eo ry of an evolu tionary ascent th rough th e stages of tropism , instinct, conscious w ill, self- conscious purpose, to Cosmic conscious­ness. Leibniz pioneered th e em pirical s tudy of th e properties of n a tu ra l lan ­guages. H e tried to develop a sym bolis universalis (un iversal lan gu age), in the hope th a t it w ould prom ote clearer th in k in g and ten d to un ite th e nations. L eibniz w as th e fo re ru n n e r of m odern sym bolic logic.

O ur philosopher, a w orld-citizen in spirit, w as one of th e first to t r y to synthesize O r i e n t a l and Occidental thought. H e w as m uch indeb ted to the C hinese wisdom -teachings.

M ost im portan t, Leibniz w as th e fa ­th e r of the new physics. M a n y 17th- cen tu ry scientists believed in h a rd solid atoms, lum ps of dead m atte r. But th is independent th in k e r pronounced the atom s to be centers of active energy, in a liv ing universe. T he new physics likew ise conceives of m a tte r as a m an i­festation of energy o r force, an d its properties as v a r y i n g in tensities in fields of force. T he m ore m etaphysical- m inded new physicists even ten d to agree w ith Leibniz th a t tim e, space, and m a tte r a re on ly w ell-founded ap­pearances. M a tte r is now pronounced “ a m inor event, produced by invisible realities.”

C u rren t science is catch ing u p w ith L eibniz’s realization th a t th ere are no absolute dualism s in n a tu re . T h e re is com plete con tinu ity betw een th e k ing­doms of n a tu re . Leibniz noted th a t “ ev­e ry th in g is bound up w ith every th ing else.” Because of th is un iversal in te r­connection: “ From a n ind iv idual sub­stance m ay be deduced a ll th a t can be a ttribu ted to it, and even th e w hole u n i­verse.” Leibniz said th is as a philos­opher, and T ennyson said i t as a poet, bu t today scientists are say ing i t too.

W h en L e ib n iz p r o b e d in to th e boundless m ysteries of aw areness, he provided a possible explanation of ex­trasenso ry perception. B ut th is is no t th e po in t to digress in to psychophys­ics.

T he acknow ledgm ent of re la tiv ity w as L eibniz’s greatest van gu ard service to physics proper. H erbert W ildon C arr rem inds us th a t “precisely the defects w hich L eibniz indicated in th e m e ta ­

physical basis of th e N ew tonian physics (as w hen h e denied absolute space and tim e) have called for a reconstruction of th e w hole fram ew ork of physical sci­ence.”

L eibniz reconciled physics and m eta­physics. H e w as disposed by his m athe­m atica l tra in in g to reason about the w orld from first principles. H e held th a t no t every th ing can be reduced to q u an tity , for m echan ism is bu t a sec­o n dary in n a tu re . “T h e principles of m echanics and of force do no t depend upon m athem atical extension alone,” he w rote, “b u t have certa in m etaphys­ical causes. . . . E xplanations by final cause, and by efficient cause, a re com­p lem en ta ry .”

T his deep-m inded R osicrucian saw th e w orld as th e w ork of a Suprem e Intelligence, m anifesting th rough the law s of n a tu re .

Uis GeniusL eibniz w as bo rn a t Leipzig, shortly

before th e close of a te rrib le religious conflict, th e T h ir ty Y ears’ W ar. I t is no t surprising th a t he w ould w ork for in ter-fa ith understanding , as one of his g rea t objectives.

L eibniz ea rly displayed th e unusual genius th a t w ould m ake his nam e as one of h isto ry ’s greatest th inkers. F rom earliest childhood, th is son of a pro­fessor h ad books beside h im — P lato, A ristotle, H erodotus, X enophon, L ivy, Cicero, P lin y , Seneca, an d A ugustine. T he precocious lad fam iliarized h im ­self w ith every book in his fa th e r’s li­b rary . A t th irteen , he began th e study of logic. T w o years la te r, he entered th e U n iv ersity of Leipzig, w h ere he studied an d tried to connect ancient, m edieval, and m o d e r n philosophies. M ost of his in q u iry was independent and unassigned.

A r i s t o t l e ’s “s u b s t a n t i a l fo rm s ,” B runo’s “ live u n its ,” and th e “univer- sals” of th e Chinese philosophers p lan t­ed in L eibniz’s m ind th e germ inal idea of his th eo ry of M onads, bu t on ly his eventual contact w ith th e Rosicrucian w isdom -teachings w ould enable h im to develop his doctrine of the liv ing u n i­verse.

A fter g radu ating from th e U n iver­sity of Leipzig, L eibniz earned his doc­to ra te in law from th e U n iversity of

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A ltdorf. H e refused a professorship th a t w as offered h im th ere because it w ould have left h im no tim e fo r p r i­vate research and reflection. Also, he nev er m arried . T hrou gho u t his busy- life, he alw ays m anaged to m ake leisure fo r his philosophizing. E ven so, H . W . F. T om lin notes th a t L eibniz w as born w ith so m uch ta len t th a t “he had no t th e opportun ity , in one lifetim e, to u n ­pack an d set in o rder a ll th a t he had b rough t w ith h im .”

T he young th in k e r spen t a y e a r in N iirnberg , w here he becam e a m em ber of th e R osicrucian O rder. H e knew th a t D escartes an d o ther R osicrucians had played big roles in th e m odern effort to th ro w off th e yoke of ou tgrow n e r­rors. I t is ve ry evident th a t Leibniz owed a g rea t debt to Rosicrucian teach­ings. A n d R o s ic r u c ia n association gained h im th e friendsh ip of th e cele­brated d ip lom at Boyneburg.

L eibniz w en t w ith B oyneburg to F ran k fu rt, w h ere he published a cogent pap er on legal education w hich caused h im to be taken in to th e service of the A rchbishop of M ainz. T h u s did his legal tra in in g lead h im in to politics as a diplom atic agent. H e w as connected w ith m an y of th e ou tstanding events of his day . H is contributions did m uch to­w ard th e rebuild ing of G erm any , and th e preservation of peace. H e strove for th e reun ion of C hristendom on broad deistic grounds.

L eibniz traveled in G erm any , Ita ly , E ngland, and F rance. H e had th e p riv i­lege of m eeting N e w to n , H uygens, Spinoza, and M alebranche.

W h en L eibniz studied C artesianism a t Paris, he called i t th e antecham ber of tru th . H is studies included higher m athem atics, and he im proved upon P ascal’s calcu la ting m achine.

D u ring his v isit to London, Leibniz tau g h t D eism to Q ueen Caroline, and explored th e latest scientific develop­m ents there. Respected as a un iversal

enius, h e was tak en in to th e Royal ociety. In 1676, th e g rea t m a n ac­

cepted th e offer of an unpreten tious osition as lib ra rian to th e D uke of runsw ick a t H anover. E n route there,

h e spen t four weeks in A m sterdam dis­cussing philosophy w ith a b ro ther Rosi­crucian , B aruch Spinoza.

L eibniz buckled down to the drudg­e ry of prosaic rou tine affairs. Am ong o ther duties, he had to spend four dec­ades setting dow n th e h istory of th e H ouse of B runsw ick, and upholding its claims. But h e w orked on his philo­sophic system w henever he found a spare ho u r; som etim es h e w rote little poem s in L a tin to help h im relax.

L eibniz popularized his philosophy so th a t princes and princesses would understand it, and th ereb y be moved to prom ote th e spread of enlightenm ent. H e founded th e fam ous B erlin Acad­em y, an d p lann ed s im i l a r l e a r n e d societies fo r D resden a n d V ienna. H e advocated cooperating centers of lea rn ­ing in all th e capitals of Europe.

T h e illum ined m e n to r g a v e th e w orld a g rea t philosophy, a “scientific scholasticism ” in teg ra ting both m an ’s sp iritual and scientific wisdom. M ateri­alistic scientists feared th a t he w as t r y ­in g to lu re th em back in to religious orthodoxy, and n a rro w clergym en pro­nounced h im an unbeliever. T h a t is the usual ep ith e t fo r persons w ho have a nobler conception of God. T he w ay of a m ediator is alw ays rough, be it fu r­th e r noted.

W h en Leibniz died, he w as buried like a crim inal. N o m em ber of the C ourt followed his body to th e grave. T h e B erlin A cadem y and the Royal So­ciety ignored his passing. N ow the w hole w orld respects Leibniz, both for h is m etaphysical and his concrete serv­ices. D r. C arr com m ents th a t “w hat lives of L eibniz in th e though t of today is th e princip le and m ethod to w hich, m ore th a n an y philosopher in the m od­e rn period, he has given forcible ex­pression.”

His P hilosophyLeibniz was unab le to accept either

C artesian dualism o r Spinozistic m on­ism. H e conceived of th e u ltim ate real substance as a n im m ateria l force, and pronounced th e un iverse to be consti­tu ted of an infin ite n u m b er of individ­u a l centers of fo rce— th e M o n a d s . “T here are in fin ite degrees of percep­tion ,” he taugh t. “W h en you are ad ­m itted to th e h e a r t of n a t u r e , the fu rth e r you go th e g rea ter w ill be your delights, fo r you w ill be following a chain th a t goes on to in fin ity .”

Leibniz saw in th e w hole universe m en ta l life , an d “som ething analogous to feeling an d desire.” A ction and change could no t be ob tained from m ere extension. M a tte r could no t p ro­vide the ground for a purposive, co­ordinated world.

