rosicrucian digest, june 1959

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ROSICRUCIAN1959

JUNE

35^ per copy

Wisdom

of the Sages

Their mediumof inspiration.

V A V

Beyond M ankind-

Mind and Value

Patterns ofconsciousness.

V A V

Strange Psychic

PowersAn affinity withelectronics.

V A V

Mysticism

Science

The Arts

V A V

Ttext TtContll:The Hidden

Redeemer

V A V

The Cosmic Age

DIGEST


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THE SUPREME COLOMBE

Above is the newly appointed Supreme Colombe, Suzanne Wastlund , attired in litua listic rega lia. Herpredecessor, Sydney Whitcomb, is now Colombe Emeritus . A Colombe of the Rosicrucian Order is a ritualistic, fra tern al officer. Her office is both traditiona l and an honored one. These young girls, daughters

of members, take solemn obligations to conform to the high m oral p recepts and teachings of the RosicrucianOrder, and to fulfill the ir symbolic duties until their retirem ent a t twenty-one years of age. Those selected serve in lodges and chapters of the Order throughout the world. Th ey must remain unmarriedduring the term of their office.


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TheRosicrucianDigestJune1959

e r h a p s no other expression of man is as indicative of the mastery of his

environment as is art. Inart, man employs theelements of his experiences, what he perceivesin his world, to form amedium to express his

thoughts and feelings. Even in its mostprimitive stage, as the prehistoric in cising in stone or the Cro-Magnon cavepaintings of bison and other game, arthad begun the registration of observeddata. The mind had singled out events,the incidents of the hunt, preferred im

pressions, which were to be retained fora purpose.

The earliest aspects of art were indubitably functional. They were intended to serve a practical need, assustenance and physical well-being andthe essential communication of ideas.We can disbelieve that Cro-Magnonman painted the scene of the hunt uponthe walls of the cave in which he tookrefuge so as to enjoy reliving the experience. Such beginnings were morelikely prompted as a matter of communication to others. They were in

tended to tell a story rather than tocreate an emotional state or to cultivatein other minds an appreciation of whatwas perceived. Such a scene, as a message, might well be translated into thewords: Today in this region I foundgame, gave chase and secured my fillor they eluded me. More briefly, thestory in pictures would perhaps say:This is a good hunting ground.

Psychologically, it appears morelogical that art, in the aesthetic sense,

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emerged from the creating of necessaryor functional things. Almost all primitive ar t endeavors to copy naturein

particular mans relation to some aspect of it. It is not difficult to imaginethat the first prehistoric artists ap

praised the results of their handiworkmuch as a small child today does afterdrawing a barnyard animal he has seen.The exaggerated emphasis appearingas a distortion of the figure, or a partof its anatomy, is due to the particularattention which it has created in themind of the beholder. Such emphasisreveals the emergence of the personality of the artist. It discloses his interests, evaluations, and often his fears.

The ancient Assyrians admired thestrength and muscular form of wild

beasts. Their sculpture and painting oflions stress the bulging muscles of thebeasts to the point of distortion.

Personal ego compels perfection.Analysis of a handiwork which is acopy of an object will reveal its imperfections and become a stimulus for refinement and improvement. It is inthis satisfaction, the desire to bringharmony between what is observed andthe ideal had, that the aesthetic aspect

of art becomes manifest.The functional beginnings of art are

quite apparent in an examination of thehandiwork of an ancient people. In theRosicrucian Egyptian Museum at SanJose, there is an extensive display ofEgyptian predynastic vases. They dateback to thousands of years before Christ.The display is arranged chronologicallyand by the development of the pottery.The first objects are called black-topvases. They acquired this appellation


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by being suspended, top down, in thehot ashes by these ancient pottery-makers. The heat caused oxidation and,consequently, blackening of the top.Moving along farther, we see the nextevolutionary development of these

vases. They are no lo ng er b lac ktopped. They were evidently notbrought into contact with the ashes.More interesting are the contrastingearth-colored brown stripes which crosseach other diagonally on all sides ofthis pottery.

Archaeology has shown that earlyEgyptian pottery was first made similarto tne reed baskets which preceded it.The reeds were really the basic structure of the vase and the clay was im

pressed into the reeds which held it.The outer surface was then smoothedso that the reed impressions did notshow, and then the whole was fired.The early pottery-makers were impressed with the pattern which thereeds made in the moist clay. Subsequently, they imitated the pattern by

painting it as crude brown stripes uponthe surface of the vase. The functionaldesign of the reeds so intrigued themind that there was the effort to per

petuate the satisfaction had by paintingstripes simulating the reeds.

Farther on in the same case the vases

begin to vary in thei r shape. The firstappendage added consists of knoblike

protuberances on opposite sides of thevase. These were obviously functional;that is, they served as handles to facilitate lifting. Here the subjective aspectof ar t entered. In the imagination ofone of these pottery-makers of thousands of years ago, the relation of these

knobs to the sides of the vase suggestedthe human ear. Thereafter he crudelymodeled ears on the vases he made.The vases became flask-like, roundedand bulgy. The ears on them immediately suggest the fact of a corpulent per

son. The ancient Egyptian pottery-makers must have acquired the samenotion, for vases follow with humanfeatures, pouting lips, round, bulgingeyes. Their expressions indicate that theartist had a sense of humor which hewas trying to express in an objectiveform.

Ideas of symmetry in primitive cultures were likewise engendered by association with daily tasks. The coastal

pre-Columbian Inmans of Peru gainedtheir livelihood by fishing. Marine lifewas thus a dominant experience. Day

after day, year after year, these Indiansobserved the designs which the seassurface assumed under the prevailingwinds, the little geometric patterns ofripples and the alternating wave crests.The antics of the dolphins, as theyrhythmica lly broke through the surface,leaping into the air and curving gracefully back into the sea in their playfulmoods, did not escape the attention ofthese primitive fishermen. The oddlyshaped fish caught in the nets, withtheir protruding eyes, large lips and

elongated bodies, were odd only because they were extremes of mans ownbody.

To the fishermen, these things wereeither beautiful or humorous. Bothwere good reasons for embodyingthem in some permanent form so thattheir satisfaction could be had at will.Consequently, these Peruvian Indiansincorporated their experiences in theornamentation of their weaving, pottery, and utensils.

The Need of Beauty

W hy do we have art? It is becausein some form we desire to create beauty. This then brings us to the thresholdof the philosophy of aesthetics or thenature of beauty. Plato declared thatthere is a supreme beauty. In otherwords, there is a Cosmic beauty whichis universal and inherent in every man.Each human desires to find the archetype of that supreme beauty in theworld of particulars, something whichwill be in accord with the inner har-

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is not revealed in its appearance. Inother words, he may perceive the spiritof something which its form alone doesnot convey. He may then devise a symbolic image which communicates effectively this esoteric nature so that it

is readily realized by others as well ashimself. In this symbolic art, we shallcall it, the artist engenders a more pro

found discernment upon the part of hisaudience. He causes in mankind agreater appreciation of reality.

However, we conclude that in itsentirety art is functional. It creates aworld and furnishes it with the devices

which provide greater happiness forman in all the avenues of his livingand expression.

V A V

The Program You

Shouldn't Miss!Of the many worth-while things for which you plan

in life, few can compare with a Rosicrucian Convention.

Here are days of complete fulfillmentunparalleled ex

periencesan intoxicating aura of learning and doing

which imbues the consciousness for years to come.

Every Rosicrucian convention carries with it a wealth

of Rosicrucian instruction and demonstration. In addition

to this, each annual event includes special guestsmusiciansartistsphysiciansclergymenscientistsmen and women of note whose in

fluence in their respective fields is far-reaching.

During the six-day session of the 1959 Convention you will witness such highlights as

Dr. D. C. MacDonaldprominent psychiatrist from Vancouver, B. C., Canadaon the subject of Mental Health . . .

Mr. Thomas Leightonpast president of the Society of Western Artistson the subject of A rt through the Ages . . .

Mr. Dick Kesnerfirst violinist for the Lawrence Welk banda personalappearance . . .

Dr. Albert T. Dossof Cairo, Egypton the subject of Rosicrucian Healing . . .

The Haskellsnationally known entertainersperforming for the ConventionBanquet . . .

The Imperator of AMORCconducting a demonstration of highest mystical

principles.Rev. A. A. Taliafer rorector of St Michaels in Dallason the subject ofMysticism in Religion Today."

The works of John Singer Sargentone of the worlds all-time great artists.

Besides this, the Supreme and Grand Lodge officers, and the AMORC staff will hold

classes, rituals, demonstrations, interviews, and in every way make your stay mostpleasant and rewarding.

Rosicrucian Park

SEE YOU THERE!

July 5- 10 San Jose, Calif., U. S. A.

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t ^ A / l u i t sr u o f t f i z & f i ar Lh d a i t b

ByAu g u s t F. Sc h u e t z e , F. R. C.

