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R O S I C R U C I A N S U P P L Y B U R E A U

SAN JOSE, CALIFORNIA, U.S .A .

T H E I N S T I T U T I O N B E H I N D T H I S A N N O U N C E M E N T



OUR MOODS AND SELVES

While the objective self may be passive and meditative, the inner self may a ttain successive planes of consciousness. For each emo-tional, moral, and psychic impulse, there is a corresponding pla ne of self . Thou gh at all times self is the same, to our consciousness itis eithe r remote, intim ate, or lofty and transcendent. Thu s each hour of the day we pass throu gh a hiera rchy of selfrealizations.

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s > ® w s e

The Mysterious Influence

In Th e A ir You B reathe!T h e SOUL OF THE UNIVERSE is in the air you

breathe. Deposited in your blood—with each in

halation you take—is the intelligence that directs the

course of the planets through the misty reaches of

space, and the strange phenomenon of life itself.

What is it that causes your heart to beat, your

lungs to expand and contract? What mind directs

the cells of your being, each in their purpose som e

to create bone, others tissue and hair? What con

sciousness pervades these vibratory globules o f life and

gives them awareness o f their Cosm ic function?

Are you one of the millions who have looked

beyond you rself for some external D ivine Power or

agency? Have you searched in vain for some outer

sign or word of Divine assurance when in doubt

or in need? Now learn of the unsuspected power that

exists in every simple breath—and that becomes

part o f you. The ancient Egyptians believed that the

essence of life was borne on the wings of the air.

The Bible proclaims that with the first breath man

becomes not just an animated being but a "living

soul.” Try this experiment, and proveaVital Life Force

exists in the air. When you are in pain or despon

dent take a deep breath. Hold it as long as com

fortable— then notice the momentary relief.

This Amazing Free BookWould you seriously like to know how to draw upon thisIntelligence o f the Cosmic,with which the air is permeated?You can use it to awaken the creative powers of your mind,and for making life an experience of achievement. Use thecoupon below for a free copy of the book, "The Masteryof Life." It tells how in the privacy of your home you may learn to use these simple, useful, natural laws.

r -----------------U S E t h i s C x I F T C O U P O N --------------------- ■I ii S c r i be S. P . C . Th e Ros i c r uc i ans ( AM OR C) I1Rosi c r uc i an P a r k , S an Jo se , C a l i fo r n i a 1I iI I a m s i n ce r e ly in t e r e s te d i n l e a r n in g h o w t o u s e t h e m y s te tI r i ous i n f l uences o f t he u n i ve r se i n t he be t t e r m en t o f m y li fe . 1

j P le ase se n d m e a f re e c o p y o f t h e b o o k ," T h e M ast e ry o f I .i fe ." 1

I i1 N A M E ________________________________________________________ '

[ A D D R E S S

l Ros i e ruc ians ar e H O T a r e li g i ous o rgan i zat i on

THE ROSICRUCIANS (AMORC) S AN JOSE, CAL IFOR NIA , U. S. A .



T h e

Rosicrucian

Digest

January

1945

THE

THOUGHT OF THE MONTH

WHAT IS INTUITION?

....

By THE IMPERATOR

dtt

OME doctrines are onlyhalftruths, because theyare divided against them-selves. One of these is

the nature of intuition. From one point of view,intuition is held to be a faculty. In some respects,it is held to be not unlike

our peripheral faculties such as sightand hearing, for it is contended that wealso perceive and realize certain thingsand conditions by means of it. How-ever unlike those common sense facul-ties, intuition is said not to have any physical organ of which we are awareas, for example, the organs of sight and

hearing. Furthe r, it is made more mys-terious by the fact that it is mainlyinvoluntary in its functioning. Conse-quently, those who adhere to the fac-ulty theory consider it an attribute ofthe spiritual qualities or endowment ofman. On the other side of the subject,intuition is affirmed to be an organic process. By those who hold to this viewit is thought to be as natural a mental

functioning as our imagination andrecollection. They allege tha t it isthought to be a Divine knowledge, only because its functioning appears to be

more obscure than other mental pro-cesses of whose faculties we are aware.Obviously, something in human ex-

perience gives rise to the conception ofsuch a faculty or process as intuition. An important consideration of thoseexperiences may justify us in rejectingone of the two principal theories or, perhaps, in reconciling them to eachother. For the purpose of this inquiry,we shall say that our ordinary knowl-edge is of two fundamental kinds. First,

there is immediate knowledge. This isstrictly empirical or objective. You per-ceive something and, concomitantly,you have a complete corresponding

idea; hence, the term “immediateknowledge.” For analogy, you see agolden orb in the sky ana, immediately,you have the idea of sun. The sumtotal of your knowledge, derived fromsuch an experience, is the idea of sun.This idea is not had by any conscious

process of reasoning. Immediate knowl-edge does not always constitute under-standing. For furthe r analogy, youwalk into a room and see a mechanicaldevice for the first time. Immediatelyyou have the idea of machinery. In

other words, your immediate knowledgeconsists only of identifying the experi-ence in your consciousness. Perhapsyou do not know what causes the ma-chine to operate or the purpose to whichit is being put. Yet the idea of its be-ing a machine is immediate and com-

plete.You might say, the above analogy is

immediate knowledge, because the experience falls into the fam iliar cate-gory of other generally similar ma-chines perceived and from which theidea was originally formed. It is true,

however, that every perception mustengender some idea. Ideas follow peripheral sense perceptions, as effect fol-lows from a cause. Such ideas or immediate knowledge may be as simple,as elemental as your sense qualities.Thus, everything you see must causeyou to have immediate knowledge ofat least a color, or black and white, orform and dimension. Likewise, everyexperience of sound brings the imme-diate knowledge of pitch and volume

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at least. We may say, therefore, thatimmediate knowledge is when the ideaseems to arise directly, as an effect, outof perception.

The second kind of ordinary knowl-

edge we shall, for our puiposes, namedeveloped knowledge. It consists ofthose ideas which have finality in ourminds only after a conscious process ofreasoning or reflection. Thus, foranalogy, we see a house, with blindsdrawn on the windows, and blacksmoke issuing in increasing volumefrom crevices around the windows. Weconclude from these observations thatthe occupants are not at home and thatfire rages within. We have reasonedinductively from the several particularideas, the results of our observation, to

the final and general conception, name-ly, that the house is afire and that thetenants are not aware of it. This con-ception is something we know, but weare also aware that we arrived at it bya combining of ideas. It is, in fact, adeveloped, rather than an immediateknowledge.

However, there is a third kind ofknowledge which we experience ratheruncommonly. This consists of ideaswhich flash into our consciousness.They seem distinct from immediateknowledge, because we are not awareof a relationship of them to any of our perceptions. In other words, thereseems to be no immediate connection

between them and any of our presentobservations of external things. Theidea does not seem to spring directlyfrom anything seen or heard con-comitantly. Also, this third kind ofknowledge is different from developedknowledge. It does not directly followsome idea we have previously reasonedabout. It is not, in other words, anobvious outgrowth of other ideas. Thisthird kind of knowdedge may integrateideas which formerly were separate inour minds and incapable of unity byour volition. However, we realize thatsuch a synthesis or unity of ideas, as ahappy solution to a problem, for ex-ample, was not due to any consciousmental process on our part. This rareand third kind of knowdedge and par-ticular experience is designated intuition.

Another striking distinction of thisintuitional knowledge is its absolute

clarity in the mind, that is, its self-evidence. This important factor resultsin something not only being known orrealized, but understood as well. A selfevident truth or knowledge consists ofone of two contraries which the mindcan conceive about any thing or condi-tion. Everything which the mind con-ceives has two basic contraries: one,

positive and the other, negative. Thesecontraries are of innumerable kinds,such as large and small, rich and poor,free and enslaved, etc. Even the ideaof such an object as a chair has at leastthe opposite state of its existence, name-ly, we conceive that it is possible for itnot to be, as well as to be. Wheneverwe have an idea which falls entirelyinto one or the other of its possible con-

traries, it is then selfevident to us, thereason being that it is obvious—that itsonly alternative would be its oppositestate or condition. The contrary or op-

posite, which seems to confer upon theidea the most reality, causes us to ac-cept it as selfevident. Let us use anabstraction as an analogy. It is selfevident that it is not possible for some-thing to be and not to be at the sametime. Such contraries are very definiteto us. A thing is or it is not, and sowe say that such an abstract idea isselfevident.

Apperception or understanding andselfevident knowledge are synonymous.Ideas, which have understanding to us,have meaning, as well as reality or existence. An idea that has meaning isone that the mind can relate, in timeand space, to other ideas. For analogy,someone hands you a technical book,with the subject of which you areunfamiliar. Each word of a paragraphyou recognize. The paragraph as awhole, however, has no meaning to you.The reason is that the words as ideas,

you are unable to relate to a commonand central thought. More simply,understanding is an assigning of purpose to ideas. When the purpose ofunderstanding of ideas is very definite,they are proclaimed to be selfevidentknowledge. Thus, every idea is pos-sible of either one of two contraries,understanding or uncertainty. Whenwe are uncertain, then patently werealize that the opposite, or understand-ing, is also possible. As previouslysaid, we frequently search for under

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1945

standing; that is, we arrange and re-arrange our ideas consciously to de-velop, if possible, understanding. Whenan idea springs into consciousness without this conscious process and about itthere is no uncertainty, then it is said

to be intuitive. Such an idea suggestscompleteness, because there is no un-certainty associated with it. Further , because it has not been the consequenceof conscious reasoning, it seems to pre-clude any errors of human judgment.

Since the cause of such kind ofknowledge was not organically or men-tally apparent, it was logical to supposeit came from a superior or Divine In-telligence. It was further presumedthat this intuitive knowledge must have been either implanted, that is, made in-

nate in the soul of man, as a Divineheritage at birth, or tha t man was givena facu lty by which to perceive it at itssource. In fact, according to the facu lty theory of intuition, the faculty is amysterious separate attribute like sightor hearing. Bv it we either perceivethis complete knowledge at its source,namely, Divine Intelligence, or by itwe see in the repository of such knowl-edge, our souls.

Obviously, the facu lty theorists of in-tuition, those who look upon it entirelyas Divinely inspired knowledge or

knowledge which is released from thesoul, disdain any attempts at a psycho-logical explanation of intuition. Tothem it seems a demeaning of a sacred gift. The faculty theorists, if they dis- pense with the functioning of brain asat least a partial explanation for intui-tive knowledge, as some do, put them-selves in a rather difficult position. Forexample, our intuitive knowledge fash-ions itself into words of our language.These wrords occur concomitantly withthe ideas of which intuitive knowledgeconsists. If intuitive knowledge is adirect Divine communication, one isthen obliged to ask, Is God thinkingin English or in French, or in anylanguage of man? Such a conception,if affirmed, would be rather ludicrous.On the other hand, will the facultytheorists of intuition contend that suchknowledge was implanted in the soul inthe language of its recipient? This, too,seems unlikely.

Another factor that the faculty theorydoes not explain is that intuitive knowl-

edge is always composed of ideas hadfrom antecedent empirical experiences.Simply stated, all intuitive knowledgeconsists of some ideas which we haveseparately and objectively experienced before. It must be apparent that an

idea, that is wholly virgin, could haveno meaning to us. We would be in-capable of identifying it by comparisonwith what we know. It would beequivalent to seeing something whichhad none of the common visual quali-ties of other objects, such as color, formand dimension. Flow could you identifyit in your consciousness? In fact, youwould be incapable of realizing it atall. A virgin idea would, therefore, bestrange and isolated in your conscious-ness. Consequently, intuitive knowledgecannot be entirely Divine. It obviouslymust be clothed in terms of human experience. Still further, this intuitiveknowledge uses terms which are com-mensurate with, and derived from, the personal experiences of the individual.It, therefore, certainly seems morereasonable to presume that, if intuitiveknowledge is of Divine origin, theunderstanding of it is dependent uponthe organ of brain and its collection ofideas formed from sensations had ofexternal things.

Those who adhere strictly in the

narrowest sense to the faculty theoryof intuition are likewise inclined to be-come fatalists. They often reduce theirobservation and reasoning to a mini-mum. They anticipate intuitive knowl-edge to occur frequently so as to enlignten and guide them. They over-look another inherent and vital factorof almost all intuitive knowledge. It isthat accompanying every intuitive experience there is a feeling of exaltation,an uplift of spirit. John Locke, Eng-lish philosopher of the seventeenth cen-tury, says of this experience: “This part

of knowledge is irresistible and, like bright sunshine, forces itself imme-diately to be perceived, as soon as everthe mind turns its view that way; andleaves no room for hesitation, doubt orexamination, but the mind is presentlyfilled with the clear light of it.” Thisis not alone because this knowledge isselfevident; it is also because of its ex- pediency. The thrill of the intuitionalexperience then is because its substance

(Continued on Page 395)

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Can You Remember? By O r v a l G r a v e s , M . A . , F. R . C .