O ne source of L eibniz’s concept of im m ateria l M onads was th e ancien t O rien tal doctrine th a t m a te ria l bodies are “ only phenom enal, like th e ra in ­bow,” w hereas th e m en ta l realities be­h ind them have n e ith e r parts, exten­sion, no r figure. T h e L eibnizian M on­ads resem ble th e “un iversals” of the Chinese philosophers, w hile L eibniz’s theory of “pre-established h arm o n y ” calls to m ind the Chinese “T ao of the w orld.” Leibniz, like th e Chinese sages, saw the w orld of rea lity as “a con tinu­ously rising scale of sp iritua l beings de­veloping progressively.” T his is rea lly the un iversal and age-old in n e r wisdom of being.

As John T heodore M erz explains: “ It became evident to L eibniz th a t ex ternal or m ateria l th ings presented th e prop­e r ty of extension to ou r senses only, no t to our th ink ing faculties. But if th e ir extension in space w as noth ing , so m uch th e fu lle r w as th e ir in n e r life. In n e r existence, such as th a t of th e hu m an m ind, is a new dim ension, no t a geom etrical bu t a m etaphysical d i­m ension. T h e essences of th ings real have o n ly a punctua l existence in this physica l w orld o f space; bu t have an in fin ite dep th o f in ner life in th e m eta­physical w orld of thought.”

Living M irrorsT he M onads a re th e rea l atom s of

n a tu re , th e qu alita tive e l e m e n t s of th ings. Leibniz could no t th in k of the atom ic elem ents as qu alita tive ly indis­tinguishable. H e postu lated an in fin ite varie ty of unique e lem en tary entities to account for th e kaleidoscopic differ­ences in th e world.

E ach M onad, a “reduced un iverse,” is a living m irro r of th e la rger un iverse, in its ow n degree and from its ow n poin t of view. T here a re in fin ite g rada­tions of m en ta l life— sleeping in m in ­erals and p lan ts, dream ing in anim als, aw akening in m an. E ven th e uncon­scious levels of aw areness are rich in content. E very M onad reflects the state

of neighboring M onads, and “ its pres­en t is big w ith its fu tu re .” P erhaps th is is th e key to h u m an extrasensory perception. In various degrees, the M onads no t on ly perceive b u t also strive tow ard th e fu tu re . By th is p r in ­ciple, each M onad unfolds its series of changes. Stones a re u n c o n s c io u s ly moved by g r a v i ty . P lan ts m anifest heliotropism w hen th ey tu rn tow ard th e sun. T h e low er anim als a re gov­erned largely by instinct. H u m an p u r­pose is fu lly conscious, the striv ing of th e enlightened will.

L eibniz found i t necessary to postu­la te th is un iversal perception and striv ­in g because “extension expresses m erely a p resen t condition, bu t in no case th e past o r fu tu re .” H e reduced all the phenom ena of th e extended w orld to “w ell-founded appearances.” T h e tru e u ltim ates of being w ere sp iritual. Leib­n iz reduces th e un iverse to a h ie ra rch y of M onads, starting w ith th e least ele­m ents and ending w ith th e D ivine M onad of M onads w ho has organized and graded th e w hole system . T here is no physical in teraction betw een the M onads, for th e y a re im m ateria l, bu t th e ir coexistence an d i n t e r c o u r s e is regu la ted by G od’s ra tio na l organiza­tion— “th e pre-established h arm o n y .” T he changes in M onads re su lt from th e ir in n e r principles.

O u r p h i l o s o p h e r distinguishes be­tw een “bare” M onads an d “soul” M on­ads. W h ere perception is distinct, and accom panied by m em ory , w e speak of the activ ity of soul. A nim als a re souls in th e ir degree, m oved by sim ple con­sciousness and instinct. M en a re rea­soning souls, distinguished from the low er anim als by th e ir know ledge of necessary and e terna l tru th s , and by th e ir ab ility to act w ith fully-conscious understand ing and purpose. “M an ’s h ighest end ,” says Leibniz, “ is to be­come capable of th e in te llectual love of God.”

T he g rea t R osicrucian philosopher teaches us th a t ou r highest aspirations do no t deceive us. E ven if ou r best ef­forts seem to fail, w e should no t doubt th e objective rea lity of th e good, and its liv ing influence. I t is fo r G od to know th e hour an d th e proper place to let good designs succeed .”

Kiblah and MihrabB y F r a n k A . K in g — Essex, England

T h eR osicrucianD igestJuly19 5 6

e a d e r s o f te n w o n d e r about the devotional p il­grim age of th e Islam ic w orld to M ecca. A n u n ­derstanding of th e term s Kiblah an d M ihrab, in a d d i t i o n to h i s to r i c a l facts in th e tim e of M o­ham m ed, founder of the

Islam ic religion, can prove en ligh ten­ing.

U pon en tering a m osque, th e first im pression, fo r m ost strangers, is th e feeling of vastness y e t em ptiness w hich it gives. I t seems to be a w ide space w alled round, and roofed over by a lo fty dome. T he fund am en ta l th em e is th e T a r ta r or Bedouin ten t. I t has very little detail of arch itectu re , w ith ap ­p a ren tly no cen tra l p o in t to w a r d s w hich th e lines of the s tru c tu re con­verge to explain its purpose. A n incon­spicuous p u lp it is in one corner.

E ven tually , th e visitor appreciates th a t th e m osque has a focus of in terest — a k ind of alcove or n iche in th e w all, w hich is som etim es rich ly decorated and m ade conspicuous by its form or m ateria l, bu t often i t is v e ry plain .

T his niche is called th e M ihrab, and is in tended to m ark th e d irection in w hich lies M ecca, th e sacred c ity of the followers of th e p rophet M oham m ed— and th a t direction is called th e Kiblah o r Keblah.

B rew er, in his D ictionary o f Phrase and Fable, traces th e w ord Kaaba, from th e A rabic kabah m ean ing a square house. H e states: “A shrin e of M ecca, said to have been bu ilt by Ism ael and

A braham on the spot w here A dam first w orshiped a fte r his expulsion from Paradise, and w here, a fte r being a w an d ere r on th e face of the ea rth for tw o h u nd red years, he received pardon. In th e no rtheast co rner is th e famous ‘black stone.’ . . .

“T he fam ous black stone . . . is an irreg u la r oval, about 7 in . in breadth, and is surrounded w ith a circle of gold. T he legend is th a t w h en A braham w ished to bu ild th e K aaba, th e stones cam e to h im of th e ir ow n accord, and th e pa tria rch com m anded. . . . ” Ibn A bbas reports th a t th e P rophet said th a t w h en th e stone cam e from P arad ise it w as w h ite r th a n m ilk, and th a t i t has become black th rough th e sins of the m illions w ho have kissed it. O n the D ay of R esurrection i t is to have tw o eyes, by w hich i t w ill recognize all those w ho have kissed it, an d a tongue w ith w hich i t w ill b ea r w itness to A llah.

W oodforde, in K enning’s Cyclopedia of Freem asonry, says, u n d e r the head­ing of “Caaba or K aaba” :

“As M ackav w ell pu ts it, ‘the nam e of th e H o ly T em ple a t M ecca is to the M ahom edans w h a t th e T em ple of Solo­m on was to th e Jew s.’ Some w riters, how ever, seem to th in k th a t th e Caaba, or K aaba, is m ore p roperly the nam e of th e black stone of th e K aaba . . . th e bu ild ing is b u ilt in a cubical form — fifteen feet long, fifteen feet wide, and fifteen feet high. I t has bu t one opening, o r door, a t the east. I t is said to be som ehow connected w ith orien tal H erm eticism ; b u t w e doubt th e fact

very m uch. I t is of m odern date and construction .”

E very w orsh iper kneels on th e car­peted floor of th e m osque, and faces the M ih rab ; for, in so doing, h e is su re to be looking to th e rig h t q u a rte r w here his p ray e r w ill be heard.

One m igh t say th a t th e M ih rab is th e m arin e r’s compass of th e sanctuary , and i t varies, of course, in different countries. T he K iblah point, or th e di­rection in w hich M ecca lies, is th e south in Syria and P alestine; th e east in Egypt; and th e southeast in C onstan ti­nople.

T h e celebrated M osque of O m ar in Jerusalem , th e holiest sanc tuary afte r M ecca, has four doors w hich face the card inal points, bu t i t has no M ihrab , for i t is no t a tru e m osque; i t is never used for p ray e r o r w orship. I t is the m agnificent covering of th e ru d e rocky top of M oun t M oriah— th e foundation stone of Solomon’s T em ple, and , from th a t circum stance, is called th e Dom e of the Rock. I t is m ere ly a “ sta tion” in th e ou ter cou rt of th e t r u e A k s a h m osque n e a r a t hand.

In th is A ksah m osque th e p illars on e ith e r side of th e M ih rab form tw o pairs very n ea r to each o ther, so th a t it is difficult for a person to squeeze his body th rough betw een th e pillars. P il­grim s used to a ttem p t th is fea t in the hope of th ereb y securing a n easier ad ­m ission in to heaven, so th e sides of the pillars became w orn by th e constant friction; how ever, a fte r a tragedy sev­era l decades ago, th e Pasha of Jeru sa­lem ended th e practice by setting an iron stanchion betw een each p a ir of pillars.