He s s e today may bethought of merely

as a part of Allied territory of West Ger

many, but three of itscities, Frankfurt, Kassel, and D arm stad thave been beloved ofmystics for centuries.Rosicrucian and Temp la r a c tiv ity havealways been associatedwith them. It is all

but certain that theprinting of the Rosicrucian Manifestoes ofthe early seventeenthcentury was done inKasselin a spot justoutside the city itself.This article concernsthat spot and the curious structure and monument built on it.

Some say the spotwas chosen in 1141A.D. by a mystic monkof the Carthusian Order as a suitable

place for a monastery. It was at thefoot of a wooded hill covered with tufa

a kind of porous rock deposit fromsprings or streams. Some kind of volcanic eruption might very well haveoccurred here in remote antiquity. Acloister known as Whitestone Churchstood here for almost four hundredyears until an ardent Protestant, theyoung Landgrave Philip of Hesse, had

it pulled down in 1526.It was in a sense rediscovered many

years later by the mystically inclinedMaurice Landgrave. He chose to makeit the site of his hennitage, MauricesWhitestone Retreat. He caused thefoundation stone tobe laid on June 25,1606, and his hermitage came into being. Later the structure was enlargedinto a manor castle, today known asSchloss W ilhe lm sh o he WilliamsHeights Castle.

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This castle facedwest and somethingmore than a thousandfeet in front of it therewas a basin which collected the water cascading down the slopesof a higher hill a miledistant. Atop thishigher hill stands whathas come to be calledthe G ia n ts Castle.These three theSchloss Wilhelmshohe,the Cascades and theirbasin, and the GiantsCastledisfigured bytime, neglect, and

bombing during WorldWar IIsilently andimpressively still recall the stirring daysin the history of theTemplars, the Rosicru-

cians, and the Protestants in G e r m a n y in the seventeenth and

eighteenth centuries.Soon after Maurice became Land

grave of Hesse in 1592, he seems tohave come into contact with the mysticTemplars or Rosicrucians in England.Likely enough he had known them foryears because William, his predecessor,is said to have had close associationsthere, for among others, King Jamesand Francis Bacon were mentioned asfriends of the Hessian sovereigns. It

is even reported that Francis Drake,the famous English sea captain, sent

A native of Kassel, Mr. Schuetzewas throughout his fife concernedwith the mystical past of his particular section of Germany. This wastransmitted to the Rosicrucian Im-

perator for the Orders archives. Mr.Schuetze passed through transition in1955.


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exotic plants, which he found on hisvoyages, to Landgrave William for hisAuegarten (mystery garden).

At any rate, history records thatMaurice was of a versatile and inquiring mind. His diverse interests included the theatre. He is credited with theestablishment of the first threatre-building in Kassel where English actorsperformed. He also wrote books onsubjects ranging from mathematics andscience to theology and sacred music.For these and other publishing effortshe established what he called theTypographia Mauritiana. It was here,according to some, that the Fama Fra-ternitatis was printed in 1615.

With the outbreak of the ThirtyYears W ar in 1618, the plans of Mauricesuffered a setback. His contemplated

(Insula Mauritiana) mystery gardenisland which included a redevelopedCascades and Giants Castle came to ahalt. He was forced to abdicate hisLandgraviate in 1627 after a reign of35 years, and died some five years later.

Three of Maurices successors seemto have been neither mystics nor Rosi-crucians; so the significance of his mystic labors went unrecognized. In time,howeverabout 1677another mystic,Charles, became the Landgrave ofHesse. To him must be given credit forthe mystical ideas carried out on thishillside in Hesse.

Our attention shifts now to the hillmore than a mile to the west of Wil-helmshohe. Here a curious structure ofseveral stories mainly octagonal in formwith a middle section rises for some fivestories. On top of this is a giganticcopper statue of Hercules. The structure was named the Giants Castle. The

The Cross Section

castle itself was 150 feet high; thepyramid section rose another 90 feetand the statue jutted above that 28 feetinto the skyin all, 268 feet. A crosssection of the building at the third-floorlevel appeared like a geometrically patterned cruciform snowflakeor RosyCross.

Downhill from the base of this structure, a series of cascades carried thewater into the basin, and beyond that,as has been said, something over athousand feet, lay Wilhelmshohe. Thearrangement amounts to an attempt tosymbolize Cosmic man captive in thematerial universe, the whole simulatingman, arms outstretched, facing theEast. Three grottoes immediately at thefoot of the structure, each slightly lowerthan the one above, have been thought

to represent the cerebrum, the cerebellum, and the thalmus. The cascadessuggest the vertebrae of the spinal column; and the peculiarly-shaped basinin which the cascades end, the coccyx.Everything has been worked out pro

portionatelyand accurately, accordingto anatomical knowledge then current.

As the primary elemental water roarsout of the dark cavern of the GiantsCastle and streams through the cerebralgrottoes with the sound of organ pipes,it reaches the spinal stairs. There it

tumbles in muffled motion to the coccyxbasin below, giving the illusion of dieprimordial life force as a mighty beingstruggling to freedom from its shackles.

For this ambitious project, LandgraveCharles chose architect Giovanni Francesco Guemeri whom he had met inItaly . The work was begun in 1701 andnot finished until thirteen years later.Another three years was devoted to thecopper figure of Hercules.

As impressive in its way as the greatpyramid of Gizeh, this mystic monument in Hesse spoke to all who saw it

in terms far more meaningful. Thousands no doubt saw in it only a colossalimpudence, a pagan symbol of impietyin a world better symbolized by asaviour crucified because of manswickedness. To thousands of others it

pointed in serene assurance to Cosmiclaw in operation and gave aspiration its

proper frame of reference, for amongother things, the Giants Castle was aRosicrucian refuge and temple of initiation.

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which animals eat without pleasure andcry without pain, because they aremere machines made of flesh and bloodinstead of metal and wood. From another point of view, the Cartesians werevery incautious in concluding that any

thing at all could be strictly demonstrated, by the methods of science andphilosophy, about the existence or quality of consciousness at any point in theuniverse save in ones own mind.

Frus t ra ted Knowledge

This lack of caution which appearedat the dawn of modern philosophy runsthrough the works of philosophic andscientific writers down to the presentday. One might cite pages of the rasheststatements made by respected philoso

phers, but a single example will suffice.

No one would accuse Bergson of beinga mechanist, yet in one of his last andmost brilliant books we find this passage: We may presume that pain ismuch diminished for beings [animals]

possessing no active memory, who*donot protract their past into their present, and who are not complete personalities; their consciousness is of a somnambulistic nature. . . . One has astrong impulse to look up from the pageand cry out: M. Bergson, how do youknowall this?

At the other extreme, writings, possibly more common a generation or twoago than today but by no means extinct, depict quadrupeds and birds ashuman beings in feathers or fur, withthoughts ana sentiments much like theauthors. This point of view is probably

just as far from truth on the one sideas is the theory of animal automatismon the other; yet I find it much easierto be patient with writings of this stampthan with the above-quoted passagefrom Bergson and other similar ones.

With few exceptions, those who humanize animals have not been trainedas scientists or philosophers and are notin the habit of subjecting their viewsto critical analysis. They at least giveus the original, untutored viewpoint;writing from the heart rather than fromthe head, and we may sympathize withtheir feelings even if we cannot accepttheir conclusions as proved. But whenone writes as a scientist or a philoso

pher, it is his duty to think as a scientistor a philosopher.

After a good many years of fairlyclose observation of birds and othercreatures in their native habitats, myconclusion is that, since we can demonstrate nothing about the sentient statesof nonhuman animals, we are not jus

tified in positing any limitations totheir consciousness. On the one hand,if we must condemn as unscientificsuch statements as The bird sang for

pure joy, or The bird built her nestwith happy visions of beloved nestlings, ana The mare was proud ofher strong colt, it is equally rash tosay The animal lives only in the present, Its pain is not as great as ours,or Its consciousness is of a somnam

bulistic na ture. In discussing nonhuman creatures, the beginning and theend of wisdom is to set no arbitrary

limits to their psychic potentialities.We do not forget that comparative

psychology has taught us much aboutthe functioning of the mind in animalsof many kinds. It demonstrates tha tsome are slow and others quick at learning, that a few have flashes of insightLearning is largely the formation ofnew associations; and we know thatthis process goes on while we sleepdreamlessly, for we awake in the morning with a bright new idea, or eventhe plot of a story or the germ of a fresh

scientific theory. Hence we can drawno inferences from mental associationto consciousness. Cautious comparative

psychologists ra ther carefully avoid references to the subjective states of thecreatures they study; they give us no

picture of the conscious life of animals.Are we, then, doomed to remain in

utter ignorance of that side of animallife which we are most eager to know?Are all our painstaking studies of thehabits of birds, mammals, and othercreatures fated to end in superficialitieswhich, although amusing and perhaps

of a certain practical importance, arenever wholly satisfying? We begin withthe hope of revealing the inmost spiritof the creature we watch; must we always be content to end with a tuft offeathers or a handful of fur?

A partial answer to this question isgiven by considering the nature of ourknowledge of the inner life of othermen. We observe them in certain situations; they make various gestures, uttersounds, or write certain words. We in-

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fer that they feel as we do when wemake the same gestures, utter or writethe same words. We reconstruct withinourselves, by the exercise of imaginative sympathy, the probable state ofconsciousness of another human being.

