rosicrucian digest, july 1951

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R O S I C R U C I A N

JU LY , 1951 - 30c per copy

DIGEST

Occult Influence Of Music

How musica l sound or vo ice

can evo lve sp i r i tua l i ty .

V A V

Reincarnation And Old Age

W h y th ou san ds o f pers ons

are convinced o f re incar-

nation.

V A V

Exploring the World of Science

Inv is ib le rays made under-

standab le and perce ivab le

to the human eye.

V A V

• Mysticism• Science• The A rts

V A V

Tfext

White Miracle Food



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The Love IdolNefert i t i , renow ned as I l ie most beauti fu l queen of Egyp t . Her

very nam e m eans . B e a u t y s A r r i v a l . S h e w a s the w ile ol Pi lar

a o h A m e n h o t e p IV and over 2300 years ago posed dai ly lor the

king s chief artist. I he sculpt or look great p ains to do justic e to

her overwh elmin g beauty. I he bust s tatue he made ol the queen

w a s fo und a fe w years ag o an d has been decla red b y lead in g

artists anti sculptors as being expressive of the ideal form olleminine beauty and al so as representing an exquis i te myst ical

grace . . . she was truly an ido l o f lore .

A n exact reproduct io n ol th e m agn ifi cent o r ig ina l is on d isp la y

. 11 the Ros icr ucian Egy ptia n museum in Sa n Jose . No w. b e a u t i f u l

homosize mplicas, in colors, ol this maslerlul work have been

made in quantities for lowcost distribution.

A n Inspiration for H o w e and Sanctum

( )w 11 one ol these lo vely replicas . L i f e l i k e , colored alter the

origina I. M ore tnan jusl a grac ious s latue or p leasing adornmen t.

I l ie Nelerl iti arl piece w il l seem to bes tow a cons oling presence in

<1 n\ room it occu pie s. PI ac e it an yw he re . . . on the m ant el, b oo k-

case, tlresser, or better still , in yo ur pr ivat e sanct um . 'I 011 will prize

it highly and come to regard it as a reminder of past glory.

ROSICRUCIAN SUPPLY BUREAUSA N TOSE. CAL IFO RN IA. U. S. A.

■ ■ ■ ■ ■ ■ ■ ■ M iT HE 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



DR. H. SPENCER LEWIS

I he late Impe rator of AMORC. who passed throug h transition on August 2. 1939. is shown

in his sanctum office. It was here that he conferred with hun dreds of members. It was likewisefrom here that he so magnificently directed the affairs of the second cycle of the RosicrucianOrder, which cycle he instituted. (See page 247)



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

T HE O F F I C I A L I N T E R N A T I O N A L R O S I C R U C I A N M A G A -

Z I N E OF T H E W O R L D W I D E R O S I C R U C I A N O R D E R

JU L Y , 1951

Dr. H. Spencer Lewis (Frontispiece)Thought of the Month: About Ourselves

In Memoriam

Reincarnation and Old Age

Exploring the World of Science

Egyptian Psychotherapy

It Began in Egypt

To Mountainous Heights

As Science Sees It

Temple Echoes

Occult Influence of Music

The 50,000Year Memory

The Indwelling Idea

Cathedral Contacts: Finding a Key

Master ExpressionsChildren's Art Around the World

Tomb of Ramses II (Illustration)

Subscription to the Rosicrucian Digest, Three Dollars per year. Single

copies thirty cents.

Entered as Second Class Ma tter at the Post Offic e at San Jose, C al i-

fornia, under S ection 1103 of the U. S. Postal A ct of O ct . 3, 1917.

Changes of address must reach us by the tenth of the month preceding

date of issue.

Statements made in this publication are not the official expression of

the organization or its officers unless stated to be official communications.

Published Monthly by the Supreme Council of

T HE R O S IC R U C I A N O R D ER — A M O R C

ROSICRUCIAN PARK SAN JOSE, CALIFORN IA

ED ITO R: Frances Vejtasa

Copyrigh t, 1951, by the Supreme Gra nd Lodge of AM O RC . A ll rights reserved.



THE

THOUGHT OF THE MONTHABOUT OURSELVES

By THE IMPERATOR

T h e

Ro s i c r u c i a n

Digest

J u l y

1951

h e working or process ofsomething may be im portant to an understand

ing of its function. The process of the power of thought is not to be excused as beyond theknowledge of man. Furthermore, it should not

be elevated to a realm where it is considered to have a supernatural sanctitysurrounding it. A mystery in whichthe power of thought is shrouded is notso by Divine intent but because ofmortal ignorance. Some students ofmental phenomena find pleasure in ap plying to the functions of mind theterminology of science. However, theyshrink from considering the mind in ascientific light.

We speak of thought as being anenergy and radiating in a vibratorymanner as do other radiant energies.Though this is basically true, I thinkthat a further consideration should begiven as to just how this is accom plished. Many persons apparently holdto the belief that thought is some kindof unique property which is generatedin the cerebrum. Further, they assume

that whatever vibratory or electricalcontent it has is acquired only after its inception. However, it would appearthat thought is in quality actually notdifferent from the elements to whichit is related. We may say that it is buta particular kind of electrical impulseof which we become conscious as a sensation. Once realized or experienced asa sensation, there is conferred upon itthat reality to which we refer as anidea or thought.

For further understanding of this

subject, let us use the analogy of

sound. Certainly sound is 1 1 0 more vi bratory than other energies which passthrough air without disturbing it.

Sound is neither purely air nor is it theforce which acts upon the air. Rather,it is both a product of the air and theforce transferred to it. We would haveno right to assume, then, that soundacquires its vibratory quality solely inour consciousness. Also, it would not be proper to say that sound is of asingle and unique nature. Likewise,then, we should not presume thatthought is something quite unlike itscauses.

The cortical neurons (brain cells)display minute electrical charges. Theseflow along pathways which are not unlike an electric circuit. These pathways are nerve fibres or chains of cells.Along these pathways are synapseswhich apparently function as littletransformers. They are of different polarities, the opposing poles facingeach other. The electrical impulseswhich they discharge are thus in onedirection only, as afferent or efferent.Afferent (incoming) impulses from areceptor organ, as our eyes or ears forexample, disturb the normal frequency

of this electrical current of the nerve pathways. This condition, in turn, produces new waves or cycles of electricalcurrent in the chain of these corticalneurons. These new wraves actuateareas of the brain and in some manner,not thoroughly understood, engendersensations. These sensations, which are perhaps in themselves minute electricaldischarges, constitute our ideation orthoughts.

Synapses have thresholds or levelsof resistance; that is, they allow the

passing of currents of certain cycles



only. Thus afferent (incoming) andefferent (outgoing) impulses follow pathways which are best adapted tothem. A continuous bombardment ofthe neurons by similar impulses seemsto plow a path which further impulsesof the same cycle or frequency followwith increasing ease. The synapses, astransformers, may at times become somutated or changed as to readily passwhat have become habitual impulses.We are not conscious of the normal rhythmic flow of the currents alongthese pathways any more than wre areof the blood circulating in our veins.

The neurons, also, become affected by the fo re ig n im pu lses carriedalong their pathways. Some sort ofchemical alteration of their substancetakes place. Whenever an impulsesimilar to the one that altered the celloriginally again stimulates it, a reaction takes place and this affects theelectrical current flowing through it.This reaction, as a kind of memory process, results in the original deviationof the normal current being reproduced. It is this different cycle orchange which, it would seem, is realized by us as a sensation. This isfurther indication that consciousness isim putatio n. It is the interruption of

an otherwise monotonous rhyliimic flowof the normal electrical current of thecortical neurons.

The cortical neuron and its relationto consciousness may be likened to a

photoelectric cell upon which a beamof light has been focused. A steadylight upon the photoelectric cell allowsa steady flow of current to pass throughit. Variations of the light focused onthe cell alter the flow of the electricalcurrent. It causes pulsations of thecurrent. These pulsations, we might

say, correspond to the sensations ofconsciousness.

Different areas of the brain, suchas those related to our sense organs,have, to use our analogy, their owngroups of photoelectric cells. Eachtransmits a different frequency of electrical current. Repeated interruptionsof the normal flow of current in thesecells cause different patterns of consciousness or varying types of sensations. The combining of these differentelectrical impulses of the cortical neu

rons results in our having complexideas, such as visual sensations, auditory, olfactory, and the like. Certaincycles of neuron waves may stimulateother groups of cells which are attunedto these same waves. Thus, there arereleased related impulses or associatedideas.

T h o u g h t I m p u l s e s

Thought, then, is that combinationof electrical charges of the corticalneurons which, for the moment, constitutes a dominant stimulus or sensation. Thought is a var iant electricalimpulse of the brain. It is var iant inrelation to the normal flow of these brain-cell currents. Thought impulsesare vibratory just as are the continu

ously radiating currents along the cortical neuron pathways. It is possiblethat these variant neural impulses orthoughts have an ultra-high frequency which accounts for their radiation externally beyond the brain.

The instrument known as the electro-encephalograph registers the electrical potentials or brain waves of thecortical neurons. The electro-encephal-ograph also shows that intense thought

by a subject alters the rhythm ic wave patterns of the cortical neurons. Thereis also an indication that the electrical

potentials of thought impulses are notgreatly stronger than the neuron current which they have interrupted.This would make it appear that thoughtis not a powerful energy; at least itdoes not greatly exceed, the normalelectrical discharge of the brain cells.However, we do not know, as has beenstated, whether thought, as a specialdischarge, produces a harmonic of itself in higher octaves of the spectrumof electromagnetic radiations. In other

words, it may cause vibratory rates orwaves much higher than its original potential. This higher vibratory ratemight be not only beyond present detection by such instruments as theelectro-encephalograph but also beyondall other physical means at our dis posal. Yet it would still be within therealm of extra-sensory perception or psychic detection.

The fact that we relate thought, inthis consideration, to an electrochemical process of the brain does not de-



tract from the magnitude or magnificence of the phenomenon. It certainlymakes it no less a majestic function ofnature nor does it lessen its psychicimportance. We must realize tha t allthe so-called psychic phenomena are

vibratory. They are manifestations inhigher octaves of the Cosmic Keyboardof energies. It is neither disillusioning,as some are wont to believe, nor is ita sacrilege to suggest that there is aharmony between the organic functionsof man and his psychic processes. Theyare and must be integrated.

Modern metaphysicians and mysticsdo not close their eyes to the mechanical affinity of the physical, mental, andspiritual selves. Body and what mencall soul have roots in the same soil—

even as sound and light have a common relationship, though to our sensesof perception they appear quite unlike.The eyes and ears which perceive themare, after all, both organs of the body.They are, however, adapted to discern phenomena of different wave lengths. Nevertheless, light and sound are pa rtof the great hierarchal order of energy.So are what we call thought, spirit, soul, and body. One of these may bemore limited in function than another. None is without Cosmic rank, however. Each is part of a great unity

which would not be possible withoutit.* * * *

There is a tendency to make intuitive knowledge something very mysteriousand strange. It is not that we fullyknow just how intuitive knowledgecomes about, but certainly we must notdeny that aspect of our ordinary thinking processes which helps make it possible just so as to continue the beliefin this mystery and strangeness. Intuitive knowledge has a forceful conviction to the mind because it suddenlyflashes into the consciousness withoutthe labor of reasoning. As a result wedo not associate with it any doubts orseem to have any confusion in connection with the ideas it conveys. Inother words, intuitive knowledge ap pears as self-evident.

The mystical conception of intuitioncan be reconciled with the psychological explanations of the phenomenon.

No one school of thought should disdain the other as there is a tendency

to do. There are natural categories ofour being. They are the manner inwhich we are constituted, the configuration of our minds and our organsto which we are subjectively conditioned to respond. These categories in

cline us to the immediate acceptanceor rejection of certain experienceswhich we have; that is, they seem sovery natural, so much an exact partof us that we do not question them.It would appear that our rational mind

puts many questions to our subjectivewhere they undergo an unconscious synthesis. Then, by a higher order of judgment, by tlie very inherent orderof our being or the natural categoriesof ourselves, the answers are passed onagain to the rational or conscious mindas a kind of intuitive flash.

This judgment, this natural response,or intuitive wisdom as it is called,is part of the Cosmic order of our

being. We cannot escape having these judgments. If it is inherent andnatural to us, it is part of the Cosmicscheme into which our organic beingfits. In this sense, therefore, it can berightly said that intuition is not altogether a mechanistic function of the brain, although the subjective aspectsof mind, by necessity, must work and produce the intuitive impressions which

they release.We can see that intuition truly does

have a dependence upon judgmentswhich, as a synthesis of sensations,transcend the brain itself. In otherwords, there are sensations which are joined as ideas by the order of our being without reference to our will orthe conscious thought processes. Wecannot, however, take tne position, assome mystical students are inclined todo, that intuitive knowledge is completein just the very form that it flashes into

our conscious mind. In other words,“hunches” are not an innate knowledge, but a higher judgment of experiences, the process of which goes on inthe mind but beyond the objectiverealm. Since all of this process is beyond our will and is related to thevery essence of our organic being, weare right, mystically, in referring toit as being of Cosmic origin. But thetwo, the brain processes and the orderof our being, which is Cosmic, work together to produce intuitive knowledge.



3 n Jf le m o r ia m

h-pRUE prediction has no roots in any supernatural phenomena.

First, it is the result of careful analysis of past and current

causes; second, it requires a penetrating vision and reason that

can see the extension of the effects of such causes far into the

future. If a man predicts well it is a testimony to his powers

of observation, reason, and intuition. It is intuition that brings

about a subjective relationship of the causes into that compre

hensible order which shows the trend of tomorrow’s events.

For years, Dr. H. Spencer Lewis, late Imperator of AMORC,

assiduously examined charts of statistical and natural cycles

which he had gathered from the Rosicrucian archives throughout

the world. With his great clarity of mind, he was able to predict

with amazing accuracy developments which will arise when

those cycles recur in the future. His predictions were published

annually in a series of booklets —freely distributed as a service to

mankind. The start ling nature of these predictions made them

subject to great controversy at times. Time, however, has vindicated many of his postulations. Others are still too far in advance

of our day to be as yet proved or disproved. This ability and

service are but one of the distinguishing characteristics of this

notable Rosicrucian whose transition from this life occurred on

August 2, 1939.

In accordance with custom, on the anniversary of his transition

the general offices of the Supreme and Grand Lodges are closed in

tribute to his memory. All Rosicrucians everywhere are asked, if

possible, to enter intoa three-minute period

of meditation as atribute to his memory. The time is 3:15 p.m., Pacific Standard

Time, Thursday, August 2. This is the exact time of his transition.

Officers of the Supreme and Grand Lodges will also pay honor

to him in a simple ceremony conducted in the Amenhotep Shrine

in Rosicrucian Park. It is in this same Shrine that the ashes of

Dr. Lewis’ earthly remains are interred.