This ordinance of M ih rab was not th e inspiration of M ahom et. I t dates to th e p rim itive A siatic sun-w orship. T he region of the rising sun w as th e source of life and light, of w arm th , hope, and joy ; and, therefore, i t w as regarded as th e hom e of D eity . T h e religious cere­m onies w ere perform ed by th e w or­sh iper looking tow ards th a t quarte r.

In E gypt, A ssyria, and Greece, solar tem ples w ere so constructed, w ith the doors open to th e East— as th e sun rose, the first rays shining r ig h t th rough the doorw ay in to th e inm ost san c tu ary w ere reflected by a golden disk and thus il­lum inated th e w hole place. T he priest

w aited u n til th is cloud of glory filled the shrine before he began th e appoint­ed rites of chan t, incense, and p rayer. T he M ihrab of the m osque is a relic or survival of th is worship. M ahom et w isely adopted a ll th a t w as best in the old n a tu ra l relig ion of A rabia, and adapted i t to his ow n new doctrine.

Facing W estSun-w orship w as an abom ination to

th e H ebrew s; therefore, th e a rran ge­m ents both in th e T abernacle and the T em ple w ere such as to cause th e w or­shipers to face no t E ast b u t W est. This was th e custom of th e Jew s in th e syna­gogue w h en th e T em ple disappeared a fte r th e destruction of Jerusalem . By facing in an opposite direction from th a t of the “h ea then sun-w orshipers,” th ey attested th e ir abhorrence of th a t religion.

In his vision, Ezekiel, w ith horror- stricken eyes, saw a n u m b er of w or­shipers standing a t th e door of th e tem ple of God, betw een the porch and th e a lta r, w ith th e ir faces tow ards th e East, w orsh iping th e rising sun in th a t qu arte r. T his a ttitu de im plied th a t th ey h a d t u r n e d t h e i r b a c k s u p o n th e T em ple, and its w orship, th a t th ey had forsaken th e liv ing and tru e God, and had adopted th e idolatries of th e hea­then.

T he ancien t custom of th e M ihrab w as transm itted in to C hristian ity . T he influence of th e old sun-w orship still acts “d iam agnetically to ad just the axis of th e church , and tu rn th e body of the w orsh iper.” E veryone w ho is conver­san t w ith religious arch itec tu re and r itu a l know s about th e orien tation of churches, o r th e p lacing of th e sanctu­a ry , or p a r t con ta in ing th e a lta r, to­w ards th e East. A ll th e ea rly C hristian churches used to end in an apse w hich pointed in th e direction of th e rising sun. T hese had entrances in th e W est end, so th a t those w ho passed w ith in h ad th e ir backs tow ards th e region of th e sunset, o r darkness and death, and th e ir faces tow ards th e a lta r in the East, from w h ere cam e ligh t and life a n d happiness.

Also, in th e ea rly C hristian church, i t w as believed th a t, by p ray in g to­w ards th e East, th e soul w as seeking a n d longing for its old hom e in P a ra ­

dise, to w hich i t hoped to be restored b y Jesus C hrist, the second A dam . T he Son of M an , as he h im self said, w ould com e again on th e last day— “as ligh t­n in g com eth ou t of th e E ast an d shin- e th even u n to the W est” ; so, in p rayer, th e ea rly C hristian w orshipers w ere looking for and aw aiting th e ir Lord 's re tu rn .

DanielT he position w hich D aniel assum ed

in Babylon, w hen engaged in th e p ri­va te w orship of th e God of Israel, had a double significance. “H is w indow s, be­in g open in his cham ber tow ard Je ru sa ­lem , h e kneeled upon his knees th ree tim es a day. and p rayed .” ( D aniel, vi, 10) H is action was a protest against th e prevailing ido la try of Babylon, and a proof of his a rd en t love of his native land. M an y of his cou n try m en had yielded to th e evil seductions of th e lu x ­urious life around them ; th ey m arried hea then w om en and lost th e ir Jewish pedigree. T h e y forgot th e ir sacred city, and settled dow n conten tedly in th e lan d of th e ir captivity .

B ut D aniel was too noble and too patrio tic to follow th e ir exam ple. In the m id st of th e un iversal ido la try , he c lung even closer to th e p u re fa ith of h is forefathers. In spite of the m agn ifi­cence around him , he though t a ll the m ore sadly of th e desolation of Je ru sa­lem . A m id the varied cosm opolitan so­ciety of the capital of th e w orld then , fusing a ll races in to one, he preserved all th e m ore fa ith fu lly his na tio nal ex­clusiveness. D aniel was one of th e true- hearted Jews w ho w ep t w henever th ey rem em bered Z ion and could no t sing th e Lord’s Song in a strange lan d for the heartb reak in th e ir voices.

T herefore, w h e n p e r f o r m i n g his daily acts of devotion, he chose in his abode a room w ith a w indow looking to th e west— thus no t on ly tu rn in g his back upon th e w orship of th e sun, w hich th e people of B abylon practised, b u t also facing Jerusalem , the cen tre of his fa ith and th e goal of his hopes.

T h e re ign ing m onarch w as consid­ered to be an in carn a tio n of th e Sun- God, and divine honours w ere paid to him . F o r D aniel, as a represen ta tive Jew a t th e royal court, such w orship w as im possible, so, in p ray e r, h e tu rn ed

his face aw ay from th e region sacred to th e idolatrous god w hom th e nation worshiped. H e looked w here th e liv ing and tru e God h ad set H is glory and de­clared H is nam e. W ith th e w indow s of his palace w ide open, every person

assing along could see h im kneeling in is room.

D aniel did no t leave th e usual place of p ray e r for th e Jew an d seek some m ore re tired spot in consequence of the k ing’s com m and, and he did no t place him self conspicuously before th e eyes of th e public and so secure observation in order to defy th e edict. C alm ly and m eekly, w ith ou t ostentation or conceal­m ent, w ith ou t a n y self-consciousness, he continued to do w h a t he had been accustom ed to do. H e m ade no change in his da ily habits, no change as to the law of his God.

D aniel acted w ith the u tm ost sim ­p licity an d naturalness, in the m ann er of ail E astern people, w ho perform th e ir devotions in public, and place th e ir p rayer-carpe t w herever th ey hap­pen to be. F a r from th e sanc tuary of his God, and the sacred objects of Jew ­ish w orship, D aniel had recourse to sp iritua l com m union w ith heaven, a l­though no oblation of bum t-offering for Jehovah was possible in th e lan d of his exile. But the un iversal presence of Jehovah w as realised all th e m ore vivid­ly in th e absence of local sym bols, and th e practice and th e sense of e ternal tilings becam e m ore definite an d ap­preciab le in th e loss of e a rth ly cere­m onial.

W ith his face tow ards Jerusalem , an d all th e yearnings of an exile’s heart, th ere can be little doubt as to th e substance and purpose of D an iel’s prayers. H e fe lt th e tim es w ere dark and evil, and th a t th e fortunes of God’s heritage had sunk to th e lowest point. T he H oly L and w as laid w aste; the H oly C ity was a desolation; th e T em ple of God was in ru in s ; th e People of the Covenant w ere captives am ong hea­thens.

But no m a tte r how m uch D aniel m igh t grieve over th e destruction of the H oly C ity, h e n ev er despaired of its u ltim ate triu m p h . H e could look beyond the gloom of th e im m ediate present. T he C aptiv ity w ould end, and th e ex­iles w ould re tu rn hom e; the H oly Land

w ould be re-peopled, and th e T em ple would be raised from its ashes to w it­ness again for th e pu re fa ith of Israel. T herefore, D an iel p rayed e a r n e s t l y , w ith his face to the w est, confident th a t the evening star of his cou n try ’s tem po­ra ry decadence w o u ld b e c o m e the m orning star of his n a tio n ’s glory; th a t ou t of th e sunset and th e darkness would come th e daw n of a better day for th e world.

Such was th e significance of th e Kib­lah of D aniel. TTie M ih rab , or pray- ing-place of his cham ber, w as a d ifferen t q u a rte r from th a t of th e rest of the w orld. H e looked w estw ard. T o his neighbours, the w est w as th e region of death and darkness; th ey looked east for life an d light. To D aniel, salvation w as no t to come from th e sunrise bu t from the sunset, an d a fte r th e dark n a ­tional calam ities, th a t w ere to endure fo r a n ight, w ith the m orn ing w ould come joy, w hen th e discipline of the darkness w ould have purified Jehovah’s people for th e light.

T he p ray e r of D aniel was very m uch like th e p ray e r of P e te r in sim ilar cir­cum stances, w h en th e Apostle stood on the top of the house of Sim on th e T a n ­n e r beside th e sea. T h e view behind h im w as circum scribed by th e high lan d on w hich th e tow n was built. Jerusa lem was com pletely ou t of sight; no p a r t of Judaea could be seen. T he E astern horizon, w ith its com pleted h istory, its exclusive law and religion, closed beh ind him .

But before P e te r expanded an end­less prospect over th e W este rn w aters— th e h o r iz o n of C hristian ity , of the world-wide tim e-long fa ith and k ing­dom of th e Son of M an. T h e M ihrab o f P e te r pointed still fa rth e r w est th an th a t of D aniel; aw ay tow ards the set­ting sun, w here th e L evan t islands, fam ous in ancien t story, w ere the step- pingstones of th e Gospel in its first giant strides from its crad le to its g rea t field of m an ly en terp rise and opportun ity— Greece, Rome, and Spain, th e realm s of Europe, destined la te r to be th e scenes of its m om entous conquests.