EADING, travel, study,and experience wouldhave no object if theseactual and vicarious real-izations could not later be recalled, enjoyed, andapplied. M em ory has

been defin ed “ as th egeneral capacity or func-

tion of reviving or reliving past experi-ence with a more or less definite reali-zation that the present experience is arevival.”

The paths of this life and other livesdepend upon memory. It is the con-necting link—the great mystical chainof immortality. And there is an exactration between growth of memory andoccult powers.

Dr. H. Spencer Lewis, the great mod-em Rosicrucian, in his very helpfullittle booklet Key to the Art of Concentration and Memorizing wrote, “Memo-ry is a great storehouse of knowledge.”Colonel H. S. Olcott, the great occultist,said, “To the student of esoterism per-haps more than to the student of exo

tensm, a tenacious memory is in-dispensable.” Rosicrucian philosophyteaches that a definite system of mne-monics, or devices for rememberingthings, is aided by psychic exercises andritual. A good critical memory is in-dispensable to every individual if hehopes to excel in our present civilization.

Outstanding Feats of Memory

It is interesting to read about someof the remarkable powers of memory possessed by the great men who came

before us. For instance, it is recordedthat John Stuart Mill, the comparative-ly modem economist and philosopher,at the age of three was able to readGreek as well as to memorize all ofHume’s works and the complete historyof Gibbon. By the age of eight he hadadded several more histories of the an-cients to his repertoire.1

After once memorizing the entire“Odes of Horace,” Bulwer Lytton re-

peated them readily at any time.Washington, Napoleon, and other gener-

als are known to have had remarkable powers of recalling the names of soldiersin their army. Henry Clay was notedfor his ability to remember the namesof all whom he met. Tycho Brahe,great scientific astronomer, memorizedin a half day the entire set of squareroots and cube roots of some 75,000figures. The great English author, W.Savage Landor, remembered everythinghe once read.

Then there was Mozart who at theage of four could remember, note fornote, all of the difficult concertos which

he had ever heard. Bryan, the greatAmerican political figure, was able torepeat from memory, as was the poetByron, everything he had ever written.Leonardo da Vinci, medieval Rosicru-cian, could produce from memory anyface he had once carefully observed.

Origin of Memory Systems

During the past 2000 years manysystems of aiding the memory have

been tried. Plato and Aristotle referredto such systems in their writings. It is

yxruru-j

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1945

generally conceded historically that theGreek poet, Simonides the Younger, in-vented in 477 B. C. the first system ofmemory.

Cicero says that Simonides invented

his memory system when the ceilingfell down on a banquet party at whichhe had been a guest earlier in theevening. Simonides found that he couldidentify the mutilated bodies by re-calling the position which each personhad occupied at the banquet table.From this experience he evolved hisunique memory system of forming amental picture of a building that wasdivided and subdivided into floors, cor-ridors, rooms, antechambers, and soforth. These different divisions werethoroughly committed to memory and

symbols associated with the differentdivisions, were memorized. Each roomin the division was mentally stored withsome special thing. Whenever the poetwished to recall certain subjects, hewould just mentally think of the con-tents of each room. Of course, thesesymbols were selected because theywere actual objects of motion, sound,quantity, and position. Simonides’ sys-tem is today the basis of many ex-

pensive memorization courses.

Both the Greek and Roman Systems

were mainly pictorial or imaging typesof memory systems. The Roman, Metrodorus, modified and developed thesystem invented by Simonides, by usingthe circle of the Zodiac and subdividingit into 360 compartments. Fie filledeach of these 360 compartments withthe things of daily life or the incidentsof mythology and history. AnotherRoman modification of Simonides’ sys-tem, that of Quintilian, is perhaps betterknown. In this large spacious house, he

placed an idea in the hall, a second idea

in the parlor and so on throughout theentire house including windows, statues,and similar objects.

The next contribution to mnemonicswas made by the famous thirteenthcentury Rosicrucian, alchemist and sci-entist, Roger Bacon. His voluminousworks on memory are contained in De

Arte Memorativa. Robert Lully, an-other alchemist, also devoted a greatamount of his published works to mne-monics, under the title of Ars Generalis.

Growth of Systems

The first great deviation from theGreek and Roman methods was made

by Conrad Celtes in 1492. Fie substi-tuted the letters of the alphabet for the

rooms and halls of a house. Thus, therewere now twentysix distinct divisionsinstead of many rooms or halls. By thesixteenth centur)' so many scholarswere interested in mnemonics that itwas allowed to enter theologicalseminaries.

The second great departure from theold system of memory was made in1648 by Stanislaus Winkelman, whoseoriginal figure alphabet was studied,adopted, and improved by the famousRosicrucian philosopher, Gottfried W.Leibnitz. Leibnitz said tha t his system

was a secret of how numbers, especiallyof chronology, could be memorized sothat they would never be forgotten.

Basis of Modern Systems

In 1730, Dr. Richard Grey publisheda book called, Memoria Technica. Thiswork greatly influenced modern knowl-edge of train ing the memory. But whenGrey’s system was first placed in theublic school curriculum, it was soadly bungled—not being handled in

a practical way—that it was shortly

dropped from the school curricula. Al-though the system seems complicated,it is simple when compared with othersystems. The numerical figures from1 to 10 are referred to by a vowel, dipthong or consonent, i. e.:

1 2 3 4 5 6 7 8 9 0a e i o u au oi oo ou y

b d t f l s p k n z

Different combinations of letterswould be used to express a date, de-

pending upon a choice of vowels andconsonants. Of the various combina-

tions possible for any one date, the let-ters are arranged in the order whichwill be most euphonious. For example,of the five or six combinations whichmight be used to aid in remembering1215 A. D., the date of the signing ofthe Magna Carta, the most suggestiveone is “beal.” Another example is thatof Mizrain, the son of Ham, who be-came Egyptian monarch in 2188 B. C.If you glance back at the key, you willfind that “dakoo” could be used for2188 B. C. Now if you ask if it is not

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1945

Survey of Immortality and Spiritism(A Short Course of Instruction)

By Ra l p h M . Le w i s , F. R. C.

LESSON TWO

IE soul is conceived bymany persons to be ofthe universal essence, aforce that is ubiquitousand eternal. The essenceis thought to be drawninto or to pass throughmortals, whereby they become conscious beings,

and their ego is thereby established.Upon death, this universal essence orconsciousness is drawn out of the bodyand absorbed back again into its source,the whole. This mystical conception iscalled absorption into the Absolute. Wemay liken it unto a flowr of water froma pitcher into a glass. As the water

passes through the glass, it acquires anidentity, a distinction, a personality, ifyou will, and yet it is never separatedfrom its source. At death, or when theglass is shattered, disintegrates, disap

Sears, the water returns to its source,owing back again into the pitcher. If

one were to look into the pitcher, hewould not be able to determine fromthe quantity of water therein what

parts or portion of it had been in theglass. The same water would still bethere, but it would have merged withthe whole, ready again to enter anotherglass which might be prepared for it.Its distinction would not exist after thedestruction of the glass, after its returnto the whole.

In general, without going into thespecific doctrinal aspects of the Rosi-

crucian teachings, which cannot bedealt with here, we can say that theRosicrucian conception of soul is simi-lar. Rosicrucians contend soul is anextension of Divine Consciousness, amind, if you will, or of a universal soulwhich permeates everywhere. Whenthe lawrs of nature have created a livingform, such as the human body, theuniversal soul extends itself into that body, and the body becomes a con

scious soul and has personality and ego.In its absolute state, the Rosicrucianssay, this universal soul may be com-

pared to sunlight, which is the har-mony of all colors. The separatenessof each color does not exist in the har-mony of the white light, however, whensunlight is made to pass through a

prism, it is so dispersed and refractedthat its wave lengths fall into an orderwhich we know as the spectrum, andwe then have the various colors, withwhich wre are familiar. These colorshave personality. They seem quite dis-tinct from each other, under such cir-cumstances, but when wre remove the

rism they again merge into the wholearmony of white light. They are not

lost, they are there, ever ready to appear when another prism is made torefract them. The Rosicrucians con-tend that the mortal body’s relation tothe Soulpersonality is like tha t — the body gives expression to an aspect ofthis universal Soul and that the conse-quent personalities, upon death, merge

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again into the whole universal soul.Iney are not lost and they are everready to make their reappearance, ormanifest again when another body has been provided.

There are still others who conceivethe soul as a kind of super substance. Like some of the philosophers of an-cient times, they look upon the soul asconsisting of atoms of intelligence, likethe monads of Leibnitz. Those monadsor Soulatoms enter the human bodyto gather there with the atoms of mat-ter, and they constitute a finer sub-stance which is likened to the ego orsoul. At death, these persons contend,these atoms of intelligence or soul re-turn to the stream of their source, andthey survive therein, but, moreover,

they retain the consciousness, the per-sonality which they acquired whenthey were inheren t in the body. Withthese doctrines, with these speculations,with these legends and traditions whichhave come on down to us through thecenturies, the stage was slowly beingset for a very special advent, a doctrinethat was to challenge the imaginationof man.

Causes of Apparitions

From the earliest times, reports by

word of mouth and in writing, haverelated the experiences which men havehad with apparitions, commonly knownas ghosts. These ghosts are related to

be shadowlike beings, sometimes ofhumans, a kind of intangible substance,and, yet, one which the peripheralsenses can detect. There are many

physical causes to suggest to primitiveminds the existence of apparitions. Acombination of moonlight and shadowsin a forest will cause a strange patternto form upon the ground; a slight move-ment of the leaves will alter the pattern

and actually give it animation as wellas form, and then, again, cause it tosuddenly vanish, which has a verydefinite reality to the mind. Reflectionson water and on sand, like mirages,can account psychologically for the be-lief in ghosts. I hard ly believe thatthere is anyone who has not experi-enced a shock, been startled at least,upon awakening at night to discoverover against the wall or near a windowwhat appeared to be a form, a man,or grotesque creature. If he collected

himself sufficiently to examine it, hewould find it was merely the mannerin which the draperies hung. Then,again, persons who have carelesslytossed their clothes upon a chair, on asleepless night would be horrified to

look across the darkened room and seemto see a human figure seated in a chairnear the bed, with perhaps a dog at hisfeet. If such a person were not tooterrified, he would switch on the lightand discover that it was merely diearrangement of the clothes which hadassumed a fearful shape.

Mental aberrations, hallucinations,and obsessions have also caused personsto imagine such things as apparitions, but it must be admitted that genuine psychic phenomena have been experi-

enced at times in the past, even by primitive minds. However, so simplewere the minds, and so inexperiencedwith the laws involved, that they couldnot comprehend wThat they perceived,and thus were terrified and gave ventto their unbridled imagination.

In 1846 strange incidents occurred.In all probability similar incidents oc-curred many times before, but theseattracted exceptional attention, andthey seemed to integrate into an ex- planatory theory, all of the speculations

that had gone before, with respect tothe survival of consciousness afterdeath and apparitions. One by thename of Michael Weakman occupieda small house in the town of Hydesvillein New York. One night he heardstrange noises apparently coming fromimmediately outside. He went out andmade a careful investigation but couldnot detect their cause. The noises con-tinued, unabated, for a considerabletime. Weakman, finally, not being ableto account for them and being so dis-turbed, left Hydesville. The house was

then occupied by John Fox and his twodaughters, Kate and Margaret, respec-tively eleven and fourteen years of age.One night they, too, heard the noisesand they continued to experience them.Finally in December of 1847, they dis-covered that the noises seemed to re-veal an intelligence. They had a se-quence in periodic intervals, in theform of a code of signalling. A neigh-

bor, named Isaac Post, suggested thatthe alphabet be used in endeavoring tocommunicate with these purported in

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telligences. The result, according to thetestimony of a number of witnesses,was a disclosing of secrets which had been known by manv persons in thecommunity who had departed from thisearth some time ago, and so it was

assumed that the origin of these rapsand taps which wereheard in the home weredepar ted beings, en-deavoring to communi-cate with mortals. Thespectacular accountsthen received consider-able publicity.

The first scientific in-quiry into the theory ofcommunicating with thedead is believed to have been made in the cityof St. Louis, Missouri,in June of the year1882. Interest in the

{ihenomena grew rapidy, and in 1885, 14,

000 persons in America petitioned the UnitedStates Senate to com-mission a scientific in-quiry to determinewhether there was any

basis in fact for thesestrange occurrences.

