rosicrucian digest, march 1947

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ROSICRUCIANM A R C H , 1947 - 25c per copy

DIGEST

M y A iic tts n • / f o t • S c ie n c e



S a n c t u m 9 n o e u A e fe u s u te A *

M a u t liX

t f - e a t u s i e

Made of Egyptian clay,

finished in antique bronze,

size six (6) inches in

height and length, exe

cuted by a renowned Rosi-

crucian sculptor.

Price $2.75 eachThis pr ice inc ludes

pos ta ge.

TN THE temples of yore, under starlit skies, kneeling and sway-* ing to a rhythmic chant, the mystics offered their prayers tounseen Cosmic hosts, while in their midst a silver wisp of frankincense swirled upward to the heavens above. No mystical ordevout ceremony was complete without its elaborate, ornamentedincense burner containing scented resin or aromatic gum. Theburning of incense was no fantastic superstition or weird rite,but the symbol of man's attunement in prayer and meditationwith the great Cosmic consciousness. By inhaling its fragrance,

man, while listening to the harmony of the chant, and with eyesclosed to all worldly scenes, would have his sense of smell captured and be raised to a complete state of ecstasy. Thus, for themoment, his consciousness, being free from distracting sensations,could soar on high into the Cosmic realm as did the wisps ofcurling smoke from the burner before him. Throughout the centuries in the mystery and secret schools, the grottoes and cloisters,beautiful symbolic incense burners have ever been used.

For Rosicrueians, we have designed one embodying the beautiful spiritual significance of the salutation to the dawn of Am-enhotep IV, so loved by all members of AMORC. The face is anexact copy of the sculptured head found in the ruins of histemple at Tel-el-Amarna. The arms are folded in Rosicruciansupplication. Its symbolism, the sun disc and crux ansata

(looped cross), has a special significance to all Rosicrueians.It is made of Egyptian clay and is beautifully finished in antiquebronze. It is a useful and beautiful accessory. ADD IT TOYOUR SANCTUM.

RO SICRU CIA N SU PPLY BU REA US A N J O SE , C A L IF O R N I A . U . S . A .

THE I N S T I T U T I O N B EH I ND T H I S A N N O U N C E M E N T



OASIS OF PEACEIn a world that was seething with f lames and destruction but a short time ago. Sweden is one of the few neutral

nations that enjoyed an y semblance of normalcy. The temple of the Rosicrucian Grand Lodge of Sweden, located inMalm o, ap propriately reflects an atmosphere of refuge from str ife and turbulence. Enshrined within its beautiful simplicity are those things which represe nt the cultural and spir itual ideals of man —the refinem ent of self . Above, in theEast of the Temple, are the patr iarchal a nd beloved Gran d M aster A nton Svanlun d and his most efficient assistant.Grand Secretary Inez Akesson. (AMORC, Photo)



ci O S i

0-

O I T I

nnsoT H E K E Y T O S E CR E T W I S D O M

"In the b eginn ing., . like a bolt from the heavensabove. . . the word was spoken, and from themighty inton ations of its sacred syllables therecame forth the creation o f the univer se"—so relates a legend preserved by all races of m ankind.Thro ugh the ages men have searched for this lostword, probed the mysteries of nature, but foundin its stead the secret keys of wisdom. These keys,gems ofwisdom , unlock the hidden possibilitieswithin every man or woman. They reveal start

ling unused powers that make for a greater life.

T H I S S E A L E D B O O K — F R E E

For centuries this rare knowled ge has been concealed from those w ho wou ld misuse it, and extended only to those whose vision was higherand who sought a true maslery oj life. Today aSea led B ook prep ared by the Rosic ruc iansreveals the plan whereby you may obtain thiswealth of information that leads to th e greater

joy s an d rew ard s o f l iv ing.

Address your request t o : Scribe S. P. C.

T h e R O S I C R U C I A N S

( A M O R C )

S A N J O S E , C A L I F O R N I A



Oasis of Peace (Front isp iece)

Thought of the Month: Miss ion to Europe— Par t Six

The Rosicrucian New Year

The Evils and Karma of Society

Strange Instincts of Birds

Cathedra l Contacts : Str ive wi th a Purpose

The Anatomy of M i r th

Temple Echoes

The Least Objective of the Fine Arts

Sanctum Musings: Rosicruc ianism and Educat ion

The Divine Destiny

The Spectre of W ar (I l lustrat ion)

S u b s c r i p t i o n t o t h e R o s i c r u c i a n D i g e s t , T h r e e D o ll a r s p e r y e a r . S i n g le

c o p i e s t w e n t y - f i v e c e n t s .

E n t e r e d a s S e c o n d C l a s s M a t t e r a t t h e P o s t O f fi c e a t S a n J o s e , C a l i

fo rn i a , un de r Se c t i on 1103 o f t he U . S. Pos t a l A c t o f Oc t . 3 , 1917 .

C h a n g e s o f a d d r e s s m u s t r e a c h u s b y t h e t e n t h o f t h e m o n t h p r e c e d i n g

d a t e o f i s s u e .

S t a t e m e n t s m a d e i n t h i s p u b l i c a t i o n a r e n o t t h e o f f i c ia l e x p r es s i o n s o f

t h e o r g a n i z a t i o n o r i ts o f f ic e r s u n le s s s t a t e d t o b e o f f i c ia l c o m m u n i c a t i o n s .

P ubl ished Month ly by the S uprem e Counc i l o f

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

R O S I C R U C I A N P AR K S A N J OS E, C A L I F O R N I A

ED ITO R: Frances Vejtasa

S u p r e m e G r a n d L o d g e o f A M O R C . A l l r i g h t s r e s e r v e d .



