rosicrucian digest, february 1946

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THE GREAT ENLIGHTENMENTSarnath, India, but a few mile s from the great city of Benares, is sacred to all Buddhists. It is the site, ac

cording to tradition, where Gotama Buddha preached his fir st discourse after his great enlightenment. Above is Sister Vajira. F. R. C.. a member of a Buddhist Order and a scholar of Buddhist literature, standing before a dhamekh stupa (ancien t monumental tower) in Sarnath. Sister Vajira, which is her Buddhist title, has contributed several inspiring manuscripts to the Rosicrucian archives.



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In planning our personal affairs—business,domestic, or the welfare of your family—do youuse a Cosmic formula? Do you determine whetheryour acts are in accord with Divine truths eternally expressed in symbols? W hy does thecircle represe nt com pletion? W hy is it saidthat a man is on the square? These sym

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February, 1946

The Great Enlightenment (Frontispiece)

Thought of the Month: Causes of Self-TormentDid Buddhist Philosophy Anticipate the Atom of Modern

Science? ..............................................................................

Influencing the Unborn Child

Creating Your Future ....................................

Temple Echoes ....................... .................. ....... . .......... ..Cathedral Contacts: The Fulfillment of Hope ......... .

Heartache Medicine ..........................................................

Sanctum Musings: The Road to Happiness ...........................

The Mystical Lincoln and his Mission ..........................

Three Rivers ........................ ..................... ........

Dutch East Indies Temple (Illustration) . ................ ...............

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TheRosicrucianDigestFebruary1946

i f e is what you make it”is more than an aphorism. It is a psychological fact. Life, as use d inthis sense, means the entire gamut of human ex pe rien ce . It is not justthe period of our mortalexistence, but is, as well,

our comprehension of what we perceive, our beliefs and our relations toenvironment. Since the human consciousness is the faculty which transforms formless energies into realities .it is, therefore, the mirror upon whichis reflected an image of the world.Therefore, if the various functions ofthe consciousness be distorted, so toowill be our conceptions and our mannerof living.

Our knowledge of actuality is secondhand. W ha t actua lly lies beyond the bo rder of consciousness, w hat its truenatu re is, we can never know. Impulsesfrom actualities are transmitted to theconsciousness and they are convertedinto sensations, into various states ofrealization — of perceiving and knowing. Th ere is absolutely 110 assurancethat the so-called normal mind has correctly perceived and interpreted the external world, or even self as it actuallyis. The norm al mind is but a result ofstatistics. The reactions of a num berof people under similar conditions andstimulations we accept as a norm form ental conduct. Those who deviate fromsuch an arbitrary standard, consequently, are held to be subnormal or abnormal.

The normal mind does not remainstatic, because the human consciousness

evolves. This evolution is determ ined by the more exten sive func tion s whichare gradu ally acquired. The evolvedconsciousness cannot perceive more,that is, it is not able to be more awareof external things than is the more sim

ple consciousness. A savage m ay haveas many visual and auditory experiences as a philosopher. I lowever, the

ph iloso phe r’s ra m if ication s of exp erience, his reflections upon his experiences, and the ideas he constructs fromthem, will far exceed those of the savage. Civilization has encouraged reflection, reason, and thinking. It has,through education, stimulated these as pec ts of the m enta l processes becauseit has found that they have increasedm an ’s mental vision of the world. Anormal mind of the twelfth century, forexample, in comparison to the relatively normal consciousness of today, wouldappear quite inferior. The normal mindof the twelfth century was inhibitedwith a lack of certain experiences; because of that it was incapable of certain mental perspectives and images ofits existence. Th is mind had to acceptideas which were baleful only because altern ative s we re unk now n to it. Thetwelfth century seaman was constantly in fear of falling off the edge of aflat ea rth. Th is common belief keptseafaring men from discovering a muchlarger world for centuries.

An evolved consciousness is not onewhich has access to advanced knowledge, but rather, one whose mental

powers hav e actu ally become en larged .An intelligent person, a profoundly rational one. is not necessarily the individual with college degrees or one sur



rounded with a collection of books. Toomuch of today’s knowledge is not a personal conviction. It is not an ac tual intimate experience. Much of wh at weknow has not come from out of corresponding ideas which we have had.Most of us talk like sages and act likechildren. We jabber about jet-propelled

planes, ra dar detec tion, an d atomic energy, and yet, for example, we can not pe rsonal ly define in a convincing m anner what we mean by the words, mind, life, justice, and thought. This indicatesthat with all of the veneer of evolvedconsciousness, we are principally extroverts, still mainly occupied with perceptions and little concerned with reflection and abs traction. Like men ofthousands of years ago, we are chieflycontent to allow our consciousness to be moved by impressions coming to itfrom without instead of actuating ourminds from within by self-generatedideas. This avoidance of radiocinations by the average individual makes him avictim of the same primitive impulses ofhis ancestors. Since he is disinclined toreason, every experience not explained by something he may have read , orthat has been related to him, is metwith a p rimitive response.

Evil Thoughts

It is amazing and deplorable thatmillions today in our modern society, possess the same un founded fears asare those of the savage. One of thesecommon fears is the belief that theyare being torm ented by the evil thoughtsof another. They are convinced thatsuch thoughts can be transmitted tothem and harm them at a distance. Itis pitiful that individuals, often educated, professional, and socially prominent, are convinced of visitations bytheir enemies or by malevolent beingsat night; they attribute their ailments

and misfortunes to such incidents.These persons are addicted to prim it ive reasoning and they react to it in thesame manner as the bushman of Australia or the medieval townsman.

Psychologically, such persons have aconfusion of objective and subjectiveconnections. Th ey are accustomed torelate every sensation, every fear whichthey have, to some objective reality asits cause. If it apparently cannot be,they become confused; their minds then

imagine a supersensible, or supernatural basis for the effect. As a creature,man has an instinctive susceptibility tothe power of suggestion. The primitiveman does not reason the nature of thesuggestion; he merely reacts to it. Thus,a suggestion may cause an associationof ideas which are erroneous. Accordingly, the primitive mind will oftenimagine a connection between things,mainly because there is a similarity—and the similarity causes the suggestion.Modem man slips easily into this instinctive groove.

The human mind commonly conceives its world as having either one ortwo origins. (1) The re is an imma nentorder, namely, a series of forces connecting all things, and by which in

terdependence, all things have their existence. (2) Minds, or personalized intelligences, such as gods, create arbitrarily , th at is, with a purpose, all thingsof existence. The first conception is the basis of magic . It is the real ization ofmotivating powers and forces as causesthat are supersensible, that is, whichcan not be experienced through the fivereceptor senses. To the primitive mind,things do not just happen. The re is nocaprice of nature; nothing is adventitious. Th ere is a specific cause for eacheffect realized. If a physical connec

tion cannot be perceived, a supe rnaturalone—one transcending the perceivable —is imaged. To such a mind, a tre edoes not just fall in the forest; there is anonphysical cause, a cause in the superor unseen world, which accounts for thefall. Prim itive reasoning , as said, is aconfusion of the association of ideas. Itis principally reflected in what isknown as homeopathic magic, or thelaw of similarity. In hum an experiencewe are quite aware that we are causative, that we are the cause of many effects. The primitive mind knows that

man can physica lly fell a tree. Consequently, when a tree falls withou t visible cause, the primitive mind concludes by association of ideas and thelaw of similarity, that some invisible agency caused it to fall—in the samemanner that man would cause it to fall.It is often pointed out that there is a

basic re la tionsh ip between magic andscience. Both affirm tha t there is anorderly system of forces, as causes, underlying all phenomena. Magic pre-



Th eRosicrucianDigestFebruary1946

sumes to know the nature of thesecauses, which it seeks to invoke. Sciencetries to reveal them and to disassociatethem from the supernatural realm.

The second conception of the originof existence, or creation by a personalized intelligence, is the basis of religion.When many minds today confrontexperiences which are disturbing andapparently without objective connection, they revert to that reasoningwhich constitutes primitive magic. Iftheir experiences have been distressing, they are reluctant to attribute themto God. They m ust be of some malevolent origin—some evil intent. It issimple for the average individual to associate evil with some human beingwith whom he has had associations.This idea of evil intent on the part ofanother, m ay have been caused by someinadvertent act. It may be that the person fears another , or ha tes him,therefore he associates evil with him;thus, the unknown cause of the distressis attributed to such a person. The invisible, external world, the world of

pr im itive magic, becomes to this mind,the agency for transmitting in somemysterious way, the evil thoughts, theimagined cause of the distress. Oftenthe person believes that he is being tormented during his sleep by someone hemay never have known. He will vividlydescribe the individual. Since such believers do not reason, they allow themselves to be victims of their own primitive mental processes through suggestions arising out of a confused association of ideas. Th ey do not realize thateach sensation must be clothed withsome element of actual experience or itcould not be realized. Th e ideas fromtheir own minds, they, therefore, relateto some external entity, to some humanform.

The sensation of being choked duringsleep may be associated with the ideaof hands throttling the sleeper, or theidea of drowning. Th e sensation recalls from memory, some ideas relatedto it—the result of experiences intimately lived, or through reading.

The Middle World

For many persons there is a middle world. This middle world is one between the divine and nature . It is onetha t they have not reasoned about. It

is the world of phenomena which aresubjectively experienced, and for whichthese persons can find no objective connection. These subjective experiences

produce ac tual objective conditions,such as pains, worry, grief, and fears.The middle world is, to these people,a place of terror, a state where hidden powers and forces are employed by human agencies, to produce these effects.For example, many people are convinced that the inexplicable desireswhich they have, the strange unaccountable fears setup in their own being and which seem to have no ob jective cause, are the thoughts of others inflicting harm upon them by meansof the middle world.

In antiquity the belief in necromancywas very common. It was the practiceof seeking to conjure up the powers ofthe dead. The word, necromancy is acombination of two words, nigar (He brew), mea ning “to ga ther together,”“to collect like water that has beenstored up,” and the word manica, thename of the incense which magicians burned to the demons. Today the average person afflicted with these fears willnot admit of demons, but he is still susceptible to the belief that evil thoughtscompose a kind of substance, or spirit,that can, and does pass through thismiddle world, spreading terror and often materializing as a visitation of a personality. An ancien t te rm for such persons shedding evil was jettatore.

Persons having piercing, arrestingglances and their intelligence particularly illuminating their eyes, often unconsciously make others feel uneasy inthe ir presence. Such persons were accused of being jet tatori. This is the origin of the term, “the evil eye.” Today,as well, men and women who have become uneasy under the gaze of another,often carry the experience in theirmemory and it becomes associated withthe elements of their dreams. To them,the eyes of the in dividual seem to transmit a malevolent force.

However, there are, of course, many physical causes for such pr im itive reasoning by people of today. There a reorganic disturbances which, though notsufficient to cause intense pain, or to benoticed in the wakened state, do causefrightening dreams or nightmares. As

(Continued on Page 17)




the latter’s case the process of being isderivative and conditioned by the existence of the former. All the eightforms are, however, synchronously coexistent (sahajata-paccaya ). Thus eachkalapa-rupa may be conceived of as avortex in the world of space (akasa-dhatu), forming a somewhat autonomous system of interacting cosmicforces. A piece of ma tter, palpable toour senses, is but a conglomeration ofinnumerable kalapa-rupas, e a c h a n deveryone of which is in a state of flux.

A material object, a delimited pieceof matter, is associated in human consciousness, with specific ideas of form,size, mass, colour, and so forth. W ha twe normally believe to be the faithful perception of a mater ia l object is amere built-up picture of concomitantsensations produced by the impact onour senses of force-vibrations emanating from the material object and having their ultimate source in individualkalapa-rupas. It is faithful only to theextent of consistency in result, whereasactually the stimuli of force-vibrationshave alread y undergone profound transformations in the laboratory of subjective consciousness. Thus the mahab- hutas and the upadana-rupas of thekalapa-rupa form the ultimate substratum of reality, but it is beyond the power of ordinary (putthujana) humanmind to “perceive” them as they reallyare.

This, as I understand, is the theoryof the constitution of matter as pro

pounded in the abhidhamma. It has astriking resemblance to the electrontheory of atomic structure, formulated by modem science. According to thelatter, an atom is the smallest particleof matter that can exist without altering its essential natu re. At one timeatoms were thought to be indestructibleand indivisible solid particles, ratherlike ultra-miscroscopic grains of sand,forming the “foundation stones of material universe that have existed sincethe creation, unbroken and unworn.”

Now the atom has been discovered tohave a structure. It is made up of anucleus called the proton, aroundwhich one or more electrons are revolving at tremendous speeds in the man nerof planets in the solar system. Mendel-yeev, the great Russian chemist, sug

gested that the whole of the visible stellar universe, with its millions of starsin constant motion, is merely a largescale model of the atomic universe.

Later research reveals that an electron is a charge of negative electricity,

pure an d simple. It has no mass overand above that is normally carried bysuch an electric charge. In other words,it is not, strictly speaking, an electrically charged body, but rather a self-existing electric charge.

The proton, on the other hand, is aconcentration of a positive electriccharge. A part from these electriccharges there is nothing “substantial”in an atom. Thu s a universe of matteris reduced to a universe of electriccharges.

In each atomic system the proton

forms the static constituent and theelectron the dynamic or motional constituent, the velocity of the electron having been computed at 20,000 miles asecond or more. As the sun and the

planets are held together in a self-balanced solar system through the forceof gravity, as between one body andanother, so the proton and the electronsare held together in a self-balancedatomic system through a force of magne tism, univers ally presen t between any twoopposite charges of electricity. W ithou tthis force, electrons would fly off into

space and the atom would at once disintegrate . In place of a universe ofatoms there would be an infinity ofspace with a patternless diffusion ofelectric charges. Th e force of magnetism is thus an absolute sine qua non ofatomic existence. Modern scientificthought, however, has a tendency totreat m agnetism as a “pro perty” of electrons and protons rather than as a self-existing “en tity ” itself. The sametendency is noticeable in its attitudetoward thermal energy, although it ap pears to be qu ite inconceivable for protons and electrons to assume their present atomic structures in an universeabsolutely void of thermal energy.