From such inquiries andout of such public in-terest, a new religionwas born, namely, spiritism, or as it is common-ly called, spiritualism.Seance circles were es-tablished throughout theUnited States, and alsospread to Europe, wherenumerous persons par-ticipated in the experi-ments and gathered towitness the demonstra-

tions. Likewise, therewas a spread of jour-nals devoted to the topic, purporting torelate accounts of the experiences of persons who had crossed into the be-yond, and of the methods used to com-municate with them, and so forth.

What Do Spiritists Believe?

W hat is spiritualism? What did itsfollowers actually believe? What prac-tices did they have, and from them

what doctrines developed? The firstsimple, concise theory of what spirit-ism is and what it hopes to accomplish,and what its ends are, strangely enoughwas proclaimed by a medical physician,a Dr. L. D. Rivail. He was not re-

nowned in his practice, though he wasa reputable physician; perhaps he was unheardof except in his imme-diate circles, but his in-tense interest in psy-chic phenomena com- pelled him to writeunder the pen name ofAllen Karaec, and hiswritings by that namewere read throughoutthe world. He definedspiritism and its ends

as this: the soul, theego, that part which isyou does not die. Itsurvives death as anintangible entity. It isa disembodied intelli-gence (as if you couldthink of mind existingwithout body or form),and this disembodiedintelligence he referredto as spirit. Thesespirits of the departedseek to manifest after

death in various ma-terial ways here onearth, in ways that caneven be objectively seenor heard. They princi-

pally manifest and com-municate with mortalsthrough certain privi-leged beings, and underc e r t a i n c o n d i t i o n s .These privileged beingsare known as mediums. Kardec further contend-

ed that the soul rein-carnates again, but inthe interim, before it takes up residencein another body, it may materialize onthe earth plane many times, to be per-ceived by many mortals.

The object of spiritism, as Kardecdefined it, is that man should turn tothese spirits, especially those who aregood, that is, of moral excellence, asmentors. Just as humans will consult

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N a m e d .

a n d

<1 U e in . M e a tu tU f

Each month we select certain common nam es for our read ers’ entertainmen t or enlightenment. This month we have chosen the names of philosop hies. Our author ity for most of these was the booh THESE NAMES OF OURS by Dellquest.

• Materialism comes f rom Lat in—m at e ri a , m a t t e r. T he t heory tha teverything i s reducible to mat ter ,which is corporeal , sensuous, fac-tual , and mechanis t ic .

• Empiricism comes from Greek—empeir ia , exper ience. The theorythat the source of a l l knowledgeis exper ience obtained throughobservat ion and exper iment : i tdenies that there i s inborn knowl-edge.

• Magic goes back through Lat in,Greek, Pers ian, and Assyr ianor i g i ns t o " i maga" o r "em ga .”me aning deep or profound. I t ist he a r t o r power o f p roduc i nguncommon ef fects , wi th the as-s i s t ance o f supe rna t u r a l be i ngsor by the mastery of secretforces in Nature .

• Myst ic i sm goes back to the Lat inword “mys t i cus , ” mean i ng “ofor belonging to the secret r i tesor myster ies ." Myst ic ism is di-rect exper ience or consciousnessin a t ta ining a knowledge of or aunion wi th the Creator or God.

• Occult ism comes from the Lat inword “occul tere ," meaning tocover up. hide. In the past i thas refer red to esoter ic knowl-edge known only to a few. At

f>resent occultism refers generaly to that theory which holds

that insight into and control overnature can be obtained by an un-derstanding of and experiencewith little Known laws of naturethrough such secret lore as al-chemy, astrology, telepathy, geomancy, psychomancy, magnetism,

etc.

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The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fratern ity. It is a focal point of Cosmic radiations and thou ghtwaves from which radiate vibrations of health, peace, happiness, and innerawake ning. Various periods of the day are set aside wh en man y thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Ca thedral a t the time will receive the benefits of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those wrho are m embers. Th e book called “L iber 777” describes the periodsfor various contacts with the Cath edral. Copies will be sent to persons whoare 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 postagestamps. (Please state whether m emb er or not— this is importan t.)

CREATIVE MEDITATION

N ERRONEOUS conceptregarding meditation ex-ists in the minds of many people possibly due to amisinterpretation in theWestern world of the

practices of meditation aswe believe they exist inthe East. To many indi-

viduals meditation is simply a state ofdoing nothing, and if this idea is car-ried out the accomplishment that comes from such a practice is also nothingnessand leads many to believe that medita-tion is worthless.

The true meaning of meditation can-not be a concept of an entirely passivestate. To be completely passive infersthat the individual is physically andmentally at rest and is doing nothing,unless it is merely a state of idle day-dreaming. We should know through

experience that daydreaming accom- plishes nothing. It is merely giving freereign to our conscious processes. It doesnot even entail the use of any creativefaculties. The true state of meditationis a passive state insofar as the physical

body is concerned, but this does notmean that the body cannot in any way be active. It is passive in the sense that

it is subordinated to the mental purposeof the moment. The individual who iscarrying out an exacting technique or act and has his whole mind and atten-tion directed toward what he is accom- plishing and is making that accomplish-ment purposeful, is literally in a stateof meditation in the broadest sense ofmeaning we can give to the word, eventhough nis body may be active.

We seldom think of meditation as anactive principle, but it is true tha t medi-tation is the use of our creative facul

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ties. It is both a process of puttingmind power into effect and bringing to bear the necessary physical accompani-ments which will make best use of ourconscious abilities. In everyday life, theindividual who goes about his work and

carries an ideal in his thinking, andfurthermore, conducts his life with adegree of confidence and selfassurance,is acting a state of meditation. Such astate, of course, will be productive onlyof usefulness, provided its basic purposeis in conformance with universal lawsand principles. This interpretation ofmeditation is based upon the principlethat the power of mind is a key to the

power of action. Some schools ofthought would have us believe thatmind power in itself can do nothing, but in reality, the power of mind is like

the energy in fuel capable of poweringan engine. The gasoline of a combus-tion motor contains in itself great po-tentialities of power, but if it is sealedin a container or tank and is never

permitted to leave that tank, its poweris useless. Its power always remains

potential, bu t it cannot bring about ac-tion until it is released under the propercircumstances to be converted intoaction.

This is, to a certain extent, also trueof mind power. It is a reservoir of power that can be brought into the

environment of the individual andmade productive. It is within the mindthat we build up the necessary preludeto action. It is there that we formulatethe theories that must necessarily pre-cede the effecting of the theories in theexternal world. The usual concept ofmeditation is ordinarily considered asbeing closely akin to prayer. It is astate of attitude and condition wherethe individual attempts to contemplatehis relationship to his environment andto his Creator. In this sense meditationis usually carried out in a state of

physical relaxation. It is a process bywhich the individual seeks to put offas best he is able the stimulation thatenters his body from the outside. It isthe state of withdrawal from externalaffairs; it is the opportunity for themind to organize and bring into properrelationship the power and potentiali-ties resident in it for future use.

The mistake in passive meditationis when consciousness only revolves

around various subjects and no organi-zation is consciously planned. If medi-tation is to be creative, it must be the

process in which ideas are not onlyturning over in the mind, but are beingassembled and catalogued. The indi-

vidual who performs any activity,simple or complex, is the one who has been able to formulate the process be-forehand in his mind. Creativeness ofany kind presumes that there is ma-terial with which to work. The scien-tist or inventor who brings about a newcombination of materials has inventivegenius, it is true, but most of thatgenius can be found in the ability ofthat individual to so organize histhoughts and knowledge as to bringthem into new relationship with eachother.

It is not conceivable, as a rule, thatan individual with no knowledge ofscience or mechanics or the laws relatedto the physical world is going to inventa new mechanical contrivance; but it isconceivable that the individual who hascertain knowledge of physical laws can,through a mental process, conceive anew way or a new method to combinethe laws of which he is aware.

Mind power is no short cut toachievement. If we have a certain dis-tance to cover insofar as physical space

is concerned, we know that that spacemust be covered through the process orsome form of transportation, whetherit be walking or through the use of anymechanical form. The same thing istrue in the process of creativeness. Ifwe are going to achieve a certain end,there is, in a sense, an area of spaceto be covered between our desire for and the achievement itself. Therefore,if you would perform miracles of sci-ence, if you would bring peace andhappiness to your own life, or healthand prosperity to others, you must

know the facts which bear upon these processes. An individual who may de-cide to meditate upon the possibilitiesof attaining financial independence will

be better prepared to do so if he knowssomething of economic laws, because itis through these laws that he will ob-tain such independence in a worldwhere these laws and principles operate.If one is going to use the process ofmeditation to achieve health, he will be

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better able to reach that end if heknows some of the fundamental lawsof health and care of the physical body.

Meditation in either of these caseswill be the process of connecting the

known laws with the situation, but theinspiration that may come from such a process may not be the solution in full.Usually those flashes of knowledgewhich have been credited as being in-spired or the product of genius are notcomplete entities in themselves, but arethe result of working upon a new idea.A new idea is frequently no more thana complete understanding of relation-ships which previously did not appearto be related.

To summarize, we may say thatmeditation is an active process throughwhich consciousness is able to drawupon the potentialities of mind power.Meditation, then, is the process inwhich data is assembled — it is the process in which we bring to bear allour available knowledge upon the thingwhich we are attempting to attain orachieve into our consciousness for the

purpose of analyzing, regrouping, andseeking inspiration concerning how wemay fit the pieces together. The resultof meditation which may come imme-diately or may be delayed over a con-siderable period of time usually will

take the form of an understanding ornew insight into the relationship of thefacts and ideas under consideration.This, however, is not the end—it is the

beginning of putting this new relation-ship into practice. I believe that many great inventions have reached this stagein the mind of the inventor a long

period of time before the invention was perfected. The hard work comes at thisstage—the work of fitting our ideas and

new viewpoints to physical necessity.It is in this process that we must ex-

periment, that we must apply everyidea which has been developed overand over again until theory has finallymatched the material world in whichit must manifest and function.

The potentialities of meditation, there-fore, are unlimited. They are unlimitedin the sense that man at his presentstate of civilization has not even tappedthe very edges of mind power. It islimited in that most men are not pro-ficient in attuning themselves with thecreative and Cosmic forces of the uni-verse from which comes fuller under-standing. The potentialities of man to put into effect the inspiration and ideaswhich he may achieve through this

process has only begun. Man as a rational being has existed on this planetfor only a minute fraction of the totaltime of the earth’s development. Hehas only touched the surface insofar aslearning the possibilities of the physicalworld about him is concerned. It iswell known that the surface has beenonly barely scratched, insofar as under-standing the creative forces in the mindof man is concerned. The progress ofthe human race, then, will depend upona full understanding of the potentiali-ties of the man himself, and how hecan effectively use the forces about him.

Meditation as a sincere practice ofthe individual seeking to better adjusthimself to the life he has to live is aworthy practice. Inasmuch as he doesthis he has better equipped himself forthe use of undeveloped and unproduc-tive faculties. The Cathedral of theSoul is one media serving as an aidthrough which men may work for in-spiration and guidance.

WE THANK YOUThe officers of the Supreme and Grand Lodges and the staff members take this oppor-

tunity of thanking our fratres and sorores of AMORC everywhere, for their beautifulChristmas Greetings, and the sentiments expressed within the attractive folders andon the cards. So ma ny ha ve been received that we use this means of acknowledgingthem, as it would be almost an impossibility to personally acknowledge each message.It is these expressions of good will which make very apparent the spirit of Brotherhoodof the AMORC throughout the world.

O F F I C E R S A N D S T A F F

Rosicrucian Order, AMORC

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The Lost Tribes of Mystics By Dr. H. S p e n c e r Le w i s , F. R. C.

(From Rosicrucian Digest, December, 19SO)

UCH has been writtenand said in the past aboutthe lost tribes of Israel.Very often, a writer onthis subject will deal al-most exclusively with thereligious o r theoretical

points involved, but thereare other points of equal

interest, and which are perhaps morefascinating to the student of mysticism.

The name “Israel” should be divided

so that it reads as Israel. It was origi-nally an Egyptian term, conferred uponthe peoples who came into Egypt fromstrange lands and dwelt there a while,only to pass on to other lands. In thename Israel, we find the keynotes tothe ancient mystical beliefs of these

people. We need only read of theirtraditional experiences, even in theChristian Bible, to understand thatthese people were of various divisionsof one race who had come togetherthrough their mystical understandingand mystical development. Nearly all

that is said of them in the ChristianBible is symbolical, allegorical, andmystical. If the accounts of them areread as history unveiled, we do not findanything peculiar about them, exceptwhat seem to be contradictions and ap- pa rent inconsistencies. If, on the otherhand, we read about them with the un-derstanding that the facts given areallegorical and mystical, we plainlyrealize a great picture of a beautifulnature.