D aniel was rem oved to Babylon, and P ete r to th e seaside of Joppa, in order th a t, separated from all th e rites and sacrifices of a localised cerem onial law ,

(C ontinued on nex t page)

2 .u e A ti< M &

T h e questions in th is colum n are two of m any subm itted by readers. T hey have been chosen as o f sufficient general interest to w arrant inclusion here.

Q uestion: Is th ere a factua l basis fo r the stories about a curse fa llin g upon people who ca rry aw ay sacred item s from E gyptian tombs?Answer: T h e strange deaths th a t come to so la rge a n u m b er of th e explorers taking p a r t in the excavations of K ing T u t’s tom b g ra d u a lly aw akened th ro ughou t the en tire w orld an in te rest in th e anc ien t beliefs in black m agic an d m agical curses.

T o th e m ystic, th e studen t of Cosmic L aw and o rder, th e belief in such a process of destructive pow er controlled b y an ind i­v idual is inconsistent, impossible, and tru ly sacrilegious.

H e w ho fears black m agic th ro ug h a sincere belief in its existence an d potency, au tom atically , th ro u g h self-suggestion w ith ­in h is ow n m ind , becomes n o t o n ly en ­slaved by his fea r b u t becomes a ready v ictim of th e evils h is m ind invents. T hus we, as individuals, can become th e victim s of o u r ow n poisonous thoughts.• • •Q uestion: H ow did th e scarabaeus a tta in significance for E g y p tian Pharaohs?Answer: T h e scarabaeus, called Khepera by th e E gyptians, sym bolized K hepera. the god of creation and resurrection , th e fa th e r of th e gods. T h e p a rtic u la r ty p e of beetle adopted by the E gyptians w as th e scarabaeus sacer. T h is type has th e h ind legs placed n e a r th e ex trem ity of th e body, and so fa r from each o th er th a t th e beetle looks strange w hen w alking. I t encloses its eggs in ex- crem entitious m a tte r by ro llin g them in the d irt w ith th e h ind legs. T h e resu ltin g ball is th en rolled in to a hole w here it rem ains u n til the eggs a re hatched by th e sun. T h e excrem ent serves as food for th e larvae.

Because of its sym bolic represen ta tion of the un iverse and life, th e beetle took on a sacred connotation and w as used on the p ri­vate seal of the P h arao h A m enhotep IV, w ho served both as E g y p tian ru le r and th e head of the M y ste ry School. H e w as th e fa th e r of his people.

th e ir w orship m igh t be free and w orld­wide. T here was to be no K iblah or M ihrab , no G erizim or Jerusalem ; but everyw here God w as to be w orshiped in spirit and tru th . H is sp iritua l w orship in fu tu re w as no t to have a n y local hab ita tion no r fixed form . E veryw here th e effectual p ray e r of th e righteous was to ascend to heaven like incense, and the liftin g up o f th e hands as the evening sacrifice. T hrou gh th e absence of ritu a l, and th e loss of sacrifice, was to com e a deeper recognition of th e pow er of personal p ray e r w herever of­fered.

W h e n Solomon finished his m agnifi­cen t T em ple, in his ded icatory p rayer, he asked from Jehovah, as a special favour, th a t every suppliant, no m a tte r w h ere he m igh t be, or how ever he m igh t be situated, i f he tu rn ed his face to th e sanc tuary of God, m ig h t have his petition granted. T herefore, every H e­brew was accustom ed to tu rn his face to God’s ho ly place w hen engaged in p rayer, and expected a special blessing to come to h im from th a t region.

T o the M ahom etan , his K iblah is no t a superstition b u t a solem n rea lity , and his p ray e r is addressed to a liv ing p e r­sonal being and has all th e earnestness of conviction and sincerity . H is K iblah is th e ou tw ard object for th e expression o f th e deepest longing o f his soul; and, therefore, his p rayer, as he tu rn s his face to M ecca w hen u tte rin g it, has m ore of th e n a tu re of tru e p ray e r in it th a n a m ere form w ith ou t m ean ing or purpose.

M ohammedI t w as no t before th e sixth cen tu ry

th a t A rab ia becam e p articu la rly re ­m arkable in th e h isto ry of th e world. T he “w ild A rabs,” as th ey have been called generally , had a lready signalised them selves by invad ing th e E m pire of th e East, w hen M oham m ed was bom ,

e ither in 569 or 570 A .D., a t M ecca, th e p rincipa l c ity of th e ir country . M o­ham m ed is said to have been descended from some g rea t fam ilies; bu t i t is cer­ta in th a t his im m ediate progenitors w ere poor, an d he had little education, except w h a t his ow n m eans and m ind could give him . Y et he becam e th e founder of a g rea t em pire, and th e cre­a to r of a relig ion w hich m ay have af­fected g reater num bers of m ank ind th a n C hristian ity itself.

Some w riters have a ttribu ted th e suc­cess of M oham m ed to certa in in d u l­gences allow ed in th e Koran, b u t these indulgences existed before. T his ex tra­o rd inary w ork inculcates elevated no­tions of th e D ivine n a tu re and o f m oral duties: i t tau g h t th a t God’s w ill and pow er w ere constan tly exerted tow ards th e happiness of H is creatures, and th a t the d u ty of m an was to love his neigh­bours, assist the poor, protect th e in ­ju red , to be hu m ane to in ferio r anim als, and to p ra y seven tim es a day.

T he Koran tau g h t th a t, to revive the im pression of those law s w hich God had engraved orig inally in th e hearts of m en, H e had sen t H is prophets upon ea rth — A braham , Moses, Jesus Christ, and M oham m ed— th e last, th e greatest, to w hom all th e w orld should owe its conversion to th e tru e religion.

A t first M oham m ed’s doctrines w ere v io lently opposed b y his fellow citizens of M ecca, and th e prophet, A.D. 622, w as com pelled to flee from th e c ity to save his life. H e took refuge in the city of M edina; and, w ith th e he lp of his disciples, he soon w as able to re tu rn to M ecca a t th e head of a n arm ed force. In 627, M oham m ed was saluted as k ing of A rabia and Syria. H e died sud­den ly in 632. A buker, his father-in- law and successor, published the books of th e Koran, and continued an d ex­tended the em pire w hich M oham m ed had left him .

T h eR osicrucianD ig es tJu ly19 5 6

N IN T H DEGREE IN IT IA T IO NT h e O akland Lodge of AM ORC w ill confer the N in th D egree in itia tio n on all eligible

candidates, Satu rday , Ju ly 14, a t 8:00 p.m. in O akland Tem ple.W itnesses and candidates w ill k in d ly b ring credentials o f m em bership as w ell as the

last M onograph received.

n S u n d a y afternoon, M ay 6, Ugo A driano G raziotti, p a i n t e r a n d s c u lp to r , spoke on “A r t and N a ­tu re ” in th e M odern G al­le ry of the Rosicrucian E gyptian , O rien ta l M use­um . A n a tiv e of Ita ly and a product of its fin ­

est a r t schoo s, M r. G razio tti has been in th e U nited States since 1948— m ain ­ly in Cleveland, Ohio, w here he studied a t W estern Reserve U niversity , tau g h t a t th e In s titu te of A rt and a t th e Bene­dictine M onastery , and executed m u ­rals for th e Ita lian Consulate.

Before founding his ow n school in S an Francisco, M r. G razio tti tau g h t a t the California College of A rts and Crafts in O a k la n d a n d a t th e A rt League, San Francisco. H e has exhib it­ed a t th e A rt League and th e De Y oung M useum , S an Francisco, a t the Crocker A rt G allery in Sacram ento, and th e Villa M ontalvo, Saratoga. Some of his w ork is ow ned by th e Civic M useum , B ratislava, Czechoslovakia, th e M use­u m of St. Luke, Rome, an d th e Cleve­land, Ohio, M useum .

T h e reason for such recognition is evident in th e w ork exhibited in th e R osicrucian M useum du ring M ay . T he classic concept and trad ition m an ifest­ed strongly in th e w ork exhibited, th e sculptor overshadow ing th e p a in te r a t every tu rn . T h is m ade his figures solid, tru e to life, of bone and sinew , w ith m ore th a n a little of th e precision and s treng th of th e m asters of classic a n ­tiqu ity . T he studies from his notebook w ere exceptionally attractive— one, a nude fem ale torso, especially.

M r. G razio tti’s p o rtra its a re fu ll of charac ter and have a cartoon flavor. T hey m ig h t be considered m asterpieces

fo r a l e s s e r a r t i s t , p a rticu la rly his F arm er in tem pera. Its lines are harsh a n d tense, c learly show ing un rem itting struggle and a dogged peasan t spirit. H is p o rtray a l of his sister by w ay of con trast is fu ll of p a tric ian calm . Done b y m ix ing colors w ith w ax and “iron­in g” in for effect, th is p o rtra it is com- pellingly beautifu l. I t m igh t w ell have been th e w ork of a n ea rly m aster.

Scant though th e offering seemed to a visitor accustom ed to a crow ded gal­le ry , i t represen ted th e craftsm an who has filled his days w ith praisew orthy w ork. U ndoub ted ly th e re w ill be g rea t­e r creations from th e hands of th is young artist.

