rosicrucian digest, february 1956

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Articles in this issue: Social Indifference; Where Rosicrucians Assemble; The Psychoneurotic Criminal; John Dalton; Responsibilities of Parenthood; The 1956 Rosicrucian International Convention; and many more...


  • 1956 E B R U A R Y

    30c per copy

    Mastering y o u r En\ironmentFacts you should know

    V A V


    I CriminaliHow it happens.

    V A V

    SocialIndifferenceFvMir conscience and JMsonal rights.

    V A V

    *?catuniK y:

    M yst ic ism Science The A r t s

    V A V

    V U tt 7K *K tA ,:

    Key to Happiness

    V A V

    d m n ,:.Ancient Culture


  • Handsome Tie ClaspThe design preserves the beauty and dignity of the crux ansata and the triangle-Rosicrucian emblems in use for hundreds of years. This distinctive, modern, attractively designed tie clasp is 2 1/* inches long 10-K. goldfilled beautifully boxed in a convenient case. T h e emblem attached is also in 10-K. gold, with contrasting red and blue enamel.

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

  • M A N A G A IN S T T IM EThese mammoth columns compose the Hypostyle Hall of the Karnak Temple at the site of Thebes, capita] of ancient

    Egypt. I t was here that Amenhotep IV rebelled against the priesthood. Though this colonnaded hall was erected by Seti I and Rameses II during the X Xth Dynasty, actually the series of temples, of which Karnak consists, took some 2000 years to complete! Note the intaglio inscriptions with a deplh in the granite columns of several inches, thus defying easy eradication by an invading army.

    (Photo by AM O RC)


    9 i ^Uesie. t in t----

    ONE LIFE TO LIVE?TH E R E M U S T BE M O R E to the Cosmic plan. W h a t purpose would be served by a single span of hum an existence? W h y m ust m an die in the heigh t of his achievem ent, or suffer un to ld agonies unless h e live again to com pensate for his deeds or profit by his experiences? Everyw here in the D ivine schem e change is evident. T h e tree tu rns to coal, the coal to ash; one form of m a tte r dies only to live again in a new substance.

    H ave you been tau n ted by the m em ory of past experiences p artia l recollections unaccounted for in this life? H av e you n o t seen those who are born masters o f m usic and of a rt, old in the greatness o f the ir ta lent, but young in years? W hence cam e th e fam iliarity w ith their skill, if no t from an inheritance beyond this life?

    If we live again, can we p rep a re fo r the next life? I f we have lived before, how m ay we seek again our form er ea rth ly in terests and in tellectual loves? R eincarnation is the w orld s oldest doctrine. F rom all of th e p ro found though ts of m an, th is doctrine has suffered the most, th rough b igotry , ignorance, an d by being shrouded in false ideas. In its clear understand ing , m an answ ers age-old questions th a t have le ft him confused, cynical of his purpose, an d blind to his opportun ities.

    Read This FREE BookLet the R osicrucians, not a religious organization b u t an age-old fra tern ity

    of th inkers and inqu irers in to n a tu re s laws, send you as a gift w ithout any ob ligation a copy of T h e M astery o f Life. T h is in teresting book will pu t you in touch w ith sim ply-w orded tru th s and princip les of life. This is an age of change of b reaking loose from narrow prejudices, from old and obsolete beliefs th a t perm itted the developm ent of the in to lerable condition w'hich the w orld is now experiencing. Face the tru th abou t your existence.Do no t depend upon the p reachm ents o f o thers investigate fo r yourself. Let this book tell you how you m ay no longer be a s tranger to yourself, and how you m ay enjoy th a t happ iness, confidence, and power o f accomplishment th a t come from a conviction bo rn of useful know ledge. A ddress a letter, asking for the free book, to: S cribe S. P. C.



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

    Vol. X X X IV F E B R U A R Y , 1956

    M an A gainst Time (Frontispiece]Thought of the M onth: Social Indifference Rosicrucian N ew Yea r W h e re Rosicrucians Assem ble The Psych oneurotic Crim inal John DaltonResponsibilities of ParenthoodThe 1956 Rosicrucian International ConventionCathed ra l C on tacts : Should your Dreams C om e T rue?C ice ro Justified his InterestsM astering your Environm entSanctum MusingsQuestionsC an You Explain This?Temple Echoes A H igher A uthority Luxor Temple (Illustration).

