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DECEM BER, 1946 ■ 25c per copy



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Rose-Scented Candles

THE INSTITUTION BEHIND THIS ANNOUNCEMENT

\ N A ID to medit atio n . . . the scent of roses coin-hine d wi th t he sooth ing vibra tions of candlelight!

For sanctum use . . . for rest and attunement , . , for ps yc hi c exp er im ent s . . . or me re ly as a pl ea sant tableadorn ment . W h il e burning, these candles give forththe inspiring, sweet fragrance ol a rose garden.

I lie symbology of the rose is well known to all philosophers a nd mystics. It is the universal hieroglyphtha t has linked the F as t an d W e st . . . the symbol ofthe Path to Div ine At ta inment . . . an emblem enshrined in the hearts of men and women everywhere.

Try these candles for contacts with the Cathedral ofthe S oul . . . for closer, deepe r attune me nt. The Rosi-crucian Supply Bureau was able to contract for theirmanufacture in huge quantities. This makes it possibleto effect a low price to members and friends. Ideal for Christmas qif tsl Hach a ttrac tive box contains four1 2 -inch candles.

R OS I C R UC I AN S UP P L Y B UR E AUSAN JOSE, CALIFORNIA

Per box of 4 candles, postpaidTwo boxes (8 candles) for.........



THEY PLAN FOR TOMORROWThe persecution and sacrifice they experienced dining the Nazi occupation of Holland only further cemented the fraternal relations

of the memb ers and officers of A.M.O.R.C. in that stricken co untry. The above photo graph was tak en in Am sterdam, H olland , upon theoccasion of a recent conference following an official visit by the Im perato r of A.M.O.R.C. of No rth and South A merica. From left toright , the Grand Lodge officers of the Ne therla nds are: H. F. Pots. Grand Se cretary; Jan Coops. Grand M aster; Y. M. P. Van Olst-Snel.Grand Treasurer. (AMORC Photo)



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D i f f f . r f . n t i n r a c e , i n c a p , a n d i n g o w n .

P l e d g e d t o c r e e d s a s d i s t a n t a s t h e c e n t u r i e s .

Y e t i n w a r d l y t h e s e m e n a r e brothers ,— l o r e a c h

i s m o t i v a t e d h y t h e G o d o f h i s H e a r t ! 1 f i ed e e d s t h e y d o h y s p i r i t u a l i m p u l s e / — t f i e a c t s

o f c h a r i t y a n d s a c r i f i c e — r e v e a l t h a t u n d e r n e a t h

a l l h u m a n i t y i s u n i t e d .

I h o u g h t s t h a t ( l o w f r o m t h e m i n d i n s t e a d

o f t h e h e a r t m a y h e a s d i v e r s e a s t h e t o n g u e s

i n w h i c h t h e y a r e s p o k e n . L e t t h e r e h e d a y s

w h e n t h e h e a r t s o f m e n a l o n e s h a l l s p e a k —

w h e n h y l i s t e n i n g , m e n s h a l l k n o w t h e i r t r u e

s e l v e s a n d u n d e r s t a n d e a c h o t h e r . Christmas i s , h y i t s s a c r e d t r a d i t i o n s , o n e o l s u c h d a y s .

M a y i t b r i n g joy a n d peace pro fo und. W e .

t h e o f f i c e r s a n d s t a f f o l t h e R o s i c r u c i a n O r d e r ,

A . M . O . R . C . . e x t e n d t o o u r m e m b e r s a n d

I r i e n d s

Christmas Greetings



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

T H E OF F I C I AL I N T E R N AT I ON AL R OS I C R U C I AN

Z I N E OF TH E W O R L D - W I D E R O S I C R U C I A N

DECEMBER, 1946

They Plan -for Tomorrow (Frontispiece).

Thought of the Month: Mission to Europe— Part Three

Eternal Occult Principles: Lesson Three

First Postwar A M O R C Convention

Keeping Time with the Universe

"The Imitation of Christ"

Temple Echoes ...... ...........................................

Cathedral Contacts: The Search of the Magi

Destruction of Books: Part II

The Worst of Human Weaknesses.

Sanctum Musings: The New Age

Home of an Early Rosicrucian (Illustration).......................



T h e

Ros icrucian

Diges t

Dec ember

1946

T H E

THOUGHT OF THE MONTHMISSION TO EUROPE

a

This article is the third of a series written by the Imperator and constituting a reporton the.current status of the Rosicrucian Order and the Esoteric Societies in Europe.Having recently returned from an air journey to several of the principal countries inEurope. Imperator Ralph M. Lewis comments on the prevailing economic and politicalconditions there— the results of his observations and experiences. — E d i t o k

PART THREE

i t h measured step, theystrode down the center ofthe temple. Fra ter JanCoops, Grand Master oft h e N e t h e r l a n d s , w a sHanked by two officers ofthe F.U.D.O.S.I . W ithimpressive solemnity, hewas being escorted to the

orient (the east) of the temple, in whichwere assembled the Imperators andother dignitaries of that august body.After due deliberation, this assemblageof officers and representatives of the re

nowned arcane, esoteric orders hadnominated him to fill the vacancy onthe Supreme Advisory Council.

Membership on this council is a responsible position, one that necessitates

personal courage an d the de term inat ionof one ’s convictions. It is the purposeand duty of the F.U.D.O.S.I. to preservethe heritage of the esoteric teachings,the initiations, rites, and symbols of thevenerab le orders of the past. It is, there-foi'e, necessary at times to denounce ce rtain charlatan groups or individuals assuch, in the interests and well-being ofhum anity . If, for example, a group ofindividuals, styling itself a fraternity,society or brotherhood of Rosicrucians

bu t not being so in fact, having no connection with the traditional authenticRosicrucian Order, begins plagiarizingthe venerated symbols and rites of that

ordei-, these individuals must at once be proscribed. Such a condemnation bythe council members might result intheir becoming the target of vituperative and false counter charges made bythe enemy 011 their personal reputationand character for the purpose of beclouding the real issue. Consequentlvthese council members must be willingto sacrifice peace of mind, if need bein orde r to defend the ir cause. A manwho would be afraid of what his neigh

bors or business associates might thinkif enemies hurled damaging and untrue

counter implications at him, would lackthe chai'acter requisite for such a position. Fr ater Coops had shown, throughthe long weary years of the war, thathe possessed the personal foi’titudesense of justice, and compassion re-quired of a F.U.D.O.S.I. councilor.

It was perhaps upon these thoughtsthat he dwelt as he walked toward uswith eyes seeming to peer beyond asome distan t scene. At a point a fewfeet from the red-draped altar table inthe orient, his escorts bade him kneelThey supported him while, on bendedright knee, he slowly repeated afterthem the solemn obligation of theF.U.D.O.S.I., which I am not at libertyto disclose. As he said these words withan emphasis that indicated his full andunequivocal support, tears welled in hiseyes. It was a day of days for him.



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Before permitting Frater Coops toarise, the two guardian fratres begansoftly to chant a benediction in Latin.The beautiful cadence, as they gradually increased the volume of their intonations, could be felt by all present as

a rhythm ic emotional stimulus tha t produced a never-to-be-forgotten psychiceffect. One’s whole being seemed to becharged as if by an electrical current,from which followed a gratifying glowthroughout. Th e intona tions of thechant were obviously chosen to producethese vibrations which we all experienced and to react upon certain of the psychic centers of those in the assem bly .Possibly the same effect could be had by the use of mus ical instrumen ts , butthe human voice has a more intimateappeal and made the listeners respondmore quickly. Those present, therefore,not only saw the significance of whatwas occurring, but were also able tofeel, emotionally and deeply, its valueas well. W alking erect and slightlyahead of his escorts, Frater Coops now paused a mom en t before each of theImperators in turn, bowing his headslowly. Th ey each acknowledged this by a like gesture. He th en made theformal ritualistic sign of greeting. Eachof the Imperators then stepped forthand gave him a fraternal embrace.

At last he was returned to his stationin the temple as a fully inducted mem

ber of the Advisory Council. He mus tnow for the first time address theassembly in his capacity as a councilor.He turned slowly and surveyed all present. The n, with controlled emotions, he thanked the body for its confidence in him . Th is was spoken slowlyand with obviously measured thoughtsand words. Suddenly, however, his passive manner changed and, for the nextfew minutes, he broke out in an oratorical torrent. He vigorously exhortedhis listeners to stamp out the abuse ofmysticism and esotericism in the worldtoday. Und er no condition, he advocated, must those who would prostitutetruth be tolerated. The rem arks of

Frater Coops had set the tempo for theremainder of this important conclave.The respective delegates, in turn, bit

terly scathed the practices which, during the last decade, were done in thename of personal en lightenment. Thefalse orders and societies were individu

ally named and their conduct recited.A dignitary of the Societe d’Etudes etde Recherch.es Templieres, who, in hissecular life, is a chief of police in a citynot far from Brussels, recounted thecriminal record of some of the very

individuals who now profess to be idealistic mystics of orders which they haveformulated and which simulate thenames and manner of the traditionalsocieties. It was una nim ous ly decidedthat this vital information, as confidential disclosures, should be transm itted tothe archivists of all the member-societiesof the F.U.D.O.S.I. throughout theworld. With such information, they canwarn the seekers and students in theirrespective countries against such fraudulent and disreputable characters andthe organizations which they promulgate.

This second session of the conclaveclosed with an announcement that thenext would be held in the private cham

bers of the chance llo r in his home. Attha t session there would be present onlythe officers of the F.U.D.O.S.I. and oneof its council committees.

T r u e i n i t i a t i o n

It was evening when we arrived atthe residence of Sar Elgim, F.U.D.O.S.I.chancellor. It had just grown dark; yetmy watch gave the hour of ten, p. m.It was difficult for us from America to

become accustomed to th e (double) w artime in Brussels. W hen the Nazislearned that England was using a daylight-saving time to step up her production, the Germans then compelled Bel-

f lum to advance all its clocks two hours,elgium, for reasons of its own, has notabandoned this fantastic arrangement.Our host and hostess were exception

ally genial. Sar Elgim typifies thescholarly intellectual type. He has that

br ead th of forehead an d generous ly pro portioned head th at command at tent ion.The pointed chin and the triangularcontour of his face suggest a sensitivityand aesthetic quality . His face is paleand his eyes are large, dark, and flashing. Th e fire of his dynamic personalityseems to glow through them and focusesthe atten tion of his listeners upon them.Sar Skia, his wife, is indued with old-world grace. Intelligent and talented inher own right, she never permits herintellectual qualities to detract from he r



The

Rosicrucian D ig es t

December 1946

Tfem ininity. She prefers to allow thesequalities to remain as a proper settingfor he r husband’s prominence. H er hos pi talit y was sincere, consisting of aninformality that indicated the desirethat her guests find enjoyment, evenat the sacrifice of the staid and oftenunnecessary social amenities. Perhaps

we can say that one remembers a socialevent and his hosts more by the factthat they have put him at ease, introducing to him an atmosphere to whichhe is accustomed, than for any formalities they might devise.

A sliding door was quietly openedand we were ushered into the study ofSar Elgim. Others had arrived beforeus. Th ey arose to exchange formal fraterna l greetings. Th e appointments ofthe room reflected their practical useand the interests of the occupant. The rewas no evidence of ornateness, no attempt to cultivate an atmosphere. Every thing was essential and in itself createda harmonious and self-evident atmos

phere. Com manding at tent ion was amassive desk which was not intendedfor ostentation, for it was covered with

papers, books, an d accessories essentialto a literary man. It had that arrangement which can come only from one’sleaving off in the midst of an unfinishedwork. Behind the desk were two largewindows reaching nearly from the ceiling to the floor. Th e desk was su rrounded by glass bookcases in whichwere books in several languages, including the classic Greek and Latin. Anumber of these works were devoted to

the life and teachings of Pythagoras,reflecting the literary research into thelife of that philosopher for which SarElgim is noted. A smile of appreciationand pride swept across his face, as weexpressed our interest in his exceptionalcollection of books.

The first business of the evening wasto discuss certain differences in the rituals and rites of the various societies andorders comprising the F.U.D.O.S.I. Thedoctrinal committee, of which almostall present were members, had the dutyof determining that all the rituals of therespective member-societies conformedto the traditional ideals of the esotericorders and my stery schools of old. Th erituals and initiations must not be merely intellectual or objective in their nature. They m ust not just cater to osten

tation and sensationalism. They must produce ce rtain psychological and psychic effects within the participants and be consisten t with the spiritual andmystical purposes of the authenticorders. Unless such exists, the ritesmust be altered by the respective orders.These rituals and rites need not, of

course, be identical in their objectiveform; that is, their terminology, gestures, and signs need not be alike, butin their ultimate effect upon the emotional and inner self of the candidatethey must be alike.

There are three certain elementswhich all such in itiations and rites mustcontain. These elements are very subtle and they have been closely guarded asa most important secret of the esotericorders. They a re, in fact, the key todetermine whether a ritual or initiationis genuine—that is, an inheritance anda traditional descendant—or nothing but a fr au dulent copy. The laymanmight examine two rituals and believethem to be almost identical. The truemystic, one familiar with the subtlelatent elements of the initiation, canalmost immediately detect the difference and know which is genuine andwhich is not. In fact, if both rituals were performed , even the layman woulddetect that one, in its effect upon him,was impressive and inspiring and theother not. Th e reason for this would

pe rhaps re m ain obscure to him. Thisin itself is a protection against clandestine bodies. I have examined rituals of pu rpor ted Rosicrucian groups and or

ganizations in the United States, whichgave evidence of being close copies oftraditional material, plagiarized in someway. Such organiza tions believe thatthey are successfully deceiving theirfollowers, and perhaps they are, but not the tru e mystic. Th e performance ofthe rituals always connotes whether itis a fraud, just so subtle but importantis the difference. The ritua ls and initiations of the Rosicrucian Order, AMORC,have preserved these cherished mysticalelements. Th is fact was commentedupon at this session by the doctrinalcommittee.

The use of the regalia of the various

authentic orders was likewise a topic ofconversation at this time. I wish Icould, in this open article, dwell upon

(Continued on Page 417)



Eternal Occult Principles B y R a l p h M . L e w is , F. R . C.