The whole process is inferential, not

demonstrative; it will not withstandsceptical scientific or philosophical analysis, and our conclusion can never bemore than probable. The nearer theother person is to ourself in age andculture, the more likely is our sympathetic representation of his feelings to

be correct. An educated man is probably not very successful in his attemptsto reproduce the sentiments of a savage,nor is a child in its understanding anold man.

Telepathic ins ight


In addition, there is the possibilityof becoming aware of the feelings orthoughts of another being by immediateinsight or direct telepathic transmission.This sort of intuition is difficult todemonstrate experimentally, and itsstudy has been neglected by scientists.The te le p a th ic communi cation ofthoughts or emotions seems most likelyto take place between persons closelyjoined by bonds of love and sympathy.When one believes that he has receivedsuch insight, it is precious to him and

he will not readily relinquish his belief.These are the only possible ways of

knowing the inner life of animals:when we observe them in a certainsituation, we may draw inferences

based upon the feelings that we wouldprobably have if placed in a similarsituation, which is the method of imaginative sympathy; or, we may receiveintimations of their feelings throughtelepathic tr a n sm iss io n a matter ofgreat uncertainty. The closer the animal is to us in relationship and structure, the more likely are our inferencesto be correct. It seems probably thatour representations of the thoughts ofa mammal or a bird are closer to reality than those of an insect or even afish. However, at present we have nomeans of proving the correctness ofthese insights.

Since we understand so little aboutthe subjective states of nonhumancreatures, we cannot know what valueslife may hold for them. But where posi

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tive knowledge is lacking, it is permissible, and even necessary, to look uponthe world imaginatively. When I behold the birds in the surrounding trees,when I hear their blithesome songs, Inot only find it easy to suppose thattheir life is a rich and satisfying experi

ence, but likewise that it contains valuesof which my human experience givesme no adequate conception. How spontaneous ana clean and direct their modeof living is, how free from those economic and social complications whichmuch of the time distract us from ourhighest aspirations! They are, like theangels it solaces us to imagine, creaturesof the light and air to a degree whichwe can never in this earthly existenceattain.

Many kinds of birds remain attachedto their mates throughout the year, developing we know not w'hat kind ofsentiments of love and devotion. Whileattending their nests and young, they

become paragons of self-sacrificing parenthood. Yet when their little ones aredevoured by some creature more powerful than themselves, they accept theirloss, as far as we can tell, with thatresignation and acquiescence which isenjoined by all our most respected philosophies and religions.

t lange of Values

Although I find it easy to imaginethese things, I can demonstrate noneof them. For all that I can prove in amanner acceptable to science, birds aremerely winged automata, devoid of allfeeling. Yet the true sceptic rejectsdogmatic negations just as zealously ashe rejects dogmatic affirmations. Hefreely admits the possibility that themultifarious living things which sharethe earth with him may experiencecountless values of which he lacksknowledge.

It is one of the tragedies of our timesthat we treat dogmatic affirmations farmore harshly than dogmatic restrictions and negations, thereby revealingour poverty of imagination and narrowness of spirit.

In view of this uncertainty as to thevalues which may be realized by beings other than ourselves and the goalswhich the world process may be approaching in evolutionary lines otherthan our own, what attitude should we


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take toward the teeming world of livingcreatures? I believe tha t we must recognize the possibility, even the probability, that the process which pervadesthe universe is directed toward the attainment of multiple values, some ofwhich will be realized by our own kind,whereas of others we can form no conception. To treat with disdain the dominant trend of the universe is wicked;to oppose it is futile. Only by co-operating with the process that made andsupports us can we satisfy our highestmoral aspirations, and find peacethrough harmony with the encompassing whole.

One who concedes that the worldprocess is directed toward the realization of a wide range of values, only afraction of which are within reach of

humanity, might adopt as his moralideal ana guide to conduct the followingmaximum: / must so live that as many things as possible attain the greatest

possible perfection.By things he should understand all

entities that possess form or organization, including crystals and rock formations, hills and streams, the creationsof human minds and hands, no lessthan the whole range of living things,vegetable and animalnot exceptingoneself. Even those natural objects, use

less to man, which are themselves incapable of realizing values may beindispensable to other sentient beingswhich can realize values; and for thisreason they should not be carelesslydestroyed by us.

Except for oneself and the other humans for whose development one is responsible, and the articles that onecreates with his mind or hands, it isnot necessary to define the perfectionof the things which the maxim bids usto respect. Each natural entity capable

of growth reveals its own perfection inthe form toward which it spontaneouslytends. In living according to this maxim,one strives to realize to the full hisown potentialities of becoming and ofexperiencing values, while interfering

as little as possible with the free development of other beings of all kinds.

Although I believe that this maximis an adequate foundation for the wholeof ethics, it requires an extended commentary. The more thoroughly we un

derstand our relations to our fellowmen, and on the other hand to thenatural world that supports us, the better we shall be able to live by this rule.For the detailed information necessaryto guide our dealings with the innumerable beings that surround us, we lookto the sciences, both social and natural.We need science to help us to live thegood life; but without some guidingethical principle, the rapid accumulation of vast quantities of scientific information is more likely to bewilder usthan to lead us aright.

One point is clear. We shall comefar closer to the realization of thismoral ideal if we cultivate spiritualvalues than if we amass material goods.Of material wealth, or the stuff ofwhich it is created, our planet containsa strictly limited quantity; and we cannot pile up possessions without cominginto conflict with other creatures thatneed these same materials to supporttheir lives. But on the mental or spiritual plane such conflict does not occur.

For each crumb of food that I eat,

there is so much less for other creaturesthat need it; the clothes that I wear arenot available to another man. But I canshare my knowledge and spiritual insights with countless others, withoutdiminishing my own fund of them.These things of the mind are the most

precious goods available to us. In thecultivation of the spiritual, men reachtheir highest perfection. When westrive to attain the perfection naturalto us, we leave the way open for other

beings to reach the perfection naturalto them. When we turn our excess

energy into other channels, amassingmaterial possessions and accumulatingluxuries of every kind, we not only failto win our own highest good, but wemake it more difficult for other beingsto perfect themselves.

V A V

In the United States nearly 400,000 children under twelve years of age haveto care for themselves while their mothers work.

Science News Letter, February 28, 1959.

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TheRosicrucianDigestJune

1959

tj tiancjz su elite 'lPoujeziPersonal Account of Phenomenal Demonstrations in India

ByD h a n j i s h a w D. Pa t e l l , F. R. C.

e c e n t l y , friends informedme that a certain woman,Balayogini Sarasvati Am-ma, performs miracles.Out of curiosity, I wentto see her. I witnessedthe miracle.

In India the Yogis aregreat exponents and past

Masters in the Mystic art. The powerswhich they develop and make use ofare called Sidhis.

Thousands of years ago, these factshappened even more than they do today. An illiterate person could and canattain to such high state of spiritual

power without going to an y school oruniversity and without reading anyScripture.

Such persons have always existed inIndia and do even now. We all haveread much about clairvoyance, telepathy, projections, healing, and so forth.But only those who have witnessedthese mighty performances can ade

quately appreciate them. It is not afreak of nature, for a person is bomwith some powers.

Now, I have met this person, Balayo-gini Sarasvati Amina (mother), who isattracting thousands of people. Theycome to consult her about their conditions of life or progress. She has extraordinary power of turning Kumkum(which Indian ladies apply on the forehead) into grey or sandalwood powder,when she places it in the hands of

people seeking her blessings. There isalways such an expression of divinemotherliness in her manner, while sheis giving her blessings, that the people

believe th at Mother Lakshmi must beincarnate in this womans body.

In the palms of persons I havewatched the kumkum change into grey,and also into small silver and goldimages. If persons seek a cure for theirailments, the kumkum may turn intopills. This phenomenon happens in thetwinkling of an eye. (See page 238)

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One day I watched her very closely,as she went into he r deep sleep. Aftera simple prayer, and bowing to herdeity, she squat on the floor in devotedconcentration. In a few minutes someindistinct humming sound began toemanate from her. Her face becamesmeared with sandalwood powder, without any external aid. She then sat ona chair with an empty plate on her lapwhich she proceeded to fill just by running her hair through her fingersthe

hair now being full of sandalwood powder. This she distributed as prasad tothe people.

When I myself approached her forthe blessing, she dropped a pinch ofsandalwood powder on my palm. Tomy surprise, a small gold phial appeared. Phial and statuette are not given to one and all, but only to those whoare fortunate enough to receive such.

I could offer no explanation for thisphenomenon, bu t of one thing I wascertain that nothing was pre-arranged.

You can stand behind her, beside her,or in front of her. She permits you torun your fingers through the smallplate full of sandalwood powder orkumkum from which she produces thegold and silver statuettes.