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T H E

THOUGHT OF THE MONTHMISSION TO EUROPE

By T H E I M P E R A T O R

E H

This article is the sixth of a series written by the Imperator and constituting a reporton the current status of the Rosicrucian Order and the Esoteric Societies in Euiope.Having recently re turned from an air journey to several of the pr incipal countr ies in

Europe. Imperator Ralph M. Lewis comments on the prevailing economic and politicalconditions there—the r e s u l t s of his observations a n d e x p e r i e n c e s . — E d i t o r

PARI' SIX

e d e s c e n d e d the marblestairway with its scintillating brass balustrade.T he D a n i s h people’smeticulous concern fordetails was evidenced inthe shining cleanliness ofthis large Copenhagenhotel. We had arrived

before. We now were tomeet a delegation of officers of the Danish Jurisdiction of the A.M.O.R.C., inthe grand foyer. Tru ly no one is ever astranger, no matter how far distantfrom home, if he can associate withthose who share his interests. Home isnot a place, but a condition which weestablish—one that reflects our intellectual pursuits, habits, and moral convictions. Th e Rosicrucian finds himself in afamiliar, intellectual and spiritual

environment in whatever land he mayvisit. Th e political differences of thenations and the peculiarities of theircustoms are submerged by the fra Ires'and sorores' mutual love for the tenetsof the Rosicrucian teachings. It is proofof our contention that universal brotherhood requires some common interestwhich has strength enough to resist theotherwise diverse pursuits of peoples.

As we made our entrance, a charming venerable lady stepped forth togreet us. Her snow-white hai r framed a

face from which radiated gentleness.Though the years had left their mark,the character lines were softened by thetwinkle in he r eyes. T he quickness ofher movements indicated an activemind and a muscular co-ordination thatrevealed a vitality expected of a muchyounger woman. With genuine warmthshe affectionately embraced us. Thiswas Soror Carli Andersen, Grand Secretary of the A.M.O.R.C. of Denmark.It was a renewing of personal acquaintanceship. She had traveled with theRosicrucian Egyptian tour party in1929 and had met Mrs. Ralph Lewisupon that occasion. In July, 19J8, she,accompanied by a young woman member, traveled from Denmark to attendthe International Rosicrucian Convention in San Jose. California.

Carli, as ^he is affectionately called

by all to whom she has endeared herself, has been identified with the Rosicrucian Order for a good portion of herlife, lfe rs has not been a nominal membership. It has been one of real servicein behalf of the Order and of humanity.Several centuries ago, the RosicrucianOrder was most active in the Lowlandand Scandinav ian countries. The Seeof the Order in that region was at oldSt. Petersburg, Russia. Some of themost learned men and women, renowned as thinkers and artists, were

[At]



ardent students of the Rosicrucianteachings at St. Petersburg. Subordinate lodges, more or less affiliated withthe Russian See, were established inthe adjacent countries.

Thr ough th e vicissitudes of the times,political and economic principally, theRosicrucian Order eventually becamedisorganized in Denmark. Membersthere were, but no longer any formallodges or conclaves. At the beginningof World War I, Carli was in America.She was here in connection with humanitarian work which she was sponsoring. Th e A.M.O.R.C. in Americawas just beginning its second cycle ofactivity under the direction of the lateImperator, Dr. H. Spencer Lewis, inNew York City. Carli’s intere st inmysticism and her knowledge that theOrder once was active in her homelandcaused the ir paths to cross. She soonbecame a member of the A.M.O.R.C. ofAmerica. Her natural exuberance andher innate love of mysticism caused herto vigorously support A.M.O.R.C. activities. She aided Dr. Lewis in the tra nslation of foreign manuscripts. She pa rticipated in the sacred rituals and ceremonies. Though Dr. Lewis was ayoung man, she has often remarkedthat she was aware that he was Cosmi-cally ordained for his mission. Thougholder in years than Dr. Lewis, suelooked upon him as her teacher and assiduously observed all that he said anddid.

Finally Carli returned to Europe togive aid to the war-wrounded in militaryhospitals, for she was a nurse of exceptional ability and experience. Realizingthe need for the resurrection of Rosi-crucianism in Denmark, she wrote toDr. Lewis for dispensation to begin theGreat Work anew. She might have petitioned any of the other existing juris

dictions in Europe for such authority,but she was impressed, as she has sincerelated, with the modern presentationof the age-old teachings in the comparatively new land of America. She wantedto adapt the new regime of the Orderin Denm ark to th at of America. Carliis now a venerab le, living symbol of theRosicrucian life. Active, intelligent,sympathetic, she has been the motivating power behind the development ofthe A.M.O.R.C. in Denmark for moretha n two decades. She is the spark tha t

touches off the enthusiasm in the cultured men and women who comprisethe membership in Denmark.

It was also our privilege and honor,upon this occasion, to meet for the firsttime Fratres Sundstrup, Falck-Ras-mussen, and Hoillerop. Fra ter Sundstrup is the Grand Master of Denmark.Tall, alert, he radiates kindliness andexemplifies the position which he holds.The teachings are a pa rt of his life. Fiehas made them his personal liveable philosophy. His actions and ways areconsonant with the principles containedin the A.M.O.R.C. monographs. Fie has,however, no sacerdotal air to make himseem aloof to the realities of the day.Fie does not profess any disdain for the

administrative problems of his office.He freely speaks about these materialproblems of his jurisdiction . One gainsthe impression that he is as apt in mastering them as he is in mastering someabstract problem in metaphysics. FraterFalck-Rasmussen, Grand Treasurer, isefficient in business matters. Havin ghad years of commercial experience andspeaking several languages fluently, hegives the wealth of such knowledge tothe business affairs of the Order in hiscountry. No less a student tha n hisassociates, he feels that he and Frater

Hoillerop can most effectively serve thecause in such a manner.