LESSON THREE

man likens

h e sixth occult principleworthy of perpetuation isthe attainme nt of master-

ship. In exercising will,man conceives himsel fthe image of God. Hecannot think of God as

being othe r th an free,and it is in this sense that

limself unto the nature ofGod. It is also believed by man thatGod and he alike share mind. M ind isheld by man to be a cause, a primarycause in the Divine sense of all things.

It should as well, he conceives, be themoving cause in his own existence. Ifmind is a cause, obviously it must act,and it behooves man, then, in his relationship to the world, to remove thosethings of his existence or environmentwhich seem to be at rest. He m ust givethem purpose, make circum stance servehim, make things develop into a formwhich gives his ideas expression. Th ingsof the world, however, or realities, actupon each other without man’s direction. God, too, acts freely u pon man,and thus man, if he does not opposeGod, conforms to God’s will. Therefore ,

since God can act freely upon man, heis obviously man’s master.It may be said that matter or the

realities also act upon m an. Our hum anexperience teaches us that this is so, aswe are often in conflict with the elements. The actions upon us of these

particulars of the world ar e the re su ltof the necessity of their nature . Volition

does not exist in m atter. The elementsdo not seek to act upon us. Th ey inturn are conforming to the will of God,to Cosmic order, and consequently, although they move us at times, the elements of matter are not man’s master.Man must be as purposeful as God, ifhe is to be a master. He m ust establishcertain ends which parallel, so far ashis finite mind can conceive, the pur poses of God, an d he mus t commandnatu re to realize his ends. And to theextent that he does this, he is masterof his world and of his existence. M an

is a subaltern of God, therefore, he mustunderstand the orders which are givenhim, and he must conform w ith them ifhe is to be the ma ster of the office whichhe holds as a human . If man permitshimself to be ignorant, he opposes divine operation, the will of the Cosmic.If he brings calamity upon himself instead of a masterful life, it is due tonaught else but the wrong exercise ofhis will.

A t t a i n i n g M a s t e r s h i p

There is a series of steps by whichthis mastership can be attained, says

the occultist. Th e first of these, generally speaking, is the comprehension of self. It is a critical analysis of the na ture of our being; we must not acceptan y trad itional ideas as to our substanceand our relationship to the world andnature . Th e first approach to a comprehension of self is to consider, carefully




First Postwar AMORC Convention By t h e S u p r e m e S e c r e t a r y

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The Rosicrucian

D ig est

December 1946

e t a k e a great deal of pleasure in ann ou ncingto our members that the

1947 Grand Lodge Con-vention is scheduled forJuly 6 to 9. It has beenvery disappointing to us,and, we know, also to

_____________ many members, that in1945 and 1946 conditions beyond ourcontrol made necessary the cancellingof the conventions originally scheduledfor those years.

The Rosicrucian Convention held annually, until the past two years, has

been one of the major in terests of theentire year. It provides so m any activities, both for usefulness and enjoyment ,that many members throughout this

jurisdiction have looked fo rw ard fromyear to year to being able to participatein the activities of the type that can be presen ted on ly in an an nual conventionheld here a t Rosicrucian Park.

It is too early for us to outline even atentative program, but a few facts areworthy of consideration, at the presenttime, particularly by those memberswho have affiliated with the organization since the last convention in 1944.I want, first of all, to explain that all active members of the Grand Lodge, re-

gardless of their degree, are eligible to attend the convention. The conventionis not limited in any respect except toactive mem bers of the organization, andwe wan t every member, from the earliest neophyte degrees through the advanced and highest degrees of the or

ganization’s teachings, to understandthat this convention is their conventionand that they are equally eligible for

attendance and participation in itsmany activities.There, of course, will be addresses by

the Supreme and Grand Lodge officersas well as their assistants on the staff othe Rosicrucian Grand Lodge. In addition, there will be many other featuresa few of which will includ e special convocations in the Supreme Temple, rituals for various degrees, and special classinstruction in all degrees so that eachmember will find a class for his particu lar degree. Th en the re will be special demonstrations in the laboratorieof the Science Building, opportunities tovisit all the administrative departmentof the Order, to use the Research Library, see important documents and records of the organization, and to partici

pa te in committees voluntarily made upof members who wish to look into anareport to the members of this jurisdiction upon the administrative and doctrinal plans and activities of the GrandLodge.

The above activities alone would constitute an ambitious program, but inaddition, we will try to have other special features of interest to all member

and certain social and recreational activities that will make the period spenat the Rosicrucian Convention a memorable one, from the standpoint of bothinstruction and recreation.

Members in the higher degrees wilnotice that we have made one change



in the Convention this year: it will lastfour days instead of six as in the past.This has been one of the necessary stepswhich we have had to take in order toascertain that the 1947 Convention will be he ld w ith less possibility of in te r

ference from outside conditions, such ashas been the case in past years. Byhaving the Convention for a period offour days instead of six, we have secured the cooperation and assurance ofhotels, motels, auto courts, and other places of accomm odation, so th a t mem bers wil l be able to find suitab le livingquarters during the term of the Convention. This will indicate to all our mem bers th at ever since the time we fe lt itnecessary to cancel the 1946 Convention we have been busy trying to makesure that a 1947 Convention could beheld. Steps have been tak en in the past

few weeks to arrange for accommodations for those members who anticipateattending.

The announcement made at this early date will make it possible for you toinclude the first postwar RosicrucianConvention in your 1947 calendar of

activities. M ay we suggest tha t you begin now to make plans for your vacation or for that promised trip to California at the time of year that willcoincide with the Convention dates?You have over six months to m ake these

Ians, and we, in the meantime, will beoing all within our power to preparethe Convention, which, although twodays shorter than in the past, will makeup in interest and activities by beingthe biggest and most valuable four-dayconvention which has ever been held.

Early in the year, a more detailedannouncement concerning the Convention will be sent to each active memberof this jurisdiction. At tha t time therewill be full instructions as to how toarrang e for yo ur living accommodationswhile in San Jose. Please wai t until these instructions arrive before writing us concerning accommodations, as wewill then be able to give you more specific information and advise you whatsteps to take to make your trip enjoyable and your attendance at the Convention a real possibility.

V V V

ETERNAL OCCULT PRINCIPLES

(Continued from Page 407)

and sincerely, the voice of self as itspeaks to the inner ears, and, further,to consider this voice of self as the willof the Cosmic which must be obeyed. Next, it is necessary, says th e occultist ,to place our minds in order, just as wewould arrange the furniture m a room,into an understandable and harmoniousarrangement. To do this, we mu st remove delusions from our consciousness,accept noth ing because it is trad ition , because it comes on the authority of someone else’s word. T hat which is reallynot understood by us is foreign to our

consciousness, and should be removedor converted into the comprehensible.Then, we must subject all of our fearsto an analysis, and see what foundationfor them there may be, and to rid ourselves of the false notions underlyingthem.

Third, we must be certain that willis the master of the body, and we can

relegate the passions, desires, and appetites of the body to their proper order;use them for what they were intended,

prohi bi t th em fro m enslav ing us, bu tnevertheless permit them to functionas the y were intended. No ma n is trul ya master of his world, if he cannotdiscipline his mind, if he cann ot compelhimself to act for what he feels constitutes the good, and if he cannot distinguish constructive interests fromthose which are otherwise, and cannotgive himself to them and to nothingelse.

The seventh occult principle is theattainment of Peace Profound. To mostmen, peace is but ignorance of the future moment. Th ey feel tha t peacereigns because they are blind to the

otentialities of the next moment, orecause they cannot realize the con

sequences of thei r acts, which, as causes,ultimately bring results in their wake.



Such kind of peace consists of imperturbability, or merely of freedom fromdisturbance. This kind of peace is negative; it accomplishes nothing . It is awithdrawing from life, an escape fromrealities. It is an attem pt to avoideverything which may interfere withwhat we conceive to be our willing, our

believing. It would be the equiva lentof man’s saying: “Allow me to playwith fire, but permit me not to burnor to know that burning may comethrough my indiscreet use of fire.”

To the occultist, profound peace is aknowing one. It is a state of consciousness which asks for no excuses from theworld, from humanity, or from God.It asks for no escapes. It is a peacewhich seeks no divine intervention,when the consequence of ignorance isabou t to occur. For analogy, the re is astate of living as assured as the safetread of a man who steps cautiously,

looking where he steps, and thereforeknows, with confidence, that his treadis sure. It is like a ma n who preparesfor a delightful repast, because heknows from experience that the foodwhich he has requested is savory, andthat it is digestible as well.

The peaceful life, therefore, consistsof an intelligent evaluation of whatconstitutes the good in existence. Fur thermore, it consists in the obtaining ofthat good, from which a satisfaction aslasting as our days is derived. How

peaceful is the life of the m an who rid shimself, for example, of the fear ofdeath, by which so m any are tormented,and who rids himself of the aggravationof avarice and envy, and of the false bel ief in a vengeful God an d othe rchimeras of religion. The peaceful lifeof necessity mus t be a simple one. Its

interests should be as simple as useful books, crea tive though ts, and as an op portunity to observe an d enjoy theworks of nature. A man who lives thushas a minimum of labor to find andsecure enjoym ents. Th e more of thethings of the world we feel we mustacquire in order to find happiness and

enjoyment, the more a slave do we become to them . W e ar e constantly bound by the mainten ance of thosethings, for they are transient; they soonwea r away or become obsolete. We findourselves laboriously try ing to maintainthose things from which we hope to finda few momen ts of p leasure and of peace,and the former outweighs the latter.

These conclude the seven most consistent and useful of the occult princi ples which emerge fro m the mass ofmaterial known as occultism.

Will there always be an occultist?Will there always be a need for one?In a world materially advancing, in aworld with rapidly expanding sciencesutilizing more of the Cosmic laws and

princ iples , conver ting them into realities which the objective mind can discern and use, will there need be anoccultist? Th ere will alw ays be an occultist because there will always bethose who love the unknown. No matter how much we m ay know, no matterhow greatly our consciousness may ex pa nd , how muc h of matter may be revealed to us, it will be only an infinite

part of what there will yet remain to beknown. Th e occultist loves the un

known, and he will be one of those whowill never be content to pass a closeddoor, behind which may be a channelto further knowledge.

— End —

The Rosicrucian Digest December 1946

1947 ROSE-CROIX UNIVERSITY SESSIONPlans are now being made for the courses to be offered at the 1947 session of the

Rose-Croix University, which will be held from June 16 through July 5.The annual three-weeks’ term of the Rose-Croix University provides an opportunity

for members to participate in the resident study offered at R osicrucian Park. There arecertain preparations to be made in order to qualify for admittance to the University andthese should be done well in advance, so that you may be ready when the term begins.

Full particulars concerning the University courses, and how to become eligible forattendance, are explained in the book, The Story of Learning. Please secure your copynow, if you do not have a recent edition, and prepare to attend the next summer session.Dire ct you r request to: Th e Registrar, Rose-Croix University , Rosicrucian Park, SanJose, California.



Keeping Time with the Universe By R o d m a n R . C l a y s o n , F. R . C .

Director Rosicrucian PlanetariumMember, Astronomical Society of the Pacific

sight,

h e n the darkness of nightovertakes us, we may pe rceive that which is perhaps more mystical thanall other natural phenomena. The great nightsky with its countless,s c i n t i l l a t i n g c e l e s t i a llights is a truly, awe-in-which one feels rather spuing

than sees. Th e magnificent brillianceof the multitudinous stars dwarfs allearthly things of which we have knowledge, and well it may, for are stars notthe shining representatives of that K ing

dom from whence cometh the GreaterLight?Stargazing cannot be considered a

past ime, for the knowledge gained fromstudying the beauties of the heavens

plays a very im portan t part in th e livesof all of us. For instance, we reckontime and have a calendar because of thework of astronomers. Perh aps we shallsee how ancient scientists determinedthe dates of Christmas and Easter.

The earliest peoples devoted themselves to observing nature for they hadno books to occupy their minds. Modesof living and of occupations were most

favorable to the study of astronomy,and as shepherds, hunte rs, and farmers,men spent their lives in the open air, byday as well as by night. W hile theytraveled on the sea and desert, the starswere the ir guides. The y were greatlyinterested in the succession of day andnight—the day lighted by the dazzling

sun and the night illuminated by thecuriously changing moon, stars, and planets.

The relative importance of Cosmic bodies is il lu st ra te d by the sto ry of creation in Genesis. There we read thatafter the creation of the earth, “Godmade two great lights” in the sky. “Thegreater light to rule the day and thelesser light to rule the nigh t.” And thenalmost as if it were an afterthought,“He made the stars also ... to give lightupon the earth.”

To the earliest peoples, days andnights were natural divisions of time.

Probably because of not knowing thetrue God, early man turned to theheavens for objects of worship and this,eventually, led to the careful observation of the heavenly bodies by the ancient priests and the astronomers ofkings.

F r o n t M y t h o l o g y t o S c i en c e

Archaeologists have factual evidencefrom every continent on our earth thatat one time or another the sun washighly venerated. Temples in Egypt andYucatan, as well as many other countries, were dedicated to the solar god.

The moon also had its share of earthlyworship. Thus came into existence whatwe call Mytho logy. The sun became agod who climbed into his boat or chariotand sailed across the heavens du ring theday, while the moon became the goddessof femininity and fertility and was carried through the night sky in a silver

ytruirj



The Rosicrucian

D iges t

December 1946

car. To the Greeks the sun was Apollowhose sister was Diana, the moon.

In their imagination, the ancientsalso romanced about the stars. A constellation or group of stars appeared tothem to resemble a warrior, a lion, adragon, or an eagle. Stories about suchthings were evolved and the namesgiven to them then are used by us nowto identify the same heavenly bodies.

From early wonderment came con jec ture, and fina lly a practical scientificstudy of the movements of the sun,moon, and stars. Th e advance of civilization created a necessity for methodsof timekeeping, and the first timekeepers were found in the sky. It becameapparent that the moon, as it circledthe earth, appeared in nearly the same

place every tw en ty-n ine days. The sunappeared to change its position and return over the same ground markingsevery 365 days. The earth ’s natu ral

revolution around the sun was the causeof this. Du ring this period there werefour distinct seasonal changes. Eachday the sun arose about the same time,due to the ear th’s daily revolution. Theancients were not aware of the cause ofthe celestial movements; but they did perceive th at the periodic changes we revery definite and very regular.