Self-existing Entities

A comparative study of these concepts in the abhidhamma and in modern science has suggested to me theidentification of pa thav i with proton or

positive electrical energy , of wayo withelectron or negative electrical energy,



of apo with gravitational or magneticenergy, and of tejo with thermal energy. The abhidhamma attributes thestatus of a self-existing “entity” toeach and every one of the four mahab-

hutas, whereas modem science is inclined to the view th at only protons andelectrons are self-existing “entities”fonning a basic material substratum ofthe atom, and that the magnetic andthermal energies are merely the properties of the matter or of its basic constituents. However, this is only a minor po in t and may yet resolve itself withth e f u r t h e r advance of scientificthought, for science has not yet written

fini s to its Record of Quest. Who cansay that some such terms as “magnon”and “thermon” may not appear in afuture dictionary of science to designate the magnetic and the thermal energies as self-existing “entities”?

We may now proceed to examine thenature of upadana-rupas, and see ifthere are corresponding concepts inmodem science. Fir st on the list isVanna. I have translated it as “lightenergy.” It is through the instrumentality of this energy that we seematerial objects and form a conceptionof the ir form and colour. It is thus the

physical basis of the phenomenon ofsight. Vanna, according to the abhidhamma, is a constituent “entity” of thekalapa-rupa, although it is not an original but only a derivative one.

By “entity” I want to convey theidea of something actually existing, a

pa ramat ta sabhava, as opposed to amere intellectual abstraction. Perhapsit is not a very appropriate term to use, bu t I cannot th ink of any other.

How does this interpretation of vanna fit in with the modern electromagnetic theory of light? According to thistheory all lightwaves, visible or invisible to the human eye, are of electromagnetic origin. They are in fact moving electric charges accompanied bymagnetic fields oscillating in unisonwith the former. This radiant energy,a c c o r d i n g to Max Planck, t ravelsthrough space in “packets” of definitesize called the quanta. The term “photon” has been invented to denote aquantum of light. The m anner inwhich photons originate is explained by Niels Bohr’s theory. We have seenhow electrons are grouped around a

proton in an atomic system and howthey are held in their orbits through amagnetic force existing between memand the proton. Now if the electronscan overcome the attraction of the posi

tive nucleus they can jump from oneatomic system to another. The energyrequired for performing these jumpsis supplied by influences extraneous toeach partic ular atomic system. In a

piece of incandescent mat te r, vigorous jumping of electrons from one atom toanothe r is taking place. The pa ttern ofatomic structure, however, remains unchanged as the place vacated by anelectron jumping off from one systemis instantaneously taken up by an electron jumping in from another system.In the act of jumping, the energy potential of the electron changes and asthe status quo is resumed the excessenergy is released as a quantum oflight.

The following essential points in thistheory may be noted: (i) a photon isan electromagnetic “entity”; (ii) this“entity” is not among those “entities”forming the fundamental constituentsof the atom; (iii) all the same, the “entity” is ever-present in an atomic system as a result of a certain universal behaviour of the fundam en ta l constituents. In other words, the photon isan actually existing “entity,” not original but derivative of the fundamentalconstituen ts of the atom. These pointsare in striking conformity with the conception of vanna, as one of the upadana- rupas of the kalapa-rupa.

We now come to ganda and rasa, thenext two on the list of upadana-rupas. These according to the abhidhamma areof the same status as vanna. Modernscience has, however, little to say as totheir true nature. As a m atter of fact,smell and taste have not yet formed thesubject of serious scientific inquiry inthe field of physical sciences; neitherlends itself easily to measurement, anindispensable instrument of study in

physics and allied sciences. On the other hand, with the possible invention ofa suitable technique of inquiry, the future may yet see the birth of new sciences under some such names as “ol-factics” and “epicurics.” Meantime thereis nothing either to prove or disprove,on scientific grounds, the Buddhist view




that ganda and rasa are not mere “properties” of matter but are its constituent“entities.”

Oja Stimulates Atomic Integration

For oja, the last on the list of upadana-rupas, I have suggested the ex

planatory phrase , “ene rgy wh ich stimulates atomic integration” in place ofthe commonly accepted translation of“nutritive principle or essence.” M y ob

jection to the la tter is the high ly limited connotation of the word nutrition, as a result of its close association withthe study of growth in living matter. Nutrition, in this lim ited sense, is theessential principle which underlies organic (ah ara-rupa). The idea of nu trition as a factor of growth could nodoubt be extended to the study of nonliving matter, but it is to be feared thatsuch an attempt might lead to confusion, as these terms have already assumed highly specialized meanings in biology. In a figurative sense, however,we may say tha t the phenomena of nutrition and growth are also present innonliving ma tter. It would perhaps beexcusable to translate oja as a nutritive principle, but the dang er of confusionis so great that it would be safer tolook for a new mode of expression.

Now the question is w hether any phenomena comparable to biological nutrition and growth are really present innonliving matter or not. Here we willhave to go back to the electron theory ofmatter. I have already described an atomas a self-balanced system of protons andelectrons. The word self-balanced iscorrect only in a comparative sense, foractually the atomic systems are impinging on one another and there is constant interaction among themselves. Atone place I have described how, as aresult of this inter-atomic activity,

photons are generated.The Evolution of Atomic

Structure

Moreover the systems are not fixedfor all time. A theory has been putforward that the 92 known or hypothetical elements are not a result ofspontaneous generation but of a contracted evolutionary process beginningwith the simplest form of atom, pos

sibly the hydrogen atom. Tra nsm utation of matter, at one time a meredream of the alchemists, is now a wellsubsta ntiated scientific theory. If wecould devise a process for knocking offone proton and one electron from eachatom of mercury, we should be manufacturing real gold from this base metal. Nowadays a machine called the Cyclotron, at the Liverpool University, is already converting certain substances into radioactive elements by alteringtheir atomic structure. The rival authors of the unitas and the bancon mayyet find it necessary as a measure ofworld monetary stabilization to recommend to their respective governmentsa revival of th e law enacted by H enry IV, providing heavy penalties for thosewho multiplied gold or silver.

Anyway, the theory that all atoms ofwhatever elements existing in natureare made up of the same fundamental

rotons and electrons, the differenceseing due to their numb er and the ma n

ner of arrangement, is no longer a mere philosophical speculation. Now what isit that determines the number and them ann er of arrangem ent? Is the evolution of atomic structure a mere cosmicgame of chance, or is there an operative force, a cosmic “entity,” activatingthis fundam enta l cosmic process? The

phenomenon of ray-em anations fromradioactive elements m ight perhaps helpin the elucidation of this problem.

Activities of Ray Emanations

Science now explains that the element radium is in a state of constantdisintegration and in the process issending out certain ray emanations.Three different kinds have been differentiated and given the names of al

pha, beta, and gamma rays. Each consists of a constant stream of particlesmade up of protons and/or electrons.Previously Sir William Crookes discovered Roentgen rays by passing electriccurren ts through vacuum tubes. SirJoseph Thomson showed later thatthese rays (commonly known as X rays)consisted largely of negatively charged

particles th at had less th an one-thousandth of the mass of the hydrogenatom. Some of these rays are discovered to possess the power of knockingoff electrons from their original orbits.

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It is also believed that rays of a similarnature are generated in enormousquantities in the sun, where inconceivably high temperatures and pressuresexist, and that they are being con

stantly projected into space, a portionreaching our planet in a continuousstream. Electric storms on the earthhave been ascribed to periods of high-concentration ray-discharges from sunspots. Now there is reason to believethat these rays, whatever may be theirorigin, play an important role in influencing atomic structures. Perh aps atthe “beginning” primordial matter existed as a primeval inchoate conglomeration of protons and electrons, someof which evolved into rays, and it wasthrough the influence of these rays that

the condensation of the remaining protons and electrons into atomic formswas brought about.

To approach the same problem fromanother angle, let us consider the process of ionization. In an ideal atom thenegative charge of the electrons is accurately balanced against the positivecharge of the protons, with the resultthat the atom as a whole is electricallyneu tral. Should such an atom pick upan outside electron, it becomes negatively charged; or, should it lose one of itsoriginal electrons, it becomes positively

charged. Two or more o p p o s i t e l ycharged atoms tend to attract mutallyand unite into molecules. If the unionis between atoms of the same structure,the resulting molecule is still an element; but if the union is between atomsof different structures we obtain themolecule of a compound. At a highe rstage several molecules may undergoa process of condensation to form polymers. We can thus see tha t the original electrons and protons pass throughdifferent kinds of matter. In a sense,

we may say that this is a growth phenomenon and we may postulate theexistence of a “nutritive” principle conditioning this growth. Although wecannot yet definitely say that the rays

of one kind or another are invariablyresponsible for all modes of condensation discussed above, we at least knowthat certain types of rays have the power of influencing atomic structures.

I have invented the term atomic integration, to denote the process bywhich protons and electrons are drawntogether into specific systems to formatoms, and by which one or more atoms

join toge ther to form molecules. I havealso postulated the existence of a specific force or energy which activatesthis process of atomic integration. This

force I have identified with that classof radiant energy to which the alpha, beta, and gamma rays of modem science belong. Lastly, I have interpretedthe oja of the abhidhamma to be the en-ergy which stimulates atomic integration.

The Question

These are my speculations, an attempt to measure the boundless oceanwith a yardstick. A vague idea of the boundlessness of the subjec t is obtained by a nearly hopeless struggle to le arn

the mere A, B, C of the abhidhamma doctrine; and the crude semblance ofa yardstick has been borrowed from myimpe rfect study of modem science. Toone with a better understanding of thetranscendental teachings of the LordBuddha and at the same time possessedof a better yardstick in the shape of anintimate knowledge of modem science,the task of correlating the two systemsof thought would be easier. To such ashim, I put this question, “Is Kalapa- rupa the atom of modern science?”

V V V

The Pap yrus: “I carried the m essage, the covenant of God, down through theValleys of Ignorance, borne by the waters of Divine Love as a mighty river—the River of Life and Time, bearing the ark, the safe place of the wisdom of allthe Moseses.” — Harr y F. Salyer.

No m atter how m any blows fall on your head , as a resu lt of your own de linquencies, Cosmic forces and earth’s materials are ever available, so that youmay once more attempt to demonstrate success.— Adju to r




Influencing the Unborn ChildBy R a l p h M. L e w i s , F. R. C.

Reprinted by request, from the October, 1945, issue of The Rosicrucian Forum , a private magaz ine circulating only among members of the Rosicrucian Order (AM ORC).

h e question is often asked,Is prenatal influence morethan a theory? To answer this, it is first necessary to have an understanding of wha t is meant by p r e n a t a l influence.Generally, it is the doctrine that the expectant

mo ther can, by her thoughts and moods,influence the physical and psychic natures of her unbo rn child. In this article, we use the word psychic to meanthe latent talents and personality of theunborn child. Successful prena tal influence would, therefore, result in achild expressing certain characteristicswhich had been molded by the motherduring her pregnancy. The aim of thedoctrine, expressed concisely, is to stimulate in the unborn child certain tendencies which might otherwise remaindormant.

Like many doctrines, the doctrine of prenatal influence does no t have an entirely objective pattern. In other words,all the details, by which the influenceis said to be accomplished, are not observable. Some of the functions mus t be deduced from what are observablefacts. Consequently, prena tal influence,so far as affecting the psychic qualitiesof the unborn child is concerned, has

been subject to much controversy. Inthe past, staid or ultra-conservative

physiologists and medical prac titionershave decried its possibility. On the other

hand, belief in the doctrine has its rootsin antiquity.

The Practice of Ancient Greeks

Perhaps the first resort to these practices was among the ancient Greeks,who contended that an harmonious environment was not only conducive tothe welfare of the pregnant mother butthat it also contributed to the temperament of the unborn child. The motherwas isolated from all distractions; shewas not peimitted to worry, to becomegrieved, or to have any fears. It wasfurther held that if the mother wouldcultivate or express her aesthetic tastes,this would have a corresponding effectupon the future aesthetic inclinationsof the unbom child. The mo ther wasencouraged to paint, to sing, or to playa musical instrum ent. In general, shewas to express her artistic and creativetalents. The physical needs of themother were, of course, not neglected, but these we re no t thou gh t to be theonly consideration. The mind and emotional nature of the mother must also be catered to; if they were, it was heldthat it would be beneficial to the latentfaculties of the unbom child.

It would appear that the ancientGreeks did not think they were influencing the soul of the unbom child.Rather it is indicated that they associated the aesthetic qualities or talentswith certain organic functioning of thechild. At least, a nervous, distracted,depressed mother would not, in their



opinion, stimulate the development ofthe creative and mental processes inthe unborn child. If imprope r diet onthe part of the pregnant mother mightcause the child to have poor teeth, like

wise, then, anger and fear might causea child to be wanting in lofty idealismand higher mental attributes.

Old Superstitions

Among the ancient Hebrews, the belief was prevalent that things, seenafter conception and during pregnancy,which affected deeply the emotions,would leave an indelible impressionupon the offspring. This wTas carried toan extreme, amounting to a superstition. For example, take the following:“If a woman encounters a dog, her childwill have an ugly dog-face; if she meetsa donkey, it will be stupid; if she meetsan ignorant lout, it will be an ignoramus.” Conversely, a more intelligen t

princ iple was also stated and practiced:“The embryo is formed in consonancewith the thoughts and emotions of the parents.” It is obvious th at the unthinking mind would make a superstition out of the doctrine of prenatal influence, just as it has corrupted manyother worthy concepts. The unthinking

primitive mind believed th at wha teverthe mother saw or heard that deeplyaffected her emotions left an exact im

pression upon the un born child. Inother words, if a mother were frightened by a snake, then, most assuredly,the child would either fear snakes orhave an imprint of one as a birthmarkon its body. This is a form of prim itivereasoning known as homeopathic orsympathetic magic. It is the belief tha twhat affects one of similar objects will

be transm itted, by the bond of similarity, to the other. The belief that birthmarks resembling a certain form werecaused by the mother’s observing suchan object in some intense emotional ex

perience is still a prevalen t superstition.