V A VLodges and C hapters in m an y places,

jo in ing th e popu lar in terest in re in ­carnation , held public lectures an d fo­rum s on th e subject. In every instance reported a ttendance was large and in ­terest genuine. T h e C anadian Lodges of T oron to and V ancouver, and the Lodges, N efertiti of Chicago, H erm es of Los A ngeles, and A bdiel of Long Beach in p a rticu la r h ad favorable results. So successful was A bdiel th a t a repeat per­form ance w as given. S tatistics, avail­able on ly on th e first lecture, reveal an a ttendance of 304 w ith 246 nonm em ­bers. M a n y nonm em bers l e f t t h e i r nam es and addresses so th a t th e y could be notified of fu tu re lectures. Tw o hu nd red and th ir ty Rosicrucian leaflets w ere d istribu ted and eighteen copies of D r. H . Spencer Lew is’ book M ansions o f the Soul w ere sold. Also, a g ra tify ­in g n u m b er of nonm em bers earnestly inqu ired concerning the purpose of th e Order. * * *

O n A pril 25, Soror R u th Phelps, L i­b ra rian of the R osicrucian Research L i­

b rary , gave th e th ird in a series of talks to m em bers. H er subject on th is occa­sion concerned th e experiences of those w ho had recorded th e m em ories of past lives. A lively discussion followed h e r rem arks.

One ou tstanding conclusion resulted-. T here is a grow ing need for a com plete bibliography of serious works on the subject. In such a n u n dertak ing the assistance of m em bers everyw here is re ­quired. A lthough th e p rog ram is not ye t underw ay , suggestions, m ateria l, and offers of help w ould be app re­ciated. * * *

Indiv idual experience standing alone m a y nev er be conclusive. In connection w ith sim ilar experiences in num bers, it has g rea t value. F or instance, th e fol­low ing suggests the possibilities th a t alm ost da ily arise in th e lives of Rosi­c rucian students.

W hile perform ing a requ ired experi­m ent, the phrase “ tu rn back the tim e” stood out in th e consciousness of Soror J. S. of Florida. She w rites: “In a past incarna tion I was a physician w ho be­cause of lack of know ledge or m isjudg- m en t of diagnosis allow ed a p a tien t to die. I was tried by law and sentenced to life. U n der psychoanalysis I was able to contact th is in color an d ru n the en tire experience com plete and go on in to m y ow n b irth and ru n that.

“T his had a v e ry profound effect on m y life before I w as able to contact it, and of course I w as nev er able to u n ­derstand w h y I h ad such a strong de­sire to become a physician , and y e t was afra id I could no t hand le a n em er­gency. T here a re m an y others. I did no t know before contacting th is experi­ence th a t i t was possible for a past life incident o r incidents to affect th is in ­carnation .”

Such present-day exam ples— attested to and authen ticated by th e physician— w ould be a trem endous beg inning to ­w ard a file of invaluab le m ateria l for the serious research student.

V A VT he past has nev er failed to in trude

itself in to the p resen t in one form or another. P erh aps th e m ost in trigu in g is th e m a tte r of Shakespeare’s identity . W hile the m ajo rity believe it a m atte r of no consequence, a grow ing num ber

of in q u irin g m inds is concerned w ith th e difficulty, as R alph W aldo Em erson p u t it, of m a rry in g Shakspere w ith the plays.

M ost recen tly th e N ew York dram atic critic, Calvin H offm an, created a m ild sensation in h is efforts to prove Christo-

h e r M arlow e to be th e au thor. T h a t e has failed is no t to be taken as an

unqualified v ic to ry to th e S t r a t f o r d standpatters. A few years ago the breeze of po pu la rity w as blow ing in the direction of th e E arl of Oxford.

T hose w ho though t otherw ise th en and now c o n t in u e painstak ing ly to piece together th e case fo r F rancis Ba­con w ho m ust in tim e be r ig h tly recog­nized as th e au th o r of th e plays. A m ong those w ho have worked alone and bided th e ir tim e m ust be m entioned F rank Leslie G aines of Indianapolis, Indiana. M r. G aines edits a little house organ for th e Rames-Ross advertising concern of w hich he is vice-president. H e occa­sionally shares w ith its readers his B aconian findings, such as Bacon’s experim ental steam engine:

Bacon’s account of his first (outdoor) ex­p erim en t w ith th e steam engine is am using. I t com prised tw o vertica l cy linders on top of th e boiler. T h e pistons ac tuated a short beam pivoted betw een them . T h e valves being too hot to handle , they w ere opened and closed by lea th er reins. T his fact, and the a lternate up-and-dow n ‘clom p-clom p’ of th e pistons, p rom pted h im to nam e his scientific p lay ­th in g ‘m y iron horse.’ H e also m ade a w histle fo r it from a brass tru m p e t w hich h e con­nected w ith th e boiler th ro ug h a valve.

T h e first b last from the tru m p et terrified th e countryside for m iles around! Such an om inous sound no h u m an ea r had ever heard . . . .

L a te r in th e day th e co u n try folks com­pared notes and decided th a t th e sound em anated from th e Bacon m ansion. . . . W ra th fu lly they cam e to h im and th re a t­ened to have the law on him . Peniten tly , Bacon apologized an d solem nly prom ised n ev e r ag a in to too t th a t tru m p e t outdoors.

B u t once he did. In 1618 K ing Jam es ap­pointed h im Lord C hancellor of E ngland and honored h im w ith a v isit a t Gorham - bury . T h e steam engine w as dragged out, cleaned, greased, an d fired up. T h e little Scot w as uneasy a t the heat, th e hissing steam , and the clom p-clom p of the pistons. But w h en th e tru m p e t w as m ade to salute th e m onarch w ith a series of m ig h ty blasts, he stuck his fingers in his ears and yelled: ‘Enough! Enough! M y Lord C hancellor!’Bacon is quoted as once say ing in re­

gard to his w ritings: “I ever a lter as I

add and no th ing is finished u n til a ll is finished.” So i t is in the m a tte r of dis­covering th e m an and his works. O pin­ions change as new facts com e to light bu t som eday w hen all is pieced together and the jigsaw com plete, i t w ill be clearly seen w h y as M orton once w rote in his Handbook to S h a k e s p e a r e 's Works-. “ A ppreciation of Shakespeare is im possible w i th o u t an acquain tance w ith th e w riting of Bacon.”

_ V A V Soror Doris Jenn er, w ho owns and

operates “M ystic Books” in Johannes­burg, South A frica (Box 3281), is the South A frican agen t for AM ORC books. I t has been learned th a t Su n of Tabriz, a n E nglish verse transla tio n of the poems of th e P ersian m ystic poet, Jalal- ud-din Rum i, by F r a t e r S i r C o lin G arbett (see T em ple Echoes in Feb­

ru a ry D igest) is available t h r o u g h “M ystic Books.” T he price is £2 /2 , postage extra . T he de luxe edition signed b y th e tran sla to r m ay be had for£ 5 /5 /- .

V A VN ew fa c e s a p p e a r e d am ong this

y ea r’s Rose-Croix U n iversity faculty . Soror D oro thy W elker, teacher of a r t in th e Los A ngeles area, ab ly guided students enrolled for th e a r t course; Dr. H erm an Leader, professor of H isto ry in Sacram ento Ju n io r College, gave the course in Philosophy, and Rev. Achilles T aliaferro , in charge of a large D allas parish , conducted th e course in Com­parative Religion. Soror R u th Sm ythe of M ichigan S tate College once m ore had charge of Psychology a fte r an ab ­sence of some years.

V A V

IN D IA N S H A D AIR C O N D ITIO N IN Gn d i a n s o f th e S p o k a n e trib e had zippers, a ir con­ditioning, and p r e s s u r e cookers long before the w hite m an ever “in ven t­ed” them .

I t has been revealed th a t th e Ind ians air-con­ditioned th e ir tepees by

m aking them of cattails. T he cattails w ould swell in th e w in ter, keeping heat

in th e tepees, and shrink in the sum ­m er, allow ing for th e free circulation of air.

Z ippers w ere m ade w ith a bead w hich slid down a thong used w ith w om en’s blouses and skirts. As for th e pressure cookers, th e Indians cooked in well- w oven baskets w hich created steam and cooked th e food.

— from The Talisman,AM ORC T akhom a C hapter, Tacom a

RECOMMENDED FOR YOUR READING PLEASUREA gain we are p artic ipating in W ISD O M m agazine’s search fo r knowledge. In the

September, 1956, issue (out in A u gu st), R alph M . Lewis, as D irector of the Rosicrucian E gyptian , O rien ta l M useum , w rites on the subject, “R iver of P ie ty .” T h e sacred w aters of th e G anges R iver p lay an in tegral p a rt in th e lives of m illions of people in India. F u lly illustra ted , and descriptively narra ted , th is docum ent of life a long the G anges w ill add to your fount of knowledge.

Become acquainted w ith th is new and un ique cu ltu ra l m agazine. Look fo r a copy of W ISD O M on y o u r new sstands, o r w rite for p articu lars to:

W ISD O M , 8800 W ilsh ire Boulevard, B everly H ills, C alifornia. Ind iv idual copies: S t.00. Special in troducto ry subscription: 12 issues for $6.00. Rates outside U n ited States upon request.