Twenty-four centuries ago Pythagoras pointed out that the earth wasround and that it revolved around thesun. However, this postulation was notaccepted until the time of Copernicus

hundreds of years later.The Egyptians, Aryans, Chaldeans,Babylonians, and Hebrews maintainedthat the earth was flat, while the earlyGreeks held that the earth was spherical and was the center of the universe,and that all bodies of our solar systemrevolved around it. The Hindus thoughtthe earth a half sphere supported onfour elephants. The e arly Vedic priestssaid that the earth was flat supported

by twelve pilla rs. They taught if the people did no t do th eir rel igious duties,and make frequent financial contributions to the church, that the pillars

would crumble and the earth be destroyed.C a l c u l a t i n g t h e T i m e

Time in order to be reckoned requires definite points of separation, and

undoubtedly the points of separationwere: sunr ise, noon, and sunset. Thesethree simple subdivisions of the daywere used by the early peoples andcontinued far into classical times. Noon,or midday, was determined when thesun cast no shadow.

Probably the first sundial that is nowknown was constructed for ThutmoseIII in 1500 B.C., although it is said thatthe pyramids, constructed long before,were used for astronomical purposes.The sundial of Thutmose was practicaland had a vertical headpiece called thegnomon, which cast a shadow on hourmarkings on a long narrow board.Eventually, sundials of various kindswere built throughout Europe and theOrient. His tory tells us that, until theinvention of mechanical clocks, pocketsundials were carried, and this methodof telling time was more or less satisfactory so long as owners of the pocket

piece could de term ine true north , forthe sundial is oriented to that direction.Another early method of telling time

was the hourglass, but this was inconvenient, for careful watch had to bemaintained that the glass be invertedat the moment when all the sand hadtrick led to the bottom. W ate r clockswere used by several countries. TheEgyptians had m any such clocks. In100 B.C. a stone tower in Athens waserected, housing a wheel which was rotated with water falling from the turretand this operated as a clocklike time-indicator. Th is tower was also used as

a large sundial. It was called the“Tower of the Winds.”The greatest time clock in the uni

verse is the constellation in the northknown as the Big Dipper which seemsto swing around ou r No rth S tar, Polaris,every 23 hours and 57 minutes. Becausethe Big Dipper gains a trifle more thanthree minutes every tw enty-four hours,we will find it in a slightly different

position at the same ho ur every night.By a little observation, one soon learnsto tell time by this great “hour hand”of the stars.

W ith instrumen ts, the astronomers oftoday calculate the hour angle of thesun to get the time. It is from our observatories that the correct time signalsare given by which mankind live andwork.



T h e C a l e n d a r

Astronomers of all ages have also assisted in the evolution of a workablecalendar which even now is not com

pletely satisfacto ry. To this we will

refer again. James H. Breasted, Egyptologist, states that by 4241 B.C. theEgyptians had discovered the cycle of365 days and introduced a calendaryear of this length which began on theday the star Sirius arose at sunrise asdetermined in the latitude of the Southern Delta astronomers of that period.The moon, or lunar month, was discarded because of irregularity and inconsistency with the solar year. Thisearly calendar subdivided the year withtwelve thirty-day months and has afive-day feast at the end of the year.The rising of Sirius, which was aboutthe nineteenth of July by ou r calendar,also warned th e Eg yptians that the NileRiver was ready to overflow its banksfor its annual inundation of their lands.This remarkable calendar was introduced to Rome by Julius Caesar and,with changes, was subsequently bequeathed to us.

The word calendar is derived fromthe Latin verb calare which means to“proclaim.” Among the ancient Romans, when the thin crescent of thenew moon was first seen, the chief priest pu blicly proclaimed the beg inning ofthe new mo nth. On this occasion festivals were held.

Most of the early calendars were based on the changes of th e moon’s phases; th at is, based on an in te rv al ofapproximately twenty-nine days between successive new moons, and onapproximately twelve lunations in ayear.

The figure 12 took on much significance and for this reason day and nighthave each been divided into twelvehours. Th e twelve-mon th year is probably responsible for our measurementsof twelve inches in a foot. Th e 360-dayyear very likely caused the adoption of360 degrees in a circle. Th e word de-

gree means step and refers to the eastward step or degree which the sun ap

pa rently takes ev ery day with respectto the star constellations beyond. Circledegrees originated in Babylon about2,000 B.C., and eventually found theirway into the Greek development ofgeometry.

The lunar-solar calendar was used by the Assyr ians an d Babylonians inthe 2,000 B.C. period. Th e Hebrews

borrowed the same system of time measurement and have used it ever since.Their lunar calendar year sometimeshas twelve months and sometimes thirteen months and for this reason theirreligious observances do not come onthe same Gregorian calendar date eachyear.

In the Islamic countries of Arabia,Turkey, and Persia, the lunar calendaris still used. No thirteen th mo nth isadded and every year has twelve moonmonths of 354 days; their New Year’sday may fall in any month or in anyseason.

Mohammed not being satisfied withother calendars established his own and

all good Mohammedans reckon theyears from 662 A.D. when Mohammedfled from Mecca to Medina. Scholarssay that Omar Khayyam authored acalendar which approaches the accuracyof the Gregorian, but it was never extensively used.

The week of seven days was mostcertainly derived from astronomicalconsiderations because of the never ending cycle of moon phases. Th e newmoon, the first quarter, full moon, andlast quarter are each seven days apart.

Th en, too, there were seven so-called

plan ets kno wn to th e ancients. Theword planet means wanderer in theGreek language. Th e planets were Saturn, Jupiter, Mars, the Sun, Venus,Me rcury , and the Moon. Today, ofcourse, we do not consider the sun andmoon as planets. Each day of the seven-day week was named after a planet andfrom early translations into the Saxonwe have: Sun’s day, Moon’s day, Tiw ’sday from Martis, Woden’s day fromMercurii, Thor’s day from Jupiter orJovis, Friga’s day from Venus or Veneris, and Seterne’s day from Satumi.

In Egypt, Saturday was the first dayof the week. The Hebrews made Satu rday the last day of the week, after theirflight from Egypt, out of hatred fortheir former oppressors.

The Romans did not observe a seven-day week until the time of Constantine,who established the week and proclaimed Sunday as the Christian dayof worship. Th e names of our months




ion. Th e second book, on inwa rd things,is the shortest of the four; and tnetwelfth and last chapter of that book,“Of the king’s highway of the holyCross,” seems to me to expound in its

br ie f compass the very essence of theChristian and Rosicrucian life.In these days we hear so much about

the revelations of psychoanalysis, psychology, and psychiatry, and otherallied methods of scientific probings ofthe sacred precincts of personality andsoul; yet when all is said and done,wh ere do we stand? W e stand face toface with our own secret thinking andconsequent outward action. If ourthinking conforms to the law of Christwithin us, there is a plain and lightedway to our action in the world; and thefears, inhibitions, and complexes whichhaunt the majority and provide a richsource of enterprise for clinics and professors, pass away like mist before therising sun. W e do not think of theauthor of the Im itation as a psychologist, a psychoanalyst, or a psychiatrist,nor has he ever been described as such.But he is greater than any of them. Hehas looked into the heart, mind, andsoul of man from the vantage point ofa seer illumined by the consciousnessof Christ; he has uncovered every pal

pable or lu rk ing weakness of mortal m anand revealed the way to immortal selfhood. His rare qu ality is, tha t he showsan unexampled genius of a man possessed wi th a passion for Christ. Fromthe first words to the last of his book weare impressed with the unrestrained influence of a man who was overwhelmingly possessed with the presence ofChrist—who had seen, lived and commu ned with Christ. Th e whole bookrevolves around the one central themewhich absorbs him, of man helpless,

broken, buffeted, and perplexed by his

own unreclaimed nature which hasturned away from or forgotten the divine Presence within him, of man unredeemed and blinded through absorption in the passing phantasmagoria ofthe life of the world; and of the challenging and sadly compassionate figureof Christ ever before his vision and po inting th e way which He had trod denin defiance of all the difficulties, hindrances, and treacheries which the karma of the world could set against Him.

I mentioned the particular chapteron “The king’s highway of the holyCross.” I question wh ethe r there is an yteaching in any other book of devotionwhich so truly epitomizes the path of

discipleship as we practically face itas Rosicrucians in our higher templegrades of instruction. Some who arewell versed in Eas tern devotional works,which depict the way of discipleship incolorful language and with a nomenclature which is far more abstract thanapplicable in character to the Westernmind, may on first sight doubt thisstatemen t. I ask them to accept thechallenge of it and take this chapterinto the hour of meditation in the attitude of Pascal. Th ere is no appeal fromit, to any tribunal here or in heaven.

It is the fife of the disciple in its trueand highest estate. No m atter what books we have read, or shall read , thechallenge of the Cross stands beforeevery disciple as a fact to be met, andnot one can escape it. He m ay ch art the

path to his min d’s conten t, div ide andsubdivide it into discipleship, major andminor, occultist b}r virtue of this, mystic by virtue of that, near to the Masteror far from him, the word of A Kempisis a two-edged sword which flashesclean to the heart of the problem ofinitiation into Christ. Th e Cross of

Christ descends bodily upon every soulof man who is resolved upon that initiation. It is of no use for us, if as yetuntried, to turn aside from this aspectof the path because we may think itunduly introspective, if not morbid, in

presen ta tio n. I can im ag ine th at some,the academically and occultly learnedones, may feel inclined to do so; butthat will not dispose of the fact.

If ever the Cross has been laid uponhumanity, it has in this century aboveall others; nor can all the voices andcommotion of the world hide the fact.Whether it is recognized as the Crossof Christ or merely as worldly misfortune, is another ma tter. But it willmake all the difference how we regardit: whether we recognize it as a strokeof common fate, or see it as a majoropportunity of the Cross laid upon m anfor his own perfecting. To view it as achance stroke of destiny will not carryus far. It may deaden the pain, like anarcotic, leave us subdued and unresponsive, bound hand and foot to the



MISSION TO EUROPE(Continued from Page 406)

the beautiful significance of the regaliaworn by the members of the authenticsocieties such as, for example, the Ordre

Pythagoricien, the Ordre Martiniste etSynarchique, and the traditional Ordrede la Rose-Croix Universelle. Sacredtruths lie concealed from the profanewithin their design. Th e age-old sym

bolism en sh rine d in such simp le objective appearances is most gratifying.Each time a member puts on his personone of these ritualistic garments andmoves either to the right or left, he ismanifesting some illuminating conceptwrested from the darkness in the past.Each A.M.O.R.C. member who hastaken part in one of the temple initiations is quite aware of that.

T h e B i d d e n L e s se n

The formal aspects of this sessionwere now closed. Someone adm iring ly pointed to the large reproduc tion of afresco by the celebrated artist Raphael,hanging above Sar Elgim’s desk. “W ha tdo you see in this famous fresco?” heasked. I detected a smile in his expressive eyes. Diffe rent ones spoke up, r ecounting the generally known facts thatled to some of the highlights of Raphael’s life. He was bom in 1483 inUrbino. He enhanced his natu ral talentsas an artist by benefiting from a studyof his celebrated contemporaries. Helearned, for example, the subtlety ofmodeling and the soft beauty of expression from Leonardo da Vinci. W henhis fame sp read, he was selected to assistin the alteration of certain art decorations in the Vatican. On one side ofthe papal signature room he paintedhis famous Disputa, which contains religious and theological elements and de picts the sp iritual life.

Opposite to the Disputa, is the frescoof the so-called School of Athens. “Thesubject of this noble fresco is ‘Earthly

Knowledge’ represented by an assemblyof the great philosophers, poets and menof science of anc ient Greece.” The y areseen, seated and standing, in the centralaisle of a beautiful edifice of classic design, said to be one of the early draftsfor St. Pete r’s church . Th e centralfigures of this distinguished group arePlato and A ristotle. Below on each sideare groups of other ancient celebrities

of the intellectual and art world, “arranged with the most consummate skill,including the whole ‘filosofica famiglia’of Da nte .” Rap hael’s selection of theseleaders of thought shows an extensiveacquaintanceship with the history of

ph ilo sophy an d science am ong the ancient Greeks. Th is all of us conceded.Included in the fresco are interesting

po rtra its. Braman te, a contem po rary ofRaphael, is shown as the aged mathematician and scientist, Archimedes,stooping over a geometric diagram. Thefigure at the extreme right in a white robe is that of Raphael himself, beinga self-portrait. This latte r figure became the key to the enlightening discourse by Sar Elgim which followed.

It appears that Raphael portrayedhimself in the white robe among this

group of thinkers, because he was amember of the Pythagorean Order. Therobe worn by h im is the traditional robeof th at esoteric society. Moreover, asSar Elgim pointed out, the w hole frescois a lesson in mystic al symbolism. Ifone draws an imaginary line throughthe center of the scene, correspondingto a division of the great hall, the figuresfall into opposite classes. Those on theleft represent the spiritual and moral

philosophers ; those on the right depic tthe empiricists and scientists. This presentation of the contraries, the opposites, or negative and positive, is further

emphasized throughout the subject ofthe fresco. On the left is a statue of agod and on the righ t, of a goddess. Thetriangle, square, and circle are impressively used in die architectural designof the structure and otherwise. The

postures of the ha nd s an d feet of thesethinkers all depict signs of the differentesoteric sects with which Raphael, as ahigh initiate, was familiar. I cannotdivulge these signs—that is, to whatorders or societies they refer—withouta violation of confidence. It is sufficientto say that Raphael left to posterity inthis fresco a great lesson in symbolism,one with which each mystic and studentof the esoteric orders should be familiar.

F o o d a n d F a c t s

What of the political and economicconditions prevailing in Belgium today?What are its chances for recovery, thereturn to a semblance of prewar normalcy? Even the most casual observer




Temple Echoes B y P l a t o n i c u s , F. R. C.