Surely, these facts provide seriousthought to the inquiring mind. All this

Dhanjishaw D. Patell was bom inBombay, but has an intelligent understanding of the occultism andmysticism of the West as well as of

the East. Professionally, he hadearly training in architecture and engineering but his artistic talent soonassociated him with cinematography.Some of his motion pictures have

been produced in three languagesEnglish, Hindi, and Bengali.

Mr. Patell has for some years nowserved as Inspector General of theinternational Rosicrucian Order,AMORC, for Bombay, India.


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is only too real, and its evidence moreabundant than one cares to believe ofinvisible influences which are ever herebut which we little understand.

A miracle is something which excitesastonishment concerning this wonderful

Hidden Treasure still unexplored.Those who are far advanced in the

attainment of higher powers, and theunusual manifestations resulting therefrom, have never generalized them intoa system or science.

When the materialist says that thisis impossible, remember the words of

Napoleon, Impossible is the adjectiveof fools. Believe in the mind and its

possibilities. How great are the won-*ders of this World! With efforts, faith,and patience one can gain such marvelous powers. We have already inherited such Hidden Treasure as abirthright to use for the betterment ofmankind.

It is said that Balayogini SarasvatiAmina entered the Cosmic Consciousness at the age of seven and is nowabout 45. She was born of poor parentswho named her Lakshmi. The fatherwas a goldsmith in the Padubidri Village in the South Kanara District,Mysore State. At seven she went to thevillage school. As a student, she wasmore interested in worshiping the image

made in stones, collected on her wayto school along with other children,rather than the routine studies. Shespeaks only Tulu and Kanara languages.

She was married at the age of eight.Soon thereafter she became an orphanand was obliged to stay with her hus

band. Lakshmi was re-named SarasvatiAmina at her husbands place. Unfortunately, she lost her husband at theage of twelve, and moved to her eldersisters house. There , the other occu-

ants took objection to her worship, and

er devotees. For this opposition, shewas in penance. She fasted for a periodof three years, living on water onlythereby sne obtained supernatural powers to cure the sufferings of the people.

As far as is known to us she has notreceived initiation from a Guru. Nostudy of any Shastric Text or of anyreligious discourse has illuminated thefield of her knowledge.

One day about 34 years ago, almostthe entire population of her small vil

lage came out of their homes to watcha little girl distribute to her friendssome pebbles which had been collectedafte r she prayed. The pebbles turnedinto sweets and fruits the minute theydropped on the palms of the children.

A mighty power seemed always to beworking in the background.

Balayogini Sarasvati Amma has madeherself absolutely free to advance thecause of the helpless and oppressed, ofthe sick and destitute, as well as to helpthose who suffer from various physicaland mental maladies. For her servicesthere is no fee. She does not seek worldly prosperity and always remains unconcerned about the result of her work.

All people, rich or poor, may flockto her. To those who are distressed ow

ing to other worldly troubles, hermotherly anxiety to give them relieftakes shape in various acts.

tier genial and sweet appearance,uncommon patience and endurance,ever-joyful way of dealing with men,women, and children, as well as herclear vision, mean good to all living

beings. She loves all without thoughtof caste, creed, community, or nation.

Is it possible for man to explain allthings in words? The world has theidea of a Personal God or Goddess, andwith it comes devotion and worship.The idea of devotion and worship isuniversal to a higher being who canreflect the love for man. This gives agood example of Balayogini SarasvatiAmmas efficacy of prayer. But onemust have the deep faith of a child.Pure faith takes root in the mind because prayer issues forth from the soul.Through devotion the real spirit ofprayer awakens in ones soul when theDivine Grace manifests itself in thedesired results. In the lives of the inspired teachers and prophets, we find

frequent descriptions of m ira c u lo usevents, and the powers of a true Yogiare unlimited.

So, if we could spend the whole ofour time and energy in studying phenomena, we could never arrive at anysatisfactory conclusion or be able to seethings as tney are in reality.

The usual study of the world ofphenomena no longer satisfies me, forscience cannot reveal the ultimatetruth.

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The Cathedral of the Soul is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fratern ity. It is the focal point of Cosmic radiations and thou ghtwaves 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 Cathedra l at the time 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 members. The book called Liber 777 describes the periodsfor various contacts with the Cathedral. Copies will be sent to persons whoare not members if they address their requests for this book to Scribe S. P. C.,care of AMORC Temple, San Jose, California, enclosing five cents in postagestamps. (Please state whether member or notthis is important.)

A MEASURE OF SUCCESS

By C e c i l A. P o o l e , Supreme Secretary

a n y readers, I am sure,are fam iliar w ith thestory by W. SomersetMaugham concerning aman who held a menialposit io n and was dis-charged when it was

learned tha t he could nei-ther read nor write. Thisman as a mature individual was facedwith earning a living, but through agradual process of buying small busi-nesses, he eventually became the ownerof a chain of successful stores. Acci-dentally, his banker learned of themans illiteracy, and remarked to himone day what his success could havenow been had he been able to read orwrite. The rep ly in essence was that he

[ 2 1 6 ]

would probably still be holding themenial job from which he had beendischarged some years previously. Inother words, success in this individualslife was the result of what appeared to

be a most unfortuna te event, when atmiddle age he was discharged from his

position.At some time in life probably all of

us have asked ourselves the question ofwhe ther or not we are a success. Theanswer cannot be given by applying asimple formula. Some persons considerthemselves failures if they do not ac~

Suire great wealth; at the same time,lere are those who have nothing fromthe standpoint of material wealth but

are happy, contented, and seeminglyable to spread this state of contentment


19/44

to others. Surely, these people cannotbe called failures. Neither may theycall themselves a success.

Most individuals who believe thatthey are failures or are going to failare those who show a tendency to be

come pessimistic or develop an attitudeor process of thinking that might becalled a failure process or point of view.Such individuals who are afraid of trying something different or who claimthat there is no use in making any effortare failures regardless of what theymay do. If a person decides tha t he isa failure and whatever he may do willcontinue to fail, then he has, in a sense,shut the door upon any type of success.The point of view such as this is probably attained by judging success by

something that the individual has notachieved. Therefore, before a persondecides whether he is a failure or a success, it is well to take a careful inventory of his mental viewpoints as well ashis physical possessions.

If your ambition is to retire with alarge income for which you do not haveto work, in this sense you will probablyalways be a failure. On the other hand,if you desire to attain happiness, thenyou may never be a failure regardlessof the material standards with whichyou are judged. Time and time againit has been pointed out that we cannotalter all of the experiences in our livesto specifically fit a predetermined desired end or purpose.

Man strives to attain those thingswhich he believes will bring him somehappiness and contentment. Often hedoes not direct his efforts toward thatend but decides on the methods or possessions that will bring about his wisnes.If you can look into your environmentand see goodness, if you have a conviction that the laws of the universe are

purposeful, and if you can understandthat at least a part of your efforts must

be directed toward helping in one wayor another those less fortunate, thenyou are not completely a failure. Youmay have attained the possibilities ofsuccess.

What is important to bear in mind isthat success is a positive state of mind,that it produces a state of harmoniousrelationship between the individual, asan integral part of the universal whole,

and the universe itself. The ability toconsider life as a constructive unit, andto be fitted into that point of view, isone step toward adapting oneself to anenvironment in such a way that it willtend toward success.

Many people possibly feel that success is fleeting for the simple reason thatthere is no standard of measurement.In the world today, particularly in theWestern world, success has been measured primarily by one standard andthat in terms of material possessions ormaterial wealth. Almost everybody today is judged by the home in which helives, the clothes he wears, and theautomobile he drives. Such standardshave caused many individuals to put ona veneer or wear a front even to going

heavily into debt in order to give theappearance of success or that which theworld today may consider as success.Truly, attempting to be something other than what one actually is obligateshim to live under the strain of costs thathe cannot afford, and it is defeating thereal purpose that is wanted.

Success is partly a standard withinthe mind. The person you may considerto be successful maj^ be the most unhappy person among those of your acquaintance. If we are to judge success

only by material standards then someof the most successful people in all history would not have been so judged intheir lifetime. History, in fact, is amuch better judge of this concept thanis anyone who is a contemporary tothose who might be considered successful today.

Only by viewing the life of a man asit fits into the environment in which helived are we able to tell whether hisusefulness was sufficient to be what wemight call a success. Therefore, the

measure of success is partly time, andstill a more important measure is theconcept of value that will cause us to

judge ourselves and an individual notin terms of what we may be able toaccumulate in material possessions, butwhat we will accumulate in values thatwill give satisfaction, contentment, andrealization of our purpose. The feelingis that we have contributed to the environment of which we are a part and,at the same time, have equipped our-

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TheRostcructanDigestJune1959

selves so that we may continue to evolvein states and realms not yet completelyunderstood.

Remember more than anything elsethat real success lies as much in themind and in the realms of intangiblevalues as it does in our experiencing

any gain or prosperity that may be apar t of physical experience. In fact, donot judge success by prosperity, becauseas it is written in Unto Thee I Grant

our prosperity is illusive. As thewater that passeth from the mountains,kisseth, in its way to the ocean, everyfield that bordereth the rivers; as ittarrieth not in any place; even so fortune visiteth the sons of men; her motion is incessant, she will not stay; she

is unstable to the winds, how then wiltthou hold her? When she kisseth thee,thou art blessed; behold, as thou turnestto thank her she is gone unto another.