Reincarnation and Old Age By D r . H . S p e n c e r L ew is , F . R . C .

(From The Mystic Triangle , September, 1928)

Since thousands of readers of the Rosicrucian Digest have not read many of theearlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorial

polic y of pu bl ishing each mon th one of his ou ts tand ing articles , so th at his thou gh tswould continue to reside within the pages of this publication.

T h e

R o s i c r u c i a n

D i g e s t

Ju l y

1951

EINCARNATION is a la wwhich is self-evident tothe high ly developed mystic and to the person who

becomes a ttu n e d w it hother mystic laws and

principles. For this reason it is safe to recommend to students having

no conviction in regard to reincarnationthat they be not concerned about itnor accept it on faith, but wait for thetime when they will become convincedone way or another. . . . through certain experiences which every developed mystic is sure to have, the doctrine of reincarnation becomes a conviction rather than a principle of faith.

There has been more misconception

or misrepresentation about reincarnation in popular books and writings thanabout almost any other mystical law.Oriental nations or sections of nationsgiven to idolatry or heathen forms ofworship have built up a false doctrineof reincarnation upon the ancient principles transmitted to them by tradition,without any serious thought or scientific investigation. For instance, weoften find in foreign popular literature,references to the transmigration ofsouls, and to the belief that the soul

of man may be bom again in a loweranimal, such as a cat or a dog or a

beast sacred to some country, or in the body of a wild and undeveloped tribesman. Some beliefs and ideas are farfrom the true principles of reincarnation, and are responsible for the ridiculethat has been brought to this great law.

We are not surprised, however, atsuch superstitions or heathenish ideasin the world today, for even the beautiful teachings of Buddha have become perverted in the very Oriental landswhere his true teachings were established hundreds of years ago, and whichare still known to tne enlightened ones.Several million persons are practisinga form of Buddhism which consists of

building great images of grotesque ap

pearance supposed to represent Buddha(to which the peoples go or send theirhired priestly representatives to merely burn incense and bow in ignorantworship). And so we can understandhow knowledge may become misinter preted, great facts misunderstood, andan erroneous understanding built.

Another reason for the misunderstanding of reincarnation is that the

popular books on this subject in the Occidental world have been written by

persons unacquainted with the real



principles, and are generally intendedto serve as light reading without theintention of having the knowledge serveany practical purpose. Such books have

brought criticism and ridicule from

clergymen, scientists, and thinking persons, with the result that until recentyears, one never spoke of reincarnationin public without apologetically explaining that it was merely an ancient belief which was indifferently acceptedat the present time.

There are other reasons for the general hesitation to accept this belief, bythose who are well versed in Occidentalreligions and scientific knowledge. First,we have the school of spiritualists, whohave succeeded in building up theirtheories and misconceptions in the Occidental world to a degree unknownand unaccepted in the Oriental world.According to these theories and principles, man continues to live in thespiritual world for indefinite eons oftime after transition, retaining thesame identity, tendencies, weaknesses,habits, and idiosyncrasies.

The acceptance of such a belief wouldnaturally preclude the acceptance ofthe doctrine of reincarnation. Andsince the spiritualists claim that theirseance demonstrations, spirit messages,

tambourine and trumpet manifestations, slate writing, photograph productions, prove their theories, they havesucceeded in convincing a host of persons into believing that their theoriesare correct. On the other hand, thestrictly orthodox persons of the variousChristian denominations seem to believe that the doctrine of immortality,as presented in the churches, and seemingly verified by statements in theBible, also precludes the possibility ofrebirth on earth.

The fact is that the spiritualists havenot succeeded in any way in provingthat communication between this earth

plane and the spirit world is possible.. . . All of the demonstrations madeunder absolutely test conditions, by themost eminent scientists, tend to showthat they are unworthy of scientificconsideration.

It is notable that under scientific conditions the communications received,and tentatively accepted by the scientists as worthy of further investigation,come from those persons who have

been on the so-called spirit plane but ashort time, and it seems to be almostimpossible, if not precisely so, to getinto communication with the so-calledspirit of a person who passed from this

earth plane many years ago.However, we are not discussing spiritualistic doctrines, but the doctrine ofreincarnation. As for the orthodoxteachings of Christianity, there are noneset forth in the Bible which completelyand convincingly preclude the acceptance of reincarnation; whereas, onthe other hand, there are many references, even by Jesus and his Disci

ples, which are understandable onlyfrom the basis of the actuality of reincarnation.

i n D e a t h D r e a d f u l ?

Typical of some of the letters received is the following: “Are thereany people on earth who have lived avery long time without transition, likeZanoni? I do not reject the doctrineof reincarnation, but it seems dreadfulto me to be born again and go through

babyhood and the long years of school;to have to do it over and over seemsquite the worst punishment any devilcould conceive, much less a just God.And then to die so many times, it is

awful! Death is a dreadful thing! Itshould be abolished, but how? Not toknow where we go after death, orwhere our loved ones are; why themystery? It was in the hope of finding these things out that I joined theAMORC.”

We must admit that this letter isunique in some of its statements, whenwe consider that it is from a personeducated, cultured, and interested inmystical subjects. It is perhaps thefirst time in many years that any ofour hundreds of thousands of letters

has expressed the idea that death is adreadful thing, and that to die a num

ber of times is awful. But we will an swer the question.

First of all, wherein is the doctrineof reincarnation, with its transition,

period of rest on the spirit plane, andrebirth again on earth, more dreadfulthan the doctrine that after one birthand one more or less short period ofopportunities to learn, improve, develop, and perfect one’s self, transitionsuddenly comes, cutting short all use-



fulness and opportunities, and bringingin its wake an endless, eternal periodof unconscious existence awaiting afinal judgment day with the inevitableweighing of our weaknesses and faultsand the consequences which follow?

. . . the terrible thought of goingto where we do not know our lovedones after death. Is there any thing inthe orthodox doctrines which relievesthis anxiety, or convincingly showsthat after transition we are consciousof our loved ones or even conscious ofourselves until the far-distant Judgment Day? Spiritualism attempts torelieve this anxiety, but we cannot include the doctrines of spiritualism inthe orthodox category. And why shouldtransition be called a terrible thing? I

know of thousands of persons todaywho have absolutely no fear of transition nor of the future state. Until oneremoves from one’s consciousness allfear of death or transition, one doesnot truly live or understand the beauties of life.

If we believe or know that transitionis inevitable, and that so-called deathof the body is one of the surest things,then most certainly the doctrine of reincarnation becomes the most accepta ble, the most comforting, of all of theexplanations of the law of immortality.

But if one believes that transition isnot inevitable, and that it is a resultof violation of natural laws on our partand is a punishment for our misunderstanding of how to live, then not onlydoes the doctrine of reincarnation become a false, terrifying idea, but allof the orthodox principles explainingthe immortality of man and his inevitable entrance into the spiritualworld become likewise intolerable anddisconcerting.

1 4 4 - Y e a r C y c le

This brings us to the other question:Are there any people on earth whohave lived a veiy long time withouttransition? A similar question is foundin hundreds of letters from personswho have read popular stories in r u s tical literature about eminent mysticalcharacters who have lived almost endlessly. . . in one body without transition. In fact, this idea seems to be a

popular understanding of several hundred thousand persons in the Oriental

world. We must admit that some teachers and some writers have fostered thisidea for selfish motives.

But we wish to call attention to thisone outstanding fact: No one rises to

present to us the living body of a person who has lived continuously in one body without transition for over 144years. We say 144 years, and we mightsafely say 140 years. For years, wehave carefully searched every recordsubmitted to us by persons in our organization and outside of it, living inthe Occidental and Oriental worlds, andwe have written to all of our foreign

branches. We have asked certain Bureaus of Statistics and Scientific Bureaus; we have written to institutionssuch as the Smithsonian Institution,

the Johns Hopkins Hospital, and institutes in Europe and the Orient, and wehave gone through ancient and modemrecords, encyclopedias, and books ofqueer facts; still we have not had presented to us any positive informationshowing, beyond any doubt, that any

person is known to have lived in one body more than 144 years.

Now we know that in the presentversions of the Christian Bible personsare referred to as having lived hundreds of years, and there are referencesin sacred writings of the Orient to persons who lived in the same body forhundreds of years. But none of themost learned of the interpreters andauthorities of Christian or sacred literature is willing to say over his signature that he believes that the yearsreferred to in such accounts are similarto the years that we understand according to our present calendar. Weknow also tha t the Egyptians and manyother Oriental nations were given toexaggerated statements in regard to oldage, not for the purpose of willfully

deceiving but merely to emphasize thatsome persons lived for an unusuallylong period. None of the excavationsmade in Egypt or in other lands wheremummies nave been found—or wherethe remains of bodies have been foundin marked tombs, or with other signs todistinguish them—reveal any of the

bodies of persons who lived any unusuallength of time.

We also have the records of mysticalwriters who refer to the great Mastersof Tibet or the Far East who are living



today, and yet were bom in the same body several hundred, or possibly athousand, years ago. These statementsare based upon a misunderstanding, ascan be verified by records from our

archives in the Orient, and from thearchives in Tibet.Such masters as are referred to in

these writings are still living and wereliving many hundreds of years ago.But they are not living today in thesame body which they occupied in theirearly activities in the eighth, ninth,tenth, or eleventh centuries. Each ofthem passed through a number of transitions and has been reborn again, but

because of high development, he hasretained the same personality and isknown to be the same person.

Again we say, as we have said manytimes when conducting investigations onthis subject, that we challenge anyoneto prove to us with documents that areindisputable that any person living today was born more than 144 years agoaccording to our present calendar.

R e m e m b e r i n g P r e v i o u s L i v e s

One of the arguments often presentedagainst reincarnation is this: Since Ihave such a good memory, why is itthat I cannot remember even the least

bit about my past incarnations? Such person forgets that in any past lifelived on this earth he had a differentindividuality. His name, his nation,language, and environment, were notthe same. He may occasionally haveflashes of consciousness of a characterdifferent from himself, and may attimes feel a certain familiarity with thelife of a soldier, or of a farmer, or acarpenter, but he does not associatesuch characters with himself.

Such persons forget that regardless

of how good their present memorymay be, they cannot recall the incidents of the early part of their childhood, except so vaguely that they arenot sure of them. How many of youcan remember what occurred in yourfirst and second years of life in thisresent incarnation? Can you remem-er yourself in the crib? Can you re

member being bathed as an infant byyour mother? the first steps you tookin trying to walk? the rooms in whichyou spent your early childhood days?Some of you will recall an outstanding

event which occurred in your second,third, or fourth year, but if you analyzeit, you will see at once that you remem ber it only vaguely. If our memory ofevents in this incarnation is so vague,

then why think it strange that ourmemory of events in a life severalhundred years ago is vague?

Granting that the average memberwho reads this page is now about fortyyears of age, we would say that such person passed away from this earth plane when he was sixty years of agein the last incarnation. This wouldmean that in the average case thetransition occurred in 1804, and thatin trying to remember incidents of the past life, one would have to go backto the years 1744 to 1804. Certainlythat is a long time ago, and whetherthe person lived in this country or inother countries, the thoughts of the

people, the conditions of living, and thegeneral mental development were suchthat the character of that time would be much unlike any character of the present time. And the personalitieswould be so dissimilar that it would bedifficult for a person now living torecollect events of that time, and tofeel that they were associated with the

present personality.

But there are thousands of instanceswhere persons do recall events of the past life. I think that in our recordswe have the statements of severalthousand Americans, who have gradually become conscious of events intheir past lives through the awakeningof then- dormant memories. As we havesaid above, there generally comes atime to every well-developed mystic, orto a student of mysticism who bides histime and who gradually awakens thedormant inner self, when the doctrineof reincarnation becomes a conviction.

And then there are many eminentincidents, on record, of children whohave suddenly proved to be familiarwith a past life. We do not have spaceto present the great many recorded instances. A child of two or three yearsof age is very likely to be more familiarwith the past incidents of a previousincarnation than would an adult ofthirty or forty years, whose presentmemory has become charged with morerecent and important facts. This ac-

(Continued on Page 261)



iSxjiLo’iinq tfiz ^Wozld o f cz S c l e hc z

By L e s t e r L. L i b b y , M. S., F. R. C.Director, AMORC Technical Department

r j i h e technology of the present-day

world is a pretty com plicated affair to Mr.Average Man. War,the atomic bomb, ra

dar, television, and thelike surround him onall sides and impresshim continuously withthe complexity of thetechnical devices withwhich the world isrun. In the face of allthese complicated devices, man often loses sight of the fundamental principles of science whichunderlie the ir operation. He is awedand impressed by the ingenuity and

precision with which these various devices operate, without realizing that the

basic principles of physics employed intheir operation are in themselves quiteelementary and are not beyond his

power to understand.The Rosicrucian Science Museum of

fers a refreshing approach to the understanding of the fundamental principles underlying the complicated mechanisms of present-day technology. Here,in a pleasant and scholarly atmosphere,there are exhibits portraying the fundamental principles underlying various

phenomena of na ture in the realm of physical science. Emphasis is placed onsimple fundamentals rather than on thecomplicated commercial applicationswhich many other science museums dis play. The visitor may examine these exhibits and operate them for himself, by

The pushing a b utton or manipulating a Rosicrucian lever>anc^ from them gain a better un

derstanding of the numerous fundamental scientific principles depicted. In thismaimer he comes to realize that thedevices of everyday life, though seem

ingly complex, are allfashioned from the ap

plication of one ormore relatively simple basic principles.

The complexity of

these devices arisesfrom the multitude ofcombinations of principles that are incor porated in one itemrather than from thefun dam ental princi ples themselves. Byunderstanding these

principles, man can better adapt himself to the ever-changing conditions ofthe present-day world. He can adjusthis philosophy of life in conformitywith new knowledge and new devicesthat come to him from the world ofscience.

The Science Museum and Planetarium at Rosicrucian Park in San Jose,California, is maintained by the Rosicrucian Order (AMORC), as a publicservice. Here many visitors are attracted each year. There is no commercialism associated with the exhibitsin the Science Museum, admission towhich is free, nor is there an extremelycomplicated array of rooms and buildings through which one must roam in

order to seek out scientific knowledge.V i b r a t o r y P h e n o m e n a

The exhibits portraying the fundamentals of physical science were allconstructed in the shops and laboratories of the Rosicrucian Order, andare arranged in a neat and orderlymanner to depict the phenomena of thevarious branches of physics in whatone might say is an ascending order ofvibration rate in the spectrum of physical phenomena. Thus, one starts with



the mechanics of motion of massive bodies, i. e., the motion and vibrationof macroscopic matter; then one progresses to the vibratory rates associatedwith sound and the motion of microscopic matter such as molecules of air.