"V' !'•&

□▼ >hour, and in

e t us suppose that yourw o rk r e q u i r e s , a m o n gmany other things, the personal c o u n se lin g ofthirty to fifty personseach week. Th ey cometo yo ur office for personalinterviews, lasting fromten minutes to a half

to give definite advice and assistance.It is no easy task or light responsibility,as one can readily imagine.

We might classify the common problems of humanity into two broad divisions: those concerning one’s personalrelation to the Cosmos, and to self; andthose problems involving relations withother individuals.

In the first division come problemscentering about health and personal un derstanding. Probably every other person who comes to you will be ill or inharmonious in some way, and is seekingtherape utic advice. Unless you are already licensed by the laws of your stateto practice some recognized branch oftherapeutics, you cannot prescribemedicines, or give treatments involvingany contact with your “patient.” Fu rthermo re, in R osicrucian idealism, thereis never any fee, charge, or obligationin retu rn for healing work. It is strictly

a gift, a blessing from the Cosmic. If a person des ires to express ap preciationin a tangible way (and he is not askedto do so), he may contribute toward thegreat work of the Order.

The Rosicrucian counselor must beintimately familiar with the teachingsand technique of the Order. He can

never know enough ab out the principleand prac tice of Rosicrucianism! This ithe foundation of all the help he givesAdded to that is the richness of his oher own experience as a human beingand a true humanitarian sense—a constant impulse to love and serve humanity. A goodly fun d of common sense, clear perception of life values, and solid grounding in psychology and amany of the sciences and arts as poss ble—all of these are needed for effectivcounseling.

Th en listen well and patiently. Thclear articulation of a human problemoften pushes it far towards a solutionAsk pertine nt questions. Pu t the othe person in a re laxed an d fr iendly framof mind, and encourage him to speafreely and confidentially. If your sub ject is ill , find w hat othe r trea tm en t owhat medical care he has received, anits results . Did he follow the doctoradvice? Is he living in accord with th basic ph ys ical law s of health? Whaabout diet, rest, exercise, mental atttude? Give, in a simple way, w hat advice seems reasonable and expedienIf the case is severe, suggest the care oa good physician or surgeon; providethe case warrants it, and there is nquick response to your Cosmic healingRosicrucians respect the medical profe

sion; our healing work is given in addtion to whatever other good therapeutimethods may be employed.

Perhaps your interview-subject iconcerned about his relationship to thuniverse—the nature of God, the afterlife, the soul’s quest may trouble himThere are wonderful resources in ou



phi losophy for the complete answ er toall such questions. Encourage the person, if qualified, to become a m emb er ofthe Order and receive, firsthand and indetail, this incomparable knowledge.M any of you r subjects will have domestic problems, centering about ma rriage,sexual relations, the guidance of children, and the maintenance of a happyhome. Advise discreetly in terms ofsound psychological, physiological, and philosophical knowledge. Weave in thehigher, helpful Rosicrucian interpretations.

In the field of human relations arealso problems of vocational adjustment.People do not like their jobs; they wantmore money, more opportunity, morefreedom, and creativeness. Here againyou must bring to bear upon such matters your reservoir of common sense and

worldly experience. Keep in touch wit hthe times; some of the inquirers can bedirected to specialists in vocational gu idance. Vocational placem ent tests areoften helpful.

But after you have faith fully done allthese things, and have applied all theknowledge, experience, and commonsense that is within you, there is still awonderful mystical capstone to thiscounseling technique. It is simply this:set aside a definite time each eveningfor Cosmic attunement and aid with allthese problems. Te n p. m. is a goodtime, for most of your subjects are then

relaxed, and many have retired. Enteryour sanctum or some quiet place andfor a period of fifteen to thirty or moreminutes every evening without excep-tion enlist Cosmic aid in the solution ofall these problems, and direct the flowof Cosmic healing power to all who areill or inharmonious. Use the techniqueswhich you have learned in the privateteachings of the Order.

It works! It brings results! Yourconscientious, positive direction and release of Cosmic healing, love, consolation, guidance, strength, and inspirationto those who have come to you for help,

and to all who are suffering throughoutthe world, will do marvelous good. Wereceive letters almost every day in N ewYork, telling of definite benefits. Theworkers of the Council of Solace atheadquarters receive the same heartening messages. Th is is a true working

partne rship with the Cosmic— the fina l

arbiter and resolver of all human problems. This is Rosicrucian counseling atits effective best, and may the Cosmicso inspire us to work and to serve!

* * *

C a l l i n g A l l RCU S t u d e n t s ! This

is the last appeal for copy for The Echo of RCU , our Alumni news bulletin for the early sp ring of 1947. Youwill find a detailed announcem ent aboutthis publication in the October issue ofthis column. W e would like to hear

briefly fro m every alumnu s and alum na by January first. Please mai l you r com ments, views, impressions, and suggestions to the Editorial Committee, Rose-Croix University Alumni, 250 West57th St., Suite 814, New York 19, N. Y.

To You, My S o n s ! Every father is

concerned about his children’s futurethese days. In th e wisdom of CosmicLaw, your loving little soul-personali-ties sought re-embodiment in one of thegreatest crises in the history of theworld. Before you have grown to m anhood the world will know whether it isto function in economic and politicalunity, or lapse into the shambles of awar more terrible than any experiencedin the past by a long-suffering humanity.

Your little life is affirmative and divine. In these first seven years of in carnation you are attuned instinctively

to the Cosmic. Mem ories of the pastrun like shadows through your consciousness, and the mysteries of Godand Nature, while not intellectualizedto you, are somehow very close, naturaland self-evident. W hat a wonder-worldis this Reality of childhood!

Soon will come the thrills and opportunities of school, and your personal involvement in the virtues and faults ofmode rn education. Already in kindergarten y ou have sensed the restraints ofdull uniformity, the displeasure of not being able to proceed as ra pi dly as yo urinnate hunger for instruction would

suggest. Perhaps in these coming yearsof school, your experiences will growinto a philosophy that will some daycast additional light on the central social problem of this century: how to

provide freedom for the individual , andmax imum self-expression, in a n increasingly interdependent world the security



of which calls for widening collectivecontrols.

Where more than in the classroom isit so manifestly evident that humans aredifferent in character and capacities?How can we free the gifted, talented,and b rilliant students from the re strain

ing yoke of routines gauged to averageor lesser minds, and yet at the sametime not form a proud, class-consciouscoterie of intellectual snobs who will,in maturity, menace our ideal of democracy? How can we exist as a definitecollectivity, an integrated and functionally harmonious body of individuals,and yet be free?

Your generation, my dear sons, willinherit these problems still unsolved intheir entirety. You who will live un tilthe year 2000, God willing, will havean opportunity to usher in the millenni

um. Edw ard Bellamy thought we migh tachieve a more ideal society by the endof the century, and for your sakes Ihope his vision was true.

You lads will grow up in an agewherein the prestige of Science will begreater tha n ever before. Organized religion is definitely in decline, and therising spirit of science will capture thema jority of youth ful minds. It is onlyfifty years since the first automobile;who has the temerity to doubt the wonders that will exist in the culture of1996? Th e mysterious unfoldme nt of

the secrets of the atom will then havehad its impact upon the social and industrial worlds, unleashing a host oftechnological discoveries.

But let us come back to YOU, my boys. How ever com plex an d remarka blethe civilization may be in which youwill live as men, the common problemsof hum an n ature will be much the sameas they were in the days of Plato. Youwill meet adversity and personal suffering, keen moments of discouragementwhen the soul will cry out in anguish,and the night will seem black indeed.

Your loving parents would like to bearall such moments for you themselves, but such is no t th e Law of progress andunfoldment. You will have to shoulder

T h e you r Cross ma nfu lly if you are ever too know the sweetness and divine my stery Ros icrucian ^ ^ ^ .g

You will grow up in an entirelychanging pattern of human relations.The increasing urbanization and indus-

D ig es t

D ece mber

1946

trialization of modern life has alterethe home, and is threatening the foudations of the marriage institutioThere is an unfilled gap for thousandof young persons between weakenin

pare nta l contro l an d the lack of affirmtive, truly educative public or collectiv

controls. Th is is basic in our presenational problem of “juvenile deliquency.”

We hope to instill within the heart each of you certain ideals and personstandards which will support you firmly, in any context of circumstances, long as you live. To do this, our aim to introduce you gradu ally to the teacings of the Brotherhood. I believe ththe greatest thing any parent can do fhis child is to bring the young persointo a direct and knowing relationshwith the God of his Hear t. If, as y

grow to manhood, you can and wsense increasingly within the guidanand prompting of the Cosmic, the sinificance of yo ur life is assured, for Gwill use you in a definite mission in thlife. Your life will be in some smway a boon to humanity, as well asmeans to your own evolution of sou personality , and more th an th at Rosicrucian fath er could possibly desi

You will grow in love, my sons. Tworld moves within the action of Loand W ill. This love which vibrates btween parents and children must be e

teriorized—sent forth into the commnity. W hat a world it would be if pents loved all children as their own, aif true familial love moved within tworld-wide Hu m an Family! This is oideal, towards which the philosophy the Brotherhood leads us.

Farewell, little fellows, and God w ith you. M y petition to the Cosmicthat you may evolve in every normway, more mindful each day of tgreat truth s of life, and that in manhoyour lives may truly be of benefit humanity, for the glory of the Highe

and under the aegis of our sublimBrotherhood.To this end, you may ever rely up

the affectionate support, sympatheguidance, and fervent silent prayers your loving D a d .

* * *Some months ago this column a

nounced the publication of The Lig(Continued on Page 426)



means to an end by which man can arrive at a better adjustment to his surroundings; only those who have soughtself-glonfication and had a lust for theirown power have wished possessionsmerely for their own sake.

The average man and woman of today, as in all ages of history, has soughtto find the key to happiness. Almostevery effort which we make is in somewa y connected with this desire. Westrive to gain knowledge, to earn thosethings which we feel we need. To eat,to sleep, to be bom, to pass on—thesethings are an ever-continuing tide ofeffort by man to come to a realizationof himself, because after all the in junct ion of th e an cient ph ilosopher,“Man, know thyself,” is the final desire of accomplishment, so that at lastmay be known the riddle of the universe, man’s position in it and the endsand purposes which he is to attain.

It is to be presumed, and it has beenaccepted as a fact by the most intelligent of men, that this eventual aim or

purpose of life will br ing satisfactionand contentment individually and collectively. M an has sought these thingsthrough history and now, nearly twothousand years since the Wise Men ofthe East made their journey to lay giftsin the cradle of a Xing, we find thatm an is no less insistent upon attem ptingto atta in this same goal. In these twothousand years alone, civilization hasmad e great strides, but w ith the progress

of civilization and the benefits and gainto man have also come parallel stridesin the advancement of the means andthe will to destruction and death.

It is difficult for us, with the perspective of the present day, to analyzeall events in such manner as to determine wh ether in consideration of thetotality of these things there is a surplusfor good or evil. It is our desire tha t

the surplus is for good and that man isnearer a stage of contentment todaytha n he has been in the past. However,wishful thinking does not make the good perm anent and endu ring. It is a question as to whether man has learnedfrom his errors and evil-doing that will

be the fina l determinat ion of whether

or not good is enduring over all otherthings.The spirit instilled with the begin

ning of tne Christian era, and the spiritin which the birth of its leader is cele brated an d remem bered each year, ifevidenced throughout the year, mightdo much to bring about the ends thatm an has so desired. Th e spirit of Christmas is conducive to contentment, hap

piness, an d consideration of mankind.We still remember the origin of thisday in the giving and receiving of gifts,as did the Wise M en of the East. It is

obvious to those who will but observethat where this anniversary is considered a sacred day, all men upon thatday seem to evidence the best of theirnatu res. Expressions of happiness, ofgenerosity, of tolerance and virtue aremuch more in evidence during this season than at any other time.

Why is it that on one day of the yearman should exhibit these noble traitsand ideas, and upon other days try tofind the key to happiness, peace, andunderstanding by less obvious methods?If in our modern day the spirit ofChristmas carries any message at all,

it should carry primarily the convictionthat the spontaneous attitudes and thevirtuous expressions of this time areobviously one of the keys to happinessand peace. M igh t it not be wise formen and nations to give some thoughtto the perpetuation of these same feelings, traits, and ideals every day in theyear?


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packages an d le tte rs . T hey ar e printed in red an d gold an d bearthe nam e and symbol of the Rosicrucian Order. Th ey w ill notonly enhance the appearance of your packages and letters but, ina dignified manner, draw the attention of many persons to theorgan ization. Do yourself and A.M.O.R.C. a service. Order a package of 100 fo r 50 cen ts. Send or der an d re m it tanc e to Rosicrucian Supply Bureau, San Jose, California.



“THE IM ITATION OF CHRIST”(Continued from Page 416)

given by Dostoevsky in The Legend of the Grand Inquisitor .* The most remarkable feature of this legend is

Christ’s complete silence; throughoutthe whole scene He does not say a singleword. It is only the Grand Inquisitorwho argues, who tries to prove his case,who hates, fears and admires. Christstands in front of him, subdued and yettriumphant, understanding all, forgiving all and yet pronouncing His final

judgmen t.”. . . And Dostoevsky’s conclusion of the Legend runs thus: “W henthe Inq uisitor ceased speaking he waitedsome time for his prisoner to answerhim. His silence weighed down uponhim. He saw that the Prisoner had listened intently all the time, looking gen

tly in his face and evidently not wishingto reply. Th e old m an longed for Himto say something, however bitter andterrible. But He suddenly approachedthe old man in silence and softly kissedhim on his bloodless aged lips. Tha twas all his answer. The old ma n shuddered. His lips moved. He we nt to thedoor, opened it, and said to Him : ‘Go,and come no more . . . come not at all,never, never!’ ”

We are strangely impressed by contrasts. To read the bitter tirade of theGrand Inquisitor against Christ in Dos

toevsky after the compassionate tonesof A Kempis in his adoration of Christin the Im itation, provides one of themost striking contrasts in literature.Christ stands before the Grand Inquisitor in person, a prisoner, is branded asa common criminal, and dismissed, offering not a word in reply, but only asimple act of forgiveness. Th e hau ghtyInquisitor stands and dismisses Christwith a gesture of contempt. A Kempis bows down before th a t same figiu-e invision within his heart and worships inwords of undying pathos the greatestMan. The silence of Christ before the

Inquisitor in Dostoevsky is one of thoseinspirational moments in literaturewhen “the pencil of the Holy Ghost”writes for the man. The understandingsilence of Christ stands out in speakingcontrast to the deadly denunciation ofthe blind rhetoric of the man of thechurch.