A True Sanctuary

We were thrilled with the realizationthat we were to address the members ofthe Danish Jurisdiction in their ownGra nd Lodge Temple. Years ago, Carlihad arranged for the Order in Copenhagen to have its own temple. Danishmembers, when referring to their Temple, speak of it in a manner that discloses a love for what it represents.

Notwithstanding the Nazi occupation,it had remained intact, although itsfunctions were, of course, curtailed. W ewere being escorted to this special conclave by ou r Danish fellow officers. Suddenly, they turned from the boulevardand led us into a narrow cobblestonestreet. It was late in the day and theshadows were growing long. The na rrowness of the street was accentuatedby the height of the buildings on eitherside and the deep shadows they cast.Our eyes were focused on the opposite



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end. There, as though blocking the passage, was a stone edifice. As we lookedat it, we realized that it was not veryold in comparison with many buildingsin this land. It had, however, a hoary

appearance which gave it dignity andan atmosphere of calmness such asoften seems to surround buildings devoted to some activity related to thenobler pursuits of man. Being cloistered between these larger structuresand but a step from the busy boulevardseemed an appropriate location for thistemple. Af ter all, Rosicrucianism isnot a philosophy of asceticism. It concerns life ana the struggles of humanity. The Order must be of the world,in that it is contiguous to the needs ofhumanity, and yet never corrupted by

its baser activities. Its temple shouldalways be a sanctuary, a place of rest,inspiration, and knowledge — figuratively, just around the corner and, literally, free from the turbulence of temporal existence.

Immediately inside was a spaciousreception room. It was attractivelydecorated and yet not so ornate as tolose the atmosphere of quiescence. Inthe manner so familiar to members ofour North and South American Jurisdiction, the conclave was called to or

der. The processional into the Templebegan. The regalia of the officers wasidentical to that worn in any of thelodges in Canada, United States, orAustralia. I crossed the threshold withthe Guardian, having waited until, inaccordance with the ritual, I was to beescorted to the East at the proper timeas a visiting officer. W ha t I observedhad a tremendous impact upon me,emotionally. I was transported, by thephysical appearance of the Temple, tomy boyhood days, to the Rosicruciantemple I first visited with my father inNew York City. Not only in its ritualistic arrangement, but in its actual design, did this Temple conform rigidlyto the first Temple in New York City;in fact, it seemed to be almost a replicaof the artistic skill used by our lateImperator in his design of the GrandLodge Temple in New York thi rty yearsago. There was an intentional exactnessin the wall paintings and in the simulation of the Egyptian architecture whichconveyed the idea of Dr. Lewis’ technique. It was not only the physical

appearance, but the thought, devotion,and sacred observance of all the traditions by the members which affectedme. These sentiments had been embodied in that temple for years and had

finally become an intangible positivenucleus—an influence that was immediately sensed. There was a radianceof serenity that quite possessed andsoothed one—it was a true sanctuary.

iiumanitarianism

The first conference concerning plansfor the futui'e of the Dan ish Jurisdictionwas held in the home of Grand MasterSundstrup, with only the dignitaries ofthe Lodge present. The study of Fra terSundstrup depicted his scholarly interests. Th ere was a balance of the artisticand intellectual. Th e room containedseveral bookcases in which was a library of works on mysticism, science,and philosophy. Upon the walls wereintimate little paintings and etchings ofscenes in Denmark by Flemish artistsand views of some of the beauties ofnature to be found throughout theworld. All of these created an atmosphere that reflected the man’s life.There were little trinkets, too, reminiscent of past experiences, mementosof pleasant memories. In the study of

one who is of a sensitive nature thereare little symbols by which he keepsfresh his fond experiences. Th ey arefriends of the past that people his worldof the present. Th ey often help to shutout unpleasantness. It is comforting tooccasionally retreat into a world wehave made and want to remember.

Upon this occasion a sum of moneywas presented to the Danish Jurisdiction by ourselves, acting in behalf ofthe members of our jurisdiction. Themoney came from the Rehabilitation

Fund which was established by theA.M.O.R.C. members of the North andSouth American Jurisdiction. Thesefunds the Danish Jurisdiction sorelyneeded to pay for the printing of booksand general literature, for the reissuance of monographs and for buyingequipment for furthering its administrative activities. The Danish memberswere overwhelmed with the generosityof the members of this jurisdiction. Ionly wish I had some way of capturing

(Continued on Page 60)

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The Rosicrucian New YearImperator Proclaims Friday, March 21, as the Beginning

of the Traditional Rosicrucian Year 3300

h e r e is an old occult tradition that the personalSun Day of each individual is the day of hisbirth. Thu s, if one wereborn on a Wednesday,that is his true Sun Dayfor each week. The pri nciple underlying this tra

dition is that the personal weekly cyclehas its greatest ascendency, or power,upon the day of one’s birth, just as thesun is in its greatest ascendency at mid

day. From the poin t of ascendency, orthe personal Sun Day, the cycle declinesand reaches its lowest point at the middle of the personal week. It the n risesagain until its greatest ascendency. Consequently, the day of one’s birth is thetime each week, according to this tradition, that is more potential with thepower of achievement. Th ree days subsequent is the nadir, the direct oppositeof the ascendency. If one persona llyevolves, through experience and training, each ascendency of his Sun Day isadvanced in its inherent power over the

preceding one. Therefore, althoughthere is an ebb and flow in the cycles ofnatu ral phenomena, there is also alwayseither a general progression or retrogression of such cycles. By this meansnatu re avoids monotony, or rest—a condition which she abhors.