Group Power in ActionT h e 1955 C reative W ritin g W orkshop of th e Rose-Croix U n iv ersity concentrated in general

on th e necessity fo r h u m an understanding . A m ong others, th ey probed and analyzed qualities such as love, enthusiasm , fun , beauty. A n overn igh t contem plation w as assigned to each topic. T h en w ritin g sim ultaneously an d under deep concentration , the class of 25 conditioned to express as a single u n it devoted 10 m inutes to each subject. T h e in stiga to r of his topic acting as a dynam ic cen ter and keeping the view point of oneness th en com piled a single paper of expression from the 10-m inute papers of the en tire class, choosing w ords o r sta tem ents w hich appealed to h im o r h e r as h ighlights. T h e follow ing is one of th e 10-m inute w ritings. M ore w ill appear.

O N B E A U T Y Compiled by C h r i s t i n e P l e n c k n e r

T h eR osicrucianD igestJ u ly1 9 5 6

r e a l beau ty n o t sim ply T ru th being m anifested in w hatever fo rm we see?

In th e w orld of our da ily existence, th e fact th a t th e re is “no beau ty w i th o u t r e a l i z a t i o n ” m igh t be a controversial s ta tem en t bu t i t is pos­

sible to accept beau ty as m atter-of-fact- ly as m orn in g coffee. Coffee in itself is beau ty— hot, steam ing, ju s t th e rig h t color of w arm th , in v iting from th e first sip.

Look around yo u and see beau ty spread before yo u in all of God’s cre­ation— for instance, th e sky. T he n igh t has a lighted sky and th e m an y candles w atch ing are b link ing a t one another. Its beau ty cannot be expressed in words b u t I feel i t and I praise an d th ank God for revealing h im self to m ankind. I f we look for beau ty in n a tu re we m ust include ourselves in th a t n a tu re because w e cannot be outside. T here is beau ty in words, in goodness, charity , and philanthropies, in justice.

B eauty is a subject w hich has a g reat m an y in terpreta tions, so m an y and

varied th a t each th in g is m easured by a s tandard peculiar to it. B eau ty of youth— th e sm ooth contours, th e lovely coloring— is an objective beau ty . T here is a transcenden t beau ty of the soul th a t comes on ly th rough m a tu rity , a m ellowness— th e lines of life and char­ac ter show ing through.

I t is m ost im p ortan t th a t we increase ou r aw areness — ou r c a p a c i ty — for beau ty . P erhaps one could be beautifu l b y one’s w ay of life, by one’s expres­sion of appreciation of life b y th e daily w alking th rough its labyrin ths. T here can be beau ty in m an y th ings th a t we th in k not beautifu l. B eau ty rests in the ab ility to convert th e ug ly in to beauty , th e use of th e beau tifu l to m ake the ug ly no longer ug ly . M usic, fo r ex­am ple, inspires an d illum ines one to deeper consecration an d dedication of life to its h ighest concept.

In th e last analysis, beau ty can be b u t understood in th e relation to the fu lfillm ent of a n ideal. I t can be an active or a passive state. W e call th a t beau ty positive w hich we feel is nearest to God. T h en w e call non-beauty, or

ugliness, th a t w hich is fa rth es t from W e like th a t expression of beau ty th a tou r ideal of God. But w e fa il to see arouses us an d m akes us aw are of theth a t God is a ll and a ll is beau ty . e ternal o rder of th ings. I t is a respon-

B eauty is th e w orking ou t of God’s sive feeling to th a t w hich has inspired,law s— th e searching fo r perfection. I t o rderly proportions. O ur soul begs ofis in all th ings th a t we see w ith an ou r affinity an d ou r h e a r t sings backin n e r sight. I t is life and m u st be the echo and our body tingles w ith then a tu ra lly w ith in us, or we w ouldn’t feeling of gra tefu l w onder, and wesense th e great w ealth of i t around us. laugh ing ly say, “T h a t is beau tifu l.”

V A V

Nature’s Master PilotsB y E a r n e s t V . C o o p e r , F. R . C .

M . j ==j)uT of N a tu re ’s astonishing g \ a r ra y of tin y perform ers,

yraTI I I n o n e p e r h a p s q u i t e 1 u equals or surpasses the

O p aeria l feats of the littlegossam er-w inged A e ro - nau tic or F ly ing Spiders,

H | | th e w orld’s very first avi-W ith a range of th e en tire globe as

th e ir hab ita t, surpassing num erically , even th e prolific an t, these am azing balloonists divide th e ir t im e a b o u t equally betw een heaven an d earth .

I t is said th a t m illions of years ago these spiders w ere crabs and lived in th e w ater. As lan d em erged from w a­te r, th ey , along w ith o ther m arin e life, craw led out upon the lan d in search of food. As years w en t b y and th e crabs becam e adapted to th e ir new m ode of living, th ey grew sm aller in size and took to sp inn ing webs in w hich to trap th e ir prey. W h en and w here th ey first learned to fly w ithou t w ings is prob lem ­atical, y e t soar th ey do, even tra n s ­oceanic flights being no novelty to some.

Tw o m ethods of “ tak ing off” are used by them . In th e first, a spider sim ply clim bs to some van tage point, a

blade of grass or a flower top, upends his spinnerets and forcibly ejects a “ligh ter-th an -a ir” fluid w hich, upon ex­posure to a ir , im m ediately hardens in to silk. U n d er a m agn ify ing glass one notes th a t th is “th read ” is actually composed of tw en ty o r m ore strands w hich arise stra ig h t up w ard in cable­like form ation. A t a n a ltitude of th ir ty o r fo rty feet th e cable m ushroom s out in balloonlike fashion, lifting th e spider from his perch. Before arising, how ­ever, in order to p reven t being dragged along over th e ground, he attaches a “guy rope” to th e support upon w hich he stands. A t a heigh t of ten feet the spider severs th is strand and aw ay he soars a t th e end of a silken “ lighter- th an -a ir” parachu te . A ll F ly ing Spi­ders use “gu y ropes” ; these a re the silken stream ers w e see flying from housetops, fence posts, and trees w hen we look tow ard th e rising or setting sun.

In th e second m e th o d th e spider clim bs to a flower top and, using w ind fo r m otive power, projects a silken strand . H old ing and guid ing i t by one foot, he u n e rrin g ly can a ttach i t to a daisy top six feet aw ay. T hen , w ith the speed of a sew ing m achine, he w inds

up th e slack un til, u n d e r his nim ble feet, a t in y w h ite ball appears an d th e strand becomes tau t. Sw inging u n d er­neath , he scuttles sw iftly over to the daisy top and adjusts th e s tran d ’s sticky end so th a t la te r i t can be pu lled free. A fte r w hich, h a n d o v e r h a n d , he swings back to th e cen ter of his web.

H ere he pa tien tly aw aits each change of a ir c u rren t and duplicates th is pe r­form ance by spinn ing strands north , south, east, and w est un til, th ir ty m in ­utes la te r, a large w heel-like w eb su r­rounds him . From the hub, he lavishly sprays gossam er over each spoke un til his circu lar, twelve-foot “ligh ter-than- a ir” c ra ft is com pleted. T hen , like A vi­a to r n u m b er one, he stands upon his head and projects a forty-foot cable w hich lifts h im from th e web. H ow ­ever, a t a heigh t of six feet, th is little pilot comes to an a b ru p t h a l t and one notes th a t his overhead parachu te is p u lling an d tugg ing a t h im , w hile he likew ise is y an k in g aw ay a t his w eb to w hich he is attached by a strong strand . H ard e r and h ard e r pulls the parachu te, stronger and stronger yanks th e spider u n til ab ru p tly each webbed anchor is jerked free and aw ay soars spider, web and a ll in to th e open blue. Ensconced w ith in , he severs his overhead balloon and rises on wings of gossamer.

T he tw elve-foot web, arising so qu ie t­ly an d silen tly in to th e a ir , traps scores of tin y insects w hich a re forever m a t­ing and dancing in th e atm osphere above. T he spider ru n s across his sticky flying carpet w ith ease, leaping in to space if need be, alw ays re tu rn in g , of course, b y m eans of his “ gu y rope.” Some even sp ray sticky w ebbing a t th e ir p rey an d rope th em in , cowboy fashion.

In size, A eronautic Spiders range from a p inhead to th a t of a fifty-cent piece. G reen is perhaps th e prevailing color; how ever, g ra y or ghost-colored specim ens appear to stand a better chance of reach ing m a tu rity . Enem ies of spiders a re legion: dragon flies, spar­rows, an d swallows feast upon th em continually . M an y com e to an un tim e­ly end d u ring th e “ take off” w h en for often as long as a fu ll m in u te th ey re ­m a in suspended betw een heaven and earth .

Some spiders m ake fifty trip s daily.

Others, w h en a ir cu rren ts a re kind , re ­m ain aloft for hours a t a tim e and travel for hundreds of m iles. H u m an aviators as w ell as scientists have dis­covered th a t an aeria l p lank ton encir­cles our earth . U pdrafts of w ind raise no t on ly spiders b u t m an y other insects to a ltitudes as h igh as th ree m iles. H ere forty-to-fifty-m ile w inds hustle them along for hundreds and even thousands of m iles un til, e ither th ro ug h choice or because of a dead calm , th ey again re ­tu rn to earth .

T he am ou n t of dex terity exhibited by each little a irm an in guiding his web up w ard and out of sm all clearings is sim ply unbelievable. Should, however, his web become en tang led in overhead trees o r telephone w ires he m e r e ly takes off a t th e end of a long silken stream er, lands in ano th er field, and be­gins all over again— “tim e” being no n ­existent in spiderland.