“Publishers: M artin Seeker and W arbu rg(1935), London, England.

D e a f e n e d b y a T h o u s a n d T o n g u e s

So is it today. Ou r ears are deafenedwith the rhetoric of a thousand tongues.They are not Inquisitorial tongues arraigning Christ: they have forgottenHim and arraign one another. There isa mad haste to build quickly upon theold foundations power, prestige, anddomination. “Therefore is the name ofit called Babel.” Alre ady, a few shortdays after the bloodbath of the nations,the fear of man for the ascendancy anddomination of his neighbo r rises steadilyand makes the future as uncertain asthe past. It is not a picture tha t wouldinspire any man. W hence then shallwe look for inspiration, and what shallwe do? W e who have striven throug hthe years for the greater and endurablevalues of life, and others like us of dif

ferent persuasions, are but a handfulamong the nations. But nothing thathas happened has robbed us of our idealor our hope. Th ey are a part of thetexture of the soul which neither warsnor rumors of wars can touch; indeed,we are more convinced than ever thatthese values are the only enduringones, for after the world holocaust theystill dominate the heart with unabated persisten cy as silent wi tnesses of th e presence of Christ w ithin us. It is uponthis foundation that we must continueto build. W e are not responsible for themasquerade of the nations, nor did wecrea te the gods the y worship. “All godsof the nations are idols,” says thePsalmist. Th at is a summary judgment, but in this materialistic epochin which we find ourselves it is not farshort of the truth. In fact, when weturn from it for a moment to quiet contemplation of the Im itation, we wonderwhether after all A Kempis is speakingto hum anity as we know it, and w hetherhu m an ity is fit to read it. It needs it,desperately: but the gods of the nationsare firm upon their thrones. Two warshave not shaken them from their sordid

seats: and it is humanity, our fellowmen and women, who keep them there.That is an unpalatable truth, but thereis no gainsayin g it. Christ has been dethron ed by the people of the nations an das summarily dismissed as the GrandInquisitor dismissed Him, with a contemptuous finger pointing Him to thedoor.




Whence then shall we look for inspiration, and wh at shall we do? W emust come back once again to ourselves and seek inspiration w ithin. Andas a key thought, I will quote from thatchapter in the Im itation on “The king’shighway of the holy Cross.”. . .“Knowfor certain, that thou oughtest to leada dying life. And the more any mandieth to himself, so much th e more dothhe begin to live with God. No m an isfit to comprehend things heavenly, unless he submit himself to the bearing ofadversities for Chris t’s sake. No thing ismore acceptable to God, nothing morewholesome to thee in this world, thanto suffer cheerfu lly for Christ. An d ifit were for thee to choose, thou oughtestrather to suffer adversities for Christ,than to be refreshed with many consolations; because thou wouldest thus bemore like unto Christ, and more conformable to all the saints. For worth i

ness, and the progress of our spiritualestate, standeth not in many sweetnesses and comforts; but rather in thoroughly enduring great afflictions andtribulations. Indeed, if there had beenany better thing, and more profitable to

V

a man’s salvation, than suffering, surelyChrist would have shown it by wordand example. For both the disciplesthat followed Flim, and all who desireto follow Him, he plainly exhorteth tothe bearing of the Cross, and saith, ‘Ifany will come after Me, let him denyhimself, and take up his Cross, and follow Me.’ So that w hen we have read tothe end and searched through all, letthis be the final conclusion, ‘Thatthrough m any tribulations we must enter into the kingdom of God.’ ”

There is nothing startlingly new inthat. It is just the simple truth of thedisciple’s life on the mystic way. Notethe title of A Kempis’ book, The Imita-tion of Christ. He asks us to look atChrist, to meditate upon the beauty,suffering and strength of Christ, to absorb into ourselves the spiritual magnetism of Christ, and to realize thatwhatever happens to us as we try to

radiate the influence of that life, weshall find the prototype of it in Him.There is our inspiration; and our caremust be, that we reflect it in a life ofdevoted service to the only ideal thatis worth anything in this world.

V V

TEMPLE ECHOES(Continued from Page 422)

of Hermes, newly revised bulletin ofHermes Lodge of AMORC of Los Angeles. In subsequ ent months the Lodge

Secretary received letters and subscriptions from members all over the world,and a fine response from the Americanand Canadian membership.

We are now pleased, my friends, toannounce another literary light uponthe publishing horizons of the Order,namely, The New York Rosae Crucis, the revised and augmented monthly bullet in of th e New York Ci ty Lodge ofAMORC, 250 West 57th St., Suite 814, New York City 19, New York.

If you would like to receive this newand interesting publication, send a re

quest to the Secretary of the New YorkCity Lodge, accompanied by a subscription donation to assist with the costs of

printing an d mailing . W e will be happyto mail it to members anywhere in theworld, so let’s hear from you, folks!

To the Rosicrucian student, Christmas has only limited meaning as an

exte rna l observance. Its prime significance lies in the possibility of an in-ternal spiritual experience. In mystical

doctrine the Christ is not a personality, but an innate spiritual principle. Themystical body of Christ most certainlyis not identified exclusively with anyone church, or group of churches, oran y temporal religious organization.

The blessed, wonderful fact is thatthe mystical Christ lies within the collective heart of all humanity, and functions there as the redeeming, reconciling, “saving,” spiritual principle.

My Christmas wish for 1946 to you,dear friends, Fratres, Sorores, and read

ers everywhere, is that you may be privileged during the deligh tful holidayseason to feel an ew the birth of Christ within you! May this divine powersteadily encompass your life andthought, inspiring you to ever nobleractions and nigher flights of consciousness in the happy new year.



Destruction

of Books

By I s a a c D i s r a e l i

The following article is from a rare collection of essays by this famous English authorof the Eighteenth Century. — E d i t o r

PART II

h e Puritans burned everything they found which bore the vestige of popishorigin. W e have on reco r d m a n y c u r i o u s a c counts of their pious depredations, of their maiming images and erasing

pictures. The heroic ex peditions of one Dowsing are jo urn alised by himse lf; a fanatical Quixote, towhose intrepid arm many of our noseless saints, sculptured on our Cathedrals, owe their misfortunes.

The following are some details fromthe diary of this redoubtable Goth, during his rage for reformation. His entriesare expressed with a laconic conciseness,and it would seem with a little dryhumor. “At Sunbury, we brake downten mighty great angels in glass. At

Barham , brake down the twelve apostlesin the chancel, and six superstitious pictures more there; and eight in thechurch, one a lamb w ith a cross ( + )on the back; and digged down the stepsand took up four superstitious inscriptions in brass,” etc. “ Lady Bruce's house, the chapel, a picture of God theFather, of the Trinity, of Christ, theHoly Ghost, and the cloven tongues,wxhich wre gave orders to take down, andlady promised to do it.” At anoth er

place th ey “b rake six hundred superstitious pictures, eight Holy Ghosts, andthree of the Son.” And in this man ner

he and his deputies scoured one hundred and fifty parishes! It has beenhumorously conjectured, that from thisruthless devastator originated the phraseto give a Dowsing. Bishop Hall savedthe windows of his chapel at Norwichfrom destruction, by taking out theheads of the figures; and this accountsfor the many faces in church windowswhich we see supplied by white glass.

In the various civil wars in ourcountry, numerous libraries have suffered both in MSS. and printed books.“I dare maintain,” says Fuller, “thatthe wars betwixt York and Lancaster,which lasted sixty years, were not sodestructive as our modern wars in sixyears.” He alludes to the parliamen taryfeuds in the reign of Charles I. “Forduring the former their differencesagreed in the same religion, impressingthem with reverence to all allowedmuniments! whilst our civil wars,

)re-founded in faction and variety of prtended religions, exposed all nakedchurch records a prey to armed violence; a sad vacuum, which will besensible in o ur English historie.”

When it was proposed to the greatGustavus of Sweden to destroy the

palace of th e Dukes of Bavaria, th athero nobly refused; observing, “Let usnot copy the example of our unletteredancestors, who, by waging war againstevery production of genius, have rendered the name of GOTH universally

ymj-LTj

\ w j



rover bial of the rude st state of bar-arity.”

Even the civilization of the eighteenthcentury could not preserve from thedestructive fury of an infuriated mob,in the most polished city of Europe, thevaluable MSS. of the great Earl ofMansfield, which were ma dly consigned

to the flames during the riots of 1780;as those of Dr. Priestley were consumed by the mob at Birmingham .

In the year 1599, the Hall of theStationers underwent as great a purgation as was carried on in Don Quixote’slibrary. W arton gives a list of the bestwriters who w ere ordered for immediateconflagration by the prelates Whitgiftand Bancroft, urged by the Puritanicaland Calvinistic factions. Like thievesand outlaws, they were ordered to be taken wheresoever they may be found.

— “I t was also decreed th at no satiresor epigrams should be printed for the

future. No plays were to be printedwithout the inspection and permissionof the archbishop of Canterbury and the bishop of London; nor any English his toryes, I suppose novels and romances,without the sanction of the privy council. A ny pieces of this nature, u nlicensed, or now at large and wanderingabroad, were to be diligently sought, recalled, and delivered over to the ecclesiastical arm at London-house.”

At a later period, and by an opposite par ty , am ong other ex trav ag an t motionsmade in parliament, one was to destroythe Records in the Tower, and to settlethe nation on a new foundation! Thevery same principle was attempted to beacted on in the French Revolution bythe “true sansculottes.” W ith us SirMatthew Hale showed the weakness ofthe project, and while he drew on hisside “all sober persons, stopped even the

mouths of the frantic people themselves.”

To descend to the losses incurred byindividuals, whose names ought to haveserved as an amulet to charm away thedemons of lite rar y destruction. One ofthe most interesting is the fate ofAristotle’s library; he who by a Greek

term was first saluted as a collector of books! His works have come down tous accidentally, but not without irre

pa ra bl e in ju ries , an d with no slightsuspicion respecting their authenticity.The story is told by Strabo, in his thirtee nth book. The books of Aristotlecame from his scholar Theophrastus to Neleus, whose po ster ity, an ill iteraterace, kept the m locked up w ithout usingthem , buried in the earth! Apellion, acurious collector, purchased them, butfinding the MSS. injured by age andmoisture, conjecturally supplied theirdeficiencies. It is impossib le to know

how far Apellion has corrupted and obscured the text. But the mischief didnot end here; when Sylla at the takingof Athens brought them to Rome, heconsigned them to the care of Tyrannio,a grammarian, who employed scribes tocopy them; he suffered them to passthrough his hands without correction,and took great freedoms with them; thewords of Strabo are strong: “IbiqueTyrannionem grammaticum iis usumatque (ut fama est) intercidisse, autinve rtiss e” He gives it indeed as a report; but the fact seems confirmed bythe state in which we find these works;

Averroes declared that he read Aristotleforty times over before he succeeded in per fect ly und er stan ding him ; he pretends he did at the one-and-fortiethtime! An d to prove this, has publishedfive folios of commentary!

(To be Continued)


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KEEPING TIME WITH THE UNIVERSE(Continued from Page 413)

evolved partly from Roman and Greekmythology, and from Latin numbers.In their lunar year, December was the

tenth month. The occasional additionof the thirteenth month to the lunaryear was hopelessly confusing, and the priests who had this pr ivilege did no talways use it judiciously. In 46 B.C.Julius Caesar put an end to this by athorough reformation. He instituted thesolar calendar of the Egyptians. In 1582A.D., Pope Gregory XIII made someslight changes, one of which was observing Leap Year every four years.

Here in America we find that theMayas, Aztecs, and possibly the Toltecsdeveloped an almost perfect calendar,which some scientists declare dates back

5000 years. This ca lend ar was so com plete th at it was necessary to make on lya slight adjustment every fifty-twoyears. Using a twentv-d ay month offour five-day weeks, the lunar monthwas brought into a fixed relation withthe day count every 300 years. The reis evidence which indicates that theMayas had observatories for studyingthe movements of heavenly bodies.They used mo numen ts scientifically positioned over an extended area as basic

points for measu remen ts an d compu tation. W ithout known instrum ents, thismethod may seem crude but it was practical.

The enigmatic mound builders wereguided by a yearly calendar of thirteenmonths. One of our A merican M useumsexhibits a 16 x 13-inch stone cale ndarfound near Hot Springs, Arkansas,which it is believed was used by themound builders. Chiseled upon its flat,raised face is a circle containing figuresrepresenting the thirtee n months. Alsoinscribed on it is the sun, the All-SeeingEye, and several animals.

P r o p o s e d W o r l d C a l e n d a r

Today business institutions are advocating further improvements in our.calendar. T hey point out that holidaysoccur on different days of the week eachyear and that the months being of unequal length result in quarters varyingfrom nine ty to ninety-two days. The

proposed W orld Calenda r will la rgelyeliminate these undesirable features,for identical quarters are planned with

an equal length of ninety-one days;that is, the first month in each quarterwould have thirty-one days and each

of the two following months, thirtydays. Th e calendar would be exactlythe same every year. Since four timesninety-one equals 364, an extra daywould be added to December to takecare of our 365-day year. This wouldfall on a Saturday. On Leap Year anextra day would be added to June,which would occur on Saturday.

The Zodiac undoubtedly receivedconsideration in connection with thedetermining of any given month, because each of its twelve constellationsrequires thirty days to pass the meridian or any given point in the Zodiacal ba nd of the heavens. Anc ient stonework throughout the world portrays thetwelve figures of the Zodiac. In Eg yptthe Hathor Temple of Denderah revealsa circular as well as square Zodiac onits stonewalls.