Centuries before the existing calendar, the annual cycle, or the New Year,began with various recurring phenomena. Although m an y ancient peopleadapted the beginning of the new year

to lunar phenomena, most of them related it to the solar cycle. The sun inits celestial journey brought about impressive annual phenomena, whichwere observed by men. The most aweinspiring of all these was the rejuvenation of life, the rebirth of plant life,which was particularly conspicuous onor before each vernal equinox.

The most apparent and profoundmysteries, to ancient man were thoseof birth and death. The advancement

of knowledge has not yet completelyremoved the obscurity which surrounded them in remote times. Thespring of the year gave every evidenceof a great rebirth of nature. Thosethings which had died, or had entered adorm ant state resembling death, showedsigns of reawakening. Trees were budding and flowers were blooming;growth, an attribute of life, began anew.Here then was a natural beginning. Itwas the start of a cycle that was morecommanding in its impressiveness thanany other which man experienced.

Since time is the measurement of theduration of consciousness, in effect, aseries of experiences, it was logical thatthe great cycle of time—the year—should begin with the advent of spring,this experience of rebirth. To the ancients, the vernal equinox was the SunDa y of nature. It was the time when itseemed that all of the constructive,creative forces of nature were in theascendency. It was the time to availoneself of this poten t manifestation. Itwas the time to parallel nature’s func



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tioning, as best man could—to cultivate,to plant, and to plan.

In ancient ceremonies commemorating the vernal equinox and the beginning of the new year, rites were

performed which were intended to regenerate the spiritual qualities of man.It was an occasion for initiation into themysteries of one’s own nature, an in-

uiry into Cosmic laws and works,olemn conclaves were held for discus

sions. Pledges were renew ed to thecause of enlightenment. Only in themost primitive and degenerate societieswere the rites of rejuvenation performed in a carnal sense.

Upon such occasions great festivalswere held. Feasts, dances, songs, and

general rejoicing were everywhere inevidence. In the magnificent templesthe ceremonies were of a most solemnand sacred natu re. Liturgies were formulated for just such occasions. Thefeast, in such sacrosanct sessions, waspu rely a symbolic rite. It consisted ofthe partaking of three elements whichdepicted the triune elements of man’sown nature. W ith the consumption ofthese substances, the participant wassupposed to have comprehended thedependency of his composite being upontheir prototype. In o ther words, the

feast was a moral lesson.The Rosicrucian Order, AMORC, in

all jurisdictions of the world, has always venerated this ancient conceptionof the beginning of the new year byobserving it with solemn ritual in itsown temples. This period seemed to bethe most plausible beginning for a newyear, rather than the period commemorating the beginning of the calendaryear. Th e ancient new vear was related to nature; the calendar new year,on the other hand, is an arbitrary one,

often having been subject to the whimsand fancies of men. The rituals usedby the Rosicrueians on these occasionsare descended, in spiritual and in basicsymbolism, from the mystery schoolsof antiquity.

The exact hour of the beginning ofthe New Year is traditionally proclaimed to all Rosicrueians by the Im-perator. The time for it is when thesun in its celestial journey enters thezodiacal sign of Aries. This is recognized as the vernal equinox or the firstday of spring. Th e Impera tor proclaims

this event as occurring on March 21, at3:13 a.m. The hour is based uponGreenwich Standard Time; thus, eachmember must determine the hour forhis locality—an hour which will cor

respond to that time in England,Greenwich Time.

This New Year will be RosicrucianYear 3300! This date is founded uponthe traditional inception of the Rosicrucian Order in ancient Egypt. Itemerged there in spirit, purpose, andsymbolism from a brotherhood of inquiring minds.

All Rosicrueians everywhere are invited to attend lodges and chapters ofthe Order adjacent to them and to enterinto the symbolic festivities which will

be conducted in th eir temples. Thisperiod, as well, constitutes the beginning of the fiscal period of eachAMORC lodge and chapter. New officers are installed in an inspiring ceremony; retiring officers give farewelladdresses. Due to circumstances beyondtheir control, lodges and chapters mustvary the exact date of their special convocations from one to two days afterthe proclaimed date. You are, therefore, advised to call at, or correspondwith, your nearest lodge or chapter inorder to find when and where the Rosi

crucian New Year celebration will beheld. Consult the Directory at the backof this issue of the Rosicrucian Digest .

For those who are not adjacent to alodge or chapter, or who prefer to commemorate this mystical event in theirown home sanctum, a beautiful ritualhas been prepared. It will be sent tothem upon request. Th e ritual is simpleto perform and yet it perpetuates theprincipal, inspiring, and age-old rites ofthe New Year ceremony. It will putyou en rapport with others elsewhere

who are likewise commemorating thisvernal equinox—the Rosicrucian NewYear. If necessary, you m ay select anyhour, on the exact day, that is convenient. It is asked th at the nominal sumof twenty-five cents (not postagestamps) be sent with your request, tocover clerical expense and mailing cost.Address your letter to: The Grand Secretary, Rosicrucian Park, San Jose,California, U.S.A. Do not forget to include your student key number as theritual is provided only to members. M ark the da te no w on your calendar!



The Evils and Karma of Society By D r . H . S p e n c e r L e w is , F. R. C.