Heredity and Genetics

It is such tales as these, which are popularly an d erroneously associatedwith prenatal influence, that have resulted in the prejudices which preventan intelligent survey of the subject. Thequestion naturally arises, In just whatmanner do the thoughts of the mother

and her behavior affect the unbornchild? It is pa rticu larly difficult to answer this question because even the

pure ly physical doctrine of h e r e d i t y isundergoing a transition. The re is con

siderable controversy among certainschools of science as to whether or nottalents and emotional traits are actuallyinherited. The principles unde rlyingcertain theories and facts of heredityare also related to the doctrine of prenatal influence. It is well, therefore,to touch upon these subjects of heredityand genetics.

At first it was believed that all theexperiences of the parent which had avital influence upon him would affectthe offspring; that is, the experienceswould be inherited as characteristics.However, we know, as one biologist putit, that a man who has travelled extensively does not necessarily have achild who is familiar with geography.I n h e r i t e d characteris tics arise fromgenes in the reproductive cells. Thesegenes are molecules of living substance.However, only certain conditions seemto cause mutation or change of thesegenes, and these variations are transmitted from the parent to the offspring.Furthermore, the new characteristicsmust be in the cells of the parent at the

time of his birth. If the characteristicsare not already in the cells of the parent, no matter what the parent may doduring his lifetime, such characteristicswould not be acquired and transmittedto his offspring, according to the theory.This would seem to almost remove theeffect of environment on heredity.There are some authorities in geneticswho contend that inherited characteristics are entirely due to the combination of different types of persons, andnot the result of the behavior of thefather or the mother.

Whether mind training, intensivestudy or exceptional use of the mental

processes causes a mutation of genesthat can be transmitted to the offspring, has caused much debate. Ex

perimenta tion would seem to prove th atit does and this fact is important to thedoctrine of prena tal influence. A num

ber of white mice were selected for thetest. They were placed in a cage separated from an accessible piece ofcheese by several passageways. Thecheese was visible to them. Eventually




they would, after several attempts, findtheir way through the passageways tothe cheese. They would become moreand more conditioned, that is, experienced in locating the cheese. This constituted a training for the mice. Offspring of several generations of suchmice, it is said, learned the way toreach the cheese more quickly than didthose which were not offspring of thetrained mice. Here, then, was environment causing inherited mental characteristics. In connection with heredity,the problem also arose as to how theinheritance of instincts and emotionscould be explained. Fir st there was thequestion, Just what are the emotions?Do emotions originate in certain areasof the brain? Are the re regions for eachof the emotions; that is, a place in the

br ain for the sensations of anger, fear,and so forth? If these regions are greatin a parent, will they be transmitted asequally great emotional characteristicsto the offspring?

James, the eminent psychologist,contended that emotions do not haveseparate plexuses or seats of origin inthe brain. He asserted tha t emotionalfeeling is the result of being consciousof a bodily change produced by some

thing we perceive. In other words,something greatly affects one of oursense organs. These impressions, inturn, affect the brain neurons and theirconnections. A reflex action is started

by the neurons and causes a bodilychange. We become conscious of the bodily change and these feelings arecalled emotions. For thousands of generations certain bodily changes, andtheir reflexes, have caused a mutationor alteration of the paths of the braincells. To use an analogy, it is like wate r

run ning over a rock in exactly the same

E’ace for ma ny, ma ny years. Eventual-, a groove or path is formed whiche wa ter will always follow. Th at

path is inherited. Th e path becomes thecommon emotions which we all have.Individuals having a large path or exceptional emotional temperament transmit that characteristic in the genes oftheir reproductive cells to their offspring.

Affecting the Neurons of the Unborn

The connections of neurons or nervecells which underlie anger and fear are just as much a structure as the color

of the eye. Each individual inherits thereceptor and effector characteristics ofthe cells of his parents. If a person isable, according to this principle, to control his reflexes, his reaction to thosethings which cause emotional feeling,he actually is causing a variant whicncan be transmitted to his offspring. Consequently, a person who compels himself to conform to a certain behavioris causing a mutation of his neurons.His offspring should reflect such characteristics. Cannot, therefore, the mo ther, who exposes herself to certain emotions induced, for example, by music,

po etry or art , cause an effect upon theneurons of her unborn child which isstill in an embryonic and formativestage?

One of the principal objections raisedto this proposition is that the embryolives within the mother as a parasite.It is contained within the amnion, athin transparent sac filled with fluid.This sac is for protective reasons. Theliquid equalizes pressure on the embryofrom all sides and acts like a buffer.

Nourishment passes from the mother’s

blood by a process of seepage, knownas diffusion , through the tissue to theembryo. Th e embryo accepts the foodfrom the blood and develops accordingto its own hereditary condition, it isheld. It is thought that there is no connection between the maternal and thefetal (that of the unborn child) blood.On the other hand, the same physiologists admit that antibodies do getthrough from the mother’s blood to thevascular (blood) system of the embryo.These antibodies are the protectiveagencies that nature puts into the em

bryo du ring pregna nc y to prev en t thechild from being affected by any diseases the mother may acquire. In effect,this is nature’s way of inoculating theunborn child to protect it from contamination before birth.

Granted that seepage or diffusion prevents the blood of the mother fromreaching the embryo, it is admitted thatoxygen and food elements reach it. AsRosicrucians, we know of the “A” ele



ment which is inhaled and brought into the lungs by breathing and whichenergizes the blood like a magneticcharge. The Cosmic potential and vitalforce radiates in every cell of the blood.We know, and it is a physical fact, thatoxygen and this energy reach our blood

by being diffused through a mem branein the lungs. If this “A” element ornous* can be diffused thus, it can likewise be diffused, with its intelligence ,from the mother’s blood through thetissues in which the embryo is retained.The cells of the human system are likeminute radio stations. Vibrations areemanating f r o m t h e m continua lly.Their emanations or vibrations are affected by our thinking and behavior

(reflexes as explained) and by our eating and breathing. These radiations,then, must have a corresponding effectupon the blood cells and the neurons ofthe embryo.

Emotional Creation* in the Body

It is a common experience that emotional and instinctive reflexes producestimuli which cause changes in our

blood pressure, our pulse ra te , ou r salivary and gastric secretions and in theelectrical conditions of the body. Fea r,

for example, causes our mouths to become dry. Excitement, affecting the digestion, causes nausea. Exp erim entation has been made to find the changeswhich may accompany what we call

plea sant an d unpleasant. In othe rwords, when something is very pleasantto us, investigation has been made todetermine how that may affect ourgland secretions, blood pressure, etcetera. As a fur the r example, a currenthas been passed through a circuit, including a galvanometer, and a person’s

body. A deflection was apparent in thegalvanometer when the subject wasstimulated in various ways. Thu s,w o r d s t h a t aroused anger showedchanges in the electrical conditions ofthe body.

The adrenal glands lie just ahead ofthe kidneys. Nerve fibres from thesympathetic nervous system are connected to them. Th ey pour their secretion, adrenalin, directly into the blood •These terms are used in the Rosicrucian teachings and can only there be fully explained.

stream. Anger and fear stimulate theseglands through the sympathetic nervoussystem. Ad rena lin in the blood drivesthe blood from the viscera (abdominalregion) to the muscles. It likewise de

creases muscular fatigue. These things,then, the emotions can do. If they canso effect the physical organs and glandsof the mother, it is apparent that suchalterations must also affect the radiations of he r cells. Such effects, in turn ,will be transmitted through the mem

branous wall su rrou nding the embryoor the unbo m child. These radiationsmust cause mutation or changes in theneuron connections being developed inthe embryo. Th ey would cause pathsto be established that will result in asensitivity to certain emotional states.

We do not mean to imply by the foregoing that a mother, who devotes timeeach day during pregnancy to readingclassical poetry so as to keep herthoughts lofty and engender certainemotions, is going to give birth to another Browning or another Walt Whitman. In fact, the child may never haveany inclination toward poetry, but hewill have a greater aesthetic taste thanotherwise. This taste may be expressedin music or art or in some other accelerated creative enterprise. Let it also

be understood th at for pre nata l influence to be effective, much time must bedevoted to it and the mother must religiously devote at least two or threehours daily to such psychic and aesthetic pursuits. Th ey must be pursuitstha t she really enjoys. The y must produce within her a deep emotional feeling. Otherwise, the stimuli will not beeffective of results. I t matters not whether the mother, for example, is proficient at playing a musical instrument.What is important is that she loves to

do so and plays enough to be movedemotionally. Pain ting, singing, readinggood literature, all these contribute tothe same purpose.

Prenatal Education

General science is not altogether unappreciative of pren atal influence. Inmodern times, the first prenatal clinic(called antenatal) was begun by Dr. J.W. Ba llantyne. It was established inthe Edinburgh Royal Maternity Hos

pita l. In 1915 a defin ite plan for an-




tena tal clinics was established. It was,however, for the ph ysica l care of theexpectant mother and child. By 1926there were nearly eight hundred suchclinics in England and Wales alone. Today these clinics are, consequently, confined only to talks to the expectantmother on dental hygiene, proper diet,clothing to be worn and the best careof the child’s physical needs.

The Child Culture Institute of SanJose, California, sponsored by the Rosicrucian Order, AMORC, is today theonly organization concerned with prenatal development of the mental facul

ties and latent talents within the un born child. In a sense, the Child Culture Institue has become a vast clinicwith “patien ts” all over the world. Several thousand mothers in every civilizedland of the world, who have followedits instructions, can vouch for the principles it teaches. Th ey have had demonstrated in the lives of their childrenthe effects of their own thoughts during the period of pregnancy. The efforts they have put forth in prenataltraining is like bread cast upon thewater. The y have come back to themmultifold in the blessing of a child inwardly beautiful.

V V V

A Voice From the AbyssLike a tidal wave, the vast Japanese war machine swept over and engulfed the

Dutch East Indies. Transp ortation to Ja va and all forms of communication norma lly had with the people suddenly ceased. The world could only surmisethe horrors which they m ust be enduring. Allied military intelligence learnedthe fate of these people, but for obvious reasons they could not divulge the extentof their knowledge.

In Semarang on a magnificently landscaped terrace, not far from the bluewaters of the South Pacific, stood a cluster of attractive buildings. Neat andimposing, they seemed to reflect pride in the fact that they composed the Su

preme Temple and its anci llary edifices of the Dutch East In dian Jurisdic tion ofthe Ancient Mystical Order Rosae Crucis.

Slowly through the years with great determination and sacrifice, these peo ple of the Dutch East Indies had built a substantial Rosicrucian membershipand these edifices to serve it. Fin ally th ey were rewarded for their efforts. Th ey

became empowered and recognized as a separate jurisdic tion of the world Order.Official exchange of documents was had with all other jurisdictions of the world

—p articularly with A.M.O.R.C. of America , which had originally sponsoredthem.

Then came the holocaust of the war! Weeks and months after the cessationof the Japanese war, there was still no word from Java—from beautiful Semarang. The next blow was the afterm ath of interna l strife and revolution. Notwithstanding these calamities, how could hundreds of voices be so stilled? Could not a meager message come through?

Finally one did! We are now in receip t of a brief comm unication originatingin a refugee camp. It is from the Supreme Secretary of the Dutch East IndianJurisdiction of A.M.O.R.C. It reads:

“November 29, 1945. Brothers: Ju st to let you hear something of our ju risdiction. Those of us who still live, afte r the three years of the Japanese, are

being scattered with 200,000 other people over the world. Sister Zaydel was alive and well a t S emarang some days ago—I fear for Frate r Visser (SecretaryGeneral) but am not quite sure. We a re ‘living dang erously ’ from hour to hour

bu t are being helped by the allies in a magnificent way. If I still live, shallwrite you again later. We have all lost everything in this hurricane [catastropheof the wa r] except our faith. Please he lp in sp irit—we need it. W ith my bestwishes for Peace Profound. . . .”



C A U S E S O F S E L F - TO R M E N T(Continued from Page 6)

an example, internal pressure due toflatulency causes the sensation of heaviness, of a weight being placed upon the

body. It often results in dreams of anincubus, that is, that a human body is

pressing down upon the sleeper. Sucha dream may be associated with some

personality form erly im plan ted in thesleeper’s mind by some actual unpleasan t experience with him. A continualdreaming of the personality seems evidential to the victim that he is encountering a superna tural entity. It is thendifficult to disabuse the mind of the obsession.

Enslavement by Obsession

Obsession is a dominating and recurring idea. Even if it is recognized asirrational, it is often difficult to freeoneself of this bondage. Simple examples of obsession are the irresistibleimpulse to step only upon the lines ofthe sidewalk, to touch fence posts, orto count them, or to wash the hands.The “desire to keep some unpleasantthought out of mind by continuallythinking of something else exemplifiesa simple form of obsession.” Obsessionsare one of the principal causes of the belief in persecution by an intangiblemiddle-world force, or entity.

The following are generally considered to be the etiology or the causes ofobsession: (1) The perception of anactual external threat; someone threatens harm in a direct conversation or, itis related by another that he intends todo so. The fear is implanted in thesubjective mind and establishes theever-recurring idea of that person andhis threat. It results in the compulsionto flee, or to continually defend oneself.Intense emotional feelings accompanythe obsession. (2) The induction of fear by example, or instruct ion. ReadinghoiTor stories, seeing a crime committed, or reading about a horrible crimein a newspaper, may cause a shock,and consequently, fear. This mayevolve into an obsession that one isapt to be subject to a similar experience.The idea becomes so tormenting in theobjective mind that the individual is

continually devoting much of his con

scious efforts to warding off the fearand the emotional states which it induces. (3) Th e actual frustration of

biological urges, or the th re at th at theymay be frustrated, will cause an obsession. A young girl who was continually told by her mother that shewas “too young to think of boys—theyare not interested in you except tolaugh at your gawkishness,” and wasactually kept from association with

boys, developed the obsession th at all boys were sneering at her.