V A V

c z ^ f n c z t f - ih

Pe r h a p s in our new-age living, letter writing will once more take its place ascreative thought in self-expression. With this in mind, we wish to share thefollowing letter, with illustration, which arrived in the March mailas is evi

dent:Every year at this time, my Irish blood bubbles up and takes on a greenish

look. Saint Patricks Day comes and my heart becomes the harp tha t sang inTaras Halls!

Now, Mother taught me that the Daoine Maithe (Good Little People) helpedthe good Saint Patrick to bring love and peace to the Emerald Isle. Who am Ito doubt my mothers word? But an Indonesian Daoine Maithe? Well, why not?I know one personally and her name is Jusni.

Jusni came to our house after we had become acquainted and I found out shewas eager to prepare a dinner Indonesian style. For two months, she had beenlearning to cook, but had not been able to go out to buy the food and prepare itherself, so her husband could taste the evidence of her progress.

We shopped together at a big supermarket (small brown Indonesian youngmatron and a not-so-young, grayish-blonde matron). The market became a

place of magic. To Jusni, it was unbelievable, and suddenly I saw it differently too. The colors, the variety, the rows and rows of neat packages and tins.The vegetable and fruit tables suddenly became showcases for precious jewels.The whole place seemed radiantan oasis produced by Genii, just for our pleasure and nourishment.

When Jusni placed the dinner before us, that too was magic. American products had become Indonesian food: and Christian and Moslem joined in silent

prayer to the Power which made all this possible.After dinner the third magic spell made us speechless. Jusni told how she once

had hated the Dutch who had ruled her country for 350 years. To this hate,

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she added one for the Japanese, who had occupied the land of her people. Twohates grew, and others too sang this song of hateand death, famine, and misery resulted.

Thensomething happened. Jusni stopped hating. She said to herself, Jusni,is it a people you hate, or is it an Idea? Human nature does not changebutIdeas can. Nations are made up of people. Individual personalities living to

gether in one house. Now my husband and I love each other, but sometimes wedo not act as though we were even friends! Perhaps honesty, good thoughts,and kind words would make our home a better place in which to live! If more

people do thisthen eventually, nations will do the same thing.So Jusni started with herself; then others, seeing a radiant and happy young

wife, wanted her recipe for living.She gave us her cooking recipe and with it her recipe for happiness. Now, this

is certainly the way the Daoine M aithe work. Catch one, and they show youthe pot o gold at the end of the rainbow.

Jusni has returned to her three-year-old Republic of Indonesia, and I m ay neversee her again on this earth. However, I expect someday to see her on anotherplane of existence, where youth and happiness are eternal. I see her coming togreet me, saying, Let us go to the happiness market and see what they have to

offer today.And I shall answer, perhaps in Gaelic, Geabhaedh tu an sonas aer pighn.

(You will get happiness for a pennyso plentifu l it will be!)Now, what do you think? Perhaps the Daoine Maithe have migrated from Ire

land to Indonesia? The saying is, Th e Irish get around!E l i z a b e t h R. F in d l e y , of California, U. S. A.

V A V

MIX YOUR FOOD WITH FACTS!

What to Eatand When

Have you an allergy? Are you overweightor underweight? Appearances, even

what the scales read, are not reliable as to health. Your age, sex, workall these

factors determine whether your weight is right or wrong for YOU.

Your moods, temperament, and thoughts can and do affect digestion. M ind over

ma tter is a necessary foundation for health. Learn how foods affect you hours after

eating.

The author of this book, Stanley K. Clark, M.D., C.M., F.R.C., was for several years

staff physician at the H enry Ford Hospital in Detroit. He is a noted gastroenterologist

specialist in stomach and intestinal disorders. Dr. Clarks insight into mysticism makes

his advice doubly helpful to you.

What to Eastand When is compact, free from unnecessary technical terminology.

Includes a complete handy index, a food chart, and sample menus. A convenient

reference for a lifetime.

Price, p o s t p a i d ..........................................$2.20 ( 16 /- sterling)

ROSICRUCIAN SUPPLY BUREAU - SAN JOSE - CALIFORNIA - U. S.A.

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TheRosicrucianDigestJune

1959

tE-CjfjfitJ2and oj-

end czdfntLauLtizs.

ByRo d m a n R. C l a y s o n , Grand Mastero m e of the monumentsmentioned in this historical sketch will beviewed by members ofthe Rosicrucian Orderwho will travel as agroup to Egypt next January. Not the least of themagnificent and stately

monuments are the Great Pyramid atGizeh near Cairo, the Luxor and Kar-

nak Temples at Thebes, and QueenHatshepsuts Tomb. Modem Egypt is,perhaps, 650 miles in north to southlength. The Rosicrucian fifteen-day visit to Egypt will be concerned with thearea from Cairo to Assuan, 500 milesto the south. This distance will betraveled by steamship on the Nile River.

The Egyptians had a practical ac-

Suaintance with astronomy which inle very earliest of times made possiblethe introduction of a rational calendar.

Their civilization and culture left forus the earliest fixed date in the history

of the world4241 B.C. The yea r began with the star Sirius appearing atsunrise; this annually presaged the rising of the Nile River to the point whereit would inundate a part of the landand make possible abundant crops. Inthe very earliest of times, Egypt wasdivided into the upper and lower kingdoms. The affairs of the country wereadministered by the Pharaoh from thearea of Memphis and Abydos. Dynasties as we know them began with thePharaoh Menes about 3400 B.C. Laterthe capitol of the country was estab

lished at Thebes.About 1700 B.C. Egypt experienced

much internal conflict, and the Hyksosfrom the northeast in Asia invaded thecountry. The Hyksos were eventuallydriven back into Syria. Thebes continued to be the capitol. Trade relations were with the East and the Mediterranean countries.

Hundreds of years later, as the power of Egypt weakened, the country was

again invaded by aggressors, the HIttitesfrom Asia Minor. They were finallydriven back to Syria, and Syria neveragain functioned as a part of the Egyptian Empire. Egypt never recoveredfrom this decadence.

The kings favorite title was Horusby which he identified himself as thesuccessor of the great god who had onceruled over the kingdom. The HorusHawk became the symbol of royalty; it

appeared on seals and royal documents.Horus, under the predynastic kings,was the supreme god of the unitedkingdom, and occupied the position later held by Re. Among the many greatgods were Osiris, Set, Horus, Anubis,Thoth, and Apis. Among the goddesseswere Hathor and Neit.

There were gods of the air, the earth,the heavens, and of the nether world.Creatures such as birds and beasts were

ossessed of powers beyond that of theuman being. Osiris was the king of

the deadaided by his sister-wife, Isis.

The sky goddess was Nut. The worship of Osiris had much to do withmortuary beliefs. Temples were dwelling places of the gods. The Pharaoh wasthe official servant of the gods. He, inturn, was represented by high priestsin the temples. The priesthood wieldedmuch influence throughout the land.Probably the earliest strong priesthoodfunctioned in Heliopolis. Around whatis today the well-known myth of Osirisevolved the state religion.

Transition or death, the passing intothe next worldthe Eternal House,was of extreme importance, as evidenced by the magnificent tombs forthe noble dead. Mortuary details andthe future happy life of the deceasedwere engraved upon the passages inearly pyramids and later in the hallways of the huge tombs.

There were great granite quarries.Granite blocks, twenty to thirty feetlong and weighing fifty to sixty tonswere common. The Egyptians cut

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B.C. He appears to have been quiteoriginal in his application of the doctrines of mysticism but held to the existing external form of religion possiblybecause of political conditions . . .Thutmose signed most of the decrees

of the council of his brotherhood withhis own cartouche. This became theofficial seal of the Rosicrucian Order,AMORC. The seal appears in the lowerright-hand corner of eveiy other pageof this magazine.

Amenhotep II succeeded ThutmoseIII and carried on much of the goodwork. Amenhotep II was followed byhis son, Thutmose IV, who waged manycampaigns for his country. His son,Amenhotep in, succeeded him. He wonthe friendship of Babylonia, Assyria,Mitanni, and Alasa-Cypress. H e carriedon much correspondence with bordercountries in the form of clay tablets.At least 300 letters of this kind havebeen found. He had stone scarabs issuedcommemorating special events. He added to the Temple structure at Luxor andraised a massive pylon at Kamak. Withthe Luxor and Kamak Temples, Thebeswas tru ly a monumental city. Amenhotep III made a beautiful garden between the two temples. These templeswere connected with avenues of ramscarved in stone.