T hese little fliers m a y best be ob­served ju st before sunset. Go ou t on y o u r law n and look along th e face of th e ea rth in th e direction of th e setting sun. U se a fringe of trees as a back­ground ; against th is setting you w ill be­gin to perceive scores of F ly ing Spiders and th e ir webs arising and settling u p ­on th e grass.

N a tu re da ily presents us w ith h in ts to m an y of ou r problem s. Some w e ob­serve bu t fa il to understand . T h e L ight­n ing bug w ith its heatless light, or the M onarch bu tterfly w ith its inedible im ­m un ity . N oth ing ever h a p p e n s by chance. T he L igh tn ing bug m anufac­tured. its ligh t; the M onarch solved its problem of longevity; a n d S p id e r s learned to fly.

W h ile m an is dependent upon a ir­planes and o ther costly item s to enable h im to fly, th e sp ider requires on ly two, food and air, both free— food being con­verted in to silk and a ir in to m otive power. H e flies in order to ea t and eats in o rder to fly. As his flying web u n d u ­lates back an d forth , high overhead, am ong gnats, flies, and o ther spider dainties, we a re m oved to p ay trib u te to h is in g en u ity an d daring. H ere is a sm all M oham m ed, too w ise to w ait for the m ountain . H ere, indeed is a M aster of th e air!

C O U N T R Y O F C O N T R A S T SAbove is show n a P eruv ian Ind ian w om an in trad itiona l and common garb, h igh in the A ndes near the

Inca capital of Cuzco. She is d riv ing before h e r a p a ir of llam as. These cameloid beasts flourish on ly in the h igh altitude and serve th e ir ow ners as beasts of burden as w ell as providing splendid wool and m eat for food. T hroughou t m ountainous P eru are the ru ins of th e ancient Inca civilization. In th e background above are seen th e huge m asonry w alls of a form er citadel. In the low lands is the m ajestic and m odern capital of L im a, a sym bol of today. (p h M by AM0RC)

Q Seek to Cjuicle

t\ou>i £tudi es

BalkedB y a W ord!

Does a Definition Stand Between You and Understanding? . . . .

Does the lack of meaning of strange w ords and term s block your study progress? D o you find yourself caught in a web of uncertain ty as to the inner, esoteric significance of mys' tical phrases? A re you one of m any w ho finds the common dictionary inadequate in providing the true philosophical in terpretation of rare words? D o you know the Rosicrucian definition of Spirit, Cosmic, Soul, Cosmic Consciousness, fourth dimension, harmonium, Karma, Nous, projection, Shekinah, etc.?

Stop guessing at tru ths. O btain the Rosicrucian M anual and learn the proper meaning and use of all the unusual m ystical w ords of your monographs.

The Student’s GuideR ead between the lines of your lessons, by the aid

of the Rosicrucian M anual, the studen t’s guidebook. It is an encyclopedia of official Rosicrucian term s and phrases. I t also contains diagrams and explanations of all symbols and outlines of the habits and customs of the

O rder. Further, it has special instructive articles on such topics as the G reat W h ite Lodge and how to obtain psychic illum ination. I t is, in fact, m any books in one. Profusely illustrated, large, bound in red silk cloth and stam ped in gold, it is a magnificent reference w ork for all Rosicrucian students. It is priced, postpaid, at

O n ly $ 3 .1 0 ( £ 1 / 2 / 3 s te r lin g ) , p e r copy.

R O SIC R U C IA N S U P P L Y B U R E A UR O SIC R U C IA N P A R K SA N JO S E , C A LIFO R N IA

T H E P U R P O S E O FT H E R O S I C R U C I A N O R D E R

The Rosicrucian Order, existing in all civilized lands, is a nonsectarian fraternal body of men and women devoted to the investigation, study, and practical application of natural and spiritual laws. The purpose of the organization is to enable all to live in harmony w ith the creative, con­structive Cosmic forces for the attainment of health, happiness, and peace. The Order is inter­nationally known as ■‘AM ORC" (an abbreviation), and the A .M .O.R.C. in America and all other lands constitutes the only form of Rosicrucian activities united in one body. The A .M .O.R.C. does not sell its teachings. I t gives them freely to affiliated members together w ith many other benefits. For complete information about the benefits and advantages of Rosicrucian association write a letter to the address below, and ask for the free book The Mastery of Life. Address Scribe S. P. C., in care of

AMORC TEM PLE • Rosicrucian Park , San Jo se , C alifornia, U.S.A. • (Cable A ddress: “ AMOIICO” )

Supreme E xecutive for the International Jurisdiction o f N orth, Central, and South America, B ritish Com monwealth and Em pire, France, Sw itzerland, Sweden, and Africa: Ralph M. L ew is. F .R .C .—Im perator

D I R E C T O R YAMERICAN LODGES, CH APTERS, AND PRONAOI OF TH E A. M. O. R. C.

The following are chartered Rosicrucian Lodges, Chapters, and Pronaoi in the United States. The Inter­national D irectory listing Lodges, Chapters, and Pronaoi in other countries w ill appear in the next issue of the liosicruc-ian D igest. The American and the International directories alternate monthly.

ALASKAAnchorage: Aurora Borealis Chapter, Roosevelt Hotel. 539 I I St. W illiam J . Neithercoat, Master, Box 394.

ARIZONAPhoenix: Phoenix Chapter, 1738 W . Van Buren St. Thomas Joseph Croaff, Jr ., Master, 208 W . Jefferson St.Tucson: Dr. Charles L. Tomlin Chapter, Knights of Pythias Ila ll. Mary Fehrenkamp, Master, 3451 Flow ing W ells Rd.

CALIFORNIAB a k ersfie ld : Bakersfield Pronaos. Charles B. W atts, Master, 711 W atts Drive.D esert H ot Springs: Desert Pronaos. Gilbert N. Holloway, Sr.. Master. Box 304.Fresno: Jacob Boehme Chapter, Ponderosa Ma­sonic Temple, 11 San Pablo Ave. Mrs. Gerry Annette Petersen, Master, 715 Harvard.L ong Beach:* Abdiel Lodge, 2455 Atlantic Ave. Luis A. Martine-Lally, Master, Box 606, W il­m ington, Calif.Los A ngeles:* Hermes Lodge, 148 N. Gramercy P I., Tel. HOUywood 5-1230. Donald W . Six, Master.Oakland:* Oakland Lodge. 263 12th St. W illiam G. Roberts, Master, 3432 Piedmont Ave.Oxnard: Oxnard Pronaos. Evelyn Salmon. Mas­ter, 346 North H St.Pasadena:* Akhnaton Lodge, 20 N. Raymond Ave. Conrad Edward Piepenbrink, Master, 108 S. Sierra Madre Blvd.Sacram ento: Clement B. L e Brun Chapter,I.O .O .F . Bldg. Henry K ier Merkley. Master, Box 84, Pleasant Grove, Calif.San D iego: San Diego Chapter. 4567 30th St. Glenn H. Berg, Master, Rte. 2, Box 912, River- view Ave., Lakeside, Calif.San Francisco:* Francis Bacon Lodge, 1957 Chest­nut St., Tel. W Est 1-4778. Carolyn M. Tonner, Master, 544 Ethel Ave., M ill Valley, Calif.San Mateo: San Mateo Pronaos. Norman A. Jenne, Master, 722 Folkstone Ave.Santa Cruz: Santa Cruz Pronaos. Mrs. Joseph Delon, Master. Box 462. Felton, Calif.Santa R osa: Santa Rosa Pronaos. Lotta Jean Miller, Master, 6450 Ross Rd.. Sebastopol, Calif. Stockton: Stockton Chapter, 1345 N. Madison St. Edw in Michael Massey, Master, 629 N. Lincoln, Manteca, Calif.Van Nuys: Van Nuys Chapter, 14312 Friar St. R ichard L. MacDonald, Master, 14646 Astoria. San Fernando, Calif.W hittier: W hittier Chapter, 8315 S. Greenleaf Ave. Elmer A. Moe, Master, 4122 E. 61st St., Huntington Park, Calif.

COLORADODenver: Rocky Mountain Chapter, 1512 Gaylord St. Desmond H . Beech, Master, 1412 E. 10th Ave., Apt. 3.

CONNECTICUTHartford: Hartford Pronaos. Elizabeth E. Galli- gan, Master, 59 Wethersfield Ave.New Haven: New Haven Pronaos. Robert L. L inn. Master, 143 York St.

DISTRICT OF COLUMBIAW ashington: George W ashington Carver Chapter.I.O .O .F . Hall. 9th & T Sts.. N .W . Geneva J. Craig. Master, 511 G St., S.E.Thomas Jefferson Chapter, 2460 16th St.. N.W . Hazel B. Comstock, Master, 2715 Cortland Place, N .W ., Apt. 22.

FLO RIDAJacksonville: Jacksonville Pronaos. Leo Tous- saint, Master, 3420 Eve Drive. West.M iami: Miami Chapter. Biscayne Temple, 120 N .W . 15th Ave. W ilfred R . Angleton, Master, 6207 S.W . 12th St.St. P etersbu rg: St. Petersburg Chapter, 757 Ar­lington Ave. N. Austin H . Huff. Sr., Master, P. O. Box 6062.Tam pa: Aquarian Chapter, 105y2 Zaek St. Ray­mond W . Truax, Master, 116 W . Ida St.

H AW AIIH onolulu: Honolulu Pronaos. Eva Haywood, Master, 2551 W aolani Ave.

IDAHOB oise: Boise Pronaos. L illian Dawson, Master, 1111 N. 6th.