A large number of the cases whichhave been brought to my attention, ofimagined persecution by means of thetransmitting of evil thoughts, are women. Ne arly all of these women believethat some man by a psychic, or theurg-ical process, is having immoral, or im proper, relations with them . Theyawaken from sleep after fighting off anattack by a man who appears duringthei r dreams. To them , it is not adream because of its frequent occurrence. It appears to them tha t the attacker is a disembodied personality. The

pattern of this idea in the subjectivemind is so very definite that it has tremendous realism, and since it is a pattern, it follows a regular course in eachdream, thus adding to its potency.

The relations had with these spectralmales is usually sexual. The sexualobsession is the result of a frustration.The women have usually been in lovewi th the object of the ir obsession. Theman may, or may not have been awareof their emotions, and consequently,may fail to acknowledge them; or, possibly, he has jilted the woman and married another. The wom an comes tohate him, yet subjectively the desire stillexists. This results in a confusion of ideaswhich continually dominate the consciousness. The obsession has so muchreality that the victim resorts to primitive reasoning to explain it. She imagines the man exerting forces of a middleworld, or a supernatural power, againsther. The cause of he r obsession may occur early in life and yet the obsessionmay endure long after the biologicaldrive related to it has ceased. Suchwomen distort all their usual sense im pressions so as to have them fit into themisconceptions of their obsession. They

imagine that every normal desire is




prom pted by the disembodied personality of this man, who they conceive as

persecuting them.Mental and physical exhaustion con

tributes to obsessions, to phobias and toanxiety states. W hen we are physically or mentally exhausted, any intenseemotional experience may come as ashock which cannot be controlled bythe will. The elements of the incident

become fixed by th eir own impetus inthe subjective mind. Th ey continue torecur by suggestion in the objectivemind. W ith them is always associatedthe experience of the original emotionsand fears.

The World Within

People must be made to realize thatthere is a world within themselves asvast as the world without. Every sensation or experience which cannot beconnected with some objective phenomenon mu st not be presumed to havea supern atura l agency as its cause. Itis still highly essential to adhere to the

V V V

On Buying and SellingTo you the earth yields her fruit, and you shall not want if you but know

how to fill you r hands. It is in exchanging th e gifts of the earth tha t you shallfind abundance and be satisfied. Yet unless the exchange be in love and kindly justice, it will but lead some to greed an d others to hunger .

When in the market place you toilers of the sea and fields and vineyardsmeet the weavers and the potters and the gatherers of spices,—

Invoke then the master spirit of the earth, to come into your midst and sanctify the scales and the reckoning that weighs value against value.

And suffer not the barren-handed to take part in your transactions, whowould sell their words for your labour.

To such men you should say,“Come with us to the field, or go with our brothers to the sea and cast your

net;For the land and the sea shall be bountiful to you even as to us.”And if there come the singers and the dancers and the flute players,—buy of

their gifts also. For th ey too are gatherers o f fru it and frankincense, and that which they bring, though fashioned on dreams, is raiment and food for yoursoul.

And before you leave the market place, see that no one has gone his way withempty hands. For the master spirit of the e arth shall not sleep peacefullyupon the wind till the needs of the least of you are satisfied.

—Kahlil Gibran, from The Prophet.

admonition: Know Thyself. If the individual will evolve his consciousness byunderstanding his reasoning processesand the latent powers of Self, he willlearn that he himself is the cause ofmost of his torment. He will likewiseknow that malevolent or evil thoughtsare “grounded,” to use an electricalterm. The y remain strictly within theconsciousness of the individual who engenders them . Like a toxic poison, theyseep through the consciousness of theindividual himself. Th ey so disorganizehim that he, and not another, undermines his own welfare. If one acts upon his evil intent, and physically doesthings to affect another, then we can

physical ly cope with them. The beliefin demonic spirits, the projecting of anevil consciousness, and the like, is anatavis tic belief. It is a reversion to the

pr im itive th inking of centuries ago. Theidea is no t creditable to be retained bya modern mind. Pa y homage to theTw entieth Century. Get in tune withthe enlightened ideas of our times!



m

Creating Your Future By H . S p e n c e r L e w i s , F. R. C.

(From Rosicrucian Digest, February, 1931)

h i s is u n d o u b t e d l y a period in the lives ofmany thousands of persons when the past becomes a memoiy and thefuture looms as a seriousquestion mark. Such persons seem to feel thatthey are standing on the

edge of a great abyss. Back of them arefields, mountains, and valleys overwhich they have traveled with more orless safety and with considerable pleasure and happiness mingled with periodsof sorrow and grief that now seem inconsequential as they face the greatabyss before them filled with the terrorof the unknow n and presenting a seriousobstacle to their future progress.

As they face this wide chasm, itseems that nothing but a miracle willhelp them to get across the great openspace and prevent them from fallinginto the dark recesses below, thus bringing an end to their careers.

In the early days when the pioneersfirst traversed this continent in an attempt to reach the gold fields and fruitful valleys of California, there weremany occasions when hordes of themin covered wagons and on foot cameface to face with sim ilar situations. Itseemed that the journey’s end was athand and yet the goal of their desireswas far from them. For days, theycamped at the edge of an abyss or canyon and wondered how they would evercross that great space with its depths

th« ‘

journey on the other side toward thedistant goal. They were face to face

of thousands of feet, a nd continue th eir

with real engineering problems, and yethad neither the skill nor the materialswith which to bridge such gaps.

The histoiy of the progress of the pioneers shows th at even tually thesegroups found a way of getting to theother side and continuing westward,and their success will ever be a monument to the prowess of the humanmind. Ingenu ity, prayers to the Cosmicfor inspiration, determ ination, will power, and an undaunted faith in Providence helped them to solve their problems. They could not turn backward,for they had been months on their wayand had traversed desert spaces wherethere was neither food nor water, andtheir supply of these things being exhausted meant that they must eithergo onward or remain where they wereand starve. Surely, these persons facedgreater obstacles than the thousands of persons face today who th ink th at th eir

problem is one th at cannot be solved.The abyss which these persons faceat the present time is a mental one andnot a physical one. Th e obstacles whichthey have to overcome are more mentalthan physical in every sense. It is undoubtedly true that these persons standon a material rock and at the presentmoment have material obligations andconditions to contend with, but thegreat chasm that lies between them andthe future progress in their lives is nota material one that must be bridged

with material things.




The incentive that encouraged theearly pioneers to face their problemand try to solve it was the fact that thefuture that was before them was quitedefinite and appealing, and in everyway alluring. They had no doubt aboutthe joy, the happiness, and success thatawaited them if they could once crossthe grea t abyss. It was this picture offuture prosperity and the enjoyment ofthe greatest blessings in life thatstrengthened their determination tosolve their problems.

The thousands today who feel de pressed and who stand at the edge ofthe abyss in doubt and hesitancy do nothave the alluring picture of the future

before them th at would encourage themto meet their problems. Th ey cannot

see a bright and happy future and theycannot see the goal of their desires waiting for them just beyond the horizon.For this reason, they hesitate and wonder whether the effort to overcome the present obstacles is worth while, andwhether anything in the future is worthy of supreme sacrifice at the presenttime. This is where they are in error.And this is really their greatest problem, for they must remove from theirminds the doubt about the future, andthey must have a glorious picture ofwhat lies beyond in order that theymay be strengthened to tackle their present problems and overcome them .

The early pioneers knew nothing ofthe future that was before them exceptthrough the reports that had reachedthem and the pictures they had builtin their minds. For many m onths before they started from their eastern homes and during the many months ofsuffering and privation while traveling,thev had re-created, re-painted, and re-

builded the pic tures in their minds ofwhat the future held in store for them.In their hours of loneliness, privation,cold, hunger, and intense suffering fromstorms and other conditions, they easedtheir bodies and minds by rejecting the present and the past and living men tally in the beautiful picture of the future that their minds preserved andheld before them as a rich reward forall suffering and effort.

The future became so real to them,so actual, so near, and so tangible inits every element that they were able

to bridge the gap of the present andmove out of the past into the future inthe twinkling of an eye. Their daydreams and their nightdreams werelived in the land beyond the horizonwhere everything would be what theyhad made it in their mental pictures.They created homes, new estates nestled in fertile valleys or on the side of pictu resque hills. They filled casketswith gold and boxes with fruit.

They v i sua l ized new l i fe , newstrength, temperate climate, and anabundance of the necessary peace, hap

piness, and contentment. They enjoyedthese things daily and hourly beforethey ever reached the western border.The y were m aking a new world in theirminds and this new world constituted

their future, and as the picture wascompleted and all of its marvelous details finished, they drew themselves into that picture and became living, vi brat ing par ts of it so that nothing of the present, no obstacle, no barrier, nocharm could prevent them from step

ping from the present into the futureand realizing all that they had visualized.

In the same manner must the present thousands of hesitating, doubtingindividuals create a new future and anew life beyond the present horizon.

They must look upon all of the sufferings and joys of the past as mere ex periences enabling them to select thegood from the bad as elements to putinto the new picture, the new future,and the new life. Every experience hasits lesson, every one of the joys andsorrows of the past and of the presentare but illustrations to teach us whatwe should create and what we shouldnot create for the future.

The future for each one of us can be precisely what we make it. But wemust not wait until we are into the

future or until we stand in the valleyof the new land, and then begin tomake our plans for the estate, the home,the gardens, the orchards, the mines outof which we shall draw our wealth andour necessities. We must visualize eachdetail, paint each part of the picture,and keep adding to it all of our dreamsand meditations until it becomes a living thing in our lives, not of the future b ut of the present. We should look



upon ourselves as standing at the very border of this picture, about to step intoit and begin to enjoy all that we havecreated. If we do this, the obstaclesthat now seem insurmountable andwhich appear to rise before us will beoverlooked and negated in our ambition, our determination, to step acrossthe borderline from the present intothe future, and live in the picture wehave made. Such visualization andcreating gives us not only the allurement and fascination which is tempting but the urge and de term ination, thefaith, and the power to go beyond the

present obstacles.There is no limitation to what the

mind can create in its imagings. There

are no castles too high, no homes toolarge, no estates too great, and no partsof the country too beautiful or too

bountiful for the mind to visualize. Theworld is yours when it comes to painting mental pictures of what you wantand what you should have. Fu rthermore, the history of civilization provesthat there is no limitation to man’s material creation of the things he has visualized. The whole history of m an ’sachievement, since the beginning of theworld, proves that what he has mentally visualized, he can bring into actualrealization. The dreams of men of yesterday that seemed vague, indefinite,and impossible are surprisingly presented today in concrete realities andwe awaken from our state of doubt andincredulity to realize that while wequestioned and hesitated some othermaster mind turned a dream into reality and the impossible things of thedreamer are the material things offeredto us today. And as we analyze thecreations of man and his accomplishments, we are impressed with the one

great outstanding fact; namely, thathe who never dreamed or never painteda mental picture never created inthe world of realities a single thing.Around us we find those who haveaccomplished and built for themselvesthe things they are enjoying, andthere are the others who are in wantor who are without even the actual ne

cessities, who had no vision, who neverattempted to create in their own mindsa single thing, but who depended uponthe creations of others and the gifts thatmight come to them through charity.

Which do you want to be, the creatorof your life and the builder of thethings you want to enjoy or the onewho must take what is left over in the bounties of the lives of others andwhich are given in exchange for thehardest labor or denied to you altogether? Do you want to be the serfand the hireling who accepts at thehands of a master the things he hasmade and he no longer wants or thethings he in a charitable mood is willing to share with him partially or in

completely? Or, do you wa nt to be thecreator and make the things you wantand bring them into realities in yourlife so that you are not dependent upon anyone or anything except the greatcreative power that resides within you?God has given you the same creative

power th at He possesses, and He hasmade you equal with Him in makingthis world beautiful and happy for allliving creatures. This great gift is your

bir th right and you alone determinewhether you shall use the power orignore it.

Come, step back from your close viewof the obstacles that seem to surroundyou, close your eyes to them for a whileand create a new picture. Leave the

past and the presen t out of yo ur consideration and make a new life, a newday, beginning with tomorrow. Buildit up part by part in your mind and inyour conversations and contacts withthose around you until you have a perfect picture of the future that is just

beyond today’s horizon. Then step forward bravely and with determination

into this picture and start your journeyalong the line that leads to the newestate, the new home, and the new

pleasures of life. You will find yourself master of the picture and of thoserealities, and you will find in it thegreatest happiness and the greatest rewards, and every effort, every thoughtdevoted to it.

V V V

No man is bom into the world whose work is not bo m with him . — James Russe ll Lowell.



of the term. He is an ardent and indefatigable Socialist, and probably fa rther to the Left than the moderates nowin the British cabinet. He urges the progressive exprop riation by the gov

ernment of the means of production,of resources and the land of the Britishcommonwealth from their private owners and users, in the presumed interestof the great mass of the common peo ple. Governm ent, or the public au thority, is urged as the means of democratization and socialization of the basicwealth of a people. Ul timately , it isaffirmed in the socialist program, the“people” will control and own all the basic means of production and distri bution, through th eir government, andthe entire economic life will be directedin the public interest, rather than forthe comparative few who derive thechief benefits from the private enter

prise system.vSuch thoughts lead immediately into

the hottest controversies of the modernworld, and you may be wondering whatsuch arguments have to do with mystical and esoteric philosophy. In theopinion of this writer (and none ofthese remarks are to be construed asofficial opinions of AMORC) the principal reason for the relative darkness

obscuring these discussions, and thelack of workable solutions to modernsocial and political dilemmas, is because THE LIGHT OF MYSTICALTHOUGHT AND THE ESOTERICT R A D I T I O N H A S N O T B E E NTHROWN UPON THEM!