The queen of Amenhotep III wasTiy. Amenhotep II I was succeeded byhis son, Amenhotep IV. Though strongin character, Amenhotep IV was nota soldier whatsoever, and was not apractical statesman. He saw the needsof his country and his people only inthe most ideal aspects. His beautifulqueen, Nefertiti, was completely in accord with his views. Amenhotep IVsfamily ties were very close, and hismother, Tiy, was accorded great respect. Also closely associated with

Amenhotep, Nefertiti, and Tiy was afavorite priest named Eye.We quote again from the book Rosi-

crucian Questions and Answers . . . ToAmenhotep IV came the inspiration ofoverthrowing the worship of idols andsubstituting the religion and worship ofone God, a Supreme Deity whose physical manifestation was the Sun, theSymbol of Life, and it changed the worship of the Sun as a god to the worshipof the God symbolized by the Sun. Thiswas the beginning of monotheism and

the worship of a Spiritual Deity whichexisted everywhere in everything, withno physical existence on earth in theform of an inanimate or nonspiritualimage. Truly the religion of Amenhotep did not endure for long. Com-

ared to the years of darkness, it wasut a flash, for it ceased as a publicand general religion when Amenhoteppassed beyond the veil in 1350 B.C. He,too, left many monuments to the gloryof the brotherhood.

. . . In the fifth year of his reignhe changed his name so that it wouldnot be inconsistent with his reform.Amenhotep meant Amon is Satisfied.This he altered to Akhnaton, meaningPious to Aton or Glory to Aton. Hebuilt a new capitol at El Amam a on avirgin site at the edge of the desert, andabandoned Thebes, Thebes being thecity of Amon . . . Akhnaton adoptedthe (symbol) Crux Ansata. Amenhotep IV left the work of the brotherhood in the hands of competent teachers. During the early part of hisreign, Amenhotep IV built a newTemple in the Garden of Amon whichhis father had laid out between theLuxor and Kamak Temples.

The coregency of Akhnaton and Nefertiti, though not of long duration, leftits mark on all humanity. Theirs was

the first monotheistic belief, the acceptance of one God. A new and beautifular t came into being. Akhnatons artisans portrayed in stone the variousthings which he visualized. He passedfrom this life in Akhetaton. Though hisreign was short, the neglect of thepolitical and military need of his country left a devastating effect. By one ofour great historians, Akhnaton has beendescribed as the worlds first idealistand the worlds first individual.

Before his death Akhnaton appointed

Sakere as his successor, after reigningseventeen years. This noble was thehusband of Akhnatons oldest daughter.Sukere was unequal to the task, anddisappeared from the scene after a briefperiod to be followed by Tutenkhatonwho had married Akhnatons thirddaughter. Tutenkhaton soon succumbedto the influence of the priesthood whichimmediately resumed its tremendouspower. Tutenkhaton moved his residence from Akhetaton to Thebes. Therehe was forced to resume the old Amon

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worship; and at Kamak and Luxor hewas required to revive the old feaststo the ancient gods and to restore thedisfigured name of Amon which Akhna-ton had removed from the monuments.

It is believed that Tutenkhatonfought one campaign in Asia. After arather short reign, he was succeeded byEye. He, too, soon passed on, and hissuccessor, Harmhab, quickly fully restored the old order of the priesthoodand the worship of Amon. In 1315 B.C.,Rameses I became the ruler. He constructed the huge colonnaded hall atKamak. Seti I, who followed, continuedwith this tremendous colonnaded hall.

Rameses H, another son of Seti, succeeded him. He ordered his own mortuary temple built at Thebes; today, itis known as the Rameseum. His archi

tects completed the colossal hall atKamak. Rameses III in 1170 B.C. builton the western plain of Thebes a splendid temple in a place now called Medi-net Habu. This was a Temple of Amon.

Other temples which may be visitedby the Rosicrucian group will includesome built by the Ptolemies, pharaohswho reigned possibly only 2300 yearsago.

The heritage of ancient Egypt willbe found not only in the granite monuments, but in the art, science, and culture left to the world, and in theinspiration of Akhnaton in doing awaywith the multiplicity of gods and givingrecognition to a sole God.

A full-page announcement aboutthe tour to Egypt by Rosicrucians ap

pears on page 225 of this issue. In terested AMORC members shouldwrite for particulars, if they have notalready done so.

Bibliography:Ros ic ru cia n Q ue st io ns an d A nsw ers w it h Com-plete History of the Order, by H. SpencerLewis.History of Egypt, by Jam es H enry B re ast ed.When Egypt Ituled the East, by Ste in do rf f an dSeele.

V A V

ATTENTION, HIERARCHY MEMBERS

Those who have attained to the Hierarchy and understand the purpose and importance Jof these special Contact Periods are invited to partic ipate in, and report on, the following )occasions. (

First, mark the dates given below on your calendar. Arra nge in advance for a few )uninterru pted minutes at the given hour. While benefiting yourself, you may also aid \the Hierarchy. In reporting to the Imperator, please indicate your key number and thelast monograph, as well as your Degree. The Im perator appreciates your thoughtfulnessin not including other subject matter as a part of your Hierarchy report.

Thursday , Augus t 20, 1959 '8:00 p.m., Pacific Daylig ht Saving Time

Thursday, November 19, 19598:00 p.m., Pacific Standard Time 1

i

_________________________________________________ _____________ _________________________________


Life calls Its own. Self calls to the world of self. Until one grows stronger inthe way of Life, one veers from one to the other.

But, the more you advance in the way of Life, the more you know of It, andthe more nearly directly can you be restored should you unwittingly turn away.For, you are not alone. Life is your upliftment, your strength, and y our patience, your surety of ultimate victory.

F ro m Be H appy , by I s a b e l l a P o w e r s

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eSscond dddation


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a sampling of Masters messagesoldand new:

In starting our New Year it is ourdesire to look forward to the goal whichwe wish to achieve. It can be simplybut broadly stated as growth. W hat we

are working toward is the growth ofunderstanding, which is a combinationof knowledge and the applied wisdomof experience.Adele L. Beck, Thom-as Jefferson Chapter, Washington, D.C.

To serve the Order as Master is thegreatest honor and privilege that canbe bestowed upon a member. But withhonor comes responsibilities and theyear brings experiences, responsibilities,and pleasures long to be rememberedand pondered.Nancy J. Elkins, Tul-sa, Oklahoma, Chapter.

Illness knocks a lot of nonsense outof us; it induces humility, cuts us downto our own size. It enables us to throwa searchlight upon our inner selves andto discover how often we have ration-alized our failures and weaknesses. Foronly when the way straitens and thegate grows narrow, do people discovertheir soul and the God of their hearts.

Esther Kneubehl, Youngstown, Ohio,Chapter.

It may seem that our Lodge is amaterial thing existing in a certain

place and at a certa in time. Tru ly, ourLodge is a light, the sum total of itsmembers. The light of our Lodge isthe light of its members. As our lightincreases so shall the light of the Lodgeincrease. As it wanes so the light of theLodge wanes. The material counterpartis a creation hy the light of the Lodge, and without this light our Lodge evenin material form cannot exist.FrankM. Babula, John ODonnell Lodge, Bal-timore.

In wishing all our members a happy

year of study, work, and exalted experi-ence, I formulate the prayer that, in thecycle that has just begun, the eternalLove and Law that constantly renewsmoves us toward the fulfillment of Be-ing. Ettore Da Fano, A kh na tonLodge, Pasadena, California.

For most people this year has longstarted, but for me it has just begun.Ideas that were just thought about willnow have to be pu t into operation. Cre-ation must have come into Bein^ in

just the same manner. First, the idea,

then the manifestation of the ideawedont know exactly how anything willwork out until we try it.Rov Muken,Benjamin Franklin Lodge, Philadelphia.

I would like to point out to you anold Rosicrucian principle, All is be-

coming. Although ev e ry th in g mayseem perfect, no Rosicrucian is evercontent to stay as is for longsoondisintegration would set in. I am sug-gesting, then, as a theme for RC Year3312, E n l a r g in g Ou r Co n s c io u s n e s s .

Esther Bennett, Michael Maier Lodge,Seattle, Washington.

* * *

No change in the Kaffeklatch as faras we can see. It will remain a featureright down the line. (Please read teain Canada and the British Isles.)

* * *

And here is a timely thought forevery lodge, chapter, or pronaos:

Here we are, a small group, work-ing with and through the Order, seek-ing, learning, gaining. And all over theworld, others are also seeking and learn-ing and gaining. It is heartening torealize that in the trouble spot of theworld at the present moment, WestBerlin, Rosicrucians are working to-gether, with common goals.

Our work here, in this one smallspot on the globe, is neither unnoticed

nor lost. We are united with those oflike mind all over the world, throughour great fraternity, working towardspeace, happiness, health, and under-standing among all men everywhere. Itis indeed glorious to be part of thisbrotherhood of man.Soror JeannetteH. McKee, Kiva Naka, AlbuquerqueChapter, New Mexico.

* * *

The Triangle Chapter of Dallas, Tex-as, in March issued the first bulletin ofits new seriesTriangle Topics. From

cover tocover, this is acommendableachievement. Soror Margaret Hartleyis the editor.

* * *

Ever hear of the New York Enthusi-asts? Theyre a group of curious folkwho want to know what is going on invarious organizations in that city. Re-cently they spent an evening at NewYork Lodge. They saw a film, Domainof Destiny; heard a lecture, Who andWhat are the Rosicrucians?; plied a

panel of Past Masters with questions

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about the Order; and enjoyed refreshments.