One proceeds to vibrations of electromagnetic energy in the range of radiofrequencies, and then one goes on toheat—that is, to thermal energy—thenon to the energy of visible light, namely,to vibratory frequencies detectable bythe hum an eye, and then on to ultraviolet or “black” light and to the X ray,Gamma ray, and Cosmic ray frequencies well above the ultraviolet range.There are also interesting exhibits ofthe fundamental actions of electriccharges and of magnets.

In the Rosicrucian Science Museum,the visitor can, for example, manipulatea lever and cause a bar magnet to movein and out of a coil of copper wire atvarying speeds of his choice. By observing on a meter the induced electromotive force produced by such motion,he can demonstrate to himself the fundamental law of magnetoelectric actionwhich underlies the operation of electric power generators. In another exhibit, it is possible, by simply pressinga push-button switch, to observe thevarious phenomena taking place in the

branch of physics known as “Optics.”One can observe the focusing action ofa convex lens and the spreading or dis

persing action of a concave lens. Therefraction of light by a prism is demonstrated, as is also the spectrum ofrainbow colors formed from white lightwhen it is dispersed by being thusrefracted.

In another exhibit there are demonstrated, by means of a cathode-ray oscilloscope, tne complex vibratory characteristics of speech and other sounds;

and in an associated exhibit the visitor can operate a slow-motion model de

picting the longitudinal wave action ofsound as it travels through air. In other words, he can see how the motionof each successive molecule of air takes

place as it vibrates longitudinally andtransmits its vibration to adjacent molecules in the air. The compressions andrarefactions of air as sound passesthrough it are thus portrayed for himin a readily understandable fashion and by means of an easily operated model.

In still another exhibit, the museumvisitor can examine the fundamentalaction underlying the operation ofthermostats, particularly those used inhis home heating control unit. In thisfashion he can gain understanding of

the proper treatment which must beaccorded these units and he can betterappreciate their performance characteristics.

Another exhibit permits the visitorto examine and operate a device which portrays for him the fundamental action taking place in the transmission ofradio frequency electromagnetic wavesfrom a radio transmitter to a radio receiver. With this exhibit he can attain a better understanding of the rolethat electromagnetic waves play in the

operation of tne radio and televisionsets which he uses in his home. Hecan see for himself that although thefundamental action underlying the

phenomenon of radio transmission andreception is not too complicated, its ap plication to the specific requirementsof modem radio communication and broadcasting becomes quite complicated because of the multitude of diversefunctions which must be performed byapparatus in these branches of appliedscience.

Another interesting exhibit at theRosicrucian Science Museum is an operating seismograph, a rugged unit

built at tlie shops and laboratories ofthe Rosicrucian Order and designed to portray in simple fashion the fundamental characteristics of the seismicdisturbances which frequently occur inthe earth’s crust. Since this unit is amechanical type of seismograph, it isquite easy to see and understand itsaction in the recording of seismic

phenomena.

E d u c a t i o n P i u s D r a m a

A very dramatic and impressive exhibit is that of the Cosmic Ray Coincidence Counter. Here a specially constructed device employing several Geiger tubes is arranged to demonstrate thecharacteristics of Cosmic ray activityand how Cosmic rays are detected, it permits of a ready understanding of theidiosyncrasies of these mysterious rays;and in addition the instrument demonstrates the phenomenon of radioactivity



as displayed by certain minerals, suchas uranium and radium salts, as theyundergo spontaneous disintegration.

Associated with the Science Museumis a compact planetarium installationin which the wonders of astronomy are

portrayed amidst a truly realistic setting. The planetarium lectures are recorded on magnetic tape and are arranged so as to present the factual dataof astronomy plus the mythologicalstories associated with the names of theconstellations in an interesting and nontechnical manner. By using a magnetictape recording of the lecture, the planetarium technician is left free to manipulate the planetarium projector apparatus in a manner suitable for making

an effective presentation, without requiring the services of an assistant.

All the foregoing facilities serve to provide the visitor with an interestinghour or two of education as well as ofentertainment and general peace ofmind. The Rosicrucian Science Museum and Planetarium is more or lessunique on the West Coast for the commendable service which it thus renders,and it is to be hoped that other organizations will follow suit. In this waythe dissemination of scientific information to the public will take on greatersignificance, since people will be better able to understand the latest advances of technology if they are familiar with the fundamental scientific principles involved.

V A V

ozztoLcl 21 ^bjzaxi. o

h a v e been asked by theeditor of Electronics toanswer the ques t ion“What will be tne greatest service to humanityto be rendered by vacuum tubes?” To this question my reply can only be that such verdict be

longs to the future.Other questions put to me concern

what future applications of electrontubes I foresee, in power transmission,in talking pictures, in chemistry, inmedicine, in education? I am also askedwhether we may not expect tremen

dously increasing powers and capacitiesin future vacuum-tube design and operation, just as in the past the powersof early lighting generators have beenincreased.

The applications are almost infinitewith the three kinds of tubes. Theyopen a field for research in physics,chemistry, electricity, heat and light, beyond imagination.

Improvement in rectifying tubes will,I feel, reach a point which will enormously simplify the transmission of power over great distances.

— T h o m a s A. E d i s o n ,

From Electronics, April 1930

NINTH DEGREE INITIATION IN OAKLAND, CALIFORNIA

T h e


D i g e s t

J u l y

1951

The Oakland Lodge of AMORC will confer the Ninth Degree Initiation on Saturday,

Ju ly 14, 1951, at 8:00 p.m ., in its temple at 263 Tw elfth S treet. Oakland, California.This Initiation will be held on the Saturday night following the close of the 1951Convention, for members qualified to receive the Ninth Degree Initiation. Membersin Northern California, as well as those from all parts of this jurisdiction visiting the

Convention, will be able to take advantage of this opportunity.

For further information, or to arrange for the Initiation, direct your letter to the

Secretary of the Oakland Lodge of AMORC at the above address.



Egyptian Psychotherapy By S p e n c e r L. R o g e r s

Mr. Rogers is Professor of Anthropology, San Diego State College, San Diego, California. Th is article is repr inted, by special permission, from Ciba Symposia, Vol. 9,April-May 1947.

: e f i v e - h u n d r e d - m i l estretch of perpetually fertilized lower Nile soilwas a region peculiarlyfavored by nature for thedevelopment of agriculture and the other arts basic to c iv iliza tio n .

l _________ Moreover, the minds of the Nile Valley peoples were lavish inthe production of gods and goddesses. Numerous early Nile Valley communities fused into larger political units, andin so doing retained their original divinities. The pantheon of each new

rovince incluaed the gods and god-

esses of the various incorporated peo ples. Hence political unification meanttheological complexity with an ever-increasing number of divinities. The powers of these numerous gods wereredistributed and rearranged with therise of specific divinities to important places in the spiritual universe. Thetheological system encompassed thetotality of Egyptian living with thePharaoh, himself a god, as the chief ofthe state and the sole owner of therealm.

Out of this system grew a priesthood, politically powerful and psychologicallydominant over the populace. Concurrently with the development of this

politico-religious organization a systemof empirical medicine and surgeryevolved which was founded on anatomical and physiological knowledge andthe use of drugs. . . .

The belief in a complex system ofdivinities, and an associated cult of thedead brought the people in close relationship to the priesthood and the tem

ples and furthered a continual placa-

tion of divinities. The gods honored bysuppliants were not only the majorones of current theocratic emphasis, but sometimes included the neglectedones of past ages. Each person’s success in dealing with the mysteries ofthe universe was determined by thesum total of divine influence which hecould summon in his behalf, even including some grateful benefits fromlong forgotten deities which he hadhonored after generations in which theyhad been neglected. This quantitativetheology was a powerful psychologicalforce in that it made it possible for a

person to build up a kind of spiritual

strength in dealing with supernaturalsituations or mysterious hazards suchas illness.

Along with the vague powers of accumulated divinities the force of particular gods was effective during special crises. A dominant theme of Egyptian mythology was the story of Isisand Osiris. The legend of the god whowas slain by his crafty brother Set andmade to live again through the magicand knowledge of his sister-wife Isis

pervaded much of the folklore and ritual of the Egyptians during the successive rise and decline of numerousPharaonic dynasties. As the goddessof heaven and the mother of the stars,her function was exalted in the religiousthinking of the Egyptians, but her peculiar role in bringing Osiris to life brought her close to the people in oneof her aspects, that of healer. . . .

An important difference betweenEgyptian and Greek temple practicesmay be noted, however. The Egyptianhealing rites were a part of a rigidformularized temple ritual and incuba



tion was an adjunct to the healing cultrather than the crux of it, whereas inthe Greek system the personal appearance of the god to an individual wasthe vital element.

G r e c o -K o m a n W o r l d

Another deity approached by seekersafter health during later Egyptiantimes was Serapis, a variant aspect ofOsiris, the husband and brother of Isis,the god of the heavens and the personification of the diurnal and seasonalchanges in nature . The worship ofOsiris at Memphis became associatedwith the local divinity Hapi or Apis,symbolized as a sacred bull. Osiris-Hapi or Osiris-Apis became known asSerapis, a name which was possibly

coined by the Greeks when the divinitywas imported into their country. TheEgyptian cult of Serapis and Isis spreadwidely and became quite popular in theGreco-Roman world. Under a reciprocal Greek influence the cult made considerable use of suggestive healingthrough incubation after the mannerof the Asclepian temples and carriedthese practices back to Egypt. Theoldest Egyptian temple to Serapis, thatat Memphis, has a number of testimonial inscriptions similar to those inthe Greek Asclepian temples.

The Greek geographer Strabo, aboutthe beginning of the Christian era,thus described the sanctuary at Kanobos,near Alexandria:

“At Kanobos is a temple of Serapis,which is venerated with deep reverence,and which brings to pass cures so thateven most distinguished men believeand themselves practice incubation, ordo so through others. Some inscribethe cures, and others the virtues of theoracles of the place.”

Another form of suggestive therapyused by the Egyptians was in the supernatural adjuncts to their medical treatments. Medicine was rare ly administered without an accompanying ceremonial and the pronouncement of anincantation. The priest-physician whoadministered the medication would

perhaps recite an episode in which asimilar condition had been cured by thegods, or perhaps he would write out aformula or a legend of mystical significance and wash the writing into the

medicine or into wine or beer whichwas then drunk. In this way eachdraught of medicine carried a spiritual

property which bolstered the mind ofthe patient.

M a g i c , M e d i c i n e , G o d s

Incantations for various healing pur poses were often taken from the mythological accounts of the gods. . . . Someof the magical formulae were nothingmore than meaningless gibberish withno mythological significance, but theroots of Egyptian magic lay definitelyin the narratives of the gods and their

powers.

The Egyptian medical papyri whichcontain receipts for numerous herbcures and which demonstrate a moderate degree of pharmaceutical knowledge have many supernatural passages.The Berlin Papyrus of the 19th Dynasty contains a statement that the content of the document “was found in anancient script in a coffer with writingmaterials under the feet of the godAnubis in Leontopolis, in the reign ofHis M ajes ty, tne E gy ptia n KingUsaphis.”

The London Papyrus, which belongsto the latter part of the 18th Dynasty,contains this statement: “This medical

book was found at night in the hallof the Temple at Tebmut in the sanctuary of the goddess, by Priests of theTemple. Behold! the darkness of nightenveloped the earth, but the moon casther beams upon all pages of this book,and it was brought to the treasury ofHis Majesty, King Khufu.”

The Ebers Papyrus, discovered atThebes and written about 1550 B. C.,contains 875 prescriptions. It beginswith an invocation of Ra, Isis, andHorus. Prayers are included which ask

for the aid of the gods in behalf ofthe pharmacist when he is compounding the drugs. Many of the formulascontain ingredients which have valueas medicaments, but some are of doubtful value in this respect. Many formulas carry a statement of their divineorigin. One headache cure composedof wormwood, juniper berries and honey, to be applied externally to the head,is prefaced by the statement that itwas “made by the goddess Isis herself

(Continued on Next Page)



The All-Seeing Eye B y J a m e s C. F r e n c h , M. A., F. R. C.

Curator, Rosicrucian Egyptian Museum

Th e Eye as a symbol of Divine Intelligenceand the effluence of spiritual power has

been common to almost ev er y age . T he an cient Egyptians made the first use of thissymbol in the form of an amulet called anUtchat.

In their ritualism, the Mysteries of theEgyptians, it was called the All-Seeing Eye,

or the Eye of Horus. Th e ancient accountsrelate that Horus, son of the god Osiris andthe mother goddess Isis, sent forth through hisrigh t eye a “terrible” radiation. To be ableto pass through this eye, to endure its efficacy,one must be perfected in the Divine Consciousness, the Understanding of the All.

We may presume that the generally circularform of the eye symbolizes the universe—thewhole of existence, and that the pupil or the

po in t in th e ce nt er depic ts the so lar de ity Ra. This deity represented the great life-givingradi ation of the sun itself. This Cosmic rad iation is referred to in the Book of the Dead as the Eye of Horus, or the Eye of Ra. Alludingto the symbol, it is also stated, “I am Horus,He who liveth for millions of years, whose

flame shineth upon you and bringeth yourhearts to me.”

This book further informs us that a person pass ing from th is life , en ters into th e U tcha t,the Eye of Horus, and thereby gains possessionof his soul, hear t soul, and shadow. In oth erwords, by entering the spiritual radiance de-

Eicted by the Eye of the God, one reclaimsis shadow (his soul) after death.Each man, even in the days of antiquity,

hoped to preserve his spiritual nature in anafterlife, and desired that its powers shouldcontinue to function. The inscriptions pertain ing to the All-Seeing Eye also relate thateach person . . longeth for his he art soulto have power to build habitation for itself,etc. . .

The All-Seeing Eye, therefore, has come torepresent the all-pervading consciousness ofGod, or the Universal mind, and differentcultures have used it as part of their religiousor philosophical symbolism with similar meaning. If ma n is to be guided aright in thisexistence, he must let the light of this eye ,

the universal consciousness, ensconce him. Oneof the ancient contributors to the Boo k of the Dead wrote, “Those who preside over theirAltars are the similitude of the Eye of Ra,and the similitude of the Eye of Horus.” Fromthese age-old words we deduce the meaningthat those who attend holy rites and who pres ide over th eir sp ir itual na tu re s are em ul at ing the light of wisdom that radiates fromthe All-Seeing Eye.

Several of these Utchats, or amulets, of theAll-Seeing Eye constitute one of the numerousexhibits in the Rosicrucian Egyptian, OrientalMuseum.

V A V

EGYPTIAN PSYCHOTHERAPY(Continued from Page 256)

for the god Ra himself, in order todrive away the pains in his head.”

From such features of the medical papyri it may be assumed that an im portant element in the healing powerof Egyptian medicine was through thesuggestive force of the connotations ofthe cures rather than in the medical property of the prescriptions. The belief that the formularies had been re

ceived under supernatural circumstances, that the prescriptions had been prepared and used by the gods, andthat supernatural influences had beeninvoked during the preparation of thedrugs and during their administrationwas no doubt of great psychotherapeuticvalue.