It would aid Mr. Laski in his speculations if he would ponder more ofPlato and less of Marx. Marxism, resting upon dialectical materialism and aneconomic interpretation of history, offers no final solutions. Its critique ofcapitalism and its obvious weaknessesis most searching, but the constructiveand synthesizing efforts of Marxismare lamentably insufficient because,looking entirely to the material, theyare negative. Current and recent history shows us that every attempt tosocialize a modem economy on a materialistic basis, without a supportingspiritual philosophy, leads to undesirable dictatorship and political tyrannyfar removed in spirit from the Anglo-American RIGHTS OF MAN.

We Americans are in a curious andvastly uncomfortable dilemma, becauseit is fairly obvious to the open-mindedand unprejudiced that socialism is themost positive body of social thought in

the modem world, and it is progressively capturing the imagination of thecelebrated “Common Man,” to whoseliberation the twentieth century is presumably dedicated.

Yet this same socialism, to impaleourselves further upon a horn of thedilemma, implies and necessitates agreat aggrandizement of governmental powers , which in tu rn become a th re atto our fundamental liberties that alonemake life worth while. The continuousadvance of science and technology, cul

minating in the momentous release ofatomic energies, suggest a vastly moreinterdependent social frame of reference,in which the institutions, both economicand political, of capitalist democracywould seem obsolete. In short, the conditions under which modern life isactually lived have far outstripped oursocio-economic institutions and patternsof political behavior, with the resultthat we are developing acute nationaland internationa l neuroses. W e liveone way and think another, whichspells continued trouble for personal

ities impelled by nature to seek integration.For the modem mystical student,

Platonist or Rosicrucian, there is nofinal and integrative solution save aspiritual one. By the curious and immutable logic of historic events, we areapproaching an era in which many

principles of Pla to ’s ancien t ideal of the Republic m ay be actualized. Modemsocialistic writers, including Mr. Laski,do not properly evaluate, or even recognize at all, the principle of HIERARCHY in all stable organization, bothdivine and human. The Universe itselfis a timeless spiritual hierarchy, culminating in the divine center, or Sourceof All. Individual man, when properlyand harmoniously constituted, is a hierarchy of values and forces, whose apexor key quality is Soul. Through un iversal and natural laws of correspondences, collective man—man in society

—atta ins harmony and justice in term sof a fu tu re sp iritual hie rarchy. We return to the ancient dictum of Plato, that




the proper task of the wisest men (andwomen) is to govern the state. Who is

be tte r quali fied to lead his fellow beingsin concerns of mutual interest and responsibility than the true philosopher?

If the logic of science and the rationaleof technology requires that the socialorganism be guided by intelligent, broad, and inclusive purposes, ra th erthan narrow, exclusive, excessively private motives, who can ascertain rightfrom wrong and good from evil savethe trained philosopher, the developedInitiate?

The mark of wisdom is the ability toreconcile the contraries. The warfa reof private and public interest, capitaland labor, capitalism and socialism isexceedingly intense at this moment,

and wall so continue throughout 1946.The impartial and spiritually detachedview of the mystical student does notincline him to partisan controversy; heis ever searching for the common goodamid conflicts of interest. His over-arching concern is the spiritual advancement of all of hum anity . Capitalism,socialism, and all the other “isms” ofcontemporary debate are not ends inthemselves; they are but expressions ofman’s purposes and interests, which areconstantly in flux in the material world.

Back of the entire conflicting scenestands an eternal ideal—THE KINGDOM OF GOD ON EARTH, AMONGMEN . This is the only perm anent interest of the mystic. W e are on ourway to the divine society, and althoughit will doubtless not be achieved in thisgeneration, we shall surely take manyfirm steps towards it. Is it inconceivable that men can live together in goodwill and cooperation? The demonic

principle which so c onstantly frustratesidealistic advances is self-love, so very powerful in hu m an na ture . Outstanding modern theologians, such as Dr.Rheinhold Niebuhr, see in man’s self-love the conupting and degrading influence which wrecks so many plansfor our collective happiness and tranquillity.

Deeper than the analysis of Mr.Laski, with all the faults which he soskillfully lays bare in the present system, is the moral problem, the fact ofunregenerate huma n nature. The most

p e r f e c tly insti tut ionalized socialisticcommonwealth, peopled by unregenerated men, would soon become a horrorof tyranny and unbearable oppression.As we drift towards socialism this

moral and spiritual problem becomesthe more acute. Capitalism is everywhere on the defensive and is steadilylosing ground. The new social order,the contours of which are only beginning to be faintly preceptible, should bea matter of gravest concern to all students of the highest principles of life.

W e have never begun to approximate,in nearly twenty centuries, a society bu ilt upon the ethics of Jesus. To somethe ideal of a Divine Kingdom wouldsuggest rule by clerics, by ecclesiasticalauthorities. The facts of history show,

even in modern times, that most orthodox churches have done more tooppose the application of Christ’s idealsto the social order than to expeditethem. Does the Church lead the way in

positive social thought in our day, em ulating and expressing in its policies theethics of its declared Founder? In themain, the detached observer must answer no to this query. We cannot ex

pect social deliverance an d reconstruction from the churches. One even suspects that in coming crises the collective influence of the churches will bethrown more in the balance on theside of self-love, rather than that of self-abnegation and the loving service of all!There are conspicuous exceptions tothis judgment in the case of numerousindividuals and some congregations, butthey are pronounced deviations fromgeneral ecclesiastical policy.

Professor Laski is, within certainlimits, an authentic social prophet. Soare many other analysts of Right, Left,and Center. Yet no one in moderntimes has seen the truth in our anxioussocio-economic concerns, and seen itwhole. This great synthesis of visionand inspiration, in the opinion of theWTiter, awaits the integrative powers ofan Initiate of true Mysticism—such astha t of the Rosy Cross—and it will comeere long, forced by the dire need of per-

lexed and suffering humankind. Per-aps we shall not escape the ravages and

decimation of a third World War, although pray God that we may. Wha tever

(Continued on )



The “Cathedral of the Soul” is a Cosmic meeting place for all minds of the most highly developed and spiritually advanced members and workers of the Rosicrucian fraternity . It is a focal poin t of Cosmic radiations and though t waves from which radiate vibrations of health, peace, happiness, and inner awakening. Various periods of the day are set aside when man y thousands of minds are attuned with the Cathedral of the Soul, and others attuning with the Cathedral at the time wi ll receive the benefits of the vibrations. Those who are not members of the organization may share in the unusual benefits as well as those who are members. The book called “Liber 777” describes the periods for various contacts with the Cathedral. Copies will be sent to persons who are not members if they address their requests for this book to Friar S. P. C., care of AMORC Temple, San Jose, California, enclosing three cents in postage stamps. (Please state whether member or not—this is important.)

THE FULFILLMENT OF HOPE A va in hope flatter s the hear t of a fool; hu t he that is wise pu rsues it not.

— U n t o T h e e I G r a n t .

u r i n g trying times, it ishope tha t carries man on-w a r d . W i t h o u t hopemany people would have been in despera tion during these past few years.

And there is no doubtthat hope has helped tod o t h e t a s k t h a t h a s

wrought about the prospects of an enduring peace in the world. Incidentally, hope alone is not the salvation ofman nor the solution of all his problems. We all have had the experienceof realizing that mere hoping does notmake things become true. Hope coupledwith action can produce results thatneither hope nor action alone can do.

However, this concerns worthy pur poses and usual ly matte rs of hope within the realm of reason.

A vain hope—that is, a hope whichis usually associated with gaining something for nothing—as stated in ancient

writings, does appeal to the foolishmind or the shallow thinker. In fact,all of us are attracted at times by avain hope. If it were not for such hope,there would be few people inclined togamble. It is the hope that one mightwin a fortune tha t causes the individualto squander money on various gamesof chance, and there are those who idlyhope that through some particular process, which they cannot possibly ex

plain with reason, they might sudden-

( § \ rviru-Ln




ly become wealthy and have fundsavailable that would make the questionof economic security permanent for alltheir natural lives.

Such hopes, as already pointed out,are entirely in vain. This does notmean that they do not happen, for thereare individuals who, by what we call“a stroke of fortune,” do receive material gains in the most unexpectedway. However, experience points outhow small a minority of individuals areso affected, and how unreasonable it isthat anyone should devote his constructive thought and time toward dwellingupon such a hope to the exclusion of theresponsibilities of everyday living.

Vain hopes are used by the unscru pulous to appeal to those who seek helpin times of stress. Even various panaceas and medicines are offered to thehopelessly ill, and the y grasp them withthe vain hope that this particular itemmay be the solution to their physical

problems. There is hard ly an in te lligent m an or woman, however, that doesnot realize there exists in the universeno one solution to all things, insofar astheir physical being is concerned, orrather, that there is no physical thingtha t will solve all problems. Due to thefact that we move in a physical bodyin a physical world, we have the tendency to over-emphasize the importanceof physical things, and we believe sometimes that the mere acquisition or useof still more physical things is the solution to all problems that may besetus.

Even with the advances in scienceand medicine, we know that eventualtransition is still inevitable; that thereare forces and powers higher than the physical world, and th at when the tim ecomes for life to cease its manifestation,

no miracle drug or any other man-devised concoction will change the de stinywhich is, in fact, the thinking of a Su

prem e M ind an d Being. Neither willthe acquisition of wealth without effort solve all our problems, because hap

piness does not go ha nd in ha nd withmaterial possessions, although it is perfectly human and normal for each ofus to think that the mere acquisitionof those things would do much towardhelping our mental outlook upon theworld with which we must deal.

So we see the uselessness of followingvain hopes. It merely flatters the childish and undisciplined portion of ourminds and think ing. It causes us to resort to a period of daydreaming, which,to a certain extent, is perfectly normal, bu t when ca rried to extremes provesdangerous to our own well-being. Daydreaming, or merely living in terms ofthe fullfillment of a vain hope, is notsatisfactory for dwelling upon these ideascauses us to put our responsibilities ofday by day life into a subordinate category, until at last even the small dailyroutine matters become irksome, andwe find that in following our unusualhope that instead of adjusting ourselvesto a more satisfactory and happy life,we are ac tually creating more and moremaladjustments and problems.

Our lives are before us, and if we areto derive the utmost from life, we mustlearn how happiness can be obtained interms of our environment and our ability to use it. Improvem ent upon ourunderstanding of the things aoout usis possible through the God-given powerto realize that since happiness is notlinked directly with the acquisition of physical wea lth, if we are to attain truehappiness, we must better know thetrue values bound in life itself.

V V VTEMP LE ECHO ES

(Continued from Page 24)

be the tria ls ahead, they can ul timately functions of which will serve the ulti-lead to but one collective goal— the es- mate purpose of all hum an beings—re-tablishment, nationally and then inter- integration with the Absolute, or re-nationally, of a DIVIN E SOCIETY, the union with our God.



Heartache Medicine B y C a m p E z e l l , F. R. C .

n u m b e r of years ago itwas m y happy privilegeto assist in solving a problem for a lass of twelveyears who had many beau tiful qualities in he rmake - up, and yet forreasons unknown to herthe girls of the so-called

“best circles” at school gave her the icystare. After talking the matte r overand probing the resources of her personality, I found that Mary (we willcall her) was deeply talented in music

—fa r more th an she rea lized. In fact,her love for the art of tone combinations was so pronounced that she wasrather top heavy on the subject of music. There was scarcely an hou r of theday that melodies were not runningthrough her mind.

The girl was a beginner on the piano,and yet was giving little thought to thetechnique that a musician must acquire.She was doing not much more than

play ing the numbers she had studied,merely for the purpose of hearing the

melodies the y contained. I suggestedthat if she would delve deeply into thestudy of music and become more proficient than the youngsters who weremistreating her, the vexatious predicament would become history.

Mary, naturally, thought this was arather long road to traverse, but wastold that in her case there were noshorte r routes. (Having solved somesimilar problems for myself along this

line when I was a youth, the treatmentmethod was fairly well known to me.)Mary argued with herself for sev

eral days. She did not tell me what herdecision was, but soon it came to myears that she suddenly developed an unusua l desire to study music. She askedher teacher to pu sh her, and the teacher, glad to find a talented pupil whoreally wanted to work, placed the forceof her experience behind her.

Some months later came the annual joint-recital of the advanced pupils of

all the teachers in the city. Each instructor was privileged to enter one pupil, and M ary was selected to represent her teacher on the program.

As a newspaper reporter, I was presentto write the story for the music columnof the society section. Th e affair washeld in the outdoor living room of afashionable home on a beautiful afternoon in May. The trees and flowersmade a lovely background of inspiration for the recitalists. Looking overthe program, I saw that a number ofthe participants were those who had

been unkind to M ary.In the contest that was to ensue, it

was apparent that Mary had an advantage, for she was scheduled to playthe adagio movement from Beethoven’s

Moonlight So na ta . By far, it was the pret ties t number on the program, sofar as harmonic beauty is concerned.Since I was vitally interested in her progress, it is needless to say th at Iwas sending Mary my very best wishes.




M ary ’s tur n to play came. She wasnext to last on the program. The littlesnobs had all performed, and they gavemediocre accounts of themselves. Th eyappeared as if they had nothing to lose,for, as the expression goes, “the y rate d.”With Mary, the case was different. Shehad to triump h. She sat down in frontof the piano with the grace of an oldmusic master, perfect poise in all hergestures. From the mom ent she beganthe beautiful movement, everyone inthe audience was in rapt attunementwith her and her lovely music.

Of course, the sonata has great depthsthat only the adult, who has had yearsof technical training and has lived thelife of much experience, can expressin all richness and fullness. But littleMary, though only twelve, had studiedhard and had suffered a lot, and she in jected all of the technical train ing th atshe had had, and all the emotions thatwere the result of her suffering intoBeethoven’s heavenly creation.

She won the laurels of the recital.And she also educed the compliments ofthe little girls who had treated her unkindly, for they were polite enough totell her she had performed much nicerthan they.

This was the beginning of greaterthings for Mary. She found after awhile that she did not really want thecompanionship of these little girls. Shediscovered her world was composed of

people who wanted to do beautifulthings—to create, to develop talents andgive them to the public. Pre -em inen tlyand above all, she wanted to become a

pianist . Her social problem was discarded as so much rubbish to the scrapheap.