The question rises instantly as towhere these people finally dwelt andwhat became of their great knowledge,and their great powers. We connot be-lieve these tribes, as the3r were called,went to Palestine or Syria, or the sur-rounding countries, and there remainedforever, being absorbed into other racesor tribes, and that not only their indi-viduality as a race was completely lostor molded into a new race, but theirgreat knowledge and mystical powerswere completely lost to all future races.That would be truly a mystery incivilization, and it is no wonder thatthose who believe this sort of thing point to this situation as being one ofthe unsolved mysteries of history. It isa mystery only when misunderstoodand no longer a mystery when werealize the real facts.

One of the greatest of these Israeliteswas Akiba, who became what we wouldcall today, a Rabbi among his people, orin other words, a master of their phi-losophy and mystical teachings. He says

in one of his ancient writings that theyadopted a very strict law regardingceremonialism and ritualistic practice intheir religious wurk, solely to excludeany possibility of idolatry entering intothe thoughts of their people. They had but one God, the everliving God, asthe ir idol. They called this God Jeho-vah. Originally, the final “h” was nota part of the name, and even the vowelsounds of the name are not identical to-day with the ancient name, for the an-

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cient name was never pronounced ex-cept under certain conditions within thegreat tabernacle. Moses was not theirspiritual guide, but a prophet who in-terpreted the signs of the times and re-

vealed to them the meaning of certaintilings.

After these people had passed throughEgypt and had come into contact withthe various priesthood beliefs of thatcountry, they were astonished to find inPalestine and Syria many other re-ligious beliefs, each contesting for su

remacy. They had great difficulty inolding their younger people steadfast

to the ancient teachings, which theyknew were true, and which had savedthem in many unusual circumstances.

Therefore, they attempted to consoli-date themselves into a secret organiza-tion or a separate people, preventing asmuch as possible any contact betweenthe younger generation of their tribesand the adults of the pagan nations.

In order to hold themselves strictlywithin their own teachings, theyadopted the strictest rules and regu-lations that have ever been placedupon any people voluntarily in con-nection with religion or the philosophyof life. Yet, the circumstances of thecountry and the conditions under which

these Israelites had to live forced themto separate and live in various com-munities widely apart and to finallyspread to the border of other lands.This left the doorway open to con-tamination so far as the youngergenerations were concerned, and theultimate result was that many of theyounger people wandered away intoforeign lands and adopted foreign cus-toms of living.

So successful had been the work ofestablishing the principles of the mys-

tical teachings in the minds of theyounger people, however, that eventhough these youths joined caravansand journeyed into distant countries,and went upon the seas, and in otherways gradually left the land of theirfathers, they did not forsake all of theirteachings nor forget the marvelousknowledge which was their inheritance.

Astronomy was one of the great sci-ences in which they had become inter-ested after their contact with the wisemen of Egypt, but their greater knowl-edge pertained to healing and the laws

of nature in addition to their very in-timate knowledge of spiritual laws. Theteachings of Apollonius of Tyana, whoconducted a school at Symrna, alsomodified some of the Israelite principles

and widened their knowledge of mys-tical laws.

As years passed by, the older members of the Israelites passed to the be-yond and only the younger generations,widely scattered, remained to cany onthe ideals and teachings of then* for-

bears. By intermarriage, a new racewas rapidly developing, constituting theJewish race of the present day. Butthis Jewish race was not of the pure

blood of the Israelites, but merely de-scendants from them as a branch from

a tree. The mystery of the youths whowandered far and wide remained un-solved until some years ago the firstclues to the solution of the mysterywere found here in America.

An eminent student of the life ofthe American Indians discovered someastonishing facts, and these facts maysome day tell a greater story than anyone has suspected. We know that thetribe or race commonly called theAmerican Indians has been found tohave existed in m any parts of the West-ern world. We know also that this raceof people is unique and unlike anyother race known to man. While thisrace is divided into tribes and eachtribe had a language that was almosttotally different from that of an adjoin-ing tribe, nevertheless, the racial char-acteristics and the many common bondswhich united them proved that they alldescended from one original race. Thusthe Indians, which Columbus met whenhe first landed in the southern part ofthe American continent, and the Indiansfound later in Canada and on the shores

of the Pacific in Central America, alongthe Ohio River and upper New Yorkstate, or down in South America, wereundoubtedly related to one branch ofthe human tree and had many customsand habits in common.

The great diversity in language, how-ever, among these various tribes orgroups of Indians, kept the students ofIndian life from ever attempting tocompare those things which were com-mon to ail of them. When once this was

broken, however, the revelations werestartling. It was foimd, for instance,

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that among those tribes of Indians,separated by an entire continent, andwho could never have been in any in-tercourse with each other, and whoselanguage and even general customs and

habits were widely different, there werecertain holidays, religious days, fetedays, and Sundays, which were com-mon to all of them, even to those wholived in the south of the country andeven in South America. This provedthat in the matter of religious holidaysand astronomical holidays, they had acommon understanding. Then it wasfound that in their religious ceremoniesand in many other ritualistic per-formances of a definite nature, therewere other identities common to all ofthe tribes.

This proved at once that the essentialEoints of their rituals and ceremoniesad one original source, and that the

modifications were due to environ-ment through changes, losses, additionsthrough newer generations, and throughcontact with other peoples. Then it wasalso found that certain words of a re-ligious significance and certain mysti-cal principles, and certain vowel soundsin their chants and mantras wereidentical in all of the tribes. This proveda common origin or one original sourcefor these tilings.

After all of these facts had been ac-cumulated and carefully tabulated, thenext point was to find the source ofthese outstanding coincidences. You may be surprised to learn that it was foundthat these various points in holidays,rituals, vowel sounds, names, and cere-monies common to all of the Indiantribes were identical with those prac-ticed by the people of Israel.

Realizing that the American Indianscould not nave had any intercourse in

later years with the people of Palestine,Syria, and nearby countries, indicatedsome other method of contact. 1’hestudy and examination of this problemrequired many years, but the ultimate

conclusion was that the peoples of theWestern world called the American In-dians were direct descendants of thoseyouths of Israel, who wandered fromtheir native lands and eventuallyreached into foreign countries.

Further investigation has clearly in-dicated the possibility and probabilityof the American Indians being descen-dants of the socalled lost tribes ofIsrael. This being probable, we standon the threshold of many other wonder-ful revelations, which will probablythrow great light upon the many mysti-cal laws, and principles which theAmerican Indians used so successfully,and which have always been a fasci-nating study for the people of the West-ern world. We may find, after all, tha tthe Indian medicine man and his re- puted superstitious practices were thesame identical scientific and mysticallaws used by the Essenes and the mysti-cal brotherhoods in preChristian times.

We may find also that the manyother wonderful scientific facts knownto the American Indians w^ere principles passed by word of mouth throughvarious generations from the time ofMoses to the present day. The Indian,himself, says little, not because heknows little, but because he knowsmuch, and we find in his silence andhis reluctance to speak a further ex-emplification of the ancient practicesof the mystics to see all, hear all, knowall, but say nothing. Some day the realstory contained in the ancient mysticalmanuscripts will become known to the

public at large and strange mysterieswill be solved.

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1945

JANUARY’S BIRTHSTONE

The garnet is the birthstone for the month of January. It is said to insurefriendship, fidelity, and truth in the individual who wears it.

When crystallized, garnets have a vitreous to resinous lustre. They are cutand used for gem purposes, according to their transparency and richness of color.

Almandite, which is the common garnet , varies in color from deep red to black. The transparent scarlet and crimson varieties, when cut are called carbuncles; these were highly prized by the ancients. According to the Talmud,the only light that Noah had in the Ark was furnished by carbuncles.

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$j[ SANCTUM MUSINGS

LIVING THE GOOD LIFE By T h o r K i im a l eh t o , Sovereign Grand Master

f llTHIN the heart of everyhuman being is the in-stinctive urge to havemore, to do more, and to be more, to live a fullerlife. It is this powerfulforce, locked deeply with-in, that impels mankindto struggle ceaselessly,

against all odds and in spite of all

handicaps, for a better way of life.Everywhere, in the mineral, vege-

table, and the animal kingdoms, wefind the instinctive, unconscious, in-voluntary, yet natural expression ofeach living thing to rise up to the fullestlife of which it is capable. Each accord-ing to its kind, does what is best for itsown development and necessity. Eachobeys the urge for selfpreservation andselfexpression unconsciously and with-out resistance, and in that obedience itautomatically finds the secret of agood life.

Of the four kingdoms of nature, thehighest of all, man, fails to live up tothe best of which he is capable. Mancan think, he can choose, and he cancontrol. With these attributes, there isalmost no limit to the heights to whichhe can rise individually or collectively, but un til he leams to use these attributes correctly, he will make manymistakes and will hinder his own progress. While man is free to think,he is equally free to think harmful aswell as helpful thoughts. He can

choose, but he may choose the wrong instead of the right. He can control, but he may exercise that control to hisown detriment or destruction. In directmeasures as he thinks, chooses, andcontrols wrongly, he automaticallystifles the outer expression of the urgeto expand.

In other words, because a man canthink, choose, and control, he frequent-

ly fails to obey the promptings of hisInne r Self. As a result he fails to liveup to his greatest potentialities, or toenjoy life, health, and happiness to itsfullest extent.

Many students of mysticism have arestricted idea as to what constitutesthe good life; that is, the type of lifea mystic should strive to live. Manyrefuse to associate with any but mysticstudents and refuse to read anything but mystic and occult literature. Intheir social intercourse they revel indescribing psychic phenomena and

mystic experiences to the exclusion ofany other subject. This attitude isobviously too narrow. There is nodoubt that we should read just as wddely as possible in mystic and occultliterature. There is no type of litera-ture that is broader in its scope or moreinclusive of widely diversified interests.We need information and we need background. It is helpful to learn ofthe different approaches of the differentauthors. It is necessary to learn todiscriminate between literature of genu

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ine and spurious value. Contacts withother students are also both helpful andstimulating. Each student reacts in hisown way. Each student’s needs differ.There is much to be gained from books

and from personal experiences ofstudents.There is another aspect, however, to

occult studies and occult life; that ofapplication to the problems of life,which includes spreading the idealthrough our way of living. You can notdo this by proselyting or talking yourfriend into joining the RosicrucianOrder, whether he is interested or not.You must realize that all human beingsare not on the same level of develop-ment and understanding, or are notawake or interested to know the pur-

pose of life or thei r place in the schemeof things.There is the great blueprint of evolu-

tion. There is the smaller blueprint ofour individual lives. While fulfillingour individual destiny, we must dowhat we can toward the evolution ofthe race. The very least tha t we cando is to live in accordance with our principles. Let those who know us,and those with whom we associate, be-come acquainted with the higher typeof life through our life. Knowing uni-versal principles, we should not be con-

cerned as to whether a higher type oflife gives us social or financial success.We should live in accordance with ourideal as far as possible, because wechoose to live on a higher plane, be-cause we scorn to lower our standards,

because it is impossible for us to livein any other way. It should meannothing to us that results are not apparent or immediate. A decent indi-vidual is not clean or well dressed, only

because it pays socially, and is nothonest only because it pays in businessrelationships. Certain qualities belong

inheren tly to the aspiring man. Thelife of the mystic student is groundedon universal principles. He knows tha tconsequences are unavoidable and there-fore he lives both in the present and ineternity at the same time.

The point of view of the average manis tota lly different. He is guided byimmediate results. He thinks it veryclever to get something for nothing. Hedoes not know he must pay justly foreverything. He thinks it legitimate to

outwit his neighbor. He thinks wrong-doing excusable if “he can get awaywith it .” The life of the material sensesis the only life that he can understandor appreciate. Living means satisfying

the demands of the body and enter-tainment. He does not realize that na-ture demands retribution and that it brings to him the effects of the causeshe has created.

By living a better life we teachothers a new ideal. We rarely knowwhat influence we have had uponothers. We do not always know allwho have been both directly and in-directly influenced by us. Do you re-member the story of “Pippa Passes”that Browning tells of in one of his

oems? This little factor}1 worker on

er one holiday passes down the streetof the village, singing her cheerfulsong. Three people who listen to herare influenced at a turningpoint inthe ir lives. Yet Pippa passes on, utte rlyunaware of what her song has meant tothree souls.

It is important, in our desire to beof service to the w'orld, in our desireto help in the great cause of evolution,that we live as far as possible in ac-cordance with our highest ideals.