Still another way in which suggestionwas applied in the treatment of diseasein Egypt was through the exorcism ofspirits which were thought to causedisease. The exorcist in his casting out

of demons made use of a complex setof devices, which could not have hadother than a profound effect on themental state of the patient. . . .

In general, the psychotherapy of theEgyptians was an outgrowth of theircomplex religious system. Their magicand their medicine sprang from thegods, and the many Nile gods engrossedEgyptian minds and provided a basisfor healing by faith which was probably a most important adjunct to Egyptian ph arm ac ol og ica l and surgicalknowledge.



To Mountainous Heights By R o d m a n R . C l a y s o n , Grand M a s t e r

h e majestic heights of

towering mountains havelong been an inspirationto man. It is not knownhow or when mountainscame to be a source ofinspiration, but it seemsit was ever thus. Man

___________ has always felt tha t peacewas to be found in the heavens. Powersstronger than those possessed by himseemed to be inherent in the sky regions. It was felt tha t the souls ofthose who experienced death passed

from the eartn to a heavenly realmwhere they were watched over andcared for by some sort of Divinity.

The very earliest of men experiencedawe at the force of tremendous winds,at lightning, thunder, and rain—all ofwhich came from the vastness above.Early man also respected the stars andtheir light, and the sun which shonefrom above. From its heavenly position the sun brought him warmth aswell as light. It was natural for manto venerate that which was above andseemingly very much apart from him,

tha t which was all-powerful. Statelymountains raising their peaks abovethe clouds held a fascination. It naturally followed, then, that on the summit of a mountain he would be closerto the source of heavenly forces andheavenly peace.

The Thus we can understand to the full- Rosicrucian est man’s admiration not only for the

beauty of nature to be found on moun-Uigest tains, but also for tha t which the earth

Ju*y and rock ridges seem to symbolize. To1951 ascend a mountain meant to have a

closer physical association with the in

finite expanse stretching over the mountains of land and sea. Perhaps thisis why many men built their homeson mountainsides, and it is definitelythe reason why religious sects builttheir temples in the higher altitudes ofmountain ranges. That monasterieshave been built in the Himalayas ofTibet is well known. Temples andmonasteries have also been built onmountains in Italy, Switzerland, andmany other countries, not the least ofwhich is the Temple of the Sun of the

Incas in the Peruvian Andes.There are those who look upon mountains as a physical challenge; themountain must be scaled or climbed.Thus we find men and women quiteregularly clim bing the Matterhorn,Mount Whitney, and numerous otherlofty peaks. Several attempts have beenmade to scale the 29,000-foot height ofMount Everest. Climbing of this kind provides physical exercise and tests the prowess of the individual who desiresto conquer the mountain.

To some people, mountains are sym

bolical of the raising of one’s spiritualconsciousness to a state of Divine realization. To others, mountains actuallyseem to approximate God. It natu rallyfollows, then, that sanctuaries and tem

ples in the mountains have become places of devotion. It is characteristicof human nature to desire to be asclose as possible to that which we love.

Men have attempted to simulatemountainous heights with edifices inthe lowlands. The steep spires of ourchurches today are indicative of this.



Probably one of the best-known accounts of man’s attempt to build anedifice high into the heavens is theBiblical story of the Tower of Babel.The ancient Samarians, living in the

highlands, came down into the plainsof Shinar which later became knownas Babylonia. On themounta ins o f the i rhighlands the Samarians had built templesto their God. In theirlowland home, it wastheir attempt to buildan artificial mountainon the top of whichthey could erect a tem

ple. This gave rise to

the story of the BabelTower.Ascetics and those

who have renouncedthe ways of the worldhave thought it properthat they should become recluses and fiveh igh on mounta inslopes. History tells usthat the Essenes builttheir temple of mystery and light uponMount Carmel.

The above are examples of the erroneous belief that thehigher one physicallyascends into the sky,the more possible isspiritual consciousness.There is a scientificexplanation for thisreasoning. It is well known that thelessening of oxygen-content in the airat higher altitudes affects the usualmental processes. The efficiency of the

objective consciousness seems to besomewhat diminished. Psychic perception seems to become keener. Thehigher faculties become more alert andintensify the activity of the subjectivemind.

Physical and psychological conditionsof this kind very likely were experienced by ascetics and early adepts whoclimbed to the mountain fastnesses.Their experiences undoubtedly confirmed their belief that mountains wereDivine sanctuaries. The change in con

sciousness was attributed to the loftiness

of the mountain. It is incongruous,however, to believe that all who reside on mountains are sages and Masters. Fanaticism manifests just as easilyon mountaintops as it does on the

plains of the lowlands. It must be understood, however, that the solitudefound in the stillnessof nature’s beauty onthe mountainside contributes to introversionand contemplat ion.Under the blue skieswhich reach out fromthe summit of the

peak, one can hear thewheeling of the birds,as well as their song,

as they dar t f rom jagged stones to the b ranches of a tree.Sound such as this isseldom heard in thevalley amid the turmoil and bustle of acity. From the summit one drinks in thescent of pines and colorful flowers whichadorn the slopes of theridge. Far below, astream sparkles in thesunlight.

T h e C o m t o r t o i A lo n e n c s s

On the mountain-top, far from humankind, we can indeed be inspired by our loftythoughts. The mystic

will meditate upon the magnificentworks of the Creator, and upon hisown oneness with the entire Cosmos.In his serenity in the vastness of the

mountain silence one senses a peculiarsecurity. He has a feeling of isolation.In his aloneness he has a realization ofcomfort.

Physically at least, on the mountain-top one is able to rise above and isolatehimself from the level of the world.His better self desires to manifest, andhe is inclined to be imbued with spiritual thoughts. He will feel very closeto the Goa of the Universe—the Creator of the mountain and of mankind.Some of those who return from the

mountain heights feel that they have

By Lester L,. Libby, M.S., F.B.C.

Director , AMORC Technical Dept .• Resea r ch er s a t th e S ta te U n iv er

sity of Iowa (College of Medicine) have discovered that xenon,the rare gas that is used to produce the v iv id purp les in advertising signs, is very successful asa surg ical anesthet ic . I t is saferto ad min is te r th an mo s t o th e rtypes of anesthet ic gases becauseof the lack of explosion or Arehazard . Also, it effects rapid

p ro d u cti o n of , an d su bsequ en t r e covery f rom, anesthesia , and produces no ill effects on the patient.

• A recent repor t by an RCA scientis t d iscloses that there is adef in i te cor relat ion between the

p o si ti o n s of th e s ix in n er p la n e tsof the so lar sys tem and thein ten s i ty o f d i s tu r b an ces o f t e r

r es t r ia l mag n e t i sm an d a t ten d an td isruption of rad io and electr icalcommunicat ion systems per iodically encountered . His cor relations are based on the resu lts o f5 years of in tensive research , and

p e rm it p re d ic ti o n , to an acc ura cyof 85 percent , o f the dai ly var iations in “rad io w eathe r .” Inaddit ion , i t is poss ib le to forecast two years in advance thecoming of major magnetic terres tr ia l d is turbances .



been enlightened, and are never quitethe same ever after.

Obviously then there is benefit to berealized from climbing hills and mountains. The mystic, however, in meditation in his home in the valley, is ableto raise his consciousness to mountainous heights where he experiences asense of aloneness, and where he is inattunement with the Great Cause whichis far beyond even the highest of physical mountains. It is said tha t the mystic symbolically ascends the mountainto receive Divine enlightenment.

The Bible relates that Moses receivedhis illumination and instruction whileon Mount Sinai. Masters before andafter him, including the Master Jesus,found a mountain to be the ideal place

for spiritual inspiration. Literally, theymay have ascended mountains; on thieother hand, the accounts may be allegorical, and may not refer to actualmountains in the material sense.

In mystical and occult literature, weoften come upon phrases such as “entering the silence,” and “going intothe wilderness.” In Christian writingsit is stated that Jesus went into thewilderness; and it is quite true thatJesus probably did withdraw from thecity to the countryside.

The various schools of philosophy,however, which advocate entering thesilence, going into the wilderness, ormentally climbing a mountain, are referring to a means of attaining a kindof mystical solitude, and allowing theconsciousness to become, for the moment, isolated, as it were. This is indeed an important mystical practice,and one practiced by the Rosicrucians.Isolation of this kind is mental aloneness. One cannot and should not turnhis back on the world and isolate himself from home, family, and friends.

We all are faced with life’s responsi bilities which cannot be ignored. A fewmoments of retirement from the world,however, into mental aloneness, can be beneficial from time to time. Then,after letting our consciousness rise tomountainous heights, we can again return to the affairs of the day and goabout our work with renewed vigorand enthusiasm, and perhaps moreeasily solve the problems which mayconfront us.

Moody people should not let themselves dwell in what is sometimes referred to as the valley of despair. Oneshould retire to his room or a place by himself and let his consciousnessrise to the heights, so that he might

be encouraged, inspired, and preparedto face the problems of the day.

C l im b i n g M e n t a l l y

Of the mystical solitude, ThomasVaughan, outstanding mystic, wrotethat instead of entering into fields ormountainous regions where you becomeconscious of nature around you, youshould lift your consciousness beyondthe physical world, and thereby take“thyself to the fields where all thingsare green with the Breath of God, and

fresh with the powers of Heaven.” According to Vaughan, by raising the consciousness in this way one may experience a solitude where he becomes awareof the freshness and fullness of life,and the magnitude and power of theCosmic. It is inferred that by upliftingthe consciousness, one may rise to theMountain of Illumination and receiveCosmic Light. Allowing an extensionor expansion of your consciousness can bring about spiritual awakening. Withspiritual awakening comes an increasein the power of Mastership, and the

means are provided for you to meet allobstacles that might frustrate your

plans.

From time to time it is well worthone’s while to separate himself fromworldly conditions, cast off worries,troubles, restrictions, by mentally ascending the mountain. To do this occasionally is good for one’s well-being.One who has spent a day in the Adiron-dacks or in the Rockies never forgetsthe experience. Later from memory,one is able to re-create the mountainous

scene in his mind’s eye. This can behelpful in mentally climbing the mountain.

One who mentally endeavors to ascend the mountain may be likened tothe individual who physically hikes upa mountain path. Beginning at the

bottom, he travels quite rapidly. As henears the more rugged hills, he findsthe climbing more difficult; he findsthat Nature has presented more barriers and trials. In fact, he may have



to retrace his steps and begin climbingthe mountain from another angle.While we can gain great enjoyment bydwelling on the mountainside surrounded only by trees, grass, and rocks

in the rustic form in which Nature produced them, we may also feel alonewith God and His handiwork by mentally ascending the mountain.

It is not necessary to ascend mountains to pay homage to God. By raisingthe consciousness, one can experienceattunement with the Infinite. But by

symbolically ascending the mountain, by dwelling in aloneness on the mountain, we may be like unto the onlycreature of the created, the only sparkof life made manifest in man. Rich

rewards of spiritual benediction are realized from the experience. Gradually,we will come to realize that our consciousness can readily ascend the sym

bolical mountain, the mountain in ourthoughts—more readily than we canclimb to the great overwhelming heightsand the silence of a real mountain.

V A V

REINCARNATION AND OLD AGE

(Continued from Page 251)

counts for the many peculiar statements and tendencies by children, andit also explains the child’s strong likesand dislikes which often have to beovercome in order that he may blendmore completely with his present environment, family associations, andconditions.

T w o ' V e r i f i c a t i o n a

There is, for instance, the one inci

dent of the three-year-old child whowas to have an operation in a Canadian hospital. For several weeks, specialists were undecided whether the operation, which was of a very criticalnature, should be performed. It wasgenerally held that the operationwould be merely experimental, and the parents, as well as many relatives, protested.

During one of the clinical examinations, for the purpose of determiningthis question, the child was greatly annoyed by certain tests of an aggravating

nature . Suddenly, in a burst of violent passion, she protested against anyfurther examination, by crying out ina language foreign to her birth andcountry. She claimed that she was notan infant, but had lived previously ina city as a certain character, whereshe had certain experiences and knewcertain persons who could verify thestatements made. Verification of everystatement made by the child showedthat she had lived in the city stated,had passed on through transition at the

time given, and was unquestionably

the reincarnation of the former character. It is interesting to note thatafter this fit of passionate protest andexplanation had been made, the childwas not again able to speak the foreignlanguage and could recall no other incidents of the past life. Something inthe stressed circumstances, and the suffering she was passing through in theclinic, awakened momentarily the closedchapters of her memory.

Other incidents of a similar naturehave been recorded or reported frommany parts of the world. In most cases,when the closed chapters of the memory were awakened through some development or strenuous condition, theyhave remained open and accessible, andhave revealed many interesting factsof the past life.

A little girl known as Ramkali, thedaughter of Pandit Ganga Vishnu, aBrahman, living in the village of Sha-dinangar, suddenly claimed that shecould recall some incidents of a pre

vious life. When only three years ofage, she had told her father of anearlier life, but was very indefiniteabout the many important points. Astime passed, she became more conscious of the incidents of the past, andfinally stated that she recalled livingin a village named Maglabagh. Sherecalled having had three sons, andthat one of them had been born just before her transition. She said th atthe oldest one was named Siyaram, andthe second one, Ramswaroop, and that

the third one had not been named at



the time of her transition. She insistedupon going to the city where she hadclosed her hfe, to visit her three sons.So insistent did she become in this regard, and so clear in her statementsto scientists and others who listened to

her story, that eventually the father,accompanied by several specialists, tookthe daughter and his wife on a bullockcart to the little village of Maglabaghin a section of India where he and hiswife had never visited and knew noone.

As they approached the village, thechild began to point out familiar scenesand described houses and places thatthey would pass or reach at certain points. She finally indicated two housesin the distance in which she said shehad lived during her previous life.

When they entered the one in whichshe said she had lived last, the childwalked up to two men and immediatelyrecognized them as her sons, althoughthey were now considerably older. Thegirl proceeded then to describe alterations and repairs that had been madein the house many years before, andanswered questions put to her by thevillagers in regard to incidents in thehfe of the people there. She finallydescribed her own relationship and associations with many still living there;then proceeded to describe the hiding place of things in the home where shehad put many of her personal belongings shortly before her transition.

The sons living in the home verifiedall her statements regarding her illnessand her transition, the birth of theyoungest son, the names she used, andthe many intimate matters that had

occurred in their homelife before theiryoung mother had passed on. The account is verified by an eminent scientist named Ahm ed Mirza, a graduate

physician with a Bachelor of Science degree from Edinburgh University—and

by many others who have investigatedthe case very carefully.