    Subscription +o the Rosicrucian Diqesl. $3.00 f I / 1/5 sterlinq] per Yaar- Sinqle copies 30 cents (2/2 sterlinq].

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    Statements made in this publication are not the official expression of the orqanization or its officer's unless stated to be official communications.

    Published Monthly by the Supreme Council ofT H E R O S IC R U C IA N O R D E R A M O R C

    R O S IC R U C IA N PA R K S A N JO S E , C A L IF O R N IAE D IT O R : Frances Vejtasa

    Copyright, 1956, by the Supreme Grand Lodge of AMORC. Inc. All rights reserved

  • T h eRosicrucianDigestFebruary1956

    ok ages, morality has been generally held to be a gift of the gods, a kind of divine m antle that has d escen d ed u p o n m an. Theology has conceived conscience to be a code of b e h a v io r implanted within mankind which it

    has presumed to interpret for him. The I art that, men do not respond to such a uniform code indicates that conscience is not wholly immanent. Morals and ethics are more a development of experience and reason than they are an indwelling impulse.

    The increasing crime and disregard of the rights of others in a growing complex society, as of our times, neces sitates the further inquiry into the theory of morality. This moral decline and deterioration of ethical relations is not just manifest in the major crimes of today. It is also alarmingly apparent in the increasing disregard by the individual of the effect of Ins conduct upon others. The average automobile driver, for example, exhibits this attitude on public highways and streets. He bears down upon pedestrians at great speed, even when they are within a property designated crosswalk. He disregards the implied right of the pedestrian, compelling him to run or jump or else risk losing his life. Such drivers cut in and out of traffic to gain a second or two in time and jeopardize the lives of many others with a total disregard of ihe consequences. This spirit is not confined, however, to drivers of motor vehicles. It is displayed in other activities of our modern social relations. It is only more obvious on

    the highways because the disastrous results are more immediate.

    We can agree with the intuitionalists and theologians that man possesses, as a Cosmic heritage, the impulse toward r ig h te o u sn e s s . Psychologically, m an finds no pleasure in doing wrong. However, right and wrong are related to objective standards. The right is those things or conditions which directly or indirectly bring satisfaction to the physical, mental, and spiritual inclinations of the individual. Therefore, it is apparent that there are, and m ust be, as m any kinds of wrongs and rights as there are individual desires and in clinations. The varying social orders throughout the world show no uniform moral acceptance of objective standards. One people will prescribe one kind of conduct, based on personal interpretation, quite opposed by another. The im putation toward righteousness is the desire of man, fundamentally, to avoid social isolation. Every individual is impelled to want to serve two ends. First, he wants satisfaction of his desires, from which come the various pleasures that constitute happiness in living. Second, he does not want to be excluded from society, to stand alone, ostraci2ed and unwanted. The hum an being generally is too gregarious by nature to endure such extreme indi vidualism.

    Even the criminal is serving a per sonal inherent sense of righteousness, though to others his conduct seems per verted. The criminal is doing that which brings him satisfaction. He has removed himself bv it from the wide circle of greater society because his crime has moved him into a constricted

  • circle of association which to him is more intimate. Here we see, because of a diseased mind or wrong association, a false interpretation of the righteousness of society. The individual, the criminal, may have failed to find his satisfaction in the usual channels of society. W hat most other men seek or declare to be the good or the right, he cannot comprehend or realize and has become embittered. He, therefore, establishes social standards of his own, the results of which he can more easily realize. In conformity to them, he is gratifying his urge, his moral sense of righteousness, even though to others he has become a social outcast.

    Thus, though conceding that in stinctively m an wants to do right, this right, morally and ethically, m ust be construed in terms of universal practical advantage to men collectively. The German philosopher, Hegel, has pointed out that, in morality, man becomes aware of the universal character of his acts upon which previously he had not reflected. Tr