In the second place, it is obvious thatwe can be more useful among the men

and women we contact in daily lifethan among fellow students only. Howrcan we help people unless we knowtheir problems, their needs, their de-gree of mental and spiritual evolution?Fruitful contacts are made in the mostunexpected circumstances. We can helpone person with a suggestion for im-

proving his diet. To another person wecan give a broader outlook on religion.To a third individual we can give a newinterest in life. One person’s life will beenriched if he is directed in the chan-nels of community service. Another

person’s life will be enriched if he isencouraged to study one of the arts.Another person must be encouraged toovercome negative mental and emo-tional habits. Another needs a friendlyhandclasp, a sympathetic ear to makehim feel that life is worth living de-spite sorrows and difficulties. Our as-sociations with fellow students must besuplemented, therefore, by associationswith people of the world. Otherwisewe shall lose touch with the life of com-

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their purposes. A single aim has giventhe forces of evil control throughoutlarge areas of the world. It is our dutyto counteract by an equally determined,singleminded purpose, to challengeevery inch of ground, to be firm in ourconviction and our loyalty, to be mili-tant wherever conditions demand, tothrow the force of our influence, nomatter how small, or slight, on the sideof the forces of evolution. God’s Plancannot fail. It is our great privilege toknow even a little of it and to be per-

mitted to help in the grandest creative project in the world. Therefore, fellowstudents, let us arise and look to thelight within us for inspiration, forcourage to step out into the world andwork for the great cause with mightand main. Let us studv the world ofmen, let us enter the battle fray, letus find where help is needed most andlet us give it unstmtingly, with all thegenerosity and enthusiasm of which weare capable. We need not count thecost when we give to God.

V V V

SURVEY OF IMMORTALITY AND SPIRITISM

(Continued from Page 376)

authorities here, or will try and emu-late persons of moral excellence on this plane, they should tu rn to these departed beings to be guided as well.However, he admonishes that there arealso malevolent spirits which will re-sort to trickery and deception, and, asthey did on the earth plane, will leadmortals astray if they are not cautious.Consequently, by this Kardec impliesthat the departed consciousness or soultakes with it all of its characteristics,

all of its weaknesses, all of its moraldeficiencies, if it has any, and can andwill, if given the opportunity, displaythem in the hereafter, to the detrimentof unwary mortals.

Science Investigates

It should not be presumed that sucha doctrine and such reasoning or lackof it, as you will, applied only togullible and credulous peoples. Itshould not be thought that the believersin these spiritualistic doctrines were ig-norant of the inner workings of the

human mind, and of basic psychologi-cal principles. This phenomena seri-ously attracted the attention of scien-tists of repute. For example, AlfredWallace, naturalist, whom many consider the precursor of the DarwinianTheory. Again, William Crooks, re-nowned physicist (one of his many con-tributions to science being the discoveryof the element thallium), after investi-gating the phenomena for some time,

wrote a scientific analysis of his find-ings, and he summed them up by say-ing: “7 do not say these things are possible. I say they ex is t” Subsequentlyhis reputation in science was at stake.He was not only ridiculed by the lay-man or public at large, who were in no

position to take a stand because of the irlack of knowledge and actual experi-ence with the phenomena, but also byhis own colleagues.

In 1900 another eminent scientistwas drawn into this field of research,Sir Oliver Lodge. He was professor ofmathematics at the University of Lon-don, and in the field of physics he con-tributed much original work to the dis-covery of the speed of the ion, and muchdata on the knowledge of electromag-netic waves, the basis of radio trans-mission. In 1910, he became the fore-most investigator of psychic phenome-na, and wrote a number of books on thesubject, one of which is a classic The Survival of Man, which definitely es-tablished his acceptance of the idea thatthe consciousness of man does survivedeath.

Scores of scientists now became in-terested, some possibly for the purpose of disproving others, but the majoritywere seriously convinced of the possibility, remote as it might be, that con-sciousness in some manner did notcease to be when death occurred. Gio-vanni Schiaparelli, Italian astronomer,

[ 386 ]



was one of these. It was he who haddiscovered the geometric pattern orlines, if you will, on the planet Mars,which he called canals, and which in-stigated an investigation into that fieldof speculation and exploration.

Psychical research societies were now being formed. The first of these was inLondon, England. The President wasSir Oliver Lodge. Another was formedin New York City, and the late Im perator of AMORC, Dr. H. SpencerLewis, was its president. These so-cieties were composed of eminent menof science and literature. They werenot illiberal. They were there to findout what basis there was for the phe-nomena and to try and determine thecause of the results or the demonstra-tions. The New York Psychical Re-

search Society included such eminent personages as Isaac Funk, of Funk & Wagnalls Dictionary fame.

The proof of spiritism was contingentupon whether there was such a facultyof mediumship. If mediumship reallyexisted, then the results therefromwould have factual basis. A medium isone who is defined as an intermediary

between this world and the next. Psy-chical research societies found that agreat number of these mediums wrerecommon frauds. Their fraudulence wasoften exposed. Sometimes it was very

crude, but in most instances the in-genuity displayed by these fraudulentmediums was amazing, and showedmisdirected intelligence and ability, andconstitutes a separate field of inquiryand discussion. The motive of these charlatans was most always monetary.They hoped to enrich themselves by

preying upon the griefstricken whonoped to bridge the void between thislife and a possible other one, and thereby communicate with and enjoy anintimate relationship with their de-

parted loved ones, even if but momen-

tarily. Notwithstanding the examplesof fraudulent mediumship, many, manyincidents that occurred in these seanceswere verified methodically and criti-cally. Such verifications revealed tha thumans, or certain ones at least, uponoccasion, did display or exhibit strangefaculties or powers, which could not be

V

overlooked and must be probed forfurther understanding.

A medium of note during this early period of research, one who all authori-ties agreed was sincere and whose phe-nomena did display unusual innate

powers, was a Mrs. Pieper. Dr. Fly slop,an authority on psychic phenomena,and whose work Enigmas of Psychic Phenomena, is a classic on the subject,often interviewed her during her se-ances. To cite a few examples, upon oneoccasion she described, in detail, a col-lection of canes which Dr. Hyslop had,and which he had locked in a chest inthis country and had not used for years.Some of them were even badly damaged.Upon another occasion, Dr. Hyslop wassupposed to be communicating throughthe medium with his deceased father,

and, in accordance with his tests andinvestigations, he asked the purportedvoice of his father what had happenedto a certain mutual friend and whetherthis friend, who resided in a foreigncountry, continued to attend church.The voice of the purported deceasedreplied that the friend no longer at-tended church because of an organ.After considerable effort, Dr. Hyslopwas able to communicate, by corres-

pondence, with this friend, who wasnow an aged man, and he learned hehad just recently severed his connec-

tions with the church over a disputewith the officials in connection with theinstallation of an organ.

Another serious and reputable inves-tigator was Yza Trisk. On one occasion,he was attending a seance conducted bya renowned medium in Stockholm.Suddenly the medium spoke in a strangevoice, and uttered the words, “I leftearth twentyfour hours ago.” Andthereupon the medium, while in thetrance, drew a sketch which was im-mediately recognized by Mr. Trisk asthe portrait of a French poet. He cabled

at once, and after some time wTas ableto verify that the French poet had diedwithin the 24hour period. In fact, atthe time that the medium related thisinformation, the death of this French poet was not even generally known inhis own country.

(To be Continued)

V V

“The rhythm of labor is the adornment of the world. . . . Work, prayer, beauty, all are facets of the great crystal of Existence.”—From Aum Thoughts

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God In Matter

T h e

Rosicrucian

Digest

January

1945

By J oh n W e i jl a r d , F. R. C., Ch. E.

T CANNOT truthfully besaid that the studying ofchemistry for the greater

part of a lifetime is con-ducive to either a beliefor a disbelief in a con-scious God or Cosmicforces with moral pur-

poses. But it is difficultto picture a serious student of chemis-try who does not sooner or later becomeaware of the beautiful order manifestin the structure of matter. Some of thelaws of the material universe are spec-tacularly exhibited in the formation ofcrystals, for instance; although organicsynthetic experiments give the thought-

ful experimenter ample indications ofa lawful and just universe. In spite ofthe fact that much poetic effervescencehas been produced about crystals, onecannot escape the assumption that alaw was set up somewhere, at sometime, or a thought pattern for each par-ticular combination of matter in thevisible or material universe.

I noticed many years ago that thearranging of organic crystals in a crys-tallizing vessel could be visibly affectedunder certain conditions by directingone’s thoughts toward the forming crys-

tals as they commenced to appear.Even the crystal form could to someextent be altered at times. I have thusseen magnificent crosses, stars, tri-angles, and other geometric figures ap-

pear where ordinari ly there would bean irregular mass of needlelike or rec-tangular crystals, of whatever the par-ticular crystal form might be.

The crystals tend to group them-selves according to patterns consciously

held in the mind, particularly whenthat pattern or picture is released ac-cording to Rosicrucian principles. Thiscan scarcely be precognition—organiccrystals ordinarily do not appear inorderly patterns. It would rather be

psychokinesis, a control of materialevents by mind. Since crystals tend torespond to outside thought patterns, itseems logical to conclude that a uni-versally valid thought pattern had once

been established for each combinationof matter.

Many new organic compounds are brought into existence every year. Thiswriter has had occasion to watch newcompounds crystallize for the first time,

and as the substance actually seems tohesitate before assuming its crystalshape, one wonders to what extent, ifany, the observing scientist is subcon-sciously responsible for establishing the

pattern by holding fleeting crystal pic-tures in his mind; or if the form is in-herently and irrevocably part of thestructure, which would then constitutea predestination of material form.

We Rosicrucians have at one time oranother obtained proof in our sanctumsthat psychokinesis is possible to alimited extent. But psychokinesis is not

only possible in the silence of a sanc-tum, or the privacy of a laboratory. Ihave observed frequently that materialevents in reasonably large and compli-cated scales appear to be controlled sub-consciously by mind; for instance, new

processes and inventions demonstratedfor the first time by the inventors,usually show up brilliantly.

Complicated organic processes rela-tive to the production of modem drugs

C388 d



have been known to come through sosmoothly at its first demonstration thatit seemed uncanny. Some sort of thoughtcontrol was in action; a thought moldhad been formed into which the sub-sequent events flowed smoothly. Itseemed at times as if the Cosmic sentits potent forces to assist, as long as theinventor was present. In almost allcases, however, when the inventor ordemonstrator withdrew, the establishedthought pattern seemingly disintegratedand conditions became chaotic; unfore-seen difficulties pyramided. The peoplein charge of the processes seemed tolack the thought control necessary forthe smooth flowing of events, in spiteof the fact that they did not lack suffi-cient knowledge. It appears tha t such

thought control can he rebuilt withgreat difficulties except when the origi-nal “dreamer of dreams” returns to tnescene. The difficulties then seem tovanish as if by magic—the thought pat-tern is reestablished, the events flowsmoothly.

We know by experimentation thatthoughts can effect limited changes inmatter, perhaps to a very slight degreeunder most experimental conditions.Under actual field conditions, when our

minds are not strained by expectationof mystical phenomena, these changesor alterations of events might be con-siderable. It is clear that the variablesin connection with specific and personal problems can be greatly affected by ourthoughts, and the laws involved seemto apply equally well concerning important events as when inconsequentialexperiments are carried out.

This explains perhaps the temporarysuccesses of dictators. Their malignantminds have created strong thought pat-terns; by their maniacal intensity of

thought, violent vortexes have been setin motion which have given the affairsof the world the insane gyrations wenow witness. But it should be men-tioned that no lasting or permanent

(Concluded on next page)

—

THOUGHTS OF AN EVERYDAY MYSTIC

“I am typing this letter in our outdoor sanctum in the cool shade of our favorite plumtree in our yard, which affords an inspiring view of the Clark’s Fork branch of theColumbia river, five miles east of Missoula, in a community known as Pine Grove . . .

a portion of Montana known among the Indians as Hell Gate Canyon, because of thefact that many bloody battles were fought here between the Flathead and BlackfootIndians—the latter defending their hunting grounds against the annual invasion or en-croachm ent of the former. It is also interesting to note tha t the word Missou la is anIndia n word me aning ‘a place of fright.’ In rea lity it is a beautiful canyon about twomiles wide with towering pineclad mountains on cither side where nature abounds inall her glory for our benefit and that of our friends, many of whom are Rosicrucianswho gather here for convocations and the contemplation of the glorious work of theCreator.

“It would indeed be a dull person who could sit here without becoming inspired bythese surroundings. Two m ain trunk railway lines (N orthern Pacific and Milwaukee)wind their way through the canyon along the base of yonder mountain, over which longfreight and passenger trains roll in their effort to maintain regular traffic between thePacific and tne A tlantic. T urn ing o ne’s attention now to the opposite side of the canyonwhere runs the great transcontinental Number 10, we observe there also a continualstream of traffic rolling along on precious rubber. Then, too, one m ay cast his eyes upward upon one of the nation’s fast expanding airways where aeroplanes soar likegiant birds contributing their share to the common weal!