If we admit, as have the scientistswho investigated this story, that thislittle girl most certainly had once livedin the time and place and under thecircumstances she describes, then wehave one case of reincarnation. And ifwe have but one case proved in any

part of the world, we have the law ordoctrine of reincarnation established.For we cannot conceive of exceptionalcases, or of only one case out of a million, or of a mere unique event in the

laws of this scheme of life. And as Iintimated, this case is but one of a greatmany called to our attention by mem bers, scientists, physicians, and by investigators, not only in this country but in many countries.

But as we have said above, whetheror not the doctrine of reincarnation isacceptable to you is immaterial so faras the other work and principles of theA. M. O. R. C. are concerned. Until astudent can become convinced of thedoctrine itself, through his own experiences and knowledge, he may accept orreject it, and find the other principlesand mystical teachings sufficient to enable him to live a better, happier, andmore profitable life. Sooner or later,the reason for your present existencewill dawn upon you, and there willcome a realization of you r past as a linkin the cycle of your existence.

LOAN YOUR DIGEST

T h e


Diges t

J u l y

1951

The Rosicrucian Digest has hundreds of subscribers who are not AMORC members.

From these come many letters expressing appreciation of various topics which have

pro ved of special he lp or en joym en t. Hav e you as a m em be r re ad an ar ticl e in this

issue of the Digest, or in any other issue, which could be of benefit to someone else?

Has your reading helped you to understand yourself better, or to analyze some harassing

pro blem ? Do yo u know a no nm em be r wh o m ig ht ha ve sim ilar in te re sts or problems?

Lo an yo ur Digest to such a person—in the same spirit as others in thoughtfulness

have shared magazines or books with you. (Be certain tha t your personal copy is

retu rned to you for furt he r use. Keep the issue alive and active.)



n D. B. McKay’s column,“Pioneer Florida,” in theTampa Sunday Tribune for April 29, 1951, thereis reproduced a letter ofwide historical interest

both to Floridians and toall members of the Rosicrucian Order. The writ

er of the letter, Mr. A. M. Wade, saysin part:

“An occurrence taking place aboutthe year 1926 is worthy of a place inany detailed story relating to the history of Florida. . . . The matter I referto concerns an action of the lowerhouse of the State Legislature whichcame to my attention through a briefnews story not long after the Scopes

trial in Dayton, Tenn. . . . It simplystated that the House that day had passed a measure th at would bar theteaching of evolution in the publicschools of Florida. . . . As one schooledin the field of evolution, it struck methat such a law would undermine thevery foundation of education and makeFlorida a laughing-stock among themore progressive states of the Union.To me, the basis of all knowledge waswell grounded in the doctrine of evolution. . . .

“As this bill was to be taken upshortly in the Senate, with the same probable result as in the House, I foundit imperative that I get busy by callingon various friends in the educational,

professional, and business world. Theresult was a mass meeting which wasto take place on the following night atthe old Tampa Bay Casino. That a good

job was accomplished was evidenced inthe fact that something like 1 2 0 0 were

present at the meeting.“Having taken the initiatory steps,

I was asked to call the meeting to order

and was shortly thereafter made permanent chairman.

“Among others taking an active interest in the work was a Dr. H. SpencerLewis, at the time head of the Rosicrucian Order in America, with headquar

ters in the building now occupied bythe Fellowship Masonic Lodge at thecorner of Armenia Avenue and Memorial Highway, Tampa. Another veryactive at the meeting was Rabbi Graff-man of a local Synagogue.

“Acting upon a suggestion of mine,during the course of the evening, Dr.Lewis offered a resolution that henceforth we be organized in a body knownas The Florida Society for the Advancement of Science. The resolutionwas carried unanimously. Dr. Lewis

was elected president and I first vice- president.“Before adjourning, the body dele-

ated Rabbi Graffman to represent itefore the State Senate on the following

day, with the result that the measurewhich had passed overwhelmingly inthe House was defeated by a unanimous vote in the Senate. The State ofFlorida was relieved of any disgracetha t might have followed the enactmentof a bill into a law that would abolishthe teaching of evolution in the public

schools.” V A V In January, a Digest item reported

an incident in which ants seemingly bent on attacking a sawmill, on theMahakam River in the jungles ofDutch Borneo, were apparently turned back by native magic. Frater M. J.Moran in Ireland, has this interestingcomment to make:

“These ants appear to have beensoldier ants. This species is as militarized as humans. It is governed by

an ‘army council’—has pointers, out-



riders, flankers, connecting files, andattendants. As a matter of fact, theseants may not have been ‘going for’the sawmill though the soldier ant willeat through a wooden shed in a remarkably short time. There may have

been an animal carcass of which thearmy had been informed by a mem ber of its various scouting parties, and jackals or vultures or other carrion mayhave arrived there first and the ‘general staff’ could have ordered the frontfiles to deploy. Or, again, the ‘generalstaff’ may have changed its mind fora better feast elsewhere. It is altogether

possible that the vibration of the boiledrice, shrimp, and cocoanut cookies, conflicting with the original vibrations,changed the minds of tne ‘general staff’and caused it to order a deployment.There is, of course, a possibility thatthe whole matter was one of coincidence, but from my study of ants,white, safari, black, and soldier, I verymuch doubt it.”

V A V One section of the recent rally pro

gram held at John O’Donnell Lodge inBaltimore was headed “Science andSeance.” In the capable hands of FraterE. Warren Spencer, this section provedone of the high lights of the rally. Itconsisted of a demonstration of usual

seance phenomena, followed by pertinent comments from Digest articleswritten by Dr. H. Spencer Lewis and by the present Imperator. It was concluded with a detailed exposition anddemonstration of just how the phenomena were produced. Both thosewho were present at the rally andthose who were not may be sufficientlyinterested in the subject to reread tliearticles in the back numbers of the

Digest : “Survey of Immortality andSpiritism”—Jan. and Feb. 1945, RalphM. Lewis; “Are Seances and Automatic

Writing Dependable?”—Aug. 1946, Dr.H. Spencer Lewis. V A V

The Medford (Oregon) Mail Tribune reports that the Medford Zonta has declared its “Woman of the Year” for

The 1951 to be Mrs. Marion Gribble, one- Rncirruristn time teacher in the Medford school

system. The club honors Mrs. Gribblefor her thirty years’ volunteer serviceto the blind. Countless hours have goneinto teaching the visually handicapped

to read Braille, as well as the translating of suitable reading material intotha t medium. AMORC joins MedfordZonta in its honoring of Soror Gribble,for she and Soror Eleanor Watson ofLos Angeles have made possible the six

degrees of Rosicrucian monographs nowavailable in Braille. V A V

“All men naturally desire to know,”wrote Aristotle, opening his Metaphysics. This is exemplified again and againin the apearance of various studygroups in Rosicrucian Lodges and Chapters. Of especial interest is the highermathematics class at John O’DonnellLodge of Baltimore, conducted by FraterJohn W. Morrison. Latest word is tha thaving gone through refresher coursesin algebra and geometry, and beingready for analytic geometry and trigonometry, the class is aiming at Greekmathematics. There they will undoubtedly touch on that philosophic andspeculative area wherein piatic num

bers (about which a question seems toexist) operate. Perhaps Frater Morrison will want to query Pierpont ofYale or Dixon of Chicago regardingthe exact definition and description.

V A V Thebes Lodge of Detroit, Michigan,

in announcing a forthcoming Lodge

Party referred to a previous one as afeather p arty—light?—ticklish? We arestill wondering. . . . Cincinnati Chapterreports two pyrex pie plates missingfrom its Christmas Party; also, fourwhite ones with flowers in the center.Anyone having Christmas packages yetunwrapped, should open them immediately; the plates may be hiding. . . .Vancouver Lodge recently staged a bookworm par ty in which all attendingcame dressed as book titles. The fieldof literature seems to have been ransacked, for representations reported

were War and Peace, Old Mortality, Lost Horizon, The Waste Land, andGammer Gurton’s Needle. . . . Indianapolis, Indiana, Chapter recently hada dinner. Many, we understand,weren’t there who would have liked to be because the directions were too mystical. They read: “Drive east on 64thto Keystone; then left on Keystone to71st Street; here, a sign will direct youto turn left a block; then right another block; then another turn left which



brings you—” where? Anyway, we be August 31, September 1 and 2, and missed it. . . . Plans for the fourth Frate r Eldon Nichols is again Rallyannual Pittsburgh rally are mostly Chairman. We know tha t this will becompleted. The Rally, this year, will of interest to all in that particular area.

V A V

Occult Influence of Music By E l m i r a H. Z e l l e r , F. R.C.

h e n music carries us fromone state of consciousnessto a higher one, this realization constitutes the oc

cult influence of musicupon us. As organizedsound, music proceeds according to definite physical laws. The physical

impressions from those octaves of vibrations in the Cosmic Keyboard which we

perceive as sound are interpreted inwardly, and when the subjective interpretation results in a lifting of theconsciousness, we can then speak ofthe occult influence of music, includingeven that of the “spheres.”

Between the source of sound and the brain of the hearer lies the materialsubstance through which sound vibrations travel in waves. If our eyes weresharp enough to see the motion of theair through which an agreeable voiceis passing, we might see stamped uponthat air the condition of motion uponwhich the sweetness depends. The

physical condition of air precedes andarouses the psychical condition of themind and understanding.

A simple tone is first received asmerely a vibration against the eardrum.

This membrane being excited transmitsits motion to the ends of the auditorynerve, and thus along that nerve tothe brain, where the vibration is con

verted into sensations of sound. Justhow it is that the motion of the nervousmatter can thus excite the consciousnessof sound is a mystery; however, themechanical operation of this transmission is understood. No matter how com

plicated the vibrations which hit theeardrum, they can be physically measured and reduced to a number of simpleones. The ear itself is analytic andcan distinguish between sounds that are

presented together.

S e n s a t i o n s o f T o n e

Imagine the tympanic membraneof the ear shaken by the first of aseries of rapid impulses or shocks. Itreceives ana delivers a message to the brain and seeks to come to rest. It ishowever again set in motion by thesecond impulse of the series before thevibrations caused by the first impulsehave ceased. If shocks continue to arrive before the motion of each previousone has stopped, a sense of continuoussound is produced. The effect of eachshock will be renewed before it van-



ishes, and the recurrent impulses willlink themselves together in continuousmusical tones.

An irregular succession of shocks affects us as noise. While listening to itwe are conscious of a jolting or jarring

of the audito iy nerve. A musical soundflows smoothly and without roughnessor irregularity. W hat is the cause ofthe smoothness? It is produced by rendering perfectly periodic the impulsesreceived by the tympanic membrane.By that is meant a motion which re peats itself at regular intervals. Forinstance, the vibration of a pendulumis periodic, although it is not rapidenough to produce a continuous soundof tone. To produce musical tone, theremust be a body which vibrates with theunerring regularity of the pendulum,

but which imparts much quicker andsharper shocks to the air. Tne physicaldistinction between noise and music isa point which should be clear to all musicians but unfortunately is not alwaysso.

The speed at which vibrations beginto produce tone is at the rate of aboutsixteen per second. This produces thetone C, approximately an octave belowthe lowest C of the pianoforte. It isused in the largest church organs asthe deepest pedal tone—the quicker thevibrations, the higher the tone.

The upper limit of all audible tone,as far as the human ear is concerned,is about 38,000 vibrations per second(Elson, Louis C., Theory of Music). Anything faster than this is rarely perceptible to the human ear; in fact, notmany persons are conscious of thesevery high tones, since the limits ofhearing vary with different ears. Theaverage limit is about 4,000 vibrations per second. Women as a rule can hearmore acute sounds than do men. Ap proximately eleven octaves comprisethe range of sound the human ear is

able to hear; but for practical purposes,a range of about seven and one-thirdoctaves for the piano and orchestra isusual.

O v e r t o n e P a t t e r n s

T h e The key to ascertaining how our con-R o s i c r u c i a n sciousness rises from the objective into

the subjective condition is the principleof overtones. Every vibrating body willdivide itself into certain mathematical parts which vibrate also in conjunction

with its complete vibration. In otherwords, if a string is plucked, it sendsout not only the fundamental rate withwhich it was agitated but it also dividesand redivides itself into a series of ratesin multiples of the original rate. None

of the tones resulting from these partialvibrations will be as loud as the fundamental tone, but the partial tones, orovertones as they are called, determinethe quality of the musical sound.

Suppose a string is stretched to sucha tension as to produce the tone great C, which vibrates at the rate of 64 vi brations per second. The string vibratesin its entire length to and fro, presuming it is plucked in the middle. Onecomplete vibration is the swing fromone side to the other and back to itsoriginal position; however, at the same

time, the string divides itself in halvesand each half vibrates simultaneouslywith the complete vibration of thestring. Each half vibrates twice as fastas the whole string. Since the octaveof any note is produced by doubling thevibrations—a fact discovered by Pythagoras about five centuries before theChristian Era—so far, both the fundamental tone and its octave are sounding. The octave is the first overtone,and of course not as loud as the fundamental tone.

At the same time the string also divides into thirds, producing a tone thatis an octave and a fifth above the fundamental tone—in this case the pitch being small G, which vibrates at therate of 192 vibrations per second. Thehalves which produced the first overtone have again divided themselves intohalves, producing the tone middle C, which is 256 vibrations per second andtwo octaves above the fundamentaltone.

There is no end to the subdivisionsonce begun. The string divides intofifths, sevenths, and ninths, each one producing a sound higher in pitch andfaster in vibratory rate. All of thesesmaller vibrations go on at the sametime as the one complete over-all vi bration of the string as a whole. Eachfundamental has its own series of overtones, but always in the same sequenceof intervals. One tone is thus a chordin itself, and this chord of nature is thefoundation of scale notes of wind instruments.



By setting into motion an originalrate of 64 vibrations per second, in thecase of great C, vibrations of variousrates up to 1024 have come into existence. This is the result of one singlesound. But music is composed of com

binations of many simultaneous sounds,each of which has its own series ofovertones. In playing three notes simultaneously, such as C, E, G, starting ongreat C, there are already at least 45tones being sounded—as far as therange of the human ear is concerned.But just because the ear is not conscious of each tone does not lessen thefact that the vibrations are bombardingthe eardrum. It is in the range ofthese unperceived vibrations that “occult” effects take place.

To retu rn to the triad C, E, G, itcan be observed that many of the overtones are common, in vibratory rate,to two or to all three members of thetriad. Some overtones bind—th at is,are common to—the root and the fifth;some bind the root and the third. Stillothers bind the third and the fifth;and some bind all three members, thatis, the root, third, and fifth. Theseovertones which are common to twoor more members of the chord havereceived a double or triple impulse.Consequently their force is augmented.

This chord is very low in the register of our musical system, yet somevery high vibrations have been calledinto play. You can imagine the multi plicity of vibrations that are set in motion when you hear a composition

played in the middle and upper registers of our musical instruments, withthe full chords of which most musicis composed.