ILLINO ISChicago:* Nefertiti Lodge. 2539 N. Kedzie Ave., Tel. EVerglade 4-8627. W illiam Lauson, Master, 1114 Chicago Ave., Oak Park, 111.Springfield: Springfield Pronaos. Mrs. Albert J. Payson, Master, 2023 S. Douglas.

INDIANAE vansville: Evansville Pronaos. Mildred Moore, Master, 1517 Bowers Lane.Indianapolis: Indianapolis Chapter, I.O .O .F. Bldg., 5 N. Ham ilton Ave. Doris M. Richards, Master, 4152 College Ave.South Bend: May Banks-Stacey Chapter. 519 S. St. Joseph St. John R. Kennedy, Master, Rte. 1, Box 24, Plymouth, Ind.

IOWADavenport: Davenport Pronaos. John R . Gerdes, Master, Rte. 5, Box 170.Des M oines: Des Moines Pronaos. Morris L. Clarke, Master, 2243 E. 16th St.

KANSASW ichita: W ichita Pronaos. Louis Wayne W right, Master, 1420 University.

KENTUCKYLouisville: St. Germain Chapter, 226 W . W alnut St. W illiam E. Franke, Jr ., Master, 9816 Fireside Dr., Rte. 3. Valley Station, Ky.

(Directory Continued on Next Page)

MARYLANDBaltim ore:* John O 'Donnell Lodge, 225 W . Sara­toga St. Charles G. Hoffmeyer, Master, 6053 Gwynn Oak Ave.

MASSACHUSETTSBoston:* Johannes Kelpius Lodge, Hotel Bruns­wick, 520 Boylston St. Frank B. Adams, Master, 47 Lake St., Wakefield, Mass.Springfield: Springfield Pronaos. Doris A. Demers, Master, 15 Jenness St.

MICHIGAND etro it:* Thebes Lodge, 616 W . Hancock Ave. Earl E. Tidrow, Sr., Master, 18503 Stoepel Ave. F lin t: Moria E l Chapter. 1433 Mable Ave. Lynn L. D ingman, Master, 914 Ann Arbor St.Lansing: Leonardo da Vinci Chapter, 603 S. Washington. Bertha Ilannon , Master, 2008 Forest Ave.

MINNESOTAM inneapolis: Essene Chapter, Francis Drake Hotel, loth St. & 5th Ave., South. W . J . Amery, Master, 2816 43rd Ave., South.

MISSOURIK ansas C ity: Kansas C ity Chapter, American Legion Memorial Bldg., Linwood & Paseo Blvd. Karl R. Hille, Master. 7205 E. 107th St. Terrace, Hickman Mills, Mo.Saint Louis: Saint Louis Chapter, Roosevelt Hotel, Del mar & Euclid Aves. Blanche I. Patton, Master, 2234 Yale Ave., Maplewood, Mo.

MONTANAB illin gs: B illings Pronaos. Merritt Chamberlain, Master, Box 350.

NEVADAR eno: Reno Pronaos. S. C. Beverly, Master, 637 Donner Drive.

N E W JERSEYN ewark: H. Spencer Lewis Chapter, 84 Clinton Ave. Ita lo E. Perna, Master, 639 N. 6th St.

NEW MEXICOA lbuquerque: Albuquerque Chapter, 123’A Broad­way, S.E. Ivan S. H iller, Master, 1201'.!; Barelas Rd ., S.W.

N E W YORKBuffalo: Ram a Chapter, 34 E lam Place. W ilmer E. Goode, Master. 272 Leroy Ave.Elm ira: E lm ira Pronaos. W illiam A. Broder, Master, Box 152, Odessa, N. Y.L ong Island: Sunrise Chapter, Masonic Temple, Hicksville. Perley A. Reed, Master, Rte. 1, Croft Lane, Sm ithtown Branch, L . I.N ew R ochelle: Thomas Paine Chapter. Masonic Temple, LeCount Place. Bertha C. Robertson, Master, 27 St. Pauls Place.New York:* New York City Lodge. 250 W. 57th St. Max E. Hodge, Master, 596 Kdgecombes Ave., Apt. 6-B.R ochester: Rochester Chapter, Hotel Seneca. Howard W . Coates, Master, 640 W inona Blvd. Syracuse: Syracuse Pronaos. Raymond A. Barker, Master, 3704 M idland Ave.

OHIOCanton: Canton Pronaos. Helen M ihal, Master, Room 204, Municipal Bldg., Barberton, Ohio. Cincinnati: Cincinnati Chapter, 14S W . 5th St. Betty M. Zimmer, Master, 4320 Montgomery Rd., Apt. 4, Norwood, Ohio.Cleveland: Cleveland Chapter. Masonic Temple, 36th & Euclid Ave. Herbert H. Hausman, Master. 2712 Rockside Rd.Columbus: Helios Chapter, 697 S. H igh St. S.W. Honeywell, Master, 656 S. Hague Ave.Dayton: E lbert Hubbard Chapter. 15 S. Jefferson St. George F. Gates, Master, 203 Inverness Ave., Vandalia, Ohio.Y oungstow n: Youngstown Chapter, 301 E. Wood St. Michael P itin ii, Master, 132 E. State St., Niles, Ohio.

OKLAHOMAOklahoma C ity: Amenhotep Chapter, Rm . 313, Y.W .C.A . Bldg. Emmett H. McElroy, Master, 104 N.W . 26th St.T ulsa: Tulsa Chapter. 15 W . 13th St. Ruth Farnam, Master, Box 552, Sand Springs, Okla.

OREGONKugene: Eugene Pronaos. Mary E. Kalkhoven, Master, 2792 Riverview St.P ortland:* Ennoadic Star Lodge, 2712 S.E. Salmon. II . R. VandeBogart, Master, 2616 S.E. 119tli Ave.R oseburg: Roscburg Pronaos. Stanley E. Eisen- mann. Master, Myrtle Creek, Ore.Salem : Salem Pronaos. George O. Kisler, Master, Box 351, Independence, Ore.

PENNSYLVANIAA llentow n: Allentown Chapter, Masonic Temple, 1524 Linden St. W ilbu r Fritzinger, Master. 1146 T ilghman St.L ancaster: Lancaster Pronaos. W alter Geisler, Master, Rte. 2, Ephrata, Pa.P hiladelphia:* Benjam in Franklin Lodge, 1303 W . G irard Ave. John P. Turner, Master, 314 S. Camac St.P ittsbu rgh :* F irst Pennsylvania Lodge, 615 W. D iamond St., N.S. Charles C. Lambert, Master, 402 Cooper Ave., Johnstown, Pa.

PUERTO RICOArecibo: Arecibo Pronaos. Francisco S. de Jesus, Master, Box 455.P once: Ponce Chapter. 65 Hostos Ave. Luis Justiniano, Master, Apartado 202.San Juan: Luz de AMORC Chapter, Ponce de Leon Ave. 1658, Stop 24, Santurce. Miguel Angel M. Segui, Master, Carretera Insu lar 12, Urb. F. Roosevelt. Hato Rey, P .R .

RHODE ISLANDProvidence: Roger W illiam s Chapter, Sheraton- Biltmore Hotel. Lloyd G. Hanson, Master, 708 Providence St., Woonsocket, R .I.

TEXASAm arillo: Amarillo Pronaos. Jere Carroll Reese, Master, 1925 Beech St.D allas: Triangle Chapter, 1921 >4 Greenville Ave. Rudo lph Johnson, Master, 2114 Mercantile Bank Bldg.El P aso: E l Paso Pronaos. Penwood Rountree, Master, 8820 Sheridan Drive.F ort W orth: Fort W orth Pronaos. J . C. Huddle­ston, Master, 3148 Greene Ave.H ouston: Houston Chapter, Y.W .C.A . Bldg. J . J . Paterson, Master, 6804 Bellgreen, Apt. 2. W ichita F alls: W ichita Falls Pronaos. Malcolm L . Hughes, Master, 3112 10th St.

UTAHSalt L ake C ity: Salt Lake City Chapter, 23 E. 1st, South. Stanley F. Leonard. Master, 851 S. 5th St., West, Provo, Utah.

W ASHINGTONK ennew ick: Tri-Cities Pronaos. Thomas M. Hall, Master, 120 S. Fillmore.Seattle:* Michael Maier Lodge, W intonia Hotel. Jack V. Young, Master, 6508 54th Ave., N.E. Spokane: Spokane Chapter, W . 1203 Riverside Ave. Louis G. Freund, Master, S. 1312 Monroe. Tacom a: Takhoma Chapter. 508 6th Ave. L . G. Nichols, Jr ., Master. 4820 S. Thompson St. Yakima: Yakima Pronaos. E llis Green, Master, 710 N. 15th.

W ISCONSINM ilwaukee: Karnak Chapter, 427 W . National Ave. Alton W . Cheney, Master, Rte. 3. Box 513-X, 5655 S. 113th St., Hales Corners, Wis.

WYOMINGCasper: Casper Pronaos. Richard L. Foster, Master, 704 S. W ashington St.

(* In itia tion s are perform ed.)

L atin -A m erican D ivisionArmando F ont De L a Jara, F . R . C., D eputy Grand Master

Direct inquiries regarding this division to the Latin-American Division, Rosicrucian Park, San Jose, California, U. S. A.P R I N T E D I N U . S . A . T H E R O S I C R U C I A N P R E S S . L T D .

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