This proved an enlightening experience to the visitors and a welcomeopportunity to New York Lodge mem

bers. Master James M cIntyre was M.C.of the occasion. Past Master Fred Mul-*

ler gave the lecture. The panel discussion was conducted by the Past MastersAssociation, with Fratres William Still-waggon, Eugene Holder, Herbert Pieper,Walter Klingner, and Fred Muller participating. Soror Ruth Farran, InspectorGeneral, presided as moderator.

* * *

Nothing succeeds like a plan, especially if it is sound and well-thought-out. It s a recognized Rosicrucian formof procedure, too. Toronto Lodge ofOntario has just such a plan already in

effect. It is called the Pyram id Building Plan, and its goal is a $100,000Temple. Somewhat similar to the planof Aodiel Lodge of Long Beach, mentioned last month, Toronto Lodge isissuing pyramid stamps to sell at a dollar each. They are to be pasted on aminiature pyramid. One hundred willcover the pyramid and entitle the purchaser to a Builders Certificate. Neat?And practical!

* * *

Last month the ladies of the ScarabClub of the Vancouver, British Colum

bia, Lodge held a spring fashion show.In addition to the display of fashion,there were vocal selections, an organ recital, and a cold plate supper at sixoclock. Also, the re was the usual saleof unusual gifts, cards, novelties, plants,and hampers. The Scarab Club affairsare always welcome and exciting eventsin Vancouver. Theyre profitable to theLodge, too. Last year the Club, withSoror Bea Ullman, as Convener, turnedover to the Lodge a thousand dollars.This years Convener, Soror Mary Allen, believes even more can be accom

plished. Theres no patent on this

sure-fire idea. Other lodges and chaptersmay use it.

* * *

March 8 was a particular day forAllentown, Pennsylvania, Chapter; itmarked the success of its first rally. Incidentally, the cover of its bulletin car

ries a striking representation of theWomens Dormitory at Ephrata.* * *

Soror Bertha Robertson, organizer ofThomas Paine Chapter of New Rochelle,New York, in 1953, and for three yearseditor of its bulletin, surrendered hereasy chair to Frater George E. Swansonafter the March-April bulletin went toPress. Frater and Soror Robertson areretiring to New Hampshire. Ever hearof Henniker? You should remember it,it may have a Rosicrucian chapter oneof these days!

V A VFrater Aaron G. Cohen of Hartford,

Connecticut, is perhaps remembered byDigest readers for his articles (Nov. 55,Nov. 58). His interest in senior citizens, the abolishment of capital punishment, and better understanding of thementally ill have identified him withprogress in his home state of Connecticut. Because Frater Cohen is a serious,sincere, and practical thinker, it is natural that he should concern himselfwith the underlying purposes of lifeand the laws by which they are regulated. His beliefs and conclusions, he hasrecently published under the title ThePath to Reincarnation. The book indicates a genuine conviction and is astraightforward presentation such asdoes credit to his years of Rosicrucianstudy. * * *

Before we forget, Frater G. FredRichen of Puyallup, Washington, makesa serious hobby of photography. Twostudies of his, Feeding Time and Half

Burned were in the recent Light aridShadow Club exhibit in the Rosicrucian

Museum.


STUDENTS LESSON BINDER

Keeping yo ur lessons ne atly bound and filed can be one ot the greatest study helpsmade available to members. The attractive, expanding pocket-style binder we areoffering is stamped, in gold, with the name and symbol of the Order. It contains anindex for easy reference, and holds half a years monographs of the new style. Postpaid,only $2.25 (16/6 sterling)or three for $5.50 ( 2 /- /- sterling ). Order from Ro s i-c r u c i a n S u p p l y B u r e a u , Sa n J o s e , Ca l i f o r n i a .

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Like Orange BlossomsBy J. N. Ra m s a h a i, Trinidad, B. W. I.

h e orange tree is in fullbloom with lit tle whiteflowers, and the greenleaves in contrast to theflowers make a satisfyingfeast for the eyes, and

sweetness for the heartand soul.

A breeze is blowingand the small petals leave their placeson the branches and fall to the ground.In a few hours the heat of the tropicalsun will wither them into a brown colour; then on the following day they will

be no more, but left to be blown awayinto particles of dust.

Why should such beautiful flowersdie? They must die. If they do not,the fruits will not bear. They have

been bom for a purpose, and they havecompleted their tasknow they go off to

be forgotten. As we suck the sweet juiceof the orange do we remember thatthose falling petals have played theirpar t in meeting our needs?

Those petals have done their work,the fruits will do their work, the seedswill do theirs, and the big tree standingyear in and year out will continue todo its work as it is doing at present.

Our world is like a branch on thattree being attached to the Universe.

Human lives come and go, generationafter generation, each life doing its partand going off into oblivion. We arehere for a purpose, and when we havefinished we go off like the petals. Ifwe bear healthy fruits suitable for satisfying the needs of others, then we areremembered only as a spot as seen onan orange w h er e once the petalsreigned.

If some flowers find themselves on apar t of the tree where conditions are

unsuitable for natural growth and production, their lives are cut short; andif they do bear fruits, unsuitable fruitsusually, these are not used but throwninto the rubbish to be destroyed. Is itthe fault of the flowers that they can

not complete their task?No, they do some important work.

They make the tree beautiful for awhile; they emit their fragrance intothe air; they supply some nectar forthe bees, and many butterflies visitthem for their juice.

Human lives extend from a fractionof a second to over four-score years;and human existence, no matter howshort, accomplishes some work to justify its beginning.

An unfortunate woman, who losesher baby and succeeds with no more, isherself satisfied to some extent that theidea of barrenness is removed. A babywho dies, after merely looking into theface of its mother, has left an unforgettable memory and untold happinessin the mothers heart. A child whotalked and played in the arms of itsparents, and then passed away like apetal, has left sufficient for the parentsto be thankful for. The young man whois called to higher service without getting a fair chance to serve his fellow

human beings in a better way has surely done many a good turn in hisboyhood to be remembered years laterby his friends.

We who are grown-up have a chanceto bear a healthy fruit, and while weare living in this world we should doour utmost to justify our existence.

Let us plant fruits that will serve thepurpose of satisfying the needs of human lives, so that any one life, whenturning the fruit over in the hand, may

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Wisdom of the SagesByD r . H. Spe n c e r Lew i s , F. R. C.

(From The Mystic Triangle,June 1925)

Since thousands of readers of the Rosicrucian Digest have not read many of the

articles by Dr. H. Spencer Lewis, first Imperator of the present Rosicrucian cycle, we adoptedthe editorial policy of publishing each month one of his outstanding articles, so that his thoughtswould continue to reside within the pages of this publication.

h a l l we say that to somemen by selection hascome the Wisdom of theagesthat a few men are

possessors of knowledgenot common to all noreven comprehensible byall? Not without modifi-cation can such a state-

ment be made. By whom selected?would be the logical questionandwhy?

Comprehensible knowledge! Compre-hension presupposes a basis of under-standing and then a complete consciousrealization. But the basis of understand-ing is dependent upon relativity, andthis upon the presentment of facts. . . .

We are told that knowledge is thestate of being or having become awareof fact or tru th . The possession of factand truthessentially oneconstitutesknowledge. Education is the impart-ing or acquisition of knowledgecon-sisting of fact and truth. . . .

Knowledge, says the Mystic, isthe sum of facts and truths gleanedfrom experience, education or compre-hension, without prejudice as to thechannel through which the influx ofknowledge may come, the source of theeducation, its nature, or the objectivityof the comprehension. . . .

To the Mystic each phenomenon de-serves careful observation so that it may

be properly classified and related toother causes or to the great primarycause. No longer is such a one con-sidered to be one who holds to the

possibility of direct conscious and un-mistakable intercourse with God by a

species of ecstasy unless such ecstasyincludes every sane method of reason-ing

The Mystic feels no strangeness inhis communion with God through themedium of all phenomena. To him in-tercourse with God is not only possiblebut a constant reality through the studyof the most minute form of cell life.

To him comprehension is funda-mental; he comprehends where othersdo not; he understands where otherscannot. If the basis of understandingis relativity, the Mystic is perfect inhis understanding only because he hasdiscovered the true relation of all things

and all laws. . . .Essentially, then, the Mystic is one

whose comprehension is based upon adivine understanding of things funda-mentally; all that he analyzes mustreveal true facts . . . which associatethemselves with the fundamentals wellestablished in his consciousness.

Mere abstractions can find no placein true knowledge. . . . Each law mustbe demonstrable and must fit into theperfect scheme of things, as revealed to

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divinity. To him, all is sacred by itsvery nature and because it exists at all.

To approach the threshold of mysticknowledge with reverence is like untoapproaching the presence of God withholin ess of hea rt and mind.

The sixth command is: Not by rightbut by privilege shalt thou enjoy knowledge!