Before the effects of these vibrationshave ceased, the new series set up bythe chords which follow have begun,and in that series some of the overtoneswill combine with these, bind themover, and thus augment, renew, and prolong their effect upon us.

I n a u d i b l e ” S o u n d 99 W a v e s

The range of vibrations that are sentout from the continuous tones of a musical composition is so great that thosehitting directly upon the tympanicmembrane of the eardrums representonly a minute part of the sound wavesthat were sent out into the air. What

happens to those waves that are nottranslated as sound? They pass rightthrough your body and in passing setinto vibration those cells of your bodywhich vibrate at a rate corresponding to those waves.

Each cell of our body has its ownspecific rate, which vibrates in conjunction with the fundamental over-all rateof vibration of our body as a whole.This is similar to the segmental or

partial vibration of the string used asan illustration.

Here is the secret of the means bywhich music carries us to a higherstate of consciousness. Just as a secondstring of similar density and tensionto one which is set into vibration will be set into sympathetic vibration by the

first string—even at a distance from it —so will the cells of your body be setinto vibration by both the fundamentaltone and the overtones of the soundswhich you hear while listening tomusic.

For example, the fundamental vibration of the string used as an illustration,which is 64 vibrations per second, in passing through your body sets intovibration every cell in it which alreadyvibrates at the rate of 64 per second.These cells in turn set up their ownseries of partial vibrations, just as thestring divides into partial vibrations,and you have the whole series of overtones operating in your body.

At the same time, the overtones ofthe string also strike up vibrations inyour body through the law of sympathetic vibrations. Take the seventh overtone for instance. This overtone has512 vibrations per second. It, therefore,calls into vibration all the cells orgroups of cells of your body which vi brate at the ra te of 512 per second.Again, these cells upon being set into

motion set up their own series of overtones.

Wherever there is a double impactof vibration from a fundamental withinyour body combined with the overtoneof an outside agent, you have a greatlyincreased force on those rates of vibration, and the effect is very muchstrengthened.

A vibration which left its source asan overtone of a lower fundamentalcomes into contact with some cells ofyour body, setting them into sympa-



thetic vibration. Then that which leftits source as an overtone sets up whatis the fundamental rate of those particular cells of your body which in turnset up their own series of overtones.This goes on always in an ascendingscale of vibration until the force of theovertones has set up a predominanceof vibrations over 38,000 per second,the utmost limit of audibility. Vibrations above this number cannot be per

ceived audibly, but must be receivedsubjectively by the finer substances ofthe Soul Consciousness.

Even the planets whirling aroundgive off their series of overtones, whichwe perceive as the Music of the Spheres

—when they meet, combine, and are bound as the overtones of a chord withthe overtones from our consciousness.Thus, we ourselves must be in tune before music reveals its occult qualities.

V A V

The 50,000 -Year Memory By H u b e r t E. P o t t e r , F. R . C .

u r i n g the first week inMarch, Washington (D.C.) newspapers carriedan interesting news itemconcerning the sproutingof two lotus seeds reputedto be 50,000 years old.These seeds discovered inManchuria by Dr. Seido

!Endo, a Japanese paleontologist, wereeventually turned over to horticulturistsin the National Capital Parks agencyin Washington. Five days after being prepared for germination, both seeds began to sprout. Two weeks later, thesprouts had grown to nearly 12 inchesin height. A spokesman of the NCPasserted that it was “unusual” for thoseseeds to sprout since most seeds seldomshow signs of life after 100 years.

Several years ago, pea seeds whichwere direct descendants from peas re ported to have been taken from thetomb of King Tut were planted by

Grand Lodge officials in RosicrucianPark, San Jose, California. WTien the peas matured, their flavor proved to beappetizing. The original peas had beendormant for over 3000 years.

The two lotus seeds, however, appearto have been considerably older. Their

Rosicrucian a£e was estimated from the type of de posits in which they were found andconsidered to have formed about 50,000years ago. The accuracy of the age ofthese lotus seeds is being questioned by

T he

some scientists; however, even if theseeds are only 10,000 or even 5,000years old, the one problem which noscientist has yet commented upon is,“What intelligence, if any, is responsi ble, after all these years, for theselotus seeds growing into lotus, insteadof ferns, or apples, for instance?”

As Rosicrucians, we believe thatevery living cell in the world has a

consciousness which guides and directsthe activities of that cell. Each cell un der favorable conditions, not only selects the food it needs, but exerts amighty force to overcome every obstaclehindering its growth to its known destiny. Even Moses in his day was awareof the fixity of species because he wrotethat all life produced only “after itskind.”

Even after 50,000 years, these twolotus seeds could have produced noneother than lotus plants, because, ac

cording to the immutable laws of God,they must produce “after their kind.”The consciousness in every seed is asmuch a projection of God as is theconsciousness in man. The only difference is that man has become self-conscious of his identity—50,000 yearstherefore is not too long for a simpleseed with a Divine spark of consciousness to remember its destiny, especiallywhen we realize that “time,” as such,does not exist in the Mind of God!



The Indwelling Idea By E l i z a b e t h N. B a u m , F. R. C .

t a r s and planets havetheir courses and predictable measurements. Lifeon earth too follows a

pattern as season followsseason. All phenomenaare cyclic; death following birth simply leads toa recombination of the

primal energy. The essence of life isimmortal. Since we know this, can wenot live serenely with faith and trustin the working out of a pattern whichwe do not at all times understand?

Everything that is created is of Godand therefore good. All we need forhappiness is a realization of this wonderful truth . What seems evil comesfrom lack of knowledge and from fear.The dark clouds across the sun will

pass away—night turns into morning,and yet, during that night, growth andreplenishment take place, silently andgently, to make ready for the brightlight of a new day.

We are too prone to worry about thefuture and to hold with dogged per

sistence to painful memories. Let the past go. Learn to forgive yourself andthose who have offended you. Look instead for the new insights gained fromsuch experiences. Bless them and letthem go.

In the Garden of Eden, all was paradise until Eve was tempted and ate ofthe tree whose fruit was the knowledgeof good and evil. Before that event thereexisted only peace and plenty and joy;after it, all was changed. Could thelesson be that to return to God we must

first leave him? As a child is bora fromhis mother, the cord is cut—that cordwhich originally was the source of lifeand sustenance. The child must learnto adapt to further experiences in a different medium, for now he is on hisown. Just so we left God in the Gardenof Eden—to learn for ourselves, to makedecisions and exercise our faculties independently. But to God we will return—no matter how long the road.

The babe in embryo is first a seed,as of a flower; then it resembles a fish and finally emerges as a human. In

that recapitulation lie eons of development; time so vast we probably wouldhave difficulty contemplating it. Anthropologists have some idea but admituncertainty and ignorance of man’s history. We have learned much and willlearn more on our evolutionary path.As we descend more and more deeplyinto matter wresting nature’s secretsfrom the Universal Mind, let us remember that our spiritual developmenttoo must go forward.

There are no “bad” instincts as such.Acquisition is a good and natural thinguntil it infringes on the rights of others;then it becomes greed and perhaps rob bery or destruction. What we call sin is the result of natural and normal im pulses carried to extremes without reflection on the consequences. The wordevil is live spelled backwards. If weseem to retrogress in our journeythrough life, it actually need not be so.We make mistakes, fall down and struggle up again, as a child when it is learning to walk; but after the habit of walking is established those mistakes are not

made again.Since there is only one God there isonly one Mind, and there is actually no“I” only “we”—all made of the samesubstance but revealing different facetsat different times. When a ray of light

passes through a prism it breaks upapparently into different colors—vividand vibrant. Remove the prism andthe light is white, one ray again. Thelight symbolizes God and mankind,made in God’s image; the prism corresponds to earth and the physical vehicle

through which we express our talentsand potentialities.In the Western world we must of

necessity be complex and mundane—grasp all the threads of reality firmly.But “practice of the presence of God”will aid us in this; faith in the Divineis not by any means an escape fromconfronting problems. It is, rather, thecenter, the source of successful contactwith the world. As one utilizes a plugto obtain electric light, so the realization of God’s pervading presence throwsa spiritual light into one’s consciousness.



tysevi rrsxi r svi rrsi rvSvi r?^r?^ri^ri^r?^ri^;

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 frate rnity . It is the focal point of Cosmic radiation s and thoughtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside when m any thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathedral a t the tim e will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are mem bers. Th e book called L ib er 777 describes the periodsfor various contacts with th e Ca thedral. 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 w hether m ember or not— this is impo rtant.)

FINDING A KEY

r the English language,insofar as its popular useis concerned, the wordkey has gained both aliteral and a figurativemeaning. Literally, werefer to the metal instrument which is used to

open a lock; figuratively,word to refer to the cruxIn this sense, the key

T h e


D i g e s t

Ju l y

1951

we use theof any situation,to a problem or the means of solvingany unknown situation is usually foundin one or a few comparatively simplefacts or actions that resolve a wholecomplex problem into the realm of theknown. In mathematics, finding theunknown, often represented by “x,” isthe accepted method of reaching solutions to mathematical problems.

Time after time in our daily liveswe are faced with problems whereinthe finding or the gaining of one phasealone unlocks or brings into correctfocus all the implications of the problem involved. To the average individual, this key to the solving of problemsin our daily living has come to be in

terpreted the same as a concrete thingor just as a key to a lock for a concreteobject. Usually an individual feels thatmost of his problems are based uponan economic issue—or that money isthe key to the solving of many day-to-day problems. Probably next to theeconomic phase of the solution to ourdaily problems lies the question ofhealth . Those who suffer from illnessor other bodily inharmonies search fora medicine, an action, or a food, or



some other process that will be the keyin bringing about a normal conditionof health.

It is probably due to the simplicityand common use of locks on doors,

boxes, cabinets, and other objects whichwe use that causes us to create the illusion that a key to any situation isextremely simple. We unlock a dooror the ignition on our car without stop

ping to think how involved the mechanics of a good lock may be. Weare irritated when we misplace our keys

—irritated by the fact that the keyis not available, and we take out thatirritation on the lock or the key in ourthinking rather than upon our carelessness in misplacing the key. To stand

before a lock to which we possess the

key and not be able to immediatelylocate the key and open it presents sucha futile situation. It makes us wishthat a civilization could be developedin which it were not necessary to havelocks on doors or on automobiles, or onsafe-deposit boxes. Then, it would be

possible for us to utilize our propertywithout having to be faced with thenecessity of always searching for thekey.

In spite of the inconveniences thatthe need of a key may give us, it is

the habit of carrying keys, of havingthem immediately accessible, whichcreates in our minds this concept ofsimplicity for the solution of problems.Many people go through life expectingto find a key that would be the solution to all their problems. They, too,have the illusion that everything thatthwarts them in life, every situationthat creates a problem, an inconvenience, or that contributes to pain, suffering, and irritation, can eventually besolved by the finding of a key that will

bring about the elimination of all prob

lems confronting the human being.Such an individual actually is lookingfor a magic key. He is looking forsomething that does not and never hasexisted, and furthermore never will exist. There are no magic keys to unlockour problems or solve our dilemmas.The only keys that can do this areknowledge and experience, and theseeach one himself must develop in hisown individual life. No one pill willcure all diseases. No amount of moneywill solve all problems. No factor which

can be in any way isolated to the sim-licity of one thing can be the absoluteey to all closed doors literally or

figuratively.

Knowledge is a key, but it must be

attained through application and effort.The mathematical problem in theoryor practice can be solved by learning the process and laws of mathematics.Certain problems of health can be solvedor alleviated by learning of the construction of the body and the means

by which balance between body andsoul can be maintained. These are theonly keys which we can find. They arenot words, laws, principles, or ideas thatcan be handed to us by someone else.They constitute a basis of knowledge

by a growth in experience.

I could, for example, tell you thecombination to a certain lock which Ihappen to know—and in this case thecombination is the key rather than anactual metal object—but you would not,in all probability, be able to open that

particular lock even after I would haveverbally given you the combination.Yet, standing before that lock and trying to utilize the information I hadgiven you, you would be in possessionof the same knowledge as I. What,then, do I have that you do not? It is

the key of experience. It is necessarythat one learn by experience how thedials and levers are moved upon this

particular safe door before the lock willrespond to the combination.

All through life our problems, individually and collectively, are like thecombination to a vault or a complicatedsafe. The knowledge lies about us inmost cases. We can gain knowledgefrom others and from our own abilityto study and absorb facts, but the ap

plication of that knowledge comes

through experience, and to gain thatexperience requires effort and usuallyhard work over a period of time. Hewho looks for a key to substitute forexperience, effort, and work, is livinga life of delusions. He is hoping justas a child hopes for the truth of fairytales and for the existence of SantaClaus, and this hope is futile. It willnever materialize. Therefore, we mustthink that the solution to our problemslies in the field of experience in all

phases of the manifestations of life it-



T he


Digest

Ju l y

1951

self. Material control and possessionsconstitute our heritage and must bemade a part of our experience, butthere also must be the experience withlife itself and its source.

The Cathedral of the Soul is one key;

it is a key which contributes to theestablishment of peace of mind, and tohealth, contentment, and satisfaction.The Cathedral of the Soul in itself is

not a miraculous key that will solve allour problems and make us exempt fromthe requirements of the experience ofliving, but it will contribute to growth. It can be the impetus to further development and experience in times of

discouragement—it can be the means by which we may in actua lity capitalize upon our best moments to fortifyourselves with inspiration and hope.

w

V V

Master Expressions By F r e d e r i c k P. R o b i n s o n , F . R . C . ▼

a n did not create or originate himself; nevertheless, he is an individualized portion of Creation.Each one of us is an ex

pression of God or theCosmic. Each is thinkingGod’s thoughts, speakinghis words, doing his

deeds. However, tha t does not implythat we are God. A great virtuoso ex

presses himself through his musicalcomposition, and through the piano, but neither the composition nor the piano is the musician, even thoughthey are the means for his highest ex pressions.

Man is the highest expression of theCosmic, for among God’s creations hethe most completely expresses God.The Creator’s laws were evolved to

produce the development of many individual expressions of Himself; andman, the result of many incarnations,is destined to evolve into master expressions of the All Highest. No one elseon earth can express God in your way;such is self-evident in that you are always recognized as yourself alone. This,of course, explains why each personviews the world differently. One in

fallible and undisputed fact is thateach human being must contemplatethis world from hnnself outward, andtherefore put his own interpretation onit. Such marked individuality couldnot have developed in one short cycleof thirty, forty, or fifty years.

Man’s outstanding feature is his conscience. As soon as he rose above hisinstincts and found himself capable ofunderstanding that there were certainnatural laws upon which he could rely,

his curiosity was aroused, and by usinglaws as those of gravity and electricity,he found he could improve his earthlyexistence. One discovery after anotherled him to achieve control more or lessover many of the manifestations ofnature.