(From Rosicr uc ian Diges t, July, 1938)

e h a v e pointed out veryoften in our official teachings and in our magazinearticles that when manattempts to interpret thelaws of nature and thelaws of God and formshis interpretations intoethical and moral laws,makes many errors and

creates many evils and brings uponhimself and all human beings certainKarmic conditions that are difficult to

adjust by compensation. The re is anancient proverb among the Rosicruciansto the effect that “the laws man makesare the laws tha t man breaks.” In fact,it is a pretty well-established principleamong mystic philosophers that a divine law, a God-made law, and a trulyimmutable natural law cannot bebroken. We speak of violating God’slaws and natural laws, but in speakingloosely in this manner we really meanthat man succeeds in running counterto these laws and placing himself outof harmony with the laws, not in actually breaking them. All of this may bea purely philosophical analysis of thematter, but at the present moment ithas no bearing upon my arguments except to point out that man-made lawsor man-made interpretations of divineand natural laws are not only generally inconsistent, but they are so flexible, so easily broken, so differently interpreted and so unfairly applied, andthrough legal technicalities and psychological reasoning so easily evaded, that

man very often becomes individuallyand collectively a victim of the circumstances he has created by the mass ofworldly principles and constitutionalregulations.

It is true that the average individualeither deliberately or unthinkinglyadopts the principle of letting his conscience be his guide. Yet it is so easyto quell one’s conscience with conveniently invented alibis and excuses,and it is so easy to find legal technicalities or legal excuses and explanations

that we find society suffering under theconditions of its own creating. And no tall of society’s sufferings are Karmicunless we use the term Karma to include automatic reaction. Very oftencities, states, communities and groups ofindividuals have invented an d created acombination of laws and principleswhich they call a moral and legal code,under which society soon finds itself inan entanglement, and in a m esh of complicated principles that bring unpleasant reactions from day to day as automa tically as walking off the edge of theroof brings a drop to earth.

Society is today suffering from thousands of automatic reactions and resultsof its own tangled efforts to reform individuals and to interpret fundamentallaws. This suffering on the p art of society manifests in the suffering of theindividuals and groups of individualsand in the affairs of the people as a nation or race. Again, the principles ofthe law of compensation and of Karmaare used as an alibi or an explanation

he generally



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for these sufferings, and we hear it saidthat many of the sufferings of individuals and nations are the result ofKarma created by the individuals ofnations in previous lives; whereas, in

fact, the sufferings are not Karmic butwholly automatic reactions resultingfrom mental attitudes and actions performed by the individuals or the nations in this very incarnation.

As just one illustration of the themeof m y arguments, I wa nt to refer to ouralmost universal system of creating andestablishing moral or legal laws in ournational, state and local statutes, notonly for the purpose of punishing thosewhom we judge as being violators ofnatural and divine laws, but for thepurpose of interpreting what we thinkwe understand of those divine laws andprinciples. Thus man takes upon himself the privilege of interpreting andtranslating his conception of divine andnatural laws, and becoming thereby notonly a self-appointed lawmaker, butalso a judge of the actions of others inthe light of those arb itrar ily m ade laws.And we all know that this process hasbecome so involved, so entangled, socomplicated, so flexible and susceptibleof variation and modification, that continuously we have to submit the word

ing and the interpretation of these man-made laws and statutes to other groupsof individuals, such as Supreme Courtsand Appellate Courts, for an interpretation or a retranslation of the laws anda verification or denial of the customaryapplication of them. Is it any wonder,then, that the average human beingfinds it almost impossible to evade oravoid becoming enmeshed in this mazeof interpretations and translations andapplications? Th e greatest of the lawmakers or interpreters of law franklyadmit that the average individual insociety is continuously violating orbreaking some of the man-made laws,and that it is practically impossible fora normal human being—especially anyeccentric or slightly unbalanced or illor ignorant person—to live from day today in our so-called civilized countriesand cities without either unconsciouslyor consciously breaking and violating anum ber of these man-made laws.

The mystic philosopher knows that ifa group of men or individuals meet together and agree upon some principles,

some procedure or practice, some codeof ethics or some creed or dogma, andestablish it as a law for themselves andothers, and agree that all shall abide byit or be held responsible for their viola

tion of it, that although agreement doesnot establish or create a divine or Cosmic law, binding upon all individuals,it does become binding upon those whohave formulated the code or procedureor dogma and upon those who learn ofit and accept it, and that thereafter itbecomes a sacred principle in the livesof those who have accepted it, althoughthis sacredness does not make it eithera divine law or necessarily in harmonywith divine laws. And if such personswho have created such laws or codes ordogmas and have accepted them as a

sacred obligation, deliberately andknowingly violate or break them, therewill not only be an automatic reactionfrom the consequences of their act, butthere will be a Karmic condition comeupon them whereby they must makecompensation at some time.

Again we see in this the fundamentalprinciple of Karma and of the CosmicMind , in tha t the Cosmic takes into consideration the motives, the intent andpurposes of our acts, rather than thena ture of the acts themselves. If a

group of men or a nation of individualsestablish certain laws which they proclaim to be binding upon themselvesand others, and if others accept these asbinding upon them and thus make theselaws a sacred obligation, the Cosmic accepts this condition as it looks upon asolemn oath or pledge taken by an individual: and furthermore, the Cosmicwill not permit an individual or groupof individuals to make laws and rulesregulating the lives of others with aform of dire punishment to be meted

out if such laws are violated or broken,but yet permit the creators of such lawsto escape the prescribed punishmentwhen they themselves violate them. Inother words, the Cosmic will not perm itan individual or group of individuals toset up some laws, and punishments forthe infraction of them, that will bebinding upon others without seeing toit that the creators of such laws are alsoamenable to the laws. M an cannot be alawmaker for others and a judge and

rosecutor of those whom he judges toe violators of the laws and yet take



upon himself the privilege or prerogative of making himself and his actionsan exception. The result is that thlaws of Karma react just as stronglupon the lawmakers who violate t

laws as upon those who are moreless innocent victims of the circumstances created by these man-madelaws.