“So here, alongside of one of the great traffic lanes of the nation one becomes con-scious of the restlessness of all the Cosmic forces. One is reminded o f the great tru th thateverything is motion and that matter is forever becoming. He re we have the restlessnessof Man in all his activities, the restlessness of the water that rolls by in this great riverthat drains all western Montana, and the restlessness of the winds that occasionallysweep throug h the canyon. And the re is that truth that nothing is inert! Even the rocksin the wall between me and the river are not inert. They are becoming something else.Each is imbued with an urge to become manifest on a higher plane!”

* * * * *

Editor’s Note: This portion of a letter from Soror Clemensen demo nstrates the livingof life fully and b eautifu lly in one’s own imm ediate surroundings. This realization isshared by her husband, who is also her companion in the Rosicrucian studies.

( § )ivru-uiq

V S /[ 389 ]



thought patterns can be obtained bythinking alone. The crystal forms re-vert spontaneously to the original forms,and the dictators as we now know themshall come to an end like all other evildreams.

It is fortunate that we are not ableto create permanent patterns with ourthoughts only, except in connectionwith creative work, and by the sweatof our brows. It appears that the last-ing things must have universal justifi-cation and be brought forth in pain andtribulation. . . . Then the thought pat-terns materialize so everybody can seethem. A beautiful picture, a new and potent drug that heals swiftly andmiraculously where deatli was certaina few years ago; a satisfying musicalcomposition; a well cultivated field orgarden; a harmonious home; happiness.

It should be mentioned that a chemist,like any other worker, may turn to theCosmic and obtain clear and often in-stantaneous answers to baffling prob-lems, when all other sources of infor-mation have been thoroughly investi-gated and found wanting, and if allconditions are just and honorable. Theselast two words are exceedingly impor-tant: Just and Honorable. I have seenat times that if information obtained

directly from the Cosmic has been ap- propriated for greed, the most promis-ing things come to naught, become voidand formless. I can testify to the factthat the balance of the Cosmic does notknow how to err.

It is eternally true that the Cosmic isthe storehouse containing all the knowl-edge of all things. But it is also truethat the Cosmic is willing to impart previously unmanifest knowledge to anapplicant if he is wholly sincere. Suchinformation may be obtained relativeto new or unknown combinations ofmatter, and in the way the Rosicrucianstudents have been taught since theancient times. In fact the Cosmic ap-

pears to be intensely aware of the thingsthat are being developed in the labora-tories in the world—we are working because of God, not against Him.

I have been made to understand insome cases when I worked with newand unknown compounds, that the sub-stance was already known cosmically,that the blueprint was available, as per-haps the blueprints of all possible formsof existence may be available. I con-sider it fortunate to be able to bringsome of these prints into manifest reali-ty, thus increasing in a small measurethe wellbeing of living things.

T h e

Rosicrucian

Digest

January

1945

BOOKS FOR CHILDREN

W e highly recom mend the following two books for children. Both are historically

accurate, informative, well illustrated, and written in a style appealing to children

be tw ee n th e ages of ni ne to fif tee n years. They m ay be orde red from The Rosic rucia n

Supply Bureau, San Jose 11, California.

CHILD OF TH E SUN by Ma rgaret Dulles Edwards. W hat had the great Pharaoh,

Akhenaton (Amenhotep IV), meant when he called himself “the King Living in

Tru th, flourishing forever and ever”? Here is an am azing portrayal of the life and

childhood of this great Pha raoh, who influenced the future of religious thought. It

reveals how he was taught to love the forces of nature and how the sun became to

him the symbol of Divine power and unde rstanding. An inspirational and delightful

presentat ion. Pr ice, $1.75 a copy, postpa id to you.BEGINNINGS OF LIFE AND DEATH by Sophia L. Fahs and Dorothy T. Spoerl.

Let us try to imagine for ourselves what our world would be like if we all lived

on and on forever on earth. If no one died, the time w ould soon come wh en the

world would be full of people and then there would be no room for newborn babies.

W hat a que er lot of old folks we should be after a few centuries. W ha t a dull world

it would be! The n, the book fascina tingly explains the various legends of the ages

accounting for ma n’s appearan ce and wha t occurs after death. Instructiv e and non

sectarian. Price, $1.50 pe r copy, postpaid.

[ 390 ]



Temple EchoesBy P l a to n i cu s , F. R. C.

FEW months ago a newand important additionto the AMORC staff wasmade in the person ofFrater J. Duane Free-man, Past Master of the New York Chapter. Withhis friendly and charm-ing wife, Beatrice, Frater

come to California to stay.They are now living on Naglee Avenue,directly across from the Administration building.

His first assignment is to improve and perfect the organization of AMORC’sJun ior Order of Torch Bearers. Whilethe work of inculcating the minds ofyoung people with Rosicrucian principles and idealism has been earned onfor many years, with considerable suc-cess, it is desired to make this programever more effective and widereaching.Hence the efforts and enthusiasm ofFrater Freeman are now being directedto that end.

Industrious, loyal, amiable, with a

varied business training and rich lifeexperience, Frater “Jesse” has beenhonored by being selected to lead theexperimental Martinist Heptad nowfunctioning veiy actively in San Jose.This Heptad is under the direct spon-sorship and supervision of the SupremeCouncil of the Martinist Order andSynarchy of the United States. Im-

portant facts, lessons and suggestionscoming from the experiences of thisHeptad will be passed along to localMartinist groups throughout America.

So, best wishes to the Freemans forcontinued success and happiness. Maytheir labors here in behalf of the Or-ganization be as productive and satis-factory to themselves and others, aswas their experience in the eastern partof our country.

* * *

The teachings of Louis Claude de St.Martin, spiritual founder of the Mar-tinist Order, espoused a theocracy, orGodguided community and society ofmen. The rule and wisdom of God, hetaught, should be recognized as su-

preme among men.In more modern metaphysical termi-

nology, the essence of theocracy may berestated a s' the rule that the Cosmic must be a partner in every enterprise ,in every individual plan and groupconcert of action.

An extremely successful Americanindustrialist announced recently in the pages of a large pictorial magazine thata few years ago he was “broke” anddeep in despair. At the bottom of his

fortunes he determined to accept Godcompletely as his partner, and proceedto the best of his ability under Divineguidance. The profits of his industrieswere to be devoted to charitable andreligious purposes. The “partne rship”has been eminently successful, both interms of contributions to his country’sindustrial necessities, and material andspiritual blessings to many persons.

Thus the first step toward the estab-lishment of a genuine theocracy is forindividuals, each of us, to so conduct

freeman has

[391 ]



tion in terms of higher, constructivesocial purposes.

The Government will provide propermedical care and continued educationfor those who need and desire them. A

limited amount of financial assistancewill be forthcoming. Beyond thesedefinite and tangible types of assistance,what means will be employed to fillthe voids in consciousness, to relieve thetensions and to assist in the maximumsatisfactory adjustment to personal,family, and occupational life on the part of many thousands of returningfighters?

Broadly planned socioeconomic pro-grams will answer part of the problem.For mental and spiritual welfare, therecould be no finer step taken by a de-mobilized serviceman than to study thehigher, mystical principles of life,especially through the agency of an

V

CAN YOU REMEMBER?(Continued from Page 373)

3. classification or association4. a relaxing or letting go period Modem psychology has made cer-

tain observations which help shortenthe time of memorizing. A summary of

these laws follows:1. Thoughtful and observant study

helps one to memorize more quicklythan merely repetition.

2. Repetition, repeating out loud orto someone else. You must use andkeep in use any knowdedge which youwish to make a permanent part of yourmental equipment.

3. Space your study periods so thatas soon as fatigue or lack of interestcreep in, or your mind begins to wanderto other things, you stop until anothertime.

4. When you wish to memorize aselection or poem, read the entire selec-tion or poem until you can give themain idea or ideas in your own words.For a poem, after you have the mainidea, you go back to individual sen-tences and stanzas. Then after workingon these parts, go back again to thewhole, etc.5. In trying to memorize something,endeavor to obtain the impressions

organization possessing the traditionalreputation and proven efficacy of theRosicrucian Order, AMORC.

A famed psychologist and neuro- psychiatrist wrote forty years ago that

the great creative work of the last halfof this century, and beyond, wdll bedone by those who manifest, either con-sciously or unconsciously, some degreeof Cosmic Consciousness. The elevenand onehalf million American fightingmen (and women), plus the millionsof our Allies in arms, will spearheadthe building of a new and better world.To find, guide, instruct, and inspirethose among this vast group who areworthy of Higher Knowledge and Ini-tiation, that they may in turn go forthto build and lead and instruct, is animportant part of the historic missionin this century of the RosicrucianOrder and its international affiliates.

V V

through as many faculties and sensesas possible.

One modem psychologist, the greatestliving teacher of memory in the UnitedStates today, has demonstrated that anarticle which would take 68 repetitionsif memorized in one day, could be re-duced to 38 repetitions if spaced over

three days. Incidentally, this teacher,Dr. Bruno Furst, even today placesgreat importance on devices for aidingmemorization, and that one individualmay use more successfully one systemof memorization than another. This isin contradistinction to most modem

psychologists wrho hold that artificialsystems of memorizing are obsolete andunreliable.

Dr. M. W. Kapp in his book Glands, Our Invisible Guardians states that“memory is due to a good iron contentof the brain and iron is a product of the

thyroid.” Furthermore, “the pituitaryis the preserver of memory.” Dr. LouisBerman of Columbia University cor-roborates the above statement when heagrees that the thyroid gland has a

bea rin g on m em ory developm ent.Therefore, thyroid deficiency as treated by a regular physician can increase theefficiency and sensitivity of memory.

In addition to medical treatment, theglands or psychic centers of the human

[ 393 ]



body can also be developed andstrengthened by psychic exercises, medi-tation, and concentration.

From an old monastery in Tibetcomes the statement that one can tempo-rarily stimulate the memory by simply

pressing the bridge of the nose withthe fingers. This of course is basedupon the fact that the gland whichused to be the third eye is very slightlyinfluenced by this pressure.

From the occult point of view, memo-ry has always been of tremendous importance. The old races of Lemuriaand Atlantis studied and trainedespecially their memories. There hasnever been a time since when the facul-ty of memory reached such high de-velopment as it did in the days ofAtlantis. No person living today could

equal the memory of the Atlanteans.Pythagoras in his “Golden Verses”mentioned that memory could be great-ly developed by a daily review eachevening after the day’s activity. TheBuddhists strengthened their memory by a somewhat similar process. Butthey made their review include theirentire lifetime instead of one day. Inthis way they maintained that theycould awaken their memory of pastlives.

Someone has said that a faultymemory is a disease. Be that as it may,any person past 40 who lives in thisartificial civilization of today has usual-ly acquired so many extraneous inter-

ests that he can concentrate with onlyabout 30 per cent of his conscious at-tention, and therefore, he is slowlystrangling his memory.

Practical Memory Exercises

Just what should the average Rosicrucian do to keep his memory con-tinually growing? ITere are suggestiveexercises:

1. Learn only that which seems ofvital importance to your present aimsand ultimate objective in this life.

2. Practice a simple system of memo-ry development to aid you in yourwork and play.

3. Study and apply the laws of psy-cholog}'' of learning to save time andeffort in achieving your purpose.

4. Keep your physical body at anoptimum peak of efficiency by heedingsane, commonsense rules of health based upon your knowledge and experience.

5. Take advantage of all mystic andRosicrucian practices to strengthen theglandular system and therefore thememory.

If these steps are taken consciouslyand in an orderly manner the resultwill be that memory will store up avast reservoir of experience which willincrease the unconscious and consciousaspects of the mind, and the evolutionof the individual will be greatlyadvanced.

GOD AND THE UNIVERSEQuestions regarding the purpose of the universe and whether or not a Supreme

Intelligence directs the universal scheme of things have always intrigued mankind.In a new book titled M an Does N ot Stan d Alo ne,” by A. Cressy Morrison, we have amost interesting study of the questions. The book is the w ork of a scientist and unfoldsan almost unbelievable range of scientific information for so small a volume, in anunderstandable man ner which will be enjoyable to all readers. The w onder of the rela-tions of nature and man and the existence of life itself are shown to depend upon aSupreme Intelligence w ith a definite purpose. This instructive book is now availablefrom the Rosicrucian Supply Bureau at the economical price of $1.25 a copy, postpaid.