Evolution is not only expressed materially. The enlightened ones havenever been content to define Progressmerely in terms of earthly well-being.They know that they approach the Inevitable—life’s greatest hurdle, whichis called death. Few are the individualswho give thought to what they were before birth and what they will beafter death.

What actually happens at so-calleddeath? Two easy answers are at hand:“I am obliterated. I commenced at

birth, and will end at death.” Such ananswer comes from him who knows itall. It is a very easy answer, and tomost very comforting. Such a one canso easily avoid trouble through suicide.But such an answer is a tremendousassumption, and when its sponsor facesdeath he will have cause to wonder.

The second easy answer is “I don’tknow.” In this reply the agnostic admits there is an answer, but to date it

is beyond him.When one speaks for one’s self, hecan merely assume that, although hehas answered the questions to himself,his answer is only complete insofar ashe is able to comprehend. However, ifthe answer satisfies him, then he canassume that as his consciousness ex pands so will that answer, and he will

grow and develop to ever higher andigher understanding. Is not that the

law of spiritual evolution?



I would ask the first man who speaksof oblivion: “Is hfe buried with the

body?” His reply doubtless would be:“Life leaves the body at death .” Buthe had already said: “I am obliterated

at death.” In th at case then he wasnot hfe; he was merely a body. Theanswer obviously becomes reduced toan absurdity.

The truth is that I am Being. Beingcannot come from not being—fromnothing. You cannot create somethingfrom nothing. Therefore Being hasneither beginning nor ending. / am!

What is the Power that has createdthe whole marvelous system of law andorder—which allows man to go on andon, forever becoming greater andachieving mastery over more and moreof earth’s vast bounty?

The enlightened men of the world,only a handful at most, have recognizedand proclaimed that power to be God.These are the great figures in historywho have fully expressed God in theirown lives.

The Cause, or God, must have createdman for a purpose. Is not the “Conscious Purpose” capable of taking HisGreat Creation and making it moreuseful, more efficient, and beautiful, astime goes on? This is a profound

thought, which opens a glorious visionof ever-increasing purpose. The logicalconclusion to such a wonderful conceptmust be that through his continuingexperience, man (each individual man)would become greater and greater, andtherefore come nearer the ever-advancing ideal of the “Original Cause.”

God’s spirit and consciousness andlife are in man; otherwise, we limitGod and make out man as competent,in himself, to create life, this world,and all its wonderful manifestations.

Such declarations deny the assertionsof Jesus, “I am in the Father, He inme, I in you”; and He makes veryclear for him who reads, in the 17thchapter of St. John that His message—which He thought He had impressedon His followers—was the Divine message of Sonship;—that slumbering ineach of us awaiting our objective awakening is the Christ consciousness, theconsciousness of God, the Cosmic consciousness!

It is that Divine nature of man, the

soul-personality if you will, which is

God’s spirit within us waiting to breakthrough our subjective consciousness toinspire us. The unhappy materialistcannot contemplate himself apart fromhis present physical body with its

limited five senses. Yet reason cannotaccept such an earthbound conceptionof the wonderful variety of individualexpression.

We all are at varying stages of development. Our senses only reveal a meresurface view of things. For instance,our limited sense of sight tells us thatcalm water is inert; but examine adrop of water through a microscope andyou will find it is in constant movement. The same is true of everythingwe look at and think we see: the rocksand the hills, for example, are only anillusory im p re ss io n of themselves.Therefore, it is obvious that we weregiven wonderful mental capacity to useand to develop. Is not this world whatwe make it?

When one considers the potentialitiesin man, it seems self-evident that thesupreme purpose for our present existence on earth is to learn to developinto something greater than we are at present. In the subconscious mind ofman is the Divine spark. But in theconscious or outer mind are found all

the evil designs and impulses—the selfish and wanton desires to ride highover one’s fellows—to get on top regardless of the rights of others, as has

been so terribly manifested by some ofour dictators. Is it not abundantly truethat evil is the absence of good—orGod?

The thought that each individual isdestroyed with the disintegration of theworldly vehicle, his body, is illogicaland makes a mockery of the “GreatCause” of this most magnificent and

presently incomprehensible universe.The same is true of the idea that sucha highly developed individual wouldeventually become absorbed, to the degree of personal extinction, into the“Great Cause.”

Inversely, does it not seem reasonableto conclude that groups of individuals,each specializing in one phase of creation, will in time be capable of producing improvements, even beyond thecapacity of one general centralized

power, the Original Cause? May not

this be the great vision of Creation?



Children’s Art Around the World By M . M c G o w a n S la p p e y

T h e


D i g e s t

J u l y

1951

^ s s i v e medieval doors with

strong iron hinges openinto a pleasant place ofstone stairs and smallstained-glass windows. Aflight of stairs, and thereat the top in the hallwayand the adjoining roomsof the International Stu

dent House, one is delighted by anexhibit of children’s art brought toWashington, D. C., from all over theworld.

In less time than one hour, I traveled through playgrounds from India

to Holland; I sampled candy shops inEngland, fireside chatter in Scotland,and posies in Switzerland.

This wonderful project was the inspired idea of Mrs. Frederick W. Muller, Jr., of Friendly Acres, Media,Pennsylvania, who is national chairman of the Art for World Friendshipof the Women’s International Leaguefor Peace and Freedom, of which JaneAddams was one of the Founders.Three years ago plans were started toarrange the exchange of drawings and

paintings among school children of theworld.

This is not just another art exhibit.Through these paintings and drawingschildren of many nations are speakingto one another and to the visitor. Thefirst year about 1000 pictures from 60schools in 14 countries came to theUnited States. After being shown inthe schools, the pictures were exhibitedin a large public gallery. Then they

Children's Art Around the World — first U . S. mag azinerights.

were given to individual children. Each

child promised to write to the childwho had made his picture. Many letters were written and gifts exchanged.Friendships were begun.

About six thousand pictures from 23countries arrived this year. In Octoberthey were shown in Bryn Mawr ArtCenter, Bryn Mawr, Pennsylvania. InJanuary 1951, Gimbels in Philadelphiashowed them for the third year; andsoon another exhibit will open in Washington, D. C.—this time at the CenterMarket. The dream of the Art forWorld Friendship Committee is forevery child in every school in everycountry of the worldf to exchange original pictures with some other child.Through contributions, art materialsare sent to foreign schools making arequest. Paper and diy paints have been sent to India. Many countriesare short of paper. The new state ofIsrael says they have plenty of crayons

but need paper, so drawing paper is going to Jerusalem. A school in Germanyasks for 250 boxes of crayons; one inFrance wants paper and 50 boxes of

crayons.Some of the Japanese pictures weredone on paper made by the childrenand teachers. The slogan of the Artfor World Friendship Committee is “Inhearts too young for enmity, there liesthe hope to make men free.” Thedrawings done by children from six tofourteen years of age tell stories of theirlives at home, at school, and at play.

In a primer from India or from the Netherlands, strange words bar under-



standing. Pictures and drawings, however, are a universal language.

O f M a n y C o l o r s

A trip around the world does not

come to me every hour or even everyday so I kept a log of this one. First, Isaw brilliant birds in rich color, blue,red, yellow. These were painted by achild in Holland. Other Dutch children had done landscapes; one was inred-brown colors, another showed bluewater, green hills, a dramatic red sun.I saw children in wooden shoes, andreveled in the rich color designs, someof them like a kaleidoscope or the

bright-colored patterns of ancient penny shows, all of them reflecting the brilliant hues of fields of tulips and

other flowers.I could see through these pictures

into the world of many children, andslowly the kaleidoscopic vision becamefused and real. We are one world afterall. We must have a powerful forcefor understanding. We must lift ourspiritual banners high so that the agesof darkness and despair will not comeagain.

We cannot countenance a hierarchyof art, a dictatorship of literature, atyranny of music. These are the birth

right of all, even as the air, the sky,the sunshine, and freedom itself is theright of every hum an being. We worknot alone for self but for human interest. Grotius, more than three centuriesago, dreamed of an international lawthat would bring the nations of theworld from conflict into harmony.

Such were my thoughts as I touredthe world via a few hundred drawingsand paintings by children from everywhere. A friend of mine in the Navyonce wrote about his great inspiration

at Christmas time in Hawaii while attending a Christmas carol service andseeing the upturned faces of childrenof many colors. This seemed to himlike a dream of peace. So if all thechildren who painted these pictures,these windows into their world, couldhave been here in person, it wouldhave been another such inspiring scene.

In fact they were here in my visionconjured up by the picture letters theyhad sent. My trip was magic and so Imerrily skipped from Holland to Scotland with no trouble with baggage or

transportation. Scottish children seem preoccupied with ships and water.Dark water, a ship, a man on a deck,firefighters at a pier, these scenescaught the salty, tangy mood of the

sea and dark coasts where ghosts mightwalk if ghosts there were. But lighterScottish scenes appeared too: a pleasureship, a joyous holiday scene.

On to India—and black and whitedesigns, colored designs in circles.Flowers in Compound which wasmarked with an “A.” Dancers in native costume, performed before myeyes, and a border of blue morningglories framed a message in a strangelanguage, perhaps something from theKoran or from some of the ancient

and beautiful books of India. QuicklyI glimpsed Czechoslovakian children at play, a fish wife and some ducks inEngland, and the shops of Londontown. I viewed a composition by anEnglish child of seven, called Listening to the Radio, and I visited the theatrewith an English child of eleven. Iwalked into a Tokyo schoolroom via alively water color by a twelve-year-old.Then suddenly I found myself on aroad in the Honduras walking behinda man in a big hat. Before me arosethe high mountains of South America,

and then a native girl danced in avivid white, red-broidered costume.

On to a German farmhouse, justsuch a farmhouse Goethe must haveoften seen—Goethe who wrote aboutlove which brings “topmost Heaven toearth.”

The flowers from Switzerland werecolorful and gay, tulips, jonquils, daisies

—some realistic and others made intoabstract design.

One could visualize busy little brushes

and pencils in schoolrooms and in homesall around the world. Finland had senta silver starfish and shells, coral, in amagic undersea design.

I saw Italian children at play and atschool, and a manger scene fromFrance with a yellow star against a blue background. I jumped into asleigh with a Santa Claus who was

pulled by birds and in twinkling hadarrived again in the United Stateswhere snowmen galore done by seven-year-olds romped about against vivid backgrounds. On to a quieter land-



scape and an art classroom whichmight have been my own.

T o o Y o u n g f o r E n m i t y

Down the steps again, a moment toread heart-warming letters from every

where—Israel, Italy, France—commending this project. The big medievaldoors opened and I stepped back intothe city of Washington, D. C. Abovewere white birds in a blue sky like sym

bols of the peace hoped for. Venderswith their flower carts laden with yellow and gold cargoes of flowers werestill on the corner just as they had beenan hour earlier. The little tree thatgrows in the yard just off ConnecticutAvenue was still there looking morelike a magic tree than ever as it twisted

itself into two hearts about a steel arrow. Sometimes a little tree can saymore than a big one: “In hearts tooyoung for en m ity ............” The wordssang into my heart, and I hoped thatthe children might lead us back into aworld of peace and love.

Children everywhere need sunshineand play and homes and comfortableclothes and good food. Children everywhere reach out to flowers and beautyand goodness. It is as if they still halfremembered a better planet, a happier

star, from which they came. Dr. HaroldC. Urey, one of the inventors of theatom bomb, has told science studentsthat his study of the universe “leaveslittle doubt that life has occurred onother planets,” perhaps some more intelligent than our own.

Children, then, who more recentlycome from some other world amid thewhirling suns of the universe, can teachus even as we try to teach them. Art istheir universal language. All childreneverywhere make pictures. No worldof children would dictate that only cer

tain children could make certain pictures and only about certain things.The right to create pictures is like theright to sing a song or to skip alongon happy little feet. The problemsof the mighty world are as basic as theneeds of a little child.

V A V

T h e


D i g e s t

Ju l y

1951

SUMMER READING

The coming of summer, and the leisure time made available by vacations and holidays, br in gs you th e op po rtun ity to ca tch up on the read in g th at you have been in te nd in g

to do. You can find inspira tion and enjo ym ent from th e leisu rely read ing of bookswhich will add to your knowledge and give you enlightenment for the days to come.From the Rosicrucian Libra ry, we have selected the following books. T he y are offeredto you at the special prices indicated. These prices will re m ain in effect throughAu gust 31, 1951. Ord er one or all of these books, while you c an ava il yourse lf of the

special offer, and thus provide the opportunity for reading them this summer.

Rosicrucian Questions and Answers

with Complete History of the Order .......................................... $2.30, postpaid

Lemuria—The Lost Continent of the Pacific ......................... _..$2.35, postpaid

The Technique of the Disciple.......................................................$2.00, postpaid

The Book of Jasher ............................................................................ $2.25, postpaid

All four of the above books ordered at one time to one address may be secured forthe special price of $8.50, postpaid.

ROSICRUCIAN SUPPLY BUREAU

Rosicrucian Park San Jose, California



TOMB OF RAMSES II

Dr. M. Zakaria Goneim, Chief Inspector of Antiquities, is shown in the subterranean tomb of Ramses II(1292-1225 B .C.). He is pointing to a hieroglyphic inscription over a false door constructed whe n the tomb was

bu ilt . Dr. Go neim kin dly accomp anied the Rosicrucian Cam era Ex pe di tio n while in the Valley of Kings. Egypt,at the request of the D epartmen t of Antiquities of that nation. The Egyptian P haraohs often constructed falsedoors in their tombs, which presum ably led to treas ure chambers. This was done to mislead tomb robbers, butmost often w ithout success. Dr. Goneim is a noted Egyptologist.

(Photo by AMORC Camera Expedition)



Was This Man

GOD-TAUGHT?

Read these thoughtprovoking, soulsat is-fying discourses! In theconvenience and pri -

v a c y of your hom e, you can en jo y the se -ries entitled, "The Lifeand Doctrines of }acobBo ehm e"—an d throughthem find the answersto many questions ofmysticism a n d philoso-phy. The Read ers Re-search Academy provides you with tw olarge forceful an d stim

u l a t i n g d i s c o u r s e severy month for thenominal sum of only75^ per month. Youcan subscribe for asmany months as youchoose. When order-ing, specify Series No. 11.

JACOB BOEHME—Scholastic Philosopher and A True Mystic

a r l y i n l i f e , Jacob Boehme had strange occult^ experiences. As an adult, he demonstrated re'markable mystic powers. Though engaged in thelowly profession of shoemaking, he produced writ"ings that baffled the theologians of his time. Thesewritings gave new meaning to existing religious and philosophical postulations. He stressed the impor-

tance of practice and experience in religion and vig-orously attacked empty formalism. Though his par-ish pastor was infuriated by his work and vainlysought to have it nullified, the more learned theologians stood in awe of him and refused to condemnhim. He has come to be known as the God'taught

philosopher.