It is so easy to believe that knowledgeshould be the common property of allmen by right. It is true that God hathgiven us eyes to see, ears to hear, anda brain with which to understand andremember. But these gifts are privileges, and all that is retained in theconsciousness, as a result of the functioning of the sensory faculties, is a

privilege and not a right. So, says the

Mystic.The acceptance of a gift carries with

it no greater obligation of appreciationand reciprocity than the use of a privilege obligates us to realize the unselfishness of our benefactor. Therefore, withlogic and reasoning, the Mystic findsagreement with the next command ofthe decalogue, the seventh: With anunselfish heart shalt thou drink of thewine and partake of the bread at thefeast of the Mystic Sages!

The wine which fills the body withthe spirit of life, and the bread whichstrengthens the tissues of mortal being:of these the Mystic partakes with anunselfish heart.

Is it unselfish to seek knowledge thatone might boast of the power thus attained, or to use such knowledge solelyfor self-advancement, or to withholdfrom others whatever service might berendered through the advantages suchknowledge gives one? This constitutesthat selfishness which must be purgedfrom the heart and mind before theillumination from the divine may manifest itself in comprehension of thegreater truths.

The eighth command is: Thou shaltlove thy fellow being for the love thatGod hath given!

It may seem purely philosophical tosay that all Love is of God. If we qualify the term Love, interpret it as beingthe principle of sympathetic or pleasurable attraction in sentient and thinking beingswhich is pure, noble, and

kindthen we may safely agree thatLove is of God and is God in manifestation to us on earth.

Because God hath inspired Love inus, we should love our fellow beings.The Mystic realizes how seemingly im

possible it is to love his neighbor ashimself. But as every act and thoughtof the true Mystic proves, he finds itpossible to love his fellow m an with thatinspiration to be kind and tolerant, fairand considerate, tender and helpful,which every man expects God to manifest toward him, because of the Lovethat abides in God.

. . . There is no need for the establishment of a universal brotherhoodother than to express the Love of Godwhich is, potentially, in the heart of

all humans. As the dawning of mysticconsciousness comes to the neophyte,there comes with it the realization thatall mankind is divinely united by anInfinite bond.

The ninth command is: Thou shaltprepare thyself for the mission of thineexistence.

Bom to fulfill a mission in life! . . .It is not necessary to believe that eachsoul-personality bom into a physical

body on earth is so placed because of apredetermined mission it must fulfill.

. . . We come into this life ignorant andwithout power or abilities, except thosewhich God has given us. With thesegifts we acquire, through privileges,other abilities and knowledge; and thesegifts obligate us to use them for the

purpose that God has in mind whenthey are givenand this becomes ourmission in life: to do that which willbenefit others and bring the Light ofknowledge and the peace of understanding to those who have them not.

We are to prepare ourselves for this

missionto learn to see well, for thebetter our sight and the more accurateour interpretation, the better will beour comprehension. . . .W e are to increase our storehouse of memory sothat we may avail ourselves of the

facu lty of recalling that which willserve us or others when most desired.We are to make ourselves acquaintedwith the laws of nature that we mayavail ourselves of the potent possibilitieswhich are ever about us awaiting ourapplication. We are to prepare ourselves

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so that when the opportunity or command comes for the fulfillment of themission we will be ready in knowledgeand experience to do that which our

preparation inspires us to do as ourmission.

The tenth command of the decalogue

is: Thou shalt abide by the TrinityConsecration, Cooperation, and Organization!

This last command reveals the purpose of this article. It is to offer youan opportunity to abide by the commands of the decalogue and, with thatpreparation which can come only to thefew, fulfill your mission in life; andwith consecration to ideals, cooperationwith others similarly inspired, assist inan organized way to spread the Great

Light in the darkened valleys of ourcountry.

Consider this an invitation to obeythe third and fourth commandmentsherein. And having digested this message, you shall in accordance with theseventh commandment, pass it on to

those who should share the opportunitywhich has come to you. In this way thismessage will come to many and notremain in the heart of but one. Youshall consider yourself chosen to selectfrom your acquaintances those whomight be interested, and in turn theyshall pass it on to others. In silence,and without name or personality, it willreach some who are seeking; and thereby the mission of a simple printed paperis fulfilled.

V A V

ROSICRUCIAN RALLIES

The H. Spencer Lewis Chapter of Geneva, Switzerland, will sponsor an annual Rosi-crucian Rally in Geneva on September 5 and 6. This Ra lly is being held with approvalof the Grand Lodge of France of which this Chapter is a subordinate body. The pro gramwill include rituals, lectures, a forum, and various other activities including an excursionin the Alps and Lake Geneva. A special committee will be available to act as trans latorfor members who speak English, Spanish, German, or Italian . A cordial invitation is

extended to members in Switzerland and other parts of Europe, as well as membersfrom all parts of the world who may be visiting Europe at that time. For furthe rinformation, please direct your correspondence to Frater A. Rognon, P. O. Box No. 1,Geneva 6 (Eaux-Vives), Geneva.

A Rally sponsored jointly by the Southern Cross Chapter of Johannesburg and thePretoria Pronaos is scheduled for Saturday, Sunday, and Monday, September 5, 6, and 7.An interesting and instructive program has been arranged and is available from theRally Secretary. For furthe r information, write to the Rally Secretary, Soror IdaGriffiths , P. O. .Box 2417, Johannesburg. Al l members who can arra nge to do so arecordially invited to attend this Rally.

V A V

TheRosicruciartDigestJune1959

YOUTH FOR SERVICE

In San Francisco, 225 teen-agers, many of them so-called hard-to-reachyoung people, have volunteered on 40 constructive community service projects.This experiment may have nationwide significance for prevention of juvenile delinquency. A m e r i c a n F r ie n d s Se r v ic e Co m m it t e e , I n c .

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Australias Leading Spastic CentreByRoss S. Jo n e s , F. R. C.

h y must my child suffer?is the question every parent of a handicappedchild has pondered.

Fortunately, the parents of spastics in Sydney,Australia, had the visionand initiative to lift themselves, as well as their

children, out of despair by alleviating

the condition with which their offspringwere bom. Without waiting for thegovernment to act for them, they pioneered in establishing a Spastic Centre,at Mosman, Sydney, New South Wales.This institution, a living, growing monument to the heroic parents who founded it, has become perhaps the largestsingle unit anywhere in the world forthe treatment and education of childrenafflicted with cerebral palsy. It is aninspiration and model for other suchorganizations.

Little was being done along theselines in Australia until this group ofparents began their work in 1945 witha collective capital of 32, or less than$100. From the 14 children initial lyaccepted for treatment, the total hasgrown progressively. At the end of1958, 175 received daily treatment,while over 1,000 were receiving outpa tient treatm ent. Children from allparts of the State of New South Walesare treated here without charge.

For the peppercorn rental of one

shilling per year, a Sydney businessman gave them the use of his lovelyhome in the harbourside suburb ofMosman. This served their needs fora while.

As a result of a press and radio campaign, voluntary workers came from allover the area and laid the foundationsfor this organization. It was not long

before other parents of children withcerebral palsy learned of its existenceand sent in desperate requests for help.

Eventually a modem medical block wasplanned.

This dream has been realized. Nowa well-designed medical block, in agarden setting, occupies 32,000 squarefeet, with ramps leading to all threefloors. It is modem, colorful, and wellequipped. There are departments for

plaster and X-ray, dentistry and ortho-dontry, and for psychological investiga

tionincluded is an eight-channelelectroencephalograph. There are physical therapy rooms, occupational andspeech therapy rooms, and schoolrooms.A brace-making division makes orthopaedic appliances, braces, and nightsplints without fee to the child.

One of the major problems was transportation. Few sucn children are ableto use public conveyances. Two oldautomobiles which were loaned to themin the beginning gradually have beenreplaced by small modem buses with

individual seating. Today the Centrehas a fleet of 21 buses which travel5,000 miles each week.

These children could not have talked,walked, or used their hands withouttreatment. One boy remarked to anoted radio broadcaster, with a voicethat sang his pride, When I came tothe Spastic Centre, I could not speakone word. Now I can speak more thanone hundred words.

The speech therapist in chargebeamed her joy at this effort. She, more

than anybody, realized that each worduttered with deliberate distinctness wasthe result of a long and painful battleto coordinate the muscles of throat, lips,and tongue in an effort to achievespeech communication and dignity.

All children learning to walk aretaught to fall without hurting themselves. Nobody runs to the aid of achild who trips if he is capable of picking himself up. In this way they aretaught the indomitable spirit of their

parents.

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The idea of self-help is an importantpart of the system by which this organization operates and has indeed beenthe very foundation of its success. TheGoverning Board is annually electedand consists of some of the parents.Mothers of these young patients provide

voluntary domestic help one day eachweek. At the same time they learnabout their childrens disabilities andhow to help them most effectively.Mothers from the country stay at theCountry Childrens Hostel over periodsof five weeks each year.

Those from other localities can nowalso receive these benefits. The newHostel, seven miles away, accommodates100. This lovely, white-painted brick

building, overlooking the Pacific Ocean,has become a landmark for weekendm

rosicrucian digest, june 1959

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