In the Rig-Veda, a document so oldthat its words were probably uttered

before Sa nskr it speaking peoples reachedIndia, we find this statement: “Thetwelve-spoked wheel revolves aroundthe heavens; 720 children in pairs abidein it.” The re can be no false inter pretation of these words for they refer

directly to the Zodiac. T he twelvespokes mark the twelve signs of theZodiac which the sun follows in itsyearly course and the 720 children in pa irs are the 360 days an d nigh ts ofthe year.

At one time in our history, Easterwas determined astronomically, but thisis no longer true. Eas ter is celebratedon the Sunday following the first fullmoon on the day of, or after, the vernalequinox, which is approximately March20. If the full moon falls on Sunday,the following Sunday is selected for

reasons established at the Council of Nica ea in 325 A.D. Moses ordered th atseven days be sanctified, and, of course,no Christian wanted Easter to fall onthe day of the Jewish Passover. TheMarch date of the vernal equinox inthis hemisphere indicates the end ofwinter and the beginning of spring.This date also has a special significancefor members of the Rosicrucian Order.



T h e

Rosicrucian

Dig es t

Decem ber

1946

At the time of the Council of Nicaea,the moon was used in determiningEaster, but then the latitude made adifference in the various parts of theworld. To remedy this, a paschal moonwas invented to serve ecclesiastical pur

poses. Its revo lutio n is de term ined bythe calendar and knows nothing of

meridians and terre strial observances. Inthis way the church controls Easter independently of astronomers, though themovements of the paschal moon wereoriginally based on the phases of ourmoon in the heavens. Thu s the variabledate of Easter commemorates the resurrection of the M aster Jesus.

Dionysius Exiguus, a Homan Monk,established the birth of Christ as a basisfor numbering all years before or aftertha t date. History authorities point outthat Dionysius was not a scholar andthat he should have placed the yearZero between the Year 1 Before Christ,and the Year 1 Anno Domini.

Concerning the birth of Christ, therestill prevails the conviction that theMaster was actually born in 4 B. C.Our calendar and chronological table ofall days and events are based on thedate of the birth of Christ. It is not our

purpose to find fa ult with this established date, except to point out that ifDionysius did not give us the properyear of Christ’s birth, there may besome question as to the date and month.For four centuries following Christ’s lifeon earth, His birthda y was celebrated in

the months from December to May byvarious countries. In the fifth century,the Church Council at Rome selectedDecember 25, and this has been observed as the date of the Master’s birthever since. Nearly all peoples call thisChristmas, and at this time have theirfestivals.

Astronomically, the date of December22 occurs at the time of the winter solstice when the sun reaches its furthest

point south and sta rts east.Calendars of thousands of years ago

give us a glimpse of the advance of man

through the ages. Records recovered byarchaeologists date back less than tenthousand years, and this is only a “tick”of the clock of time, for our earthly

planet is millions of yea rs old an d thisgreat age of the e arth is a mere fractionof the enormous lifetime of a star.

During the month of December, itmight be beneficial to spend some timeunder the deep purple canopy of theheaven’s depths, for during this monththe stars will seem to be unusually br ight . The stars are not a personal possession of a few astronomers. Theyare the common property of all who

have eyes to see and a growing mindthat tries to understand the wondrous bea uty in th e un iverse in which welive. These are the stars the ancientsknew. To recognize some of these lampsof the heavens is to gain a greater insight into the magnificence of the endlessness of space and the thoughts ofmen of long ago. Long before theJudean shepherds saw a new star blazeinto the night sky, men had watchedthe heavens for signs and portents, andwondered about the perverse movements of the planets and speculated onthe moon. Ton ight, as they did thou

sands of yea rs ago, the stars pursue their pa ths across the firm am en t and the cir-cumpolar constellations swing aroundPolaris, the Nor th Star. Perceive thegreater light by day and the lesser light by night an d fee l the unity of all whichexists. Think of the star that shone overBethlehem, and the work of the manwhich is heralded . Recognize the factthat the world is a better place becauseof this, and that perhaps, with a newand better ind ividual and collective understanding, even greater light may be

brou ght to this ea rthly plane.Mankind has ever been conscious of

the orderliness of our great universe,and in many instances has endeavoredto bring his activity into conformitywith it. Both in the heavens and innature’s earthly functions, orderliness

prevails, an d this is the foundation forastronomical science—the system andorder of the universe. W ithout orderliness, we should have no hope of a betterfuture; with it, there are no limits tow hat we may achieve. During our adventures of exploration of the universe,above and below, about us and withinus, we shall have the abiding satisfac

tion of feeling that we are a part of theuniversal order. M ay the mental horizon of all men be widened to such anextent that there may be recognition ofthe marvelous unity of energy, of matter, of God, and of mankind.




about his particular com mercial activitydemonstrated his sincerity and was

bound to re ap the re ward of good fortune.

Likewise, we believed that enthusiasm in religion was an indication ofsincerity, and there was a tendency onthe part of mankind to think that the

more enthusiasm—even fan atic ism —the religious person revealed, the moresincere he was and undoubtedly themore pious and more blessed. Th is belief led to ostentatious an d artificialdisplays of enthusiastic religious fervoron the part of those who wanted us to

believe th at such an at titu de indica tedtheir sincerity and their worthiness ofour respect and our support. . . .

In the business world today (1935),especially in North America where theconservative and dignified forms of

propaganda are no t r ig id ly followed, extreme enthusiasm and elaborate exaggerations of expression and attitudehave become quite common, and whilekeen competition in every line, even inthe business of conducting a church ona self-sustaining basis, has developed toa high degree and the utm ost of genuineenthusiasm m ust be used to ma ke a suc-cess of business, the degree of this enthusiasm is no longer a dependableguide as to the sincerity of the individual, the nature of his business, orthe product which he offers for ourconsideration.

We have discovered through very

bit te r lessons th at , af te r all , th ere is a po in t in the deve lopm ent an d expressionof enthusiasm where its nature is indicative of insincerity rather than sincerity, and that thousands have takenadvantage of a superficial knowledge ofhum an psychology to attemp t to deceivethe public by an overdisplay of artificialenthusiasm. Th e same can be said inregard to many of the religious, political, and social forms of activities in theW estern world.

It is only natural for the one who issincere to be quite definitely positiveand enthu siastic about his beliefs. Butthere is a vast difference between anenthusiasm that is born of sincerity andan enthusiasm that is artificially created falsely to indicate a sincerity thatdoes not exist. Th e mere fact tha t am an is absolutely enthusiastic about the business he conducts an d the merchan

dise he is selling or the product that heis offering, does not indicate that he issincere about his claims. He may beenthusiastic solely because of the commercial, monetary desires of his heart.

It is a fact known in the analyticalchannels of business ethics that the manwho is sincere on ly in his desire to make

money out of his business and not torender service to humanity and supplya worthy article that will meet legitimate demands, is doomed to failuresooner or later and will never be ableto compete with any other similar business that is based upon honest sincerity.

Ail of this has a particular application to those men and women who arestudiously inclined and who devotethemselves more or less to some definitesystem of self-advancement. I would

articularly apply all of this to the stu-ents of mysticism and personal unfold-

m ent an d individual evolution. To thesame degree that the student is trulysincere in his studies and desires to im

prove himse lf will he succeed, and tothe same degree that he is superficiallyor artificially enthusiastic without really being sincere will he fail to find thatwhich he is seeking and fail to derivean y benefits from his studies, his investigations, and his applications of the

pr inciples he is studying .In my visits to the various centers of

Rosicrucian and other philosophical activities in Europe, and in my contactswith large and small assemblies of men

and women in Europe who are devotingtheir time very enthusiastically to theromotion of such teach ings, I was mosteeply im pressed b y the extreme degree

of sincerity that was revealed in tneirattitudes. Th e very great degree of enthusiasm or outer form of propagandathat is so evident in North America isgreatly lacking in Europe because oftheir age-old belief in being rather conservative in connection witn things thatdeal with ethical culture, religion, philosophy, and the higher things of life.If we were to judge the degree of sincerity of these people in Europe by our

North American stan da rd of enthusiasm, we would be greatly deceived in

be lieving th at th ey were no t as devotedto their work as the y rea lly are. But itrequires only a few hours of associationwith them to discover that beneath theattitude of restrained enthusiasm there



is a very deep and profound sinceritythat is lacking to a large degree in

North America.Fortunately for our own Rosicrucian

work and the work of similar movements here on this continent, there arethousands who are just as sincere, justas devoted, and just as willing to makesecret and unknown sacrifices in behalfof their devotion as we find in Europe; bu t, unfo rtunate ly , th ere are m anymore thousands in this New W orld whoare not so sincere and who look upontheir devotion to this work or their interest in similar matters as a mere incident of life not requiring the deep sincerity that is given to other matters.And there are millions in this New

World who are hardly sincere aboutanything associated with their lives except the most mate rialistic forms of personal selfish benefit.

If we would get the utmost from a book we are read ing, a lesson we arestudying, an exercise that we are practicing, or a thought that we are holdingin meditation, it behooves us to be extremely sincere and devoted to the matter or otherwise cast it aside and giveno thought to it whatever. The re can be no ha lf-w ay or pa rt-w ay in te re stabout it if we are to derive any benefit

from it. We need not make a religionout of our study of a book; we need notmake a fetish out of our interest in anysubject to be absolutely sincere, but wemust and should determine wh ether thematter at hand is worthy of our timeand concentrated attention, then weshould develop an attitude of deepestsincerity and make it truly a part ofour inner selves as well as a part ofour outer consciousness.

In nearly every case where personshave written to our Council of Solace

and Welfare Department for assistancein the improvement of personal conditions, we have found that while therewas an anxiety to apply certain goodadvice and helpful instruction, therewas lacking a degree of sincerity in the

very fundamentals and inner nature ofthe sys tem being followed. It is a difficult thing to reveal to some persons, forthe lack of sincerity has been such ahuman weakness as to become subcon

scious, so to speak, and unnoticeableeven to those who are suffering themost from it.

I am eliminating from considerationhere, of course, those persons who areman ifestly insincere and who are awareof their own insincerity and who areseeking only to take advantage of everyfortunate condition while posing to beheartily in accord with the ideals backof such situations. U nfortu nate ly, wefind these persons in every walk of life,in every organization, and in every planand scheme of hum an interest. Forweeks, months, or years they m ay w eara self-designed and self-colored cloak ofsincerity by which they deceive manywhile planning to take advantage of thegenuineness and sincerity of others.And even when their insincerity is discovered it is difficult at times to revealit to others and to eliminate them fromthe false position the y occupy. Probably this is a part of the evil in theworld with which we must all contend,and probab ly all of us have some degreeof such sinfulness in our make-up.

Nevertheless, th ere are those in theworld who are so sincere in their devotion to some higher things of life thatwe are forced to overlook any weaknesses they m ay have and try to redeemthese persons and lead them on a paththat brings greater happiness and success. But I mus t again point out theunquestionable fact that to the samedegree that we are sincere, privately,secretly sincere, in whatever we are doing and in whatever we are promotingand supporting, or advocating andadopting, to that degree will we derive

the utmost benefit from it and assistothers in deriving a similar benefit. Soour success in life can be accuratelygauged by the degree of sinceri ty thatdominates all of our thinking and acting.

V V V

We must instill in our y outh the principles of fair play and honesty of purposeand endeavor. Th ey m ust not be encouraged to get something for n o t h i n g buttaught to utilize their own talents in gaining their objective.

— Hube rt J. Turner , Jr.




SANCTUM MUSINGS

T H E N E W A G E

By T h o r K i i m a l e h t o , Sovereign Grand Master

n e w age is approaching.We live in stirring times.The world is at the crossroad. Two thousand yearsago in Palestine, Jesus began the cycle of inculcating mankind with thefeminine virtues, the vir-

___________ tues associated with themystic conception of Love—peace, harmony, meekness, gentleness, humility,tolerance, mercy, and forgiveness. Inthe past two thousand years the masculine qualities, summed up in the word power , have been dom inant. Th e workof education, and the realization of theChrist principles, however, has proceeded quietly, though frequently sub-terraneously, in the very teeth of a hostile church and government.

We are now in the opening years ofthe Aquarian cycle. In this cycle, brotherhood must become a working principle if the tasks divinely planned are

to be successfully accomplished. Twotremendous world forces are clashing.These two forces may be symbolized asthe powers of good and the powers ofevil, or we may consider tne worldstruggle as a conflict between Christand anti-Christ. The strong imperialistic tendencies, the savage aggressiveness, the cruel selfishness apparent inso many parts of the world today arethe last desperate efforts of power to

m ainta in its sovereignty. Jus t as body m ust become the in st ru m enthe Soul, so power must become thestrum ent of Love. Even as the bstruggles violently when an evil hmust be uprooted and a better h

plan ted, so the forces representing ish power and aggression struggle lently before the final conquest offorces representing service, brotherhand love.

Religion has been openly discarfor dialectic materialism in one couand for paganism in another. Althoeventually justice must triumph love must prevail and God must quer, we human beings are the insments both for struggle and for victWe mu st help in the combat. We m be ready to do the task assigned. must be obedient to the divine behWe must strengthen the forces makfor peace, for justice, and for brothood.

As students of the Order, we ksomething of the mysteries of life the workings of the divine law. knowledge may be slight, but it is ficient to make us realize the imtance of the task upon which weengaged and the vital necessity of monious cooperation. We are caupon to make a supreme effort incause of huma nity . We are called uto make the world safe for our child



and for huma n values and for the beauty of culture . In 1861, a Civil W ar hadto be fought in our beloved country to

prev en t the Union from being destroyedand to prevent our population from being half-slave and half-free. W e arefacing similar issues now on a worldscale. Religion, too, must un ite againsta common enemy. Catholic, Pro testan t,and Jew must unite against atheisticmaterialism that aims to destroy allthree.

There was the time when a nationcould live indepe nden tly, alone. It tookso long for news to travel, it took solong for a ship to cross the seas that am an could live alone and a n ation couldremain unaffected by foreign events

over a considerable period of time. TheUnited States managed for a long timeto maintain a proud insularity amongnations. This isolation is no longer possible. We are unite d by the bonds oftrade, travel, and friendship with every

part of the world . There are no boun da ries. Th e radio and the airplane have prac tica lly eradicated time an d space.What happens in Calcutta and inShanghai today is known throughoutthe world by the morrow. Th ere is nomore impressive sight in a modernnewspaper plant than to watch the

news pouring in from every part of theworld on the teletype instruments. Thatthe world is a unit, an organism, hasalways been known among students ofmysticism, but today every human being is forced to realize the truth of thestatement in the economic and politicalrepercussions in his own country andeven in his own field of work.