T h e

Rosicrucian

Digest

January

1945

CHICAGO RALLY The fourth annual Midwestern States’ Rosicrucian rally will be held at the Nefertiti

M inor Lodge, 116 South Michiga n Avenue, Chicago, on Feb ruar y 10 and 11. Registra-tion will begin at 9:00 A. M. on Saturday, February 10, and the program will includeFou rth and Ninth Degre e Initiations, special events, and demonstrations. Th e banquetwill be held Saturday evening at the LaSalle Hotel. Because of wartime shortagesit will be necessary tha t banque t reservations be made two weeks in advance. Sendyour reservations to the Sec retary of the Lodge. Registration fee $3.25, including banquet.

[ 394 ]



W HAT IS IN TU ITIO N?(Continued from Page 370)

has validity. Its usefulness is imme-diately apparent. An intuitional knowl-edge that would not solve a problem,

remove a perplexity, further a plan orsupply a definite need, would lack thefactor of providing the sense of exalta-tion. Such intuitive experiences wouldnever have been given the prominencethey have in religious experiences, psy-chology and philosophy.

For intuitive knowledge to have thisexpediency, the individual, it is patent, must have had empirical experiences,other ideas which the intuitive knowl-edge can utilize and influence. Thefaculty theorist, then, who has permit-ted his view of intuition to make of hima fatalist and, therefore, minimizes hisreasoning powers and observation, findsthat he has a paucity of intuitive ex-

periences. Sim ply put, the more he re-lies entirely on intuive knowledge, thatis, waits for it, the less of it he receives.It is a corollary, therefore, that a rela-tionship exists between intuitive knowl-edge and the mental and psychological processes with which we are familiar.Only blind faith and ignorance willcause those who hold to the facultytheory of intuition not to accept this.

The other theory of intuition, as wehave said at the outset, declares it amental process, exclusively. Such atheory, of which there are numerousvariations, contends that intuition is afunction that takes place entirely in theorgan of the brain, in collaboration withthe nervous system and the receptorsenses, that is, seeing, hearing, feelmg,etc. From this point of view, intuitiveknowledge is no more of Divine originthan our empirical impressions of awhite house or a black horse. The in-voluntary aspect of in tuitive knowledge,this theory attributes to the functions ofthe subconscious mind. The la tter isheld to be one of the dual aspects ofconsciousness.

From this mechanical or mental process theory, intuition could be ex- plained in the following manner, which,in fact, is compatible wdth some pre-sentations of the subject. In reasoning,as said before, we synthesize and divideideas until an acceptable conclusion isreached. This is consciously done. In

other words, we cogitate upon the subject. The logical order of our reasoningis not always apparent to us, but weknow that we have more or less laboredwith ideas to arrive at our conclusion.We have taken a central idea and

drawn from memory antecedent exeriences, and the ideas which theyave engendered, and shuffled them

about to create a thoughtform that hasunderstanding and that quality of cer-tain ty which we call truth. Theoreti-cally, this process could also occur sub-consciously. A problem, for example,which has been given emphasis by con-centrating upon it and which remainsunsolved, can be, and often is, momen-tarily dismissed from our thoughts bythe intervention of some sense experi-ence. The subconscious, not being di-

rectly burdened with the impressionsof the receptor senses, continues withour dominant ideas, upon which wehad been concentrating. The train ofthought, in other words, proceeds to actupon or influence the processes of thesubjective or subliminal mind. Asso-ciated ideas or thoughts are combinedwith it or, again, the complex idea may

be divided and subdivided into variouscombinations, and all of this uncon-sciously. Suddenly, the proper con-catenation of ideas or order arises,which, when released into our con-

scious or objective mind, produces thatdistinctive purpose or harmony whichwe designate as understanding. Thisaccounts for intuitive knowledge beingframed in the ideas composed of actualexperiences or elements of our formerconclusions.

The subconscious mind must, fromthis point of view, have the same normof what constitutes perspicuity andunderstanding as does the consciousmind. Otherwise, there would be con-flict. To put it more simply, intuitive

knowledge would not be selfevident, ifthe subjective mind, in its assembly ofideas, had a different standard of clarityand cogency than does the objectivemind. Consequently, from this theory,what we would objectively reason to belogical and comprehensible, must like-wise be that to the subjective mind, orits intuitive knowledge would not beacceptable to us. The question might

be asked, and which influences theother? Does the subjective mind de

f 395 ]



teimine, in a subtle way, what consti-tutes an harmonious order of ideas and cause the conscious mind to accept themeither by means of reason or as anintuitive flash? Does, instead, the ob-

jective mind develop certain categories

of certainty which it accepts as under-standing and which become impressedas a pattern upon the subjective mindand into which it fits the elements ofits intuitive knowledge?

I am inclined to offer the opinionthat it is the commonly called subcon-scious mind which establishes the pat-tern of understanding which each indi-vidual has and by which he accepts hisintuitive knowledge or the conclusionsof his own reasoning as well. I wish togo farther, however, and advance thetheory, if you will, that the subjective

mind is directed in so doing. In this Ideviate and take the middle course be-tween the facu lty and mental process theories. Man is a composite of forcesand energies. The energies which com

ose the somatic or atomic structure ofis being and the vital life force which

impregnates each cell with its purposefullike intelligence, are not isolated inman; they must of necessity also be ofthe Cosmic, of that macrocosmic orderinto which we are slowly fitting all themanifestations of human experience.

Everything of the Cosmic is in mo-tion. Thus, everything is going throughchange. Some of these changes, how-ever, persist in time so long, that is, areso slow, that to human perception, theyhave an order, an uniformity, whichwe call law. That which tends to ac-celerate or retard this order producesan inharmony which, to the human, iseither experienced as a discordance orunpleasantness. All of tha t which com- plements this na tural harmony of theCosmic energy of our being or to whichwe are responsive in our environmentis to us harmonious. This Cosmic orderof our being is commonly experiencedas internal urges called instincts. Theseinstincts dominate our being. Each act,each thought which furthers or opposesthem produces a corresponding har

Th e

Rosicrucian Digest January 1945

mony or inharmony within the humanconsciousness. Ideas are sensations.This is a commonly known psychologi-cal fact. Thoughts, producing sensa-tions which are not consonant with theinstincts or the natural order of our

being prove to be unsatisfactory to us.They leave us ill at ease and uncertain,though often we cannot detect any ac-tual flaw in our reasoning. Consequent-ly, the subjective mind, being morecontiguous to this Cosmic order of our being than is the objective or consciousmina, forms the pattern of understand-ing into which ideas of human experi-ence are fitted in order to becomeintuitive knowledge. The subjective mind has, in other words, a mouldwhich is established by the Cosmicforces and energies, the Infinite Intel-

ligence if you will, but it can only pro-duce forms from this mould, if pro-vided with ideas, the result of human observation and reasoning, which areconsciously or unconsciously referredto it.

Is intuitive knowledge, therefore,absolute truth? If one means by this,Is it eternally true? the answer must be “no.” The reality of intuitive knowl-edge, whether it has empirical or actualexistence or not, is not a factor of importance to this Cosmic order withinus. The Cosmic order is only concernedwith whether the substance of the in-tuitive knowledge is harmonious withit. The fact that, ten years from now,what once was selfevident and thetruth must be discarded for another pat-tern of understanding, is immaterial inthe Cosmic order. The objective aspectsof our understanding, even if intuitive-ly derived, will change as a result ofour objective experiences. Always,however, must the understanding be inharmony with the inherent order ofour being. The more simply related toour basic nature intuitive knowledge is,the more general the acceptance it hasamong men, for men, basically, are thesame. Therefore, the more fundamen-tal the nature of a truth is, the moreuniversal it is.

INVEST IN WAR SAVINGS BONDS AND STAMPS

[ 396 ]



Mem ber of" FUDOSI ”

(Federa t ion U ni versel le des

Ordres e tSocietes

In i t i a t lques)

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

THE ROSICRUCIAN ORDERThe Rosicrucian Order , exist ing in al l civi l ized lands, is a nonsectar ian

f ra te rna l body of men and women devoted to the inves t iga t ion , s tudy and p ra c ti ca l app li ca tio n of n a tu ra l a n d sp ir it u a l law s. T he p u rp o se of tn e o r-ganizat ion is to enable al l to l ive in harmony with the creat ive, construct iveCosmic forces for the a t t a inm ent of hea l th , h appiness and peace . The O rder

i s in te rna t iona l ly known as "AMORC” (an abbrevia t ion) , and the AMORCin Amer ica and a l l o ther l ands cons t i tu tes the only form of Ros ic ruc ianac t iv i t i es uni t ed in one body for a r epresenta t ion in the in te rna t iona l f ed-erat ion. The AMORC does not sell i ts teachings. I t gives them freely toaf f il i at ed mem bers , toge ther wi th m any o ther oenefl ts . Fo r comple te in-formation about the benefi ts and advantages of Rosicrucian associat ion,wr i t e a l e t t e r to the address be low, and ask for the f ree book The Mas te ryof Life. Ad dress Scribe S. P. C., in care of

AMORC TEMPLE Rosicrucian Park , San Jose , C alifornia, V. S. A.

(Cable Add ress: “AMORCO”)

Supreme Executive for the North and South American Jurisdiction RALPH M. LEW IS, F. R. C.—Imperator

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

The fo l lowing a re the pr inc ipa l char te red Ros ic ruc ian Lodges and Chapter s in the Uni ted Sta tes , i t s t e r-

r i tor i es and possessions . The nam es and a ddresses of o ther Amer ican Branches wi ll be g iven upon w r i t tenreques t .

ARIZONAPh o e n i x :H at shepsu t Chapter . Mr . J . I rv ing Greenman,Ma ster, 2222 W est M adison S t., Te lepho ne 38576.Mee tings every 2nd an d 4 th Su nday , Y. W. C. A.

CALIFORNIALos Angeles :The H ermes Minor Lodge . Mr . E. R. Copeland,Jr . , Master , 229 North Manhat tan Place, LosAngeles 4 , Ca l i forn ia ; Ruth Far re r , Secre ta ry .Regular convocat ions Sundays 3:00 p. m., al lmem bers welcome. Fo r schedule of r ev iewclasses, social and o ther even ts consul t the m onth -ly Lodge bul l e t in which wi l l be mai led on re-ques t . Libra ry , r ead ing rooms and Inqui ry off iceopen 10 a. m. to 10 p. m. daily. Tele ph one G lad-sto ne 1230. vOa k l a n d :Oakland M inor Lodge. Pacif ic Bu ilding, 16th

and Jef fe r son St ree t s : Mrs . Emel ine Hand, Mas-ter; Mrs. C. V. Jackso n, Secretary. Convoca-tions 1st and 3rd Sundays, 3 p. m. in WigwamHall ; Library, Room 406, open af ternoons 1 to3:30 except Sa turdays ; Tuesday and Thursdayevenings, 7:30 to 9:30. Ph on e H iga te 5996.Sa c ra me n t o :Clement B. LeB run Ch apter . Mrs. Lot t ie D.Ziegler, M aster ; Mrs. Mildred S. Ch rist ian,Secre ta ry . Meet ings 2nd and 4 th Thursda ys a t 8 p. m ., F ri e n d sh ip H all , Odd F e ll o w s’ B la g ., 9thand K Streets .San Diego:San Diego Chapter . Mr. P. B. Svrcek, Maste r ;3757 42nd Stre et, Te lepho ne R8044; Mrs. Ve staDowell, Secretary. M eetings every Tuesd ay at8:00 p. m.San Francisco:Franc i s Bacon Minor Lodge . L. R. K ei th . DeputyMaster . 2205 Sacramento Street , San Francisco15. California. M eeting s eve ry Mon day 8 p. m.,1957 Chestnut Street.

COLORADO

Denver :Denver Chap ter . Mrs. Ed na D. Burtch, Master ,1021 Jul ian Stree t ; Secretary , Mrs. Ethe l M.Johnson, 1259 Elat i Street . Me et ings every Fri-day, 8 p. m ., C. A. Johnson Bldg., 509 17th St.,Room 302.

DISTRICT OF COLUMBIAThomas Je ffe r son Chapter . Mr . Frank M. Pe ar-son, Master : Mrs. Chrystel F. Anderson, Secre-tary. Meetings every Frida y, 8 p. m.. Confed-erate Memorial Hall, 1322 Vermont Avenue, N. W.

FLORI DAMiami:Miami Chap ter . Mrs. Myrt le W ilson, b las ter ;Mrs. E. H. Smith, Secretary, 3239 N. W. NinthAvenue. Miami 37. M eetings every Sund ay eve-ning, 7 :30. Biscay ne Tem ple, 120 N. W. 15tn Ave.