Within a short time she outgrew herteacher. She went to another city, andagain became the outstanding student.

Mary not only studied Bach (so dry tothe average youngster), but she evenmemorized practically all of his inventions. She studied Mozart, Tschai-kovsky, Beethoven, Liszt, Schumann,Grieg, McDowell. He r work in ha rmony was completed in record time.In composition, she won the first prizeof the district meet. And finally, shewas given a conservatory scholarship

by reason of her hard work an d musical aptitude.

I have lost track of Mary, but havelearned through friends that she finished at the conservatory and became avery good pianist.

M ary learned some great lessons fromthe little heartaches her schoolmateshad given her. It taugh t her to be com

passionate with those whose standingis ra ther unstable. But the greatest lesson she learned was that the best remedy for a rebuff is to go within oneselfand develop something beautiful anduse it in daily life.

The cure for little M ary ’s troubleswill work for the adult equally as wellas for the adolescent. We a re never tooold to pursue a new hobby, or to develop a latent talent. We might not bein a position to use it professionally forvarious reasons, but we can use it in anonprofessional way to augment our

personality.The new study does not have to be

music. Chemistry, art, dancing, mathematics, languages, astronomy—all are personality builders. And incidental lythey are heart-healers. For when we become absorbed in the study of anyart or science, we forget the petty bab

blings of the un th inking masses, or the jibes and diatribes of someone whomwe think owes us much more consideration than he is showing us.

Many times the reading of an inspiring book will give us an entirely different perspective of our friends; or thewriting of an article for a newspaper ormagazine will do wonders in this direction.

Students of mystical or higher teachings, above all others, cannot afford towaste time wondering why someonehas, without cause, turned his back onthem. If, instead of going from personto person telling of the offense and urging listeners to agree that the offenderwas atrocious, one will develop himselfinto a musician, an artist, a dancer, awriter, mathematician, chemist, or anexcellent cook, he will find, as littleMary found, that he not only has wonthe adm iration of those who had slightedor mistreated him, but he will find heis part of a creative world which haslittle time for pettiness.



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4 s o N n s n w w n i D M V s




for years? Buy one with a different point of view. Know wha t the otherhalf thinks. Have you been subscribing to the same magazines for years?Become acquainted with several of totally different types. Do you never readmagazines? Th en stop in front of anewsstand and note the large variety covering every field of thought and activity. Do you think you have no timeto read? It would amaze you to discover how many books you could readin a year merely through reading a

page or two in odd moments. Besides,the more you read, the more you will

be able to read in the sam e am ount oftime. Your eye will autom atically takein larger and larger units of thought.If you do much reading in one field ofthought, the power of judgment will

build itself up in you; and you will beable to tell at a glance whether a bookshould be skimmed through or readcarefully.

The Hunt for Knowledge

There is nothing more fascinating inlife tha n the hun t for knowledge. Youmay not have the opportunity to travel but through books you can know theworld and all that is in it. You may nothave had the opportunity to go to highschool or to college, or it may be difficult for you to take the extensioncourses offered by universities, but youcan study by yourself any subject under the sun—even the sciences. Lincoln

pouring over a borrowed textbook before the flickering hearthfire is a fam iliar picture. You can even build upa home laboratory. The story of Edison’s first laboratory in a boxcar isknow n to every school boy. A collegewoman who married a poor countryminister told in a college journal howshe kept her mind alert and her enthusiasm alive by sitting up, aftereveryone was asleep, and reviewing herown college texts of Latin and mathematics. M ary Roberts Rhine hart first began to write af ter she was the motherof three sons. It is not unusual nowadays for mothers and even grandmothers to attend college and resume theireducation, interrupted so many years

before. Select a subject that has alw aysappealed to you and read everythingthat you can get hold of pertaining to

it; the subject may be gardening, or photography, or psychology. The author of that popular book L iv e Alone and. Like It points out that a consuming interest in some subject is a necessity for a person deprived of the warmth

of fam ily life. It is just as necessaryfor the m arried man or woman. It ismost unwise for a woman to be totallydependent on her husband or her children for he r happiness. She is apt tocling to them with a strangle grip. Shewill be much more balanced emotionally, she will be a more individualized

person ality if her mind is kept youngwith new ideas. She will be a bettercompanion to her children and her hus band, and it will no t be difficult forher to let her children go when thetime comes for them to go their own

way.Parents with interesting lives and

active in the community will not prevent sons and daughters from gettingmarried even though they should needthe ir assistance financially. A youngman courted a young woman for tenyears. Fin ally she asked him wh y thethought of marriage never occurred tohim. He broke down and confessed tha this mother was so dependent upon himfor companionship that the entrance ofa third person into that householdwould precipitate a tragedy. This emotional dependency indicates a naturethat has not acquired sufficient extrovert qualities to make for independent happiness. Lo ve should not be limited to the family. It should radiate toall the world.

Work 3 /« i / be Play

The only difference between workand play, the psychologist tells us, isknowledge within. Whitew ashing thefence may be a chore to the farmer, bu t it was a glorious sport to the boyin Tom Sawyer. Cleaning blackboarderasers is a nasty job to the teacher, butthe children enjoy the task immensely.Preparing the lunch is routine to thecaterer but the height of excitement tothe girl giving her first party. Pu t asmuch of the play spirit as you can intoyour life, because tne play spirit is akinto the creative spirit and the creativespirit is a doorway to joy. On some u tterly tiresome and disappointing day,



therefore, seat yourself comfortably andmake a list of everything you do duringan entire week from Monday morninguntil Sunday night. It is just as fascinating to budget your time and see

how many more activities you can getin during the week as to budget yourmoney and try to make it go almosttwice as far. Scrutinize your actions,

lan carefully. Of course, the hoursevoted to work and to the family can

not be curtailed. If husband and wifeor parents and children share the samehobbies, life becomes doubly interesting and twice as much can be accom-

lished. One mother reviewed everyigh school and college subject with

he r daughter. She had a good time discussing themes and history debates and

practicing French conversation. Onefather made photography his hobby because his son was enthusiastic about it.A garden can interest every member ofthe family. Has everyone in your family a library card? Do you patronizethe concerts, the dramatic societies, andthe lecture halls of your city? Do youutilize your radio? Do you take the initiative in making new friends andkeeping in touch with old ones eventhough they be scattered throughout theworld?

Life becomes more interesting if youtry to turn daily duties and responsibilities into a game and if you cultivate asmany hobbies as you can. If your family shares them with you, you are biessed indeed. If th ey do not, thesehobbies, if pursued seriously, will attract to you like-minded people.

Service to Community

To a Rosicrucian, self, friends of thefamily, and acquaintances do not spella well-rounded life. The re is a dutyone owes to a com munity and the world.A duty? Na y, the most satisfying formof self-expression and service combined.Somewhere in your community there isa little task that you can do. Very ra rely will you get at home the appreciation that you will receive from the minister when you consent to lead a Sunday School class, or take care of a boothat the bazaar, or sell tickets for a theater

par ty .You should belong to every organiza

tion in town, the principles of whichyou can approve; that is, organizations

needing your moral support. You neednot be active in all. It is sufficient to be active in but one or two. There isno excuse to say that you have a familythat needs your time and energy or

that you do not have enough money tospend. It will do you r family good ifyou are away occasionally for the afternoon or evening or if the home is usedfor a social function. Child ren nowadays must be trained to be socialminded. Children who have parents active in the community take communalresponsibilities as a m atter of course. Ayoung accountant serves his church bytaking care of its books in his sparetime. This task tha t he has assumedmakes no demands upon his moderateincome and interferes in no way withhis loyalty to his wife and three children. A woman, the mother of twochildren, whose husband is a struggling pharmacist, spends her long, lonelyevenings attending committee meetingsand selling tickets for her church. Shecannot afford a maid, yet she has madeherself indispensable in that community. Still another woman with a hus band and two ch ildren is active in the

arents’ association of the school thater children attend, is active in the

church, and is active in the peaceleague of the community.

Our members must take the initiativein being a force for good in the community. Personal advancement on the path mus t go hand in ha nd with service to the Order and the community.That you should try to be at the service of your brothers and sisters in theOrder, you know; I need not remindyou. But you, with your broader view point, your bet te r understanding andyour more developed nature, must takethe initiative in showing the way to themembers of your community. Your presence at the various social and civicorganizations may decide the questionof policy, may help strike a higher, amore unselfish note, may be an inspiration and an incentive for many more

people to join. If you are socially, financially, or professionally prominent,you have a wonderful opportunity toinfluence the community for good. Your presence in a church or organizationwill make it popular. If you volunteerto give a talk in which you openly stateyour belief in God, the soul, and the




moral law, you will exert a wide influence for good. People are more im

pressed whe n a scien tist or a laym entalks about God than when a ministerdoes. People feel that the m inister must

believe in God an d th at it is his jobto talk about Him. W hereve r you canlend a hand in introducing Rosicrucianideals or the Rosicrucian way of life, doso. You are serving God, you are serving man, you are making sure of yourfuture advancement.

The Art of Giving

Be generous with your time, yourmoney, and your possessions. Distributethe magazines you no longer need. Lendthe boohs you no longer read, and thenforget about them. Always give awaywhat you can spare. Do not store thingsand save things. If you have the praiseworthy habit of giving your used ap

pa rel aw ay , do no t wai t until the ga rments are stained and threadbare. Givethem away while they are still decentand presentable. Neve r hum iliate a

m an with his poverty. Do not be disturbed because you receive no appreciation or word of thanks or return. Whatyou give to man you give to God. Fortunate, indeed, are you when man doesnot reward you, for then your reward isin the hands of God. W hen God gives,it is with full measure, pressed downand running over.

Such is the Rosicrucian road to hap piness; such is the Rosic rucian way oflife. Firs t, increase your knowledge;second, increase your interests and activities; and finally, be hospitable, generous, and at the service of your fellow man. Your reward will be tha t youwill become a well-developed balanced personality , free from eccentricities ,complexes, and neurosis. You will notfind loneliness a horror, nor will you be utterly lost in a crowd. You will ex perience the true joy of growth of pe rsonality. Your life will be full of varietyand interest. You will be at peace withm an and God. You will know true beau ty, joy, and love.

V V V

L O V E A N D P S Y C H O L O G Y

Man has attempted, recently, to unburden himself of the seeming weight ofresponsibility which intelligently guided emotion entails. And abno rmal psychology is the result. Foolish inhibitions and the natu ra l emotional feelings, intensified, have been both thrown, willy-nilly, into the subconscious and a general nervous explosion has been the result.

Love, and the power it has, cannot be withstood. M an will perhaps learn thistruth and act accordingly. For Love is a perfect thing and will manifest in himto the degree to which he will allow it. Man m ust tend himse lf as a g arden , sothat he may flower with his true beauty.

—R. John Francis Knutson, from M ed itat ions on Love.

W E A R T H E R O S I C R U C I A N E M B L E M

Every member of the Rosicrucian Order should wear the emblem indicative of his affiliation with this organization. There have been months in th e past when it was difficult to fill orders promptly for membership emblems, but now these gold, enamel- inlaid emblems are available and your order can be filled promptly.

Order the men’s style, with the screw back, at $2.45; or the women’s style, with a patent safe ty catch pin, at $2.85. Both prices includ e postage and Federal Excise Tax.



The Mystical Lincoln and his MissionThe foundations of his character more than any man's in history were mystical and spiritual .— W a l t W h i t m a n

By A l p h a L. W o l f e , F. R. C.

s w e review the facts given in various biographieson the life of Lincoln, wecan find much that is ofinterest to the student ofmysticism. The nam e ofAbraham Lincoln is revered by the average American citizen because of

the mission he fulfilled for humanity—saving our national unity, and emancipating the negro slaves. To us whoare more concerned with the foundations of his mystical personality, thereis much to be found that is characteristic of the mystical nature which can be trac ed to the source so as to viewthe man as a mystic.

Like that of the great mystic, JesusChrist, Lincoln’s lowly birth and tragicdeath are two outstanding events in alife of service for hum anity— for a m ystic is first of all a lover of humanity anddevoted to a life of service in a greatcause. Th e specialized subjects of Lincoln’s education might be said to be a knowledge of the common people andtheir government. He believed that Godloved the common people “because hemade so m any of them.” He understood their thoughts, emotions, and motives. The ir emotional weaknesses often led to difficulties at critical times, but Lincoln ha d grea t pa tie nce withthe ir egotism and false pride. His ownattitude was expressed in a favorite

poem, “W hy Should the Spirit of M or

tal be Proud? ” His deep humility isone of the strong marks of mysticismin his character.

It is said of Lincoln that he becamethe leader of the people at a time ofcrisis, through the supreme power of his

personal ity . W hat ha d contributed tothe power of personality is best understood as we review his early life of adversity and his hunger for knowledge.We might say that great aspirations arethe source of any great personality. “I

will study and prepare for m y time willcome” must have been the guiding lightfor his seeking spirit as it grasped everyopportunity for knowledge which was

presented and made the most of it. Hisgreat suffering for lack of mental foodwas more than compensated for by thehabit of entering the silence which wasconsidered one of his most outstanding

pe rsonal ity traits as president. He became an original thinker as he persistently dug to the foundation of facts,and rearranged and classified them inhis memory for quick recall when new

suggestions were presented. Noth ingseemed to escape his observation andanalysis, as he went below the surfaceto the first origin and cause of facts and

pr inciples observed.

His great love for Truth and his terrible pursuit of error were clearly asource of worry to his legal and political opponents. W hat appeared to bethe dreamer’s attitude in Lincoln wasthe manifestation of this weighing, cal-




culating, and viewing of the subjectfrom all its angles in search for a satisfactory understanding for his acceptance. It is also said that his reasonruled all his other faculties with clearness, force, and comprehension.