A prom inent teacher once said: “I t isessential to remember that the naturalunit of all spiritual life is the humanindividual, the natural unit of all political life is the nation, while the natu

ral unit for modern economic life is thewhole earth and the whole humanrace.”

These three simple truths must become the foundation stones of the activities of the Aqua rian Age. Every

big-hearted, broad-minded individualwho is working toward progress in anyfield of life—education, politics, economics, the arts, and religion—is ahelper of hum anity. Most people, how ever, are unconscious instrume nts. We,through our Rosicrucian studies have

the sublime privilege of being consciousinstruments, of doing tasks that no oneelse can do because we understand themotives.

M A r i n g f o r a G r e a t C a u s e

We must live and work and struggle.We must forget ourselves and live andwork for the great cause alone. It is thecause tha t counts. A student writes meas follows: “You know there was a time

—an d this is a mistake to which I amconfessing—wh en I set the organizationof the AMORC on a pedestal and itheld first place in m y ideals. Tha t wasm y mistake. The past few months haveshown me that I was wrong. Th e first

place mus t be given, in the hea rts andminds of all of us, to the Purpose whichis the reason for the existence of theorganization and which is the sole endfor which we serve—that of bringingLight, Life, and Love to all Humanityand to all of God’s crea tion.” It is m an kind tha t counts. As workers for thecause, we rise to heights divine, wegrow spiritually, we attain mastership.Our welfare depends on the welfare ofall mankind. We cannot know happiness whe n mankind suffers. W e cannotknow prosperity when mankind starves.We cannot be blessed with peace whenmankind is at war. W hen an y organ of

the body is injured, the whole body suffers. W hen a ny people in the family ofnations suffers frustration, persecution,and oppression, the whole world is affected.

The stricken world cries to heavenfor guidance, for assistance, for light.The re lies our great task. The re liesour field for service. Let us come asministering angels with soothing touchand healing words. Let us be childrenof light with the fire of love in ourhearts and gentle peace in our hands.Let us clothe the naked, feed the hungry, support the widow, cherish the or

phan and nou rish the hungry spirit .Let us encourage every noble cause. Letus sustain the hands of every brothereven as the hands of Moses were sustained on the mountainside. Let us dothe work of God in an y pa rt of the vineyard to which we are sent. Let us be arad iant sun in our own corner. Let us

be an in sp irat ion to all who know us.

We serve in the struggle by what weare, just as mu ch as by wh at we do. As



Emerson said, “We know not what argument our life has lent to another’screed.” As George Eliot said, “Let us solive that we may be to others a cup ofstrength in some great agony.”

To do these beautiful, soul-satisfyingtasks, we must work in harmonious co

operation. W e mus t be at peace withone another. W e m ust forget personalambitions and honors. Office meansnothing. Distinction and honor mea nnothing. Recognition means nothing.The big thing is that the great work isaccomplished. It is enough th at Godknows what we do and the sacrificesthat we make and the work that we accomplish. The m ore secret the task, thegreater the merit in the eyes of God.The greater the sacrifices, the more isthe Cosmic indebted to you. No mancan reward as God can. Every hum an

honor pales beside the divine love. Re joice, therefore, if it is your lot to remain unknown, to work in secret, tomake great sacrifices without seemingreward. Thr oug h such a life you climbswiftly the ladder th at leads to illum ination and to union with God.

Regard your lodge or chapter as acenter of light, of force, or of influence.By you r works let men know you. Let

your light so shine that all men masee and glorify God. Let the warmof your love be a flame, attracting th

poor, th e suffering, th e downtroddeand those who have gone astray. Lour chapters and our lodges form a cicle of light around the world.

Do you remember the high lama the Lo st Hor izon ? The one instructiohe gave to his beloved disciple who wto succeed him was, “Be kind .” It amazing how many problems those twwords will solve. In the little irritationof life, in the petty friction of famirelationships, friendships, and the lodgacquaintanceships, ask yourself, “Whcourse of action would perfect love anund erstand ing dictate?” “Yield in litttilings,” says K rishna m urti in one of h

books.Mak e an effort to fit in. Make an efort to put th e welfare of the group, thneeds of the cause, first. Rejoice at trare opportunities to do little deeds helpfulness w ithout appreciation, reconition, or reward. Every such deed issword thrust in the serpent of Self, anyou thereby gain the master.

T h e

Rosicrucian

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D ece mber

1946

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ATTRACTIVE CHRISTMAS FOLDER

Send a distinctive Christmas folder. Let you r greetings tru lyspeak for you—have them represent your understanding of the realmystical spirit of Christmas. W e have especially prepared a veryhandsome folder, rich in color, attractive in design, and inspiring inits wording. Th e folder, with envelope to match, is printed in severalcolors and has an inconspicuous symbol of the Order. The folder ismost approp riate for you r nonm emb er friends as well, and will evoketheir comment. Th ey are economically priced at six for 80 cents or

one dozen for $1.35. W e pay shipp ing charges. Order now and avoidlast m inute Christmas congestion of the mails.

R o s i c r u c i a n S u p p l y B u r e a u

Rosicrucian P ark San Jose, California

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HOME OF AN EARLY ROSICRUCIANReminiscent of a quieter age, this handsome stately edifice overlooks one of the main canals of Amsterdam.

Holland. It was the home and stud y of Roem ir Visscher, once celebrated Rosicrucian and m ystic of Ho lland, pop ular ly know n during his tim e for his ligh te r li te ra ry works. Its hi stor y un kn ow n to th e m ult itude s who passits door, this building was once the meeting place of the frat re s of the Rosae Cruris.

(AMORC Photo)



. . . I S M IND P O W E R R E A L ?

H a v t y o u r e a d volumes on the powerof thoug ht? Perhaps you have listened tolengthy theoretical addresses on the forcesof mind. You may have wondered if these

same writers and lecturers on mind pow erknow how to use it. How many mountains of personal obstacles — everydaytrials and tribulation s—have they moved?W hat are these subtle principles wherebyman can skillfully remove the barriersthat impede his progress? How can you displace the obs tructions and hindrancesto your goa l ... the moun tains in your life?Can practical information about inner power be reduced to mere w ords.. .wordsfor public dissemination? Or, is there a

secret method especially and uniquely preserved for th e wor thy seek er . . . practicable only under ideal circumstances? If so, who has the secret method ? Wh erecan it be found?

Investigate the Rosicrucians ( N O T a religion),

the oldest practical ph ilo soph ical fraternity onearth. See if they cannot show you a m ethod forattainment such as you may not have dreamed.Thousands o f men and women today are enjoying mental mastery...realization of ideals...the attainment of their objectives. They know the secret methods for converting mountainsof personal problems into green valleys ofachievement.

ACCEPT THIS OFFER

A FREE book, The Mastery o f Life, is yoursfor the asking. It explains how easily youmay enter upon the path of attainment. Filland send the coupon below today!

SCRIBE S. P. C.THE ROSICRUCIANS (AMORC)San Jose, California

Please send me the book. 'The Mastery of Life, which explains how I may learn to use my faculties and powers of mind.

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R O S I C R U C I A N S (AMORC ) San Jose, California



Member ol•FUDOSI”

(Federation Uni-verselles des

Ordres e tSocietes

In i t ia t iques)

T H E P U R P O S E O F

T 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 nonsectariun

fraternal body of men and women devoted to the investigation, study and p ra c ti cal app li cati on of n a tu ra l an d sp ir it u a l law s. T he purp ose of th e o rganization is to enable all to l ive in harmony with the creative, constructiveCosmic forces for the attainm ent of health , happine ss and peace. The Orderis internationally known as ‘,AMORC” (an abbreviation), and the AMORC

in America and all other lands constitutes the only form of Rosicrucianactivities united in one body for a representation in the international federation. The AMORC does not sell i ts teachings. It g ives them freely toaffil iated mem bers togethe r with many other benefits. For complete informat ion abou t the benef i t s and advan tages o f Rosicrucian associa t ion wri tea letter to the address below, and ask for the free book The Mastery of Life. Add ress Scribe S. P. C.. in care of

AMORC TEMPLE Rosicrucian Park. San Jose, California, U. S. A.

(Cable Address: “AMORCO”)

Supreme Executive for the North and South American Jurisdiction Ralph M. Lew is, F. R. C. — Imperator

D I R E C T O R YPRINCIPAL AMERICAN BRANCHES OF THE A. M. O. It. C.

The fo l lowing are the p r incipal char tered Rosicrucian Lodges and Chap ters in the Uni ted S ta tes , i t s ter

ritories and possessions. The names and address es of othe r American Branche s will be given upon w rittenrequest.

I n d i a n a p o l i s :Indianapolis Chapter. 603 Merchants Bank Bldg.D. H. Richards. Master: Mrs. L. E. Wells. Sec.,2841 Ruc kle. Ses sion s 2nd and 4th Su n., 8 p. m.

ARIZONATucson:Tucson C hap ter, 135 S. 6th Ave. Mrs. LillianTomlin, Master; Mrs. Lucille Newton. Sec., 1028 N. 3r d Ave. Se ss io ns 1s t an d 3rd F r i. , 8 p. m.

CALIFORNIA Los Angeles:*Hermes Lodge. 148 N. Gramercy Place, Tel. Gladstone 1230. Dou glas Stockhall. Ma ster: RoseBuono core. Sec. L ib ra ry ope n 2 p. m. to 10 p. m.daily. Sessions every Sun., 3 p. m.Oakland:*Oakla nd Lodg e, 610—16th St. Tel. H Iga te 5996.C. V. Jackson, Master: Mrs. Mary M. Cole, Sec.Sessions 1st and 3rd Sun. , 3 p . m. Lib rar y Room406, open M on. throu gh Fr i., 7:30 to 9 p. m .;Mon., Wed., and Fri. Afternoon, 1 to 3:30.Sacramento:Clement B. Le Brun Chap ter, Unity Hall. Josep h N. K ov el l, M ast er. Tel . 5-3278: G la dys M. Co sby,Sec,, Tel. 5-1334. Ses sions 2nd and 4th W ed.,8:00 p. m.San Diego:San Diego Chapter. Sunset Hall. 3911 Kansas St.Frances R. Six, Master, 2909 Lincoln Ave., Tel.W-0378; Mrs. Hazel Pearl Smith. Sec., Tel.F-8436. Sessions 1st We d. and 2nd and 4thThursdays, 8 p . m.San Francisco:*Francis Bacon Lodge. 1957 Chestnut St.. Tel. TU-6340. Irv in H. Cohl, Ma ster, Tel. OV-6991; Vincen t Ma tkovich Jr ., Sec.. Tel. HE-6583. Sessionsfor all members every Mon., 8 p. m.. for reviewclasses phone Secretary.

COLORADO Denver:Denv er Chap ter. 509-17th St.. Room 302. Mrs.Minnie . Helton. Master: Miss Leslie Neely. Sec.,1375 Linc oln. Ap t. 2. Se ssion s every F ri., 8 p. m.

DISTRICT OF COLUMBIA Washington, D. C.Thomas Jefferson Chapter. 1322 Vermont Ave.

Chryste l F . Anderson , Master ; Mrs . JadwigaGluchowska, Sec.. 1673 Park Rd., N. W., Apt. 25.Sessions every Fri. , 8 p . m.

FLORIDA Miami:Miami Chapter. Biscayne Temple. 120 N. W. 15thAve. L. F. Ho llingsworth, M aster: Mrs. FlorenceMc Culloug h, Sec., 2015 S. W. 23rd Ave. Ses sionsevery Sunday, 8 p. m.

ILLINOIS Chicago :•

N efe rt it i Lod ge , 116 S. M ichiga n Ave nu e. L. F.Wiegand , Master : Miss Ru th Teeter , Sec. L ib raryopen dai ly. 1 to 5 p. m. a nd 7:30 to 10 p. m .;Sun. 2 to 5:30p. m. only . Roo ms 408-9-10. Sessions for all members every Tues. , 8 p . m.

INDIANASouth Bend:South Bend Chapter, 207>£ S. Main St., HaroldH. Hosford, Master; Steve Berta, Sec. , Il l DinanCourt. Sessions eve ry Sun., 7 p. m.

(Directory Continued

LOUISIANA New Orleans: New O rl eans C hap te r, 403 In d u str ie s Bld g. . Bo x589. Jone s K. Kneece. Master: Miss Emily Frey.Sec. Sessions 2nd and 4th Fri ., 8 p. m.

MARYLAND Balt imore:Jonn O'Donnell Chapter. 100 W. Saratoga St.John E. Jost. Master: Mrs. Alice R. Burford.Sec.. Tel. A rbu tus 114. Session s 1st and 3rdWed., 8:15 p. m.

MASSACHUSETTS Boston :*Johannes Kelpius Lodge. 739 Bovlston St. , Earl

R. Hamilton, Master: Mrs. Ceciline L. Barrow,Sec., 107 Tow nsend S t.. Roxb ury 19. Sessionsevery Sun. and Wed.. 7:30 p. m.

MICHIGANDetroit:*Thebes Lodge, 616 W. Hancock Ave. Miss RosalieKitso n. Mas ter. 92 E. Willis: Mathew G. Ty ler,Sec.. Tel. ORegon 1854. Se ssion s eve ry Tues.,8:15 p. m.

MINNESOTA Minneapolis:Essene Chapter, Andrews Hotel. Mrs. AlfredHeifferon. Master: Mrs. Jessie Matson, Sec., 181044th Ave., N. Sessions 2nd and 4th Sun., 3 p. m.

MISSOURI St. Louis:*Thu tm ose Lodge. 3008 S. Gra nd. Mrs. ItalineMerrick. M aster. Tel. RO-6151; Edith S teingrub er,Sec., 8514 Lowell St., Tel. Evergreen 7326. Sessionsevery Tues.. 8 p. m.