My special argument at this timecenters around our criminal laws andthe manner in which they are interpreted, applied, tested, and used to punish violators of these man-made criminal codes. M y argum ent does not include the idea that we should not havmoral and legal codes or laws or principies for the safe and proper conduct oindividuals and groups of individuals.

But I do believe that instead of thethousands upon thousands of man-madelaws, man-made interpretations, modifications and constantly varying applications of these laws, we should have aset of principles that are based upondivine laws and Cosmic laws, and that,these should be promulgated and taughto youths and adults and so demonstrated and made understandable thamankind would find it possible to liv<day by day without continuously vio-1lating some of these laws and without

jeopardizing his futu re state of happiness or liberty.

The first great benefit that can comefrom modifying our criminal and civil,statutes, rules and codes, and making them conform to Cosmic principleswould be our correct understanding ofthe cause of violations—or, let us say,the cause of crime and the cause ofweaknesses in our social conditions; andsecondly, an improvement in our application of these laws, inasmuch as everyone would understand and realize thasuch laws were being applied consis

ently and without preferment and w ith1out legal loopholes or excuses, inasm uc'as the judgment of man and the prosecution b y m an of the violators would besecondary to the judgment by the Cosmic and prosecution or punishment established by the Law of Karma. Everymystic philosopher knows that whileman may use his ingenuity and the ingenuity of a legal staff to establish alegal and technical alibi, excuse or explanation for his violation, and therebyescape punishment at the hands of man,

'he cannot escape the judgment of thCosmic and the fair and equalized judgment and punishment of the Cosmic.And all of mankind would come tounderstand also that in addition to thefact that the Cosmic would consider themotive and purpose rather than the act

,in its naked details, neither the social,Ithe worldly, the religious, nor otherqualifications of the individual wouldhave any bearing upon the judgment,^except the condition and quality of ig-

lorance or mental inability to understand. There would be no such thing asstringent punishments for the poor, and

rliberal considerations and lenient punishments for the wealthy. There wouldbe no such thin g as special considerationbeing given to a person of high social

or prominent business standing, with10 consideration being given to the

lowly and the humble.

Another important consideration isrthe fact that society boasts of the factthat in its creation of civil, criminal,and other legal laws and statutes, itattempts to seek justice and attemptsto seek a correction of evil tendenciand to establish fairness, honesty angoodness. Yet, we who are dealinwith this matter know that society ingeneral, especially in the most civilized

[countries, is hypocritical in this regard.IBy the laws it has created, and by the'varying application of these laws, society demonstrates that it is not fair and

just to all, and that it is attemptingt merely to punish evil rather than tocorrect it. In society’s general attitude^oward the offender, and in its attitudetoward those who have committed error, it forces upon the offenders, not

[only by the conviction but by the resulting procedure, the conclusion thatsociety has hypocritically posed as a

ju st in te rp re te r but th at it uses various

ways and means to create additionalinharmony and injustice and unfairness. Therefore, the offenders of society’s laws, instead of learningvaluable lesson that will establish itheir minds the desire for honesty, fairness and justice, become convinced tilatiV is all a matter of cheating and ofhypocrisy, and that society does notseek to redeem the offender or the evildoer or to heal the diseases of mind andcharacter, but to gratify itself in theinsatiable desire to glorify its own hypo-



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1947

critical pureness through publicizingand exposing the occasional offender asthough he were a black sheep, and tobe made an outcast, while society itselfcontinues to hide behind its cloak ofpureness and goodness and to put itselfupon a pedestal of a greater height bydethroning and putting certain individuals down into a deeper abyss.

Through our activities in the variousprisons throughout the country, and thevarious penitentiaries, we have a largecorrespondence with men and womenwho have either deliberately or unconsciously or “in accordance with custom” violated or broken some of theman-made laws. Hundreds and thousands of these individuals are studyingour teachings and our work, or reading

our magazines and books, in a sincereattempt to rehabilitate themselves—orrather to discover the truer and morefundamental laws of God and Natureand to rebuild their characters and starttheir lives over again.

I am not making any plea for leniency or special consideration for so-called convicts who, after finding themselves incarcerated in jail or penitentiary, suddenly desire, either sincerelyor insincerely, to unite with some altruistic or spiritual organization for thesake of winn ing help in shortening theirsentences, or having easier times w ithin ,the prison walls, or securing exceptionalparoles. I am glad to say that of themany thousands of persons we havebeen helping to revise their unders tanding of life and the divine and naturallaws thereof, and of the thousands whoare trying to remold their characters,only three or four in recent years haveasked me or our organization to helpthem secure a shortening of their termsor any special form of parole; and ineach case we have promptly and defi

nitely informed them, and placed thefact upon record, that we will not attempt to influence any official or anycourt or any parole board in their considerations of the prisoner’s applicationsor desires.

Our sole purpose in our prison activity is to aid the individual to make thebest of his life, and the best of his opportunities, to remold his character andto prepare himself for a new cycle, anew path, when once he is releasedfrom prison. And I am glad to say that

only a few have ever asked us for anymoney or an y materia l aid. Of course,there are some artists in various prisonswho have asked me to supply them withwater-color paints and materials withwhich they could make Christmas andholiday cards and souvenirs which theyhave asked us to help them sell, so that

I they m ight raise some money to be usedas spending money within the prison.

-There are other artists who have askedme to give them the crude st of art materials so that they might spend someleisure hours indulging in the one dominating element of their natures, thatof creating something of an artistic nature. There are musicians who haveasked that they be given either somesmall musical instrument, or copies of

opera music or other classical musicthat they might keep in good practiceand keep abreast of the development ofmusic. The re are women who haveasked us to supply them with sewingmaterials or materials for embroidery,so that they might have a creative andproductive period of recreation occasionally. There are others of scientificor technical training who have askedus to secure for them certain books thatwould enable them to improve theirminds as well as their characters, andto fortify them for a better place in the

social scheme of things after their release.