R E A D E R S R E S E A R C H A C A D E M Y Rosicrucian Park, San Jose, California

The Doctrines of

JACOB BOEHME



Member of“FU D O SI ”( Fed er a t io n

Universelle desOrdres et

SocietesIn i t ia t iques)

T H E P U R P O S E OF

THE ROSICRUCIAN ORDER The Rosicrucian Order, existing in all civilized lands, is a nonsectarian

f raternal body of men and women devoted to the invest igat ion , s tudy , and pra cti ca l ap pli cati o n of n a tu ra l and sp ir it u a l la w s. T he p u rp o se of th e o rganization is to enable all to live in harmony with the creative, constructiveCosmic forces for the attain m en t of health, h appiness, and peace. The O rder

is in ternat ionally known as "AMORC" (an abbreviat ion) , and the AMORCin Amer ica and al l o ther lands const i tu tes the only form of Rosicrucianactiv i t ies un ited in one body for a representat ion in the in ternat ional federation. The AMORC does not sell its teaching s. I t gives them freely toaf f i lia ted mem bers toge ther with many o ther benef its . Fo r complete in formation about the benef i ts and advantages of Rosicrucian associat ion wr i tea letter to the address below, and ask for the free book The Mastery of Life. Ad dress Scribe S. P. C.. in care of

A.MORC TKM PL E Rosicrucian I’nrk, San Jose, California, IJ. S. A.

(Cable Address: "AMOBCO” )

Supreme Executive for the Jurisdiction of The Americas, British Commonwealth and Km|>ire, France, anil Africa: Ralph M. Lew is, F. B .C .—Imperator

D I R E C T O R Y PR INC IPAL AMERICAN LODGES ANI) C HAPT ERS OF TH E A. M. O. K. C.

The fo l lowing are iIn• pr incipal cha r tered Ro sicrucian Lodges and Chapters in the United States , i tster r i to r ies and possessions . The names and a ddresse s of o the r Amer ican Lodges and Chapters wil l begiven upon wr i t ten request .

CALIFORNIA Long Beach:*Abdiel Lodge. 2455 Atlantic Ave. H enry L. Font,M ast er, 335 E. 9th St., A pt. 11.1-os Angeles:*Herm es Lodge. LIS N. Gramercy Place, Tel . G la d ston e 1230. T. H. W insb orro w, M aster, 400 S.Kenmore Ave.Oakland :*Oa kland Lo dge. 263 12th St. C. A. Joh nso n,M aster, 5936 K eith Ave.Pasadena:Akhnaton Chapter. 20 N. Raymond St. Frank L.B arne tt, M aster, 3134 N. B artl ett Ave.. San

Gabriel.Sacramento:Clement B. LeBrun Chapter. I .O.O.F. Bldg., 9th& K Sts. M arga ret Irw in. M aster, 1516 15th St.San Diego:San Diego Cha pter. 4567 30th St. N ell D. Joh nso n,Master, 4621 Santa Cruz Ave.San Francisco:*Francis Bacon Lodge, 1957 Chestnut St. . Tel.W Es t 1-4778. Carl T. Ende m ann , Maste r. 87Central Ave., Sausalito.

COLORADO

Denver:De nver Chap ter. 1470 Cla rkson St. J. CliffordCarr. Master. 770 Clarkson St.

DISTRICT OF COLUMBIA

Washington:Thomas Jefferson Chapter, 1322 Vermont Ave.

W. Rainey Andrews. Master, 324 Lynwood St. ,Apt. 203, Alexandria, Va.Geo. Washington Carver Chapter, I .O.O.F. Hall,9th & T Sts. H en ry Pu rvis W iley, M aster. 404V.12th St., S. E.

FLORIDA

Miami:Miami Chapter, Biscayne Temple. 120 N.W. 15thAve. A. E. Sh ep ha rd, M aster . 2829 S.W . 17th St.

ILLINOIS

Chicago :* N efe rt it i Lod ge , 2539 N. Ked zi e Ave.. Tel . E v erglad e 4-8627. Ch arles W ilson Ga ddis, M aster,3500 N. Natchez Ave.

INDIANA

Indianapolis:Indian apo lis Ch apter, 311 Ober B ldg., 38 N. Pe nn

sylvan ia St. Oscar R. Sm all, Master, 849 E,Morris St.South Bend:May Banks Stacy Chapter , Knights of Pyth iasHa ll, 519 S. St. Josep h St. Lo uisa M. W eaver,Master, 2868 Lincolnway E., Mishawaka.

(Directory

MARYLAND

Baltimore:*Joh n O 'Donnell Lodge, 301 W. Redwood St. W illiam A. Jones. Master. Box 4, Savage, Md.

MASSACHUSETTS Boston :*Johannes Kelpius Lodge, Hotel Brunswick, 520Bo ylston St. Cla ra A. Brom ley, M aster, 267

N ew bury St .

MICHIGAN Detro it :*Th ebe s Lod ge, 616 Ha ncoc k Ave., W. S. F. Kam -

bo l, M ast er , 7372 K ip li ng . L ansin g :Leo nardo da Vinci Chapter, 603 S. W ashington.William A. Burrell, Master, R.F.D. 1.

MINNESOTA Minneapolis:Essene Cha pter. No rthern Light Hall. 938 22ndAve.. N. E. Iren e L inds ay, M aster. 427 2ndAve., S. E.

MISSOURI

St. Louis:*Thutmose Lodge, Geo. Washington Hotel, 600

N. K in gsh ig hw ay Bl vd . B la nc he P a tt o n , M as te r,2234 Yale Ave., Maplewood 17.

NEW JERSEY

N ew ark:H. Spencer Lewis Chapter, 443-445 Broad St.

Rebecca B arre tt, M aster, 422 W ashing ton Ave.,Belleville.

NEW YORK Buffalo:Ra ma Ch apter, 225 Delaw are Ave. Be rnard B.Kish, Master, 308% Ontario St.

New York City:* New Y or k City Lod ge , 250 W. 57th St . W alt erG. Klingner. Master. 135-15 Dennis Ave., Springfield Gardens, L. I.Booker T. W ashingto n Cha pter, 69 W. 125th St.Clarence M. Callender, Master, 35 Mt. MorrisPark, Apt. 4-D.Rochester:Ro chester Cha pter, Hotel Seneca. W illiam H.Rabjohn s, M aster , 1499 Hil ton -Parm a CornersRd. , Spencerpor t .

OHIO

Cincinnati:

Cincinnati Chapter. 204 Hazen Bldg.. 9th & MainSts. Lillie M. Corbett, Master, 40 Highway, Ludlow, Ky.Columbus:Helios Cha pter, 697 S. Hig h St. W esley M. Car

pente r, M ast er, R .F .D . 1, H il li a rd s .

Continued on Next Page)



D a y t o n :Elbert Hubbard Chapter , Rauh Hall , 56 E. 4thSt . Joseph ine Christ ian, Master , 318 Lexing tonAve.Toledo:Michael Farad ay Chap ter , 116% Erie St. InaM. Daniel, Master, 5740 Lakeside Ave.

OKLAHOMAOklahoma C i t y :Amenhotep Chapter, Rm. 318, Y.W.C.A. Bldg.Ernest A. Ittner, Master, Box 3555, N.W. Sta.

OREGONPortland :*Po rt land Rose Lodge, 2712 S.E. Salmon. K athleen D uthie, M aster, 2767 S. W. T albot Rd.

PENNSYLVANIAPhiladelphia:*Benjamin Franklin Lodge, 1303 W. Girard Ave.M argare t K lug, M aster, 168 W. Nedro Ave., Olney.Pi t t sburg h :*First Pennsylvania Lodge, 615 W. Diamond St . , N.S. Ang elo Sal va tt i, M as te r, 2035 Circ le D riv e,Clark Manor, Aliquippa.

KIIOI) 10 ISLANDProvidence:Roger Wil l iams Chapter . Sl ieraton-Bil tmoreHotel. Lillian M iller, Master, 33 Circuit Drive,Riverside.

TKXASHouston:Ho uston C hapter, 1320 Ru sk Ave. W. C. Pu tney ,Master, 1404 Nashua St.

WASHINGTON Seattle :*Michael Maier Lodge, W inton ia Hotel, 1431Mino r St. R. S. Quinill, M aster, 3925 42nd Ave.,S. W.T a c o m a :Takhoma Chapter. I.O.O.F. Temple, 508 6th Ave.Richard C. Parent, Master, Box 95, E. Olympia.

WISCONSINMilwaukee:K arn ak C hap ter, Commerce Bldg ., 744 N. 4th St.Frieda F. Luctman. Master, 1954-A W. Keefe Av h .

LODGES and CHAPTERS throughout the World The addresse s of other Grand Lodges, or the names and addre sses of the ir rep resentat ives, wil l be

given upon request .

AUSTRALIAAdelaide, South Australia:Adelaide Chap ter. 17 W aym onth St. E. Mans- bri dge. M as te r, 19 S ta nle y St.. Low er No.Brisbane, Queensland:Brisbane Chapter , New Church I lal l . Ann St .Hilda Montei th, Master , Oxley Rd., Sherwood,S. W. 3.Melbourne, Victoria:

Ha rmo ny Chap ter. 25 Russell St. Lance E. Ellt,Master, 18 Lascelles St.. W. Coburg N. 13.Sydney. N. S. W .:Sydney Chapter, I.O.O.F. Hall. 100 Clarence St.B. W interfo rd, Ma ster, B ox 889, G. P. O.

BRAZILRio de Janeiro:Rio de Jane i ro Chapter . Praca da Independencia10, 2° and ar. Jose N unes Gouveia, Master, CaixaPostal 152, Copacabana.Sao Paulo:Sao Paulo Chapter, Rua Riachuelo 275. 8° Andar,Salas 815-16. Ore ste Nesti, M aster. Caixa Posta l6803.

CANADAMontreal, Quo.:Mount Royal Chapter , V ictoria Hall . W estmount .Peter Maydan, Master, 26 Levesque Blvd.,L'Abord a Plouffe.Toronto, Ont.:Toronto Ch apter , 39 Davenpo rt Rd. Cyri l Buck-sey. Master . 12 Hatherly Rd.Vancouver, B. C.:*

Vancouver Lodge, 878 H ornby St . Ro bert Spalding, Master, 2828 Kitchener St.Victo ria, B. C. :*Victo ria Lodge, 725 Cou rtney St. G ertrud eShewell, Master, 549 Vancouver St.Windsor, Ont.:W inds or Chap ter. 808 Marion Ave. George H.Brook, Ma ster, 2089 Arg yle Ct., W alkerville.Winnipeg, Man.:Charles Dana Dean Chapter , Royal Templar Hall ,360 You ng St. Ro nald S carth , Maste r, 155 Ly leSt.. St. James.

CHI LESantiago:Santiago Chapter. San Diego 224 (Substerraneo).Aristides Munoz Olmos, Master, Clasificador668-II.

CUBACamaRuey:Camaguey Chapter , Independencia y Raul Lamar.Dr. B. Alvarez L6pez, Master, Republica 160.Cienfuegos:Cienfuegos Chapter. Jos6 M. Era Yero, Master,

Anartado 167.Havana:Havana Chapter , Masonic Temple. "Jos6 de laLuz Caballero,” Santa Emilia 416, altos, SantosSudrez. Srta. E. Montalvan, Master, Calle 16 No.53, Apto. 1, Vedado.

DENMARK AND NORWAY Copenhagen:*The AMORC Grand Lodge of Denmark and Norway. A rthur Sundstrup, Gr. Master , VesterVoldgade 104.

DOMINICAN REPUBLIC Trujillo:Tru jillo Chap ter. R. F. Me jia S., Master, CalleGeneral Luperon 42.

* (Ini t iat ions are p erformed.)

EGYPT Cairo:Am enhotep Grand L odge. Sal im C. Saad, GrandMa ster, 1 K asr-E l-Nil St.

ENGLANDThe AMORC Grand Lodge of Great Bri tain.Raymond Andrea, Grand Master , 34 BayswaterAve., W est bury Park , Bristol 6.London:Francis Bacon Chapter , Inst i tute of Journal ists ,2 & 4 Tu do r St. Law rence Ew ols, M aster, 86Da tchet R d., Ca tford, Lo ndon S. E. 6.Manchester:John Dalton Chapter , St . Michaels, Spath Rd..Did sbu ry. C. E. D. Mullins, Master, "W oodlands” 6 The Priory, Higher Broughton, Salford 7.

FRANCEMile. Jeanne Guesdon, Sec., 56 Rue Gambetta,Villeneuve Sainte Georges (Seine & Oise).

GERMANYAMORC (13b) Muenchen-Pasing, Post lagernd,Bavaria (U. S. Zone).

HOLLAND Amsterdam:De Rozekruisers Orde, Groot-Loge der Nederlan-den. J. Coops, Gr. Master, H un zes traat 141.

INDONESIABandim". Java:*Mrs. M. C. Zeydel, Gr. Master-General, DjalanSulandjana, nr 1.

ITALY Ro me :

I tal ian G rand Lodge of AMORC. (Direct inquir ies regarding the act ivi t ies of this Lodgeto A. M. O. R. C., Ro sicrucian Pa rk, San Jose,California.)

MEXICOMexico, D. F.:Quetzalcoatl Lodge, Calle de Colombia 21. RafaelVert iz Rojo. Master .Monterrey, N. I.:Monterrey Chapter, Calle Doblado 622 Norte.Eduardo Gonzalez, Master, Hidalgo 2625 Pte.

NETHERLANDS WKST INDIES Aruba:Aruha Chapter. The Foresters Court No. 10028.II. Spong, Master, 47 Mgr. Neiwindstreet, San

Nicolas .Curacao:Curacao Chapter , K lipstraa t 27. Stephen Vialva-la Roche, Master, % Morris E. Curiel & Sons.

MOW ZEALAND Auckland:Auckland Chapter, Victoria Arcade, Rm. 317.John Orriss Anderson, Master. 99 College Hill,Ponsonby.

PANAMAPanama:Panama Chapter , Logia Masonica de Panama.Octavio A. Arosemena, Master, Calle 10-A No. 8.

PUERTO RICO San J uan :San Juan Chapter, 1655 Progreso St., Stop 24,San turce. Arm ando E strella, Master, 1356 Es trellaSt . , Santurce.

SWEDEN Malmo:Grand Lodge • 'Rosen korset .” Albin Roimer, Gr.Master, Box 30, Skalderviken, Sweden.

VENEZUELA Caracas:Alden Chapter, Calle Norte 11, N. 6. Sra. YolandaDiaz, Master, Apartado 988.

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

Direct inquir ies rega rding this division to the Lat in-Am erican Division, Rosicrucian Pa rk, San Josn,California, U. S. A.

T H E R O S I C R U CI A N P R E S S , L T D . P R I N T E D I N U . S . A .



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rosicrucian digest, july 1951

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