Commentaries

Mr. Dubois, an intimate associate ofLincoln for twenty-five ye ars, found thedepths of the foundations of his character and personality hard to understand. He felt that he never knew theman whom we regard as the mystic.He had this to say concerning his habitof e nterin g the silence — a beau tifulcommentary: “These mystical moodsisolated and exalted him above his ordinary life. The unapproachable grandeur of this m an was remarkable when

he was in the mood of inner silence.He seemed to live by himself, yet outside of himself.” Mr. H erndon, a law

partner for tw en ty years, also pays agreat tribute to him in the following:“Nature had burned into him the holyfire and stamped him with her seal ofgreatness. W ith great calm of mindand serenity of soul he viewed thewhole of life’s orbit with clearness ofvision where others fretted over accidental happenings and minor details.”

If we seek the source of this innerserenity and peace, we can find it inthe tenets of mysticism as revealed inhis deep conviction that everything exists for a purpose in the Divine Orderof Things. It is said tha t he neithersought experiences nor forced issues butcalmly awaited the course of events,disposing of each in the light of intuitive understanding, with reason and

judg men t guiding all his decisions. Heawaited with outward calm the turnof events in the most trying times ofthe war, trusting in the invincible providence to carry forward the Great Pur pose. At one tim e when in doub t as to

the outcome of the Civil War, he said,“There is nothing left for the heart ofman but to take up faith and believewhere it cannot reason.” At another timehe expressed himself, “I do not knowany thing about God being with us, but Iam fearfully interested to know if weare with God.”

We might say that Lincoln bore themarks of a mystic up to the time of his

nomination; then he became an occult, placing all his trust in Divine Prov idence for guidance where he had before

been re ly ing upon the God-given powers within him to meet issues as theyarose.

The Mission

One writer states the fact that Lincoln knew why he occupied the WhiteHouse and was fully conscious of hismission long before his nom ination. Inhis early twenties he took a trip to NewOrleans a s a f l a t b o a t m a n . As heviewed the inhumane treatment in theslave market, he made this threat: “Ifever I get a chance to hit this thing,I ’ll hit it ha rd .” This seems to be thetime of dedication of his life to theGreat Purpose, while still far fromknowing the means to accomplish it. Aswe review the course of events in hislife it might seem that Providenceshaped the course of events and savedhim for the great, almost miraculousachievement of delivering a race from

physical bondage.Another incident touching upon his

mission is the event when he attendeda camp meeting in Salem, Illinois, andlistened to a speech which lasted threehours, delivered by Dr. Akers. In thisaddress, a forecast was given of theCivil W ar w hich was to put an end toslavery. He gave the prophecy, “Whocan tell but that the man who shalllead us through the strife may be standing in you r presence.” On the return-trip home, Lincoln was silent untilasked for his opinion. He showed hismystical vision when he remarked onthe power of the speaker whose workswere from beyond him. He also statedthat he was as if in second sight during the address and that he himselfwould be bearing an important part inthe strife. It was reported that the following morning his features bore marksof deep suffering. He was unab le toshake himself free from the convictionthat he was to be involved in the terrible war which had been forecast inthe address.wWith Malice toward None . . . 99

There is certainly not a single touchof ego in his second inaugural addresswhich is said to have been written onthe spiritual heights of patriotism, a



Three Rivers


By M a r j o r i e B. U m b e n h o u r , F. R. C.

o d dreamed and from out

the dream of God flowedthree rivers. God pouredHimself into His riversand the torrents rushedtoward the children ofGod.

Again God dreamedand the rivers encom-

Eassed His children and flowed into theearts of a few of them. Th en Godsaid, “My rivers shall be called the

River of Life, the River of Light, andthe River of Love. And some of mychildren will throw themselves into m y waters and immerse themselves in m y being. Th ey will swim, m ighty andstrong, with the current of my waters, and reach the great joining of therivers. At this union of the Rivers ofLife and Light and Love, the name will

be Peace Profound. This Peace will beattained through willingness and thedesire for atonement with me.

“Yet, other of my children will ever

swim against the currents and againstthe tide of m y desire. To these I shallgive a word that they may learn themeaning thereof. For the chimera ofthe world and of self will hold theirattention through th eir m any returns tothe school of reality; until, after livesuntold, they will learn and know thetender meaning of the word.

“And through their knowing theywill throw themselves into my waters and immerse themselves in m y being. Through the expression of my word they will swim, mighty and strong,with the current of m y waters, andreach the great joining of the rivers—the union of the streams of Life andLight and Love which is named PeaceProfound. And these, my wayw ardchildren, will have attained this Peace through the m eaning of the word —Service.”

AT T E N T I O N H I E R A R C H Y M E M B E R SIt is with pleasure that we announce that Sar Hieronymous, Imperator of the Rose-

Croix of Europe, will participate with the Imperator of A.M.O.R.C. of North and South America in directing all future Hierarchy meditation periods. Sar Hieronymous will likewise request that all Hierarchy members of Europe co-ordinate their special meditation periods with ours. The grea tly increased efficacy of such periods, the result of this unity of purpose and function, will be experienced by all who participate.

The first of such extensive Hierarchy meditation periods will be held on Thursday, M ar ch 14. The hour will be 8:00 P. M. Pacific Standard Time. Hierarchy members everywhere should select a time for their geographical location which corresponds with this hour.

The purpose of the period and the manner in which it is to be conducted is known only to Hierarchy members, and they only should participate. Each Hierarchy member of A.M.O.R.C. is further requested to send a report on the period, directed to the Imperator of A.M.O.R.C. M ar k the da te an d tim e on yo ur ca len da r now!



DUTCH EAST INDIES TEMPLEIn beautiful tropical Semarang in Java was built this temple by Rosicrucians of the Dutch East Indian Jurisdiction of AMORC. Amid

surroundings of magnificent terraced lawns, fragrant foliage and with a vista of the blue waters of the Pacific, it symbolized the harmony of nature’s laws into which the m embers inquired. Man y of the members were imprisoned by the Japanese during their invasion. Some lost their lives. Man y of the edifices have been destroyed. (See account on page 16.)



W i n t e r Evenings were m ade for reading . Snow, howling winds, rain beatingaga inst window pan es — all these add zest to good reading . G ood read ing is the literature which you feel is worthy of remembering and which does not give you thatguilty feeling of having wasted your time.

Spend an hour or two each week in broadening your knowledge of fife, of its mysteries, an d of the acco m plishme nts of gre at people. R ea d the titles of the unu sualdiscourses below, an d select the one w hi ch appe als to you. Ea ch discourse is justabo ut the ri ght length for a p leas an t ev ening s reading. I hey are written in simple,forceful language , and are released as interesting, supp leme ntary reading by the ReadersResearch Academ y. Begin with w hat you wa nt a nd discontinue when you please.

S U P E R N AT U R A L H ave you st ra ng e psych ic or m enta l e x pe r iences ? W h a t ca us es th em , a n d w h a t do they m ean ? (16 discourses) No . <4.

E V O L U T I O NW h y are there different races? Has man descended from other beings? ( l2 discourses) No. 2.

T H E M Y S T E RY O F M I R A C L E SW h a t s t range powers did the ancients

poss es s? A re th ei r fe at s po ss ib le to da y? (52 discourses) No. 4.

S O M E M Y S T IC A L A D V E N T U R E SPull aside the veil of the commonplace, explore the unknown. ^35 discourses) No. 8.

N U M E R O L O G Y Is num er o lo gy a D iv in e sc ie nce ? Is it po ss ib le to fo re te ll th e fu tu re by num bers? (t6 discourses) No . i6.

A R C A N E C O S M O L O G Y Is the ea rth a ce ll, a n d do w e d w ell in it , instead of outside of it? f /g discourses) No. t .

You may remit the small sum of 50 cents each month and receive two discourses, or you maysecure the entire course at one time, whic hever you prefer. Furth erm ore, you may d isconti nue acourse at any point and transfer to another, by merely continuing the same payments. Subscribeto a course today. Bring a world of interesting subjects into n u n

the heart of your home. Or der the course by number. 1 1 C i v

The REA DE RS ’ RESE ARCH AC AD EM Y R O S I C R U C I A N P A R K

S A N J O S E . C A L I F O R N I A - U . S . A .

MON T H E N T IT L ES Y O U T O T W O

L A R G E D I S C O U R S E SE A C H M O N T H



Member of•FUDOSI"

(Federat ion Uni-verselles des

Ordres e tSocietes

Ini t ia t iques)

THE PURPOSE OF

T H E R O S I C R U C I A N O R D E RThe Rosicrucian Order, existing in all civilized lands, is a nonsectarian

fra ternal body of men and women devoted to the Invest igat ion, s tudy and p racti cal ap p li cati on of n a tu ra l an d sp ir it u a l la ws. T he p u rp ose of th e o rganization is to enable all to live in harmony with the creative, constructive

Cosmic forces for the a t ta inment of heal th , happiness and peace. The Orderis in ternat ional ly known as “AMORC" (an abbrevia t ion) , and the AMORCin America and a l l o ther lands const i tu tes the only form of Rosicrucianact iv i t ies uni ted in one body for a representa t ion in ' the in ternat ional federation. The AMORC does not sell i ts teachings. It gives them freely toaff i lia ted mem bers , toge ther wi th m any other benef i ts . Fo r complete informat ion about the benef i ts and advantages of Rosicrucian associa t ion,wri te a le t ter to the address below, and ask for the f ree book The Mastery of I.ife. Address Scr ibe S. P. C.. in care of

AMORC TKMPLK Rosicrucian Park, San Jose, California, I T . S. A.

(Cable Add ress: “AMORCO”)

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

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

The fol lowing are the pr incipal char tered Rosicrucian Lodges and Chapters in the Uni ted Sta tes , i t s terr i tor ies and possess ions . The nam es and addresses of o ther Am erican Branches wi l l be given upon w ri t tenrequest.

ARIZONA Tucson:Tucso n Ch apter, 135 S. 6th Ave. Mrs. LillianTomlin. Master: Catherine Whiting, Sec., Box•1521, University Sta. Sessions 1st and 3rd Fri.,8 p. m.

CALIFORNIA Los Angeles:*Hermes Minor Lodge. 148 N. Gramercy Place,Tel. Gladstone 1230. Ha rold Nokes, M aster: W illiam A. Frix , Sec. L ib ra ry open 2 p. m. to 10

p. m. dai ly . Ses sions ev er y Sun. , 3 p. m.Oaklan d :*Oakland Minor Lodge. 610-16th St., Tel. HIgate5996. L . E Bla nch ard, M aster; Mrs. C. V. Ja ckson, Sec. Sessions 1st and 3rd Sun., 3 p. m. Li

b ra ry Ro om 406, op en Mo n. th rough F r i ., 7:3 0 to9:00 p. m.; Mon., Wed., and Fri. afternoons, 1:00to 3:36.Sacramento:Clement B. LeB run Chapter. Odd Fellows' Bldg.,9th and K St Mrs. Mildred S. Ch ristian . Sec.,3531 E. Curtis Pa rk D rive. Sessions 2nd and 4thThurs.. 8 p. m.San Diego:San Diego Chapter, 2302-30th St. D. W. Six, Master, Tel. W-0378: Mrs. Hazel Pearl Smith, Sec.,Tel. F-8436. Sessions every Tues., 8 p. m.San Francisco:*Francis Bacon Minor Lodge, 1957 Chestnut St. ,Tel. TU-6340. Vinc ent Ma tkovich, Jr ., Sec.. Tel.HE-6583. Sessions for all mem bers every Mon.,8 p. m.. for review classes phone Secretary.

COLORADO Denver:Den ver Ch apte r, 509-17th St., Room 302. Pa m eliaWickham, Master; Ethel M. Johnson. Sec., 1259Elati St. Sessions every Fri. , 8 p. m.

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

N. W. W m . V. W hit t ington. M aster ; Miss Constance M. Gilbert. Sec.. 2032 Belmont Road, N.W.Sessions every Fri. , 8 p. m.

FLORIDA Miami:Miami C hap ter, 120 N. W. 15th Ave. Mrs. F loren ceMc Cullou gh, Sec., 2015 S. W. 23rd Ave. Sess ion severy Sun . , 7:30 p. m.

ILLINOIS Chicago :•

N e fe r ti ti M in or L od ge, 116 S. M ic hi ga n Av en ue .George Fenzke, Master: Miss Ruth Teeter. Sec.Library open daily. 1 to 5 p. m. and 7:30 to 10

p. m .; Su n. 2 to 5:30 p. m. only . Room s 408-9-10.Sess ions fo r n i l members every Tues. , 8 p. m.

INDIANASouth Bend:So uth Bend Ch apte r. 20716 S. Main St. Mrs. Wil-helmina Snyder, Sec., 2825 N. Michigan St. Sessions every Sun., 7:30 p. m.Indianapolis:Indianapol is Chapter. 603 Merchants Bank Bldg.D. H. Ric har ds, M aster ; Mrs. L. E. Wells, Sec.,.2841 Ruck le. Sessio ns 2nd and 4th Su n., 8 p. m.

(Directory Cont inued

KENTUCKYLouisville:Lo uisville Chap ter. 919 Bu xter Ave. Miss MildredW hite. Sec. Sessio ns 2nd and 4th Fri ., 8 p. m.

LOUISIANANew Orleans:

New O rl ea ns C hap te r, 206 B oard of T ra d e Ann ex .Zone 12. Will Fly nn , Ma ster; M iss E. A. Fre y.Sec., Box 2452. Sessions 1st and 3rd Mon., 8 p. m.

MARYLAND Baltimore:

Joh n O 'D onn el l Ch ap te r, 300 W. Saratoga St . Chris R. W arn ken, M aster, Tel. A rbu tus 63 0-J;Mrs. Alice R. Bur for d. Sec., Tel. Arb utu s 114.Sessions 1st and 3rd Wed., 8:15 p. m.

MASSACHUSETTS Boston:*Johannes Kelpius Minor Lodge. 739 Boylston St.Joseph A. Evangelista. Master: Mrs. Ceciline L.Barrow, Sec., 107 Townsend St. , Roxbury 19.Sessions every Sun., 7:30 p. m.