Not one has ever asked us for ridiculous or unnecessary tilings such aspieces of jewelry or watches or sets ofunusual books of fiction or anything ofthat kind. In some prisons there are asmany as forty to sixty men and womenmeeting together once a week to studyand discuss some of the principles ofour teachings, and there are some whohave written excellent dissertationsupon the analysis and application ofsome of our principles, and there aresome who have made, at a great sacrifice of their leisure time and personalfinances, beautiful tilings in metal andwood containing our symbols and havesent them as gifts to be given to ourmembers or to hospitals or other institutions. The re are others who havecontributed articles to the Rosicrucian Digest.

The correspondence and reportsfrom these hundreds of inmates of

(Continued on Page 55)



Strange Instincts of Birds

B y M a j o r J . T . A r n e s o n , F . R . C .

The following ar t ic le is not presented as one result ing from any form of research,based on exhaustive mechanical or chemical experimentation; neither has i t been sub

je ct ed to confi rm ati on b y the Rosi cr uc ia n staff. T h e re port sim ply of fe rs a fe w n a tu ra lobservations for which any human being has the capacity and the practice of whichadds interest and enthusiasm to everyda y l iving. — E d i t o r

are the ways ofStrange indeed

e instincts witho u r f e a t h e r e d

are endowed. For)f God’s creaturesrage for food and

on their wits for1, the birds are themost favored. In addition to the fivenormal senses—sight, hearing, touch,smell, and taste—birds have a highlydeveloped “six th sense.” This “sixthsense” is their strange faculty of receiving and interpreting the vibrationsemanating from the myriad of insectlife about them.

All nature is in constant vibration.All forms of life send out vibrations:even each tiny insect vibrates on itsown special wave length . In addition,there are vibrations of sound, color, andsmell, as well as radio currents and allmann er of electrical impulses which arevibratory in nature.

You have often seen a robin huntingfor his breakfast on a well-wateredlawn. As he hops across the law n hepauses now and then, apparently to listen; then, stabbing the ground with hisbeak, he invariably brings up a worm.To say that the bird “hears” the wormunder the soil is misleading. Actua lly

he “feels” its presence, for the worm,as any other form of insect life, givesforth a minute vibration. It is this sameunerring “sixth sense” that guides thewoodpecker to such a tree as has insects harbored beneath its bark. It isperfectly obvious that the woodpeckercould not hear these wood-boring insects any great distance nor could hesmell them through the bark. The onlylogical explanation is that the bird“feels” their presence through his delicate sensory apparatus.

This point was well demonstratedlast summer at m y old ranch home. Oneday, just after daylight, a yellowham-mer began to pound away at the wall,in the gable high up and under theeaves. Th e noise was very annoyingand we tried to drive the bird away but

it returned persistently. I then attempted to figure out the reason for thissudden attack. Reasoning logically, Iconcluded that these birds attack a treein quest of food. Th en it all dawned onme: he was afte r food! I climbed intothe attic, and there on the wall just opposite the spot where the yellowha mmerwas drilling, sure enough, was a wasps’nest! It was a “clay-dauber’s” nest,made of mud, and it was full of squirming larvae. I destroyed it, and the yellowhammer quit his pounding and

T R A N G E

nature,are thw h i c hfriendsof all c that foi

dependsurviva



neve r returned. The only logical explanation of this demonstration of instinct is that the bird sensed the presence of the insects through the wall bytheir minute vibrations.

Owls, too, depend upon this subtle“sixth sense,” in their hunt for food.Owls can scarcely see in broad daylightand at night they do not see as well asit is popularly supposed. Unlike theeyes of most birds, the eyes of the owlare set in front of the head, making itnecessary for the owl to turn its head inorder to fix the gaze upon an object.

A Variety of Peculiarities

The keenest pair of eyes in all theworld, no doubt, are the eyes of theeagle. While one eye is trained to look

aloft, on guard against the approach ofpossible enemies, the other eye searchesthe ground in quest of prey. W ith histelescopic eye, the eagle can locate smallsnakes and rodents from an altitude ofseveral thousand feet. Literally , nothing tha t moves upon the ground escapeshis notice.

One of the queerest birds to come tothe attention of the writer is the buzzard. Th ere is something positively uncanny about their strange instincts.How the y can locate and follow a thirst-

crazed steer in the vast reaches of thedesert is not easy to explain. Thesebirds eat only carrion, yet they locatetheir qu arr y before it falls. In pioneerdays, the days of the wagon trains, theimmigrants looked with awe upon thebuzzard, regarding it as an ill omen, aharbinger of death. Could it be possibletha t this bird is psychic? I believe tha tthe answer will be found in some sort ofthought transmission or telepathy.

Science now recognizes telepathy, ormental communication. And there is no

question b ut th at thoughts are vibratoryin nature, else how could a thought betransmitted from one mind to another.Now it is perfectly obvious that an animal’s thought could not logically betransmitted to the mind of a bird, forthey live on entirely different vibratory

J'f ie planes. But there are certain forms of

Rosicrucian ™Pulsf which *reall lire— fear, lor example. Whe n the

Vtgest glands of the stricken animal emanate March vibra tions of fear, could not these radia-1947 tions be picked up from the ether by the

supersensitive nerves of the buzzardand guide him straight to his quarry?