ILLINOISChicago:The Nefe rt i ti Minor Lodge. Mrs. Eva H. Read,Master ; Miss Mary M. Gonser , Secretary. Read-ing room open daily, 1 to 5 p. m. and 7:30 to

10 p. m .; Su nd ays 2 to 5:30 p. m. only. Lak» view Bldg., 116 South Michigan Avenue. Room s408910. Le cture sessions for AL L mem bersevery Tuesday n ight , 8 p . m.

KENTUCKY

Louisville:Lou isvi l le Chapter . Miss Mildred W hite, Secret a ry . Meet ings fi r st and th i rd S undays a t 8 :00 p. m ., Shi p Roo m , K e n tu ck y H ote l.

MARYLANDB a l t i m o r e :Mr . H erber t J . Hoff , Mas te r ; Mr . Wi l l iam H.Eby, Jr . , Secretary, 2905 Baker Street , Tel . LaFa ye t t e 2366. Meet ings 1st and 3rd W ednesdayof each m onth at 8:15 p. m., I. O. O. F. Tem ple,100 Wes t Sara toga St ree t a t C a thedra l.

MASSACHUSETTSB o s t o n :

Johan nes Kelp lus Lodge . Mr . W i ll iam A. Corey,Master , 545 East Broadway. South Boston, Mass.;Mrs. Earl R. Ha mil ton, Secretary. Tem ple andrea din g room. S uite 237, 739 Bo ylston St. Con-voca t ions for members Thursday evening andSund ay af ternoon. Special Convocat ions for al lmembers and for al l degrees, both local Lodgemembers and Grand Lodge members , the f i r s tSunday of each month a t 8 :00 p . m. f rom Sep-tember to June .

MICHIGANDet ro i t :Thebes Minor Lodge . Mr . Jam es H. Bickford .M aster ; Mr. R. A. Leftr idge, Secretary , 676St imson St ree t . Meet ings a t the Det ro i t Fed era-tion of W om en's Clubs B ldg., 4811 Second Blvd.,every Tuesday, 8:15 p. m.

MINNESOTASt. PaulM inneapo lis:Essene Chap ter . Mrs. A. M. Ro nning, M aster ;Mrs. S. M. Penn lm an, S ecreta ry, 1410 Jefferso n

Stre et, St. Pa ul, Teleph one EM 0225. Me etings2nd and 4th S und ays a t 3 p. m., An drew s Hotel ,Minneapolis .

MISSOURISt . Louis:St . Louis Chapter . Mr. A. M. Buchmann, Master ,2835 Mt. Pleasan t Stree t : M argaret I lg. Secretary,9223 Coral D r.. Affton, Telep hone FI. 7125. Re gu -lar conv ocations each T uesd ay. 8 p. m., 3008 So.Grand.

N EW JE R S E Y N e w a rk :H. Spencer Lewis Cha pter . Mrs. Charles Samer,M aster . M eet ings every M onday, 8:30 p. m., 37W a s h i n g to n S t r e et .

N EW YORKBuffalo:Buffalo Chapter . Mr. Alfred E. Enge lfr ied,Master , 100 Hamil ton Blvd.. Kenmore, N Y .; Miss Gertrude Brookes, Secretary. Meetingsevery W ednesday , 7:30 p. m., 225 Delawa re Ave.,Room 9.

(Di rec tory Cont inued on Next Page)



New York City:

New Y or k C ity M in or Lod ge . 250 W. 57 th St .Mr. Wm. Duffie John son, Ma ster ; Be rtha ClayOlsson, Secretary. Myst ical convocat ions eachWednesday evening at 8:15 p. m. for al l grades.Inqui ry and reading rooms open week days andSundays, 1 to 8 p. m.Booker T. W ashington Chapter . Alber t J . M arks ,Master, 1174 Forest Ave., Bronx; Mrs. CatherineE. K ing. S ecreta ry, 64 E. 134 St., New York City.Me etings eve ry Su nda y at 8 p. m., 69 W est 125thStreet, Room 63.

OHIOA k r o n :Akron Cha pter . Mr. L. B. Bolden, Master ; Mr.Clayton Franks, Secretary, Route 4, Box 536,Ak ron 1, Ohio, Telepho ne MI3971. Me etingsevery other Sunday, 7:30 p. m., Mayflower Hotel .Cincinnat i :Cincinnat i Chapter . Mr. Carl A. Hartsock, Mas- ter, 3655 Middleton Avenue, Telephone AV 7673;Mrs. Emma L. Ransick, Secretary, TelephoneJE 1726. Meetings every F riday at 7:30 p. m.,G ilbert Hall, 2524 Gilb ert Avenue, Wa lnut H ills,Cleveland:Cleveland Chapter . Miss Anne Rosenjack, Master ,12504 Rexford Avenue; Mrs. Clyde Hinckley, Sec-retary , 3539 W est 58th St. M eet ings every Frida y,8 p. m., Hotel Stat ler .D a y t o n :Elbe r t Hubb ard Chapter . Mr . Roy A. Haines.M aster ; Mrs. W ava Stul tz, Secretary. Meetingsevery W ednesday , 8 p. m., 56 E. 4th S t . , Rau hHall .

OKLAHOMAOklahoma Ci ty :A. H. Trostman, Master , Telephone 47792; Winnifred A tkins, Secretary, T elephone 51997. Con-vocat ions every second and fourth Sunday, 7:30 p. m ., Y. W . C. A. B ld g ., Roo m 318.

OREGONP o r t l a n d :Po r t l and Rose Chapter . Ha rold M yron Quayle ,M aster; R uth A. Melville, Secreta ry, 1011 S. E.32nd Avenue., Port land 15.

PENNSYLVANI APh i l a d e l p h i a :Benjamin F rank l in Chapter. Li l li an M. Brown,M aster; Lu cille B. N enne r, Secre tary, 1711 W.H unt ington St . , Phi l ade lphia . Meet ings for al lm em bers every Sund ay, 7:30 p.m ., 219 S. BroadSt . Temple and reading room open every Tues-day and Friday, 2 to 4 p. m.P i t t s b u r g h :F irst Pen n. Lodge. Mrs. Helen A. Hu ll , Secre-

tary , 445 Kenned y Ave., N. S. Pi t tsbu rgh .TEXAS

Fo r t W o r t h :Fo rt W orth Chapter . Mrs. Ivory A. Jeffr ies,Master, Rt. 2, Box 188, Telephone 64009; GeorgiaG. Appel, Secreta ry, 3201 E ast F irs t St. Meet-ing every Friday 7:30 p. m., Elks Club, 512 West4th Street .

U T A nSal t Lake Ci ty :Mrs. Mabel Hogenson, Master, Telephone 70039;Dr. H. F. Syndergaard. Secretary, Telephone51889. Me eting every W edne sday, 8:30 p. m..420 Ness Bldg. Re ading room open dai ly exceptSunday from 10 a. m. to 7 p. m.

W ASHI NGTONSeatt le:Michael Maier Minor Lodge. H arold M. Rial ,M aster ; D r. Arthu r J . M anley, Secretary, 1016Union S treet , Apt . 3, Seat t le 2, Wash. Meetingsevery Monday, 1322 East Pine Street, 8 p. m.Reading room open Monday through Fr iday , 1

to 4 p. m.WISCONSINM i l w a u k e e :Milwaukee Chapter . Mrs. E. Louise Packel ,Master , Ed i th M. Wolff, Secretary. Meetingsevery Mo nday, 8:15 p. m., 3431 W. Lisbo n Ave.

Principal Canadian Branches and Foreign JurisdictionsThe addresses of o ther fore ign Grand Lodges or the names and addresses of the i r r epresenta t ives , wi l l

be g iv en up on re q u est .

AUSTRALIASydney , N. S. W .:Syndey Chap ter . Mrs. Do ra En glish, Secretary,650 Pacific High way , Chatswood.

CANADAToronto, Ontario:Toron to Ch apter . Mr. L. H. Rich ards. Master.Address al l correspondence to Mrs. Ceci le I . Barnick, 42 Bain Aven ue, Toro nto 6. Session s 1stand 3rd S und ays. 7:30 p. m., 10 La nsdo w ne Ave.

Vancouver, Bri t ish Columbia:Can adian Gra nd Lodg e, AMORC. Mr. E. A.Saville, Master, 5975 Balsam Street, Phone Kerr isdale, 0440L; Mr. Melford Ha rdy, S ecretary,Suite 9, 3636 Fraser Ave., Vancouver, B. C.,Canada, Phone Fairmont 2897R. AMORC Temple,878 H ornby Street . Gran d convocat ions held eachevening Monday through Fr iday .Victoria, Bri t ish Columbia:Victoria Lodge, Mrs. V. M. Burrows, Master ,1728 Davie Street. T elepho ne E7716; Sec retary.Mrs. Constance Kaehn, 3530 Savannah Avenue,Telephone E3373.Windsor, Ontario:W indsor Chapter . Mr. M att Mathison, Master :Secretary, Mrs. Rebecca Mathison. 194 BridgeAvenue, Wind sor, Telepho ne 42671. M eetingsheld every Wednesday. 8 p. m., Norton PalmerHote l . Grand L odge mem bers welcome.Winnipeg , Mani toba :Charles Dana Dean Chapter , 122a Phoenix Block.Mr . Freder ick Robinson, Mas te r ; Dorothy Wang,Secretary, 350 Parkview Street . St . James Mani-toba. Sessions for al l mem bers on W ednesday,7:45 p. m.

DENMARKCopenhagen:The AMORC Grand Lodge of Denm ark . Mr .Aruthur Sunds t rup . Grand Mas te r ; Car l i Ander-

sen, S. R. C., Grand Secretary.St rand.

Manograde 13th

DUTCH AND EAST INDIESDr . W. Th. van Stokkum, Grand Mas te r ; W. J .Visser , SecretaryGeneral . Gombel 33. Semarang.

EGYPTCa i r o :Cairo Inform ation Bu reau de la Rose Croix. J .Sapporta, Secretary, 27 Rue Sal imon Pacha.

Heliopol is:The Grand Or ient of AMORC. House of the Tem- pl e. M. A. Ram ayv el im , F . R . C., G ra n d Sec re -tary. % Mr. Levy, 50 Rue Stefano.

ENGLANDThe AMORC Grand Lodge of Great Bri tain. Mr.Ray m und Andrea, F. R. C., Grand Master , 34Bay swater Ave ., W es tbury P ark , B r i s to l 6.

MEXICOQuetzalcoatl Lodge. Calle de Colombia 24, Mex-ico, D. F. Dr. Pedro Najera , M aster ; LeonardoAcosta, Secretary. Calle de Jalapa 74, Dep. 5Mexico, D. F., Mexico.

POLANDPol i sh G rand Lodge of AMORC, Warsaw, P oland.

SW EDENGrand Lodge "Roscnk orse t . " Anton Svanlund,F. R. C., G rand M aster , Vasterga tan 55, Malmo;Inez Akesson, Grand Lodge Secretary, Slot tsgatan 18, Malmo.

SW I TZERLANDAMORC Grand Lodge, 21 Ave. Dapp les, La u-sann e; Dr. Ed. B ertholet , F . R. C., Grand Mas-ter , 6 Blvd. C ham blandes. Pu l lyLau sann e;Pierre Genil lard, Grand Secretary, Surlac B.Mont Choisi , Lausanne.

SpanishAmerican DivisionArmando Fon t De La Ja ra , F . R. C., Deputy Grand M as ter

Direct inquir ies regarding this division to the SpanishAmerican Division, Rosicrucian Park, San Jose,California, U. S. A.

J UNI OR ORDER OF TORCH BEARERS

A chi ldren’s organizat ion sponsored by the AMORC.For comple te informat ion as to i t s a ims and benef i t s , address Secre ta ry Genera l , Junior Order . Ros i-

crucian Park, San Jose, Cal ifornia.

T H E R O S I C R U C I A N PR ES S, LT D. " ^H ^P R I N T E D I N U . S . A .



G A T E W A Y T O T HE U N K N O W N

Looking down into the h eart of tropical Urubainba V alley. Peru. Th e silver thread far below is the Urubam baRiver, which flows through the Montanas, forest of giant hardwoods, and thence flows through impenetrable

jung le to become th e head water s of the Am azon. This na rrow va lley, surrou nd ed by vast Andean peaks, be-came a natural citadel, by means of which the Incas repelled savage, almost subhumans, who sought to invadetheir Em pire. To the ancient Incas, beyond this valley one began a descent into a region of physical andsupern atural terror. Even today much of its hundreds of square miles have neve r known the tread of the feetof white men. (Photo by AMORC Camera Expedition.)



T h e

P A S S I O N

o f /

MATTER /

o f 3 8 a t jn v 1 i s m

A S A BO VE SO BELOW . Like repels like and attracts unlike. My riads of minute particles

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In the study of this energy— ma gn et ic fo rc e —

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rosicrucian digest, january 1945.pdf

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