MICHIGANDetroit:*Th ebe s Minor Lod ge, 4811-2nd Blvd. Mrs. EloiseC. Anderson. M aster . Tel . TO 5-3291; M is s M argaret C. McGow an, Sec., Te l. TO 6-8984. Sess ion severy Tues.. 8:15 p. m.

MINNESOTAMinneapolis:Essene Cha pter, Andrews Hotel. W. H. Thomas.Master; Mrs. Muriel Youngdahl, Sec.. 3543 OliverAve., N. Sessions 2nd and 4th Sun., 3 p. m.

MISSOURISt. Louis:*Th utm ose Minor Lodge, 3008 S. Grand . M argaretIlg, Master, Tel. Fl-7125: Ruth Claytor, Sec.,3510 Miami St., Ap t. 216. Sessio ns every Tu es.,8 p. m.

N E W JE R S E Y N ew ark :H. Spencer Lewis Chapter. 37 W ashington S treet .Fred Stoesser. Master: Rebecca C. Barrett , Sec.,206 N. 19th St., E. Orang e. Session s every Mon.,8:30 p. m.

NEW YORK Buffalo:Buffalo Cha pter, 225 De lawa re Ave., Rm . 9. Be rnard B. Kish, Master, 308% Ontario St.; MissGe rtrude B’ook es, Sec. Sessions every Wed..7:30 p. m.New York City:*

New Y ork C it y M in or Lod ge . 250 W. 57 th St .C. L. Searles, M aster; E thel Goldenberg, Sec.,811 Elm Ave., Ridgefield , N. J. Session s everyWed., 8:15 p. m. L ibra ry open week days andSun., 1 to 8 p. m.Booker T. W ashingto n Cha pter. 69 W. 125th St. .Rm. 63. Mrs. Ca therine E. King, M aster; Fr e derick Fo rd, Sec., 1382 Cr oto na Ave., Bronx . Sessions every Sunday, 8 p. m.

on Next Page)



OHIOAkron:Akron Chapter, Mayflower Hotel. Leone II. Hab- be rs ho n. M ast er : Cla yton F ra nks , Sec., Te l.MI-3971. Ses sion s eve ry othe r Sun., 7:30 p. m.Cincinnati:Cincinnati Chapter. 204 Hazen Bldg., 9th andMain St. J. H. Liggett, Master, Tel. BR-1712;Mildred M. Eichler, Sec. Sessions every Frid ay.7:30 p. m.Cleveland:Cleveland Chapter. Hotel Statler. Charles Jones,Master: Tel. IV-5998: Mrs. Clyde Hinckley, Sec.

Sessions every Fri., 8 p. m.Dayton:Elbe rt Hub bard C hap ter, 56 E. 4th St. Mrs. Bertha Miles. Master; Miss Grace M. Altick, Sec.Sessions every Wed.. 8 p. m.Toledo:Michael Faraday Chapter, 1420 Monroe St. DrL. W. Cur tiss. M as ter; Hu ber t A. Nodine. Sec.,234014 N. E rie St. Se ssion s every T hu rs., 8:30 p.m.

OKLAHOMAOklahoma City:Amenhotep Chapter, Odd Fellows' Hall. 514 S.W alker. W ard D. Brosam , M aster. Tel. 5-4510:Mae Arn old. Sec., Tel. 8-5021. Ses sion s 2nd and4th Sun., 7:30 p. m.

OREGON Portland:Portland Rose Charter, Pythian Bldg., 918 S. W.Yamhill Ave. W. A. Schm idt, Ma ster: M iss OllieFu ller, Sec.. 5542 N. Ha ight Ave. Sessions everyWednesday, 8 p. m.

PENNSYLVANIAPhiladelphia:*Benjamin Franklin Minor Lodge, 219 S. Broad St.Rudolph J. Klug. Master: Mrs. Lucille B. Nen-ner. Sec., 1711 W. Hu nting don St. Session s every

Sun., 7:30 p. m. Tem ple and Lib rar y open everyTues. and Fri., 2 to 4 p. m.Pittsburgh :*The First Pennsylvania Minor Lodge, 610 ArchSt. Dr. J. D. Green. M aster: M arguerite Marquette, Sec.

TEXASFort Worth:Fo rt W orth Chapter, 512 W. 4th St. Irwin L.Bridger, Master: Georgia G. Appel, Sec., 3201 E.1st St. Sessions every F ri., 7:30 p. m.Houston:Ho uston C hapter, 606 Milam Bldg. G. A. Lewis,Master; Kathryn Pyburn, Sec., 915 West Gray,Apt. 1. Se ssion s every Sun., 7:30 p. m.

UTAHSalt Lake City:Salt Lake City Ch apter. 420 Nes s Bldg. DouglasBurg ess, M aster: Beth Le onard. Sec., 119 BerylAve. Sessions every Wed., 8:30 p. m. Lib raryopen daily except Sun., 10 a. m. to 7 p. m.

WASHINGTON Seattle :•Michael Maier Minor Lodge, 1322 E. Pine St. Dr.Arthur J. Manley, Master: Marjorie Umbenhour,Sec., 1739-I3th Ave., S. Sessions every Mon., 8 p. m. L ib ra ry op en Mon. th rough F ri . 1 to 4 p.m .

WISCONSIN Mihv&u k ee :Karnak Chapter. 3431 W. Lisbon Ave., Room 8.Mrs. Bohumila Falkowski, Master, Tel. Mitchell1624- W ilfred E. Bloedow . Sec. Ses sions everyMon., 8:15 p. m.

Principal Canadian Branches and Foreign JurisdictionsThe addresses of other foreign Grand Lodges or the names and addresses of their representatives, will

be give n up on re que st .AUSTRALIA

Sydney, N. S. W .:Sydney Chapter. Mrs. Dora English, Secretary,650 Pacific Highway, Chatswood.

CANADAMontreal. P. 0.:Mount Roya l Ch apter. Ho tel Windsor. Rm. 129.Frank Lyons Peck. Master: Shirley M. Fyles,Sec., 410-1253 McGill College Ave.Toronto, Ontario:Toronto Chapter, 10 Lansdowne Ave. Mrs. C. I.Barnick , M aster; J ose ph Benso n, Sec.. 788 W inde-

mere Ave.. Toronto 9. Sessions 1st and 3rd Sun.,7:30 p. m.Vancouver, British Columbia:*Canadian G rand Lodge. 878 Horn by St. J .L . W illiams, M aste r; Byron A rden, Sec., 2228 Yew St..Bayview 3497-L. Sessions every Mon. through Fri.Victoria. British Columbia:*Victor ia Lodge, 725 Cou rtney St. Ida E. Head,M aste r; Miss Doroth y Burrow s. Sec., 1728 DavieStreet.Windsor, Ontario:Windso r Chapter, Norton Palm er Hotel. RalphCaliguiri, Master; Mrs. Rebecca Mathison, Sec.,194 B ridg e Ave. Tel, 4-2671. Ses sion s every W ed..8 p. m.Winnipeg, .Manitoba:Charles Dana Dean Chapter. 122a Phoenix Block.Win. M. Glanvili. Master: Ronald S. Scarth. Sec..149 Lyle St.. St. Jam es, M anitoba. Sessions everyWed., 7:45 p. m.

DENMARKCopenhagen:The AMORC Grand Lodge of Denmara . A r thurSund strup. G rand M aster: Carli Andersen, S.R.C.,Grand Sec., Manogade 132, Osterbro.

d u t c h e a s t i n d i e s

Dr. W. Th. van Stokkum, Grand Master; W. J.Visser, Sec.-Gen., Gombel 33. S em arang ,

EGYPT Cairo:Cairo Inform ation Bureau de la Rose Croix. J.Sapporta, Sec., 27 Rue Salimon Pacha.

♦(Initiations are performed.)

Heliopolis:The Grand Orient of AMORC, House of theTemple. M. A. Ramayvelim. F. R. C., Grand Sec..% Mr. Levy, 50 Rue Stefano.

ENGLANDThe AMORC Grand Lodge of Great Britain. Raymond Andrea, F. R. C . . Grand Master, 34 Bays-watei Ave.. W estbury Pa rk, Bristol 6.

FRANCEMile. Jeanne Guesdon, Secretary. 56 Rue Gam-

bett a . V ill en eu ve Sai nt G eo rg es (S eine & Oise ).HOLLAND

AmsterdamDe Roz ekruisers Orde. Groot-Lodge der Neder-landen. J. Coops, Gr. Sec., Hunzestraat 141.

MEX ICOQue tzalcoatl L odge. Calle de Colombia 24, Mexico,D. F. Alberto B. Lopez. Master; Juan Aguilar yRomero, Sec.. Av. Victoria #109. Col. Industrial.Mexico, D. F.. Mexico.

POLANDPolish Grand Lodge of AMORC. Warsaw. Poland.

SOUTH AMERICABuenos Aires, Argentina:Buenos Aires Chapter, Casilla Correo No. 3763.Sr. Aldo H. Obejero, M aste r: Sr. Manuel A.Mo nteagudo . Sec., Maipu 39. Sessions every Sat..6 p. m. and every Wed., 9 p. m.

SWEDENGrand Lodge "R osen korse t.” Anton Svanlund.F. R. C., Grand Master. Vastergatan 55. Malmo;Inez Akesson, Grand Lodge Sec.. Slottsgatan 18.Malmo.

SWITZERLANDAMORC Gra nd Lodge, 21 Ave. Dap ples, Lausanne; Dr. Ed. Bertholet, F. R. C., Gran d Master.6 Blvd.. Chamblandes. Pully-Lausanne; PierreGenillard, Grand Sec.. Surlac B., Mont Choisi.Lausanne.

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

Direct inquiries regarding this division to the Latin-American Division. Rosicrucian Park. San Jose.California. L. S. A.

JUNIOR ORDER OF TORCH BEARERSA children's organization sponsored by the AMORC.Fo r complete information as to i ts aims an d benefits, address Sec etary General, Jun ior Order. Rosi

crucian Park. San Jose. California.R O S I C R U C IA N P R E S S , L T D . , S A N J O S E ■ - T . P R I N T E D I N U . S . A .



Is The Sleeping State Another Existence ?

"P)0 THE incidents of your dream s rem ain in your^ wa kin g consciou snes s for day s? Do you findyourself repeatedly listening over and over againto some words recalled from an experience of thedream world? All of your sleeping e xperiencesare not the hap haz ard assem bly of dormant ideaswithin your mind. Illogical an d terrifying nightmares are caused by organic disturbances— but

the inspirational, cogent dreams that cling to yourmemory and seem to guide you for years hav e aCosmic origin. The human consciou sness is never

at rest. When the faculties no longer p erceive the physica l world — during sle ep — the consciousmind becomes susceptible to higher influenceswhich sh ape themselves into realistic experiences

—which have a helpful and moral lesson. Canyou distinguish between dreams and these Cosmic expe rien ces ? We offer he re for the first timean enlightening manuscript, free to you, entitled,"The Phen om ena of Dream s.” It is an amaz ing

pre sen ta tion of the scien tific and mystical pr inciples which underly your sleeping existence.

This Manuscript - - Q'reeThis manuscript is available to you absolutely

free. You ne ed m erely sub scribe to the ROSICRUCIAN DIGEST for six months at this time, sendingyour subscription to the address below, and enclose the usual subscription amount of $1.50, andask for "The Phenomena of Dreams”—it will besent to you postpaid at once, without cost. Subscribe today and receive your copy.

The ROSICRUCIAN DIGESTRosicrucian Park, S an Jose, California, U. S. A.



Ctdoentuies (w R,eac) in jT1 HE following are but a few jf the many booksof the Rosicrucian Library, which are fascinating and instructive to every reader. For a complete

list and description of all of the books, write forFREE CATALOG. Send orders an d req uest toaddress b. low.

SYMBOLIC PROPHECY OF THE GREAT PYRAMID—By H. Spencer Lewis, Ph. D.

The world's greate st mysteryl Who built the GreatPyramid, why it was built and the meaning ol itscode ol measurements and its hidden prophecies areall reve aled in this interesting book. Illustrated. Price, postpa id , $2.25.

LEMURIA—The Lost Continent of the Pacific—3y W. S. Cerve

Beneath the rolling restless seas lie the mysteries olforgotten civilizations. Wher e the mighty Pacific nowrolls in a majestic sweep, there was once a vast continent. The land was known as Lemuria, and its peopleas Lem urians. 11 you are a lover ol mystery, ol theunknow n, this book will fasc inate you. Price post pa id, $2.30.

SELF MASTERY AND FATE WITH THE CYCLES OF LIFE—By H. Spencer Lewis, Ph. D.

The plan of your life. This book rev eals how w e maytake advantage of certain periods for success, happiness, health, and prosperity. It points out those pe rio ds wh ich aTe ia vo ra bl e or un fa vo ra ble for certa inactivities. Fully illustrated with charts and diagram s.Price, postpaid, $2.25.

ROSICRUCIAN PRINCIPLES FOR HOME AND BUSINESS—By H. Spen cer Lewis, Ph. D.

This volume contains such principles of practical Rosicrucian teaching as are applicable to the solution ofeveryday problems of life in business and in the affairsof the home. Hundre ds of prac tical points Price, post pa id , $2.25.

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

Tread with a party of modern mystics over the crum bling mu d bri cks of once- mighty Babylon. Relive a lifewith one of the party in the great palace of Nebuchadnezz ar. Mentally take part with the author in theINITIATION CEREMONIES of the Hermetic Brotherhoodsof Europe. Illustrated with original photographs. Price, po stp aid, $2.25.

MENTAL POISONINGBy H. Spencer Lewis, Ph. D.

Do poisoned thoughts like mysterious rays, reachthrough the ethereal realms to claim innocent victims?Can the thoughts of some enslave the minds of others?Read this frank exposition. Price, postpa id, $1.25.

BEHOLD THE SIGN—Ancient Symbols and Their Mystic Meaning

B R l h M L i F R C

rosicrucian digest, february 1946

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