NEW JERSEY

Newark:H. Spencer Lewis Chapter. 29 James Street.Morris J. Weeks. Master: Rebecca C. Barrett ,Sec.. 206 N. 1928 St., E. Orange. Sessions everyMon.. 8:30 p. m.

NEW YORK Buffalo:Buffalo Chapter. 225 Delaware Ave., Room 9.Mrs. Eleanor K. Redner. Master: Mrs. Helen C.Palcz ews ki, Sec., 80 Ch arles St. Sessions everyWed., 7:30 p. m.New York City:*

Ne w Yor k C ity Lod ge , 250 W. 57th St . R u thFarran, Master; Ethel Goldenberg. Sec. . 811 ElmAve., Ridgefield, N. J. Sessions every Wed.,8:15 p. m. Lib rary open week days and Sun. ,1 to 8 p. m.Booker T. W ash ingto n Ch apter. 69 W. 125th St..Room 63. J. B. Campbell, M aster: Fre derickFo rd, Sec., 1382 Cro tona Ave., Bronx . Sessionsevery Sunday, 8 p. m.

on Next Page)



OHIOAkron:Akron Chapter , Mayflower Hote l . Clay ton Franks,Mester, Tel. WA-5447 (evenings). Sessions everyother Sun., 7:30 p. m.Cincinnati:Cincinnati Chapter, 204 Hazen Bldg., 9th andMain St. Ho ward L . Kistne r. M aster, 3846 DavisAv e.: Mildred M. Eichler, Sec. Sessions everyFriday, 7:30 p. m.Cleveland:Cleveland Chap ter. 2040 E. 100th St. W alter W.Hirsch, Master, 10602 Harvard Ave.: Mrs. Gertrud e A. Rivn ak, Sec. Sessions every Tues.,8:15 p. m.Dayton:Elbert H ubb ard Chapter , 56 E. 4 th St. Mrs . WavaW. Stultz, Master; Mrs. Katherine McPeck, Sec.Sessions every Wed., 8 p. m.Toledo:

Michael Farad ay C hapter, 1420 Monroe St. A. H.Menne, Master; Hubert A. Nodine, Sec., 2340M> N. E ri e St . Ses si on s ev er y T h u rs ., 8:3 0 p. m.

OKLAHOMAOklahoma City:Am enhotep Chapter , Odd Fel lows’ Hal l , 5V6 S.Walker. Ward D. Brosam , Master, Tel. 91510; Mae Ku tch, Sec.. Tel. 8-5021. Sess ions everySun., 7:30 p. m.

OREGON Portland:Portland Rose ChaDter, Pythian Bldg., 918 S. W.Yamhi l l Ave. Herm an T. He rring ton , M aster:Miss Ollie Fu ller, Sec., 5542 N. Ha igh t Ave. Sessions every Wednesday. 8 p. m.

PENNSYLVANIAPhiladelphia:Benjamin Franklin Lodge, 219 S. Broad St.Ho wa rd F . Le Fe r re , M as ter; Edna M. Mathi-

son, Sec., 2108 So uth B road St. Session s everySun., 7:30 p. m. Tem ple and L ibra ry open every

' Fr i . , ‘Tues . and 2 to 4 p. m.Pittsburgh:*The Fi rs t P ennsy lvan ia Lodge , 615 West DiamondSt. Dr. J. D. Green, M aster; M arguerite Marque tte, Sec. Meeting s Wed. and Sun., 8 p. m.

TEXAS

Fort Worth:Fo rt W orth Ch apter, 512 W. 4th St. Mrs. LouiseJohnston, Master: Georgia G. Appel. Sec., 3201 E.1st St. Sessions every F ri ., 8 p. m.Houston:Ho us ton Ch apte r, 606 Milam Bldg. Stephen Val-cik. M aste r; Mrs. W inn ie H. D avis, Sec., 819Yo rksh ire St. Sessions every Sun ., 7:30 p. m.

UTAH

Salt Lake City:Salt Lak e City Ch apter, 420 Ness Bldg. Philo T.Farnsworth, Master; Beth Leonard, Sec., 119Be ryl Ave. Sess ions eve ry W ed.. 8:30 p. m.Library open daily except Sun., 10 a. m. to 7 p. m.

WASHINGTONSeattle:*Michael M aier Lod ge, 1322 E. Pin e St. David H.Christoe. Master: Marjorie B. Umbenhour. Sec..Tel. PR-6943. Sess ions ever y Mon., 8 p. m.Library open Mon. through Sat., 1 to 4 p. m.

WISCONSIN Milwaukee:Karnak Chapter, 3431 W. Lisbon Ave., Room 8.Amanda Metzdorf, Master; Wilfred E. Bloedow.Sec. Sessions every Mon., 8:15 p. m.

Principal Canadian Branches and Foreign Jurisdictions

The addresses o f o ther fo re ign G rand Lodges or the names and add resses o f the i r represen ta t ives , wil l be gi ve n up on re q u es t.

AUSTRALIASydney. N. S. W .:Sydn ey Chapter. Althea Glasby. Master, Tel.FW -4584: Olive Snowd en, Sec. Ch apter Roomand L ibrary open Tuesday to Friday , 1 to 3 p . m.Melbourne, Victoria:Melbourne Chapter , 25 Russe l l St . Fred W hi teway, Master; Olive Orpah Cox. Sec., 179 Rath-mines Road , Hawthorn . EE3, Vic . . Aust .

CANADAMontreal. P. Q.Mount Royal Chapter , The Lodge Room, Vic toriaHal l , W estmount . Charles Capier , Master: AlfSutto n, Sec.. 5408 Clarke St. Sessions 1st and 3rdThursdays, 8 :30 p . m.Toronto, Ontario:Toron to Chapter , 39 Davenport Road . R. Wi lsonFox, Master; Joseph Benson, Sec., 788 Winde-mere Ave., Toronto 9. Sessions 1st and 3rdThurs., 7:45 p. m.Vancouver, British Columbia:*Canadian Grand Lodge, 878 Ho rnby St . H. W.Richardson . Master; Miss Margare t Chamberla in ,

Sec., 817 Nelso n St., Tel. PA-9078. Ses sions everyMon. thro ug h Fri . Lodg e open—7:30 p. m.Victoria. British Columbia:*Victoria Lodge, 725 Co urtney St. Cecil Jones,Master; Miss Dorothy Burrows, Sec., 1728 DavieSt ree t .Windsor,Ontario:W indso r Chapter, 808 Marion Avenue. S. L. G.Potter. Master, Tel. 4-9497; Mrs. Stella Kucy,Sec., Tel. 4-4532. Sess ions ever y We d., 8:15 p. m.Winnipeg, Manitoba:Charles Dana Dean Chapter, 122a Phoenix Block.Mrs. Doro thy M. Wang. Master; Ronald S.Scarth, Sec., 155 Lyle St., St . James, Manitoba.Sessions every Wed., 7:45 p. m.

DENMARK AND NORWAY Copenhagen:The AMORC Grand Lodge of Denmark and Norway . A rthur Sundst rup . Grand Master; Carl iAndersen, S.R.C., Grand Sec., Manogade 13, St ra n d .

DUTCH EAST INDIESDr. W. Th . van Stokkum. Grand Master .

♦(Initiations are performed.)

EGYPT Cairo:Cairo Information Bureau de la Rose Croix. J.Saporta, Sec., 27 Rue Salimon Pacha.Heliopolis:The Grand Orient of AMORC. House of theTemple. M. A. Ramayvelim, F. R. C., Grand Sec..C/o Mr. Levy. 50 Rue Stefano.

ENGLANDThe AMORC Grand L odge of Great Britain. Ray-mund Andrea. F. R. C.. Grand Master. 34 Bays-water Ave. , Westbury Park , Bri s to l 6 .

FRANCEMile. Jeanne Guesdon, Secretary. 56 Rue Gam-

b e tt a . V ill en eu ve Sai nt G eo rg es (S ein e & Oise).HOLLAND

Amsterdam:De Ro zekru isers Orde. Gro ot-Lodg e der Neder-landen . J. Coops. Gr. Sec., Hu nzes raat 141.

MEXICOQuetzalcoatl Lodge. Calle de C olom bia 24. Mexico.Emilio Martinez Guemes, Master; Juan Aguilar yRomero, Sec., Av. Victoria No. 109, Col. In

dustrial , Mexico, D. F., Mexico.POLANDPolish Grand Lodge of AMORC. Warsaw, Poland.

SOUTH AMERICABuenos Aires, Argentina:Buenos Aires Chapter, Casilla Correo No. 3763.Sr. Manuel Monteagudo, Master; Sr. C. Blanchet.Sec., Calle Camarones 4567. Session s every Sat..6 p. m., and every Wed., 9 p. m.

SOUTH AFKICA.Johannesburg, Transvaal:Jo ha nn esb urg Chap ter. 10th Floor, Ansteys Bldg.F. E. Gray. Master: E. E. Laurent, Sec., P. 0.Box 9346.

SWEDENG rand Lodge ’’Ro senk orse t ." Anton Svanlund.F. R. C., Grand Master. Vastergatan 55. Malmo;Inez Akesson, Grand Lodge Sec., Slottsgatan 18.Malmo.

SWITZERLANDAMORC Grand Lodge, 21 Ave. Dapples. Lausanne: Dr. Ed. Bertholet . F. R. C.. Grand Master,11 Avenue General Guisan, Lausanne; PierreGenillard, Grand Sec., 2 Chemin des Allinges,La u sa n n e .

Latin-American DivisionArmando Font De La .Jara, F. R. C., Deputy Grand Master

Direc t inq ui r ies reg ard ing th i s d iv is ion to the Lat in -Am erican Div is ion , Rosicruc ian Park , San Jose,California, U. S. A.

-JUNIOR ORDER OF TORCH BEARERSA chi ld ren ' s o rgan iza t ion sponsored by the AMORC.F o r complete information as to its aims and benefits, address Secretary General, Junior Order, Rosi

cruc ian Park , San Jose , Cal i fo rn ia . TH E R OS I CR U CI A N PR ES S, L T D. I PR I NT E D IN U . S . A .



*DiAcowi uict& "Tftuaicf

Music That Heals

ROSICRUCIAN DIGEST San Jose California

Do YOU KNOW the latest discoveries of the effects ofmusic on the physical body? . . . on the emotions? onthe hum an mind? Does music have a practica l use?Can it be employed as a tonic, conditioner, or savorymedicine? How can it be directed to you r psychic centersto streng then and develop them? Can you psycho-analyzeyourself with it? Will music relieve nervous tension andimprove the mind? Can it remove the causes of disease

and prevent physical and mental ailments?What is yo ur kind of music? Have you ever felt acertain negative, emotional reaction to a musical rendition, while all others around you seemed entertained orindifferen t? If so, would you like to know why you reacted differently? Learn how hidden instincts are calledup by music. Find out how you can harness sound tobenefit yourself and others. W ithin each of us there arerepressed desires, drives, urges, and emotions which arein conflict with our outer personalities. The unive rsallanguage—music—has at last yielded its secrets for controlling. sublimating, or releasing these negative factors.The simple principles can be easily applied in the privacy

of your home.

r f c c e f c t * D i< tc a w i< te

“Music Therapy,” a manuscript that tells you just hoir to apply music to your problems, will be sent FREEwith your subscription (or renewal) to the Rosicrucian Digest for six months at the usual rate of $1.50. Theuseful information contained in the discourse alone isworth m any times this amount. Send you r remittance,requesting your copy of “Music Therapy,” TODAY tothe address given below.



Gdoentules m Reading THE following are but a few of the many books

of the Rosicrucian Library, which are fasci-nating a n d instructive to every reader. For acomplete list and description of all of the books,write for FREE CATALOG. Send orders and request to address below.

SYMBOLIC PROPHECY OF THE GREAT

PYRAMID—By H. Spencer Lewis, Ph. D.The world 's greates t mvsteryl Who built the GreatPyramid, why it was built and the meaning of its codeof measurements and i ts hidden prophecies are al l reve aled in this interesting book. Illustrated. Price, post

p a id , $2.35.

LEMURIA—The Lost Continent of the Pacific—By W. S. Cerve

Beneath the rolling restless seas lie the mysteries offorgotten civilizations. W here the mighty Pacific nowrolls in a majes t ic sweep, there was once a vas t cont inent . The land was known as Lemuria, and i ts peopleas L emurians. If you are a lover of mystery, of theunknow n, this book will fascina te you. Price, postpa id,$2.40.

SELF MASTERY AND FATE WITH THE CYCLES

OF LIFE—By H. Spencer Lewis, Ph. D.The plan of you r life. This book revea ls how we maytake advantage of cer tain per iods for success , happiness, hea lth, and prosperity. It points out those periodswhich are favorable or unfavorable for cer tain act ivi t ies

Fully i l lus trated with char ts and diagram s. Pr ice, pos t pa id , $2.35.

ROSICRUCIAN PRINCIPLES FOR HOME AND

BUSINESS—By H. Spencer Lewis, Ph. D.This volume contains such principles of practical Rosicrucian teaching as are applicable to the solut ion ofeveryday problems of life in business and in the affairsof the home. Hun dreds of practica l points. Price, post pa id , $2.35.

ALONG CIVILIZATION'S TRAILBy Ralph M. Lewis. F. R. C.

Tread with a party of modern mystics over the crum bl in g m ud bri ck s of on ce- m ig ht y Bab ylon . Re liv e a lifewith one of the par ty in the great palace of Nebuchadn ezza r. Mentally take part with the autho r in theINITIATION CEREMONIES of the H erm etic Broth erhoo dsof Europe. Illustrated with original photog raphs . Price, post pa id , $2.40.

MENTAL POISONINGBy H. Spencer Lewis, Ph. D.

Do poisoned thoughts l ike myster ious rays , reachthrough the ethereal realms to claim innocent victims?Can the thoughts of some enslave the minds of others?Read this frank exposition. Price, postpaid , $1 35

BEHOLD THE SIGN—Ancient Symbols and

Their Mystic MeaningBy Ralph M. Lewis, F. R. C.

A collection of important MYSTICAL and OCCULT

rosicrucian digest, december 1946.pdf

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