Buzzards, too, have remarkable eyesight. Something in the construction ofthe buzzard’s eye, it is believed, gives

it a wide r range of color perception thanthe hum an eye can detect. Sciencerecognizes the existence of several colors above and below the “red to violet”of the visible spectrum, which cannotord inar ily be seen because of differencesin the vibratory rates.

Now, when a carcass is decaying inthe desert, it gives off an invisible gaswhich rises high into the clear air,spre ading as it rises. But while this column of gas is invisible to human eyes,it is probable that it manifests as a color

to the buzzard, and it may appear muchas a column of smoke would appear toour eyes.

Another creature that is extremelysensitive to all manner of vibrations isthe bat. Of course, stric tly speaking, thebat is not a bird, but its strange facultyof receiving all manner of vibrationsgives it a place in this discussion. Likethe birds, the bat seeks out spiders andother night-crawling insects by meansof their vibrations. However, bats havethe further unique faculty of detectingobjects in th eir path by means of vibrations. Although the bat is totally blind,he wheels through the forest in dizzyfigure-eights and never strikes a twig.He circles in and ou t of old buildings atwill, but daylight finds him back in hiscozy nest in some hollow tree.

It is common knowledge that the behavior of birds can serve as a guide towea ther changes. Th e robin, it is said,always sings before a shower, and theswallows fly high before a storm. W ha tmysterious intelligence guides their actions? How is the wild goose forewarned of w inte r’s approach? W hy dobirds twitter nervously in the night before an earthquake? These questionshave an esoteric explanation but suchexplanation is quite beyond the scopeof the present article.

Little is known of the amazing homing instinct of the carrier pigeon. Thisbird is noted chiefly for its ability tofind its way home from great distances.It has a remarkable sense of direction.But occasionally pigeons have been



known to fly over a radio broadcastingstation, and when this happens theybecome utt er ly confused. Th ey will flyfor hours in circles, helpless, unable toorient themselves. It is evident that the

stronger radio vibrations overwhelm thedelicate sensory apparatus of birds,drowning out all familiar vibrations.

The write r has tried here to set fortha few of the wonderful observable instincts which seem to be the commonpossession of all birds. To cover thissubject completely would require volumes, for the list is long. An attemp tis being made to show, by logical rea

soning, and some knowledge of the vibratory laws, the processes by whichthese instincts operate. Th e world ofmaterialistic science, accepting nothingbut what it can get into a test tube, has

been slow to take up the study of vibrations. Hence there is little scientificdata available in this field of research.The instincts of birds are the gift of aDivine Providence, and in taking up astudy where Divine Law is involved,science must drop its materialism andchange its method of approach. For, assaid by the prophet of old, “This is Holyground.”

THE EVILS AND KARMA OF SOCIETY(Continued from Page 52)

prisons and penitentiaries show agradual change and improvement intheir viewpoints in life, in their language, their vocabularies, and theirhappiness. Reports from wardens andofficials indicate that these sincere students have improved in their prisonconduct and are looked upon as excellen t possibilities for the future . Nocharge is made by AMORC for any ofthe services or any of the books or instructions that are sent to these individuals or groups of individuals inprisons or penitentiaries or for anymaterial or matter sent to them in anyform. The re are strict rules in everylarge prison and pe nitentiary regardingwhat things can be sent to prisoners,and books and publications and otherthings must be sent by the publishersor manufacturers of them and not byfriends or acquaintances. Therefore,our services meet many of these requirements and enable many of theseprisoners to have things they could notsecure otherwise.

But to return again to the unfairnessof society, let me quote to you a part ofa letter received from one of the prisoners in one of the largest penitentiaries of this cou ntry, who has been a verysincere student of our teachings andprinciples for a long time. I also wantto quote to you an editorial that waspublished in the newspaper publishedby that very penitentiary, and of coursewritten and prepared by the editorialstaff composed of the prisoners of thepenitentiary. The letter I refer to is

dated May 16 of the present year[1938] and addressed to me personally.It says in part:

“Th ank you for your helpful instructions and advice. I am enclosing aneditorial from the paper published here,and in which it seems that others thanyou have the same viewpoint, andwhich you have verified through manyexperiences. I agree with you about theimportance of money and the worshipof money by individuals and the wrrong

use of it. W hen I was free (before being arrested) I spent my money freelyon others and too often on those unworthy; and since being here those persons are ‘no more’ as the ancientswould have tersely put it. In commonslang language, those persons ‘justcan’t be bothered.’ Th ey are too busylooking for other suckers. I have n evereven received a card from them sincemy imprisonmen t. One lesson I havelearned from that experience is not tocease being generous but to pickwo rthy recipients. By that I do not

mean I shall give only to those who willreturn a like favor to me personally,but to those who are also ready to helpothers who are in need, regardless ofwho they may be.

“Yes, I made a mistake and I deserveall of the punishment I have received.But I believe I am being punished toomuch, but not complaining. M y mistake was made on impulse when I wassick and hungry, and just released froma hospital. I was too weak and unableto work, being on sick leave from work, V2 z



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1947

and the man I stole from owed me moremoney than tha t which I took. It wasa desperate effort and a desperate actin the only way I understood, to getwhat was already mine and what I

needed. The m an I robbed could havepaid me, but it was easier for him topu t me off continuously. Anyone elsein my place and condition and in suchdesperate circumstances would havecommitted the same act. But when Iwas caught in my act I immediatelyadmitted my guilt but was beatenphysically for hours by the police whofelt that they had a ‘sucker’ who wouldbe the bait for clearing up their ‘blotter’ or record of a lot of unsolvedcrimes. Anger, because I would not

make the confessions and false admissions they wanted me to make, causedthem to beat me and put me in a terrible physical condition. Th ey eventook from my home my working toolsand articles of furniture because Icould not show ‘bills of sale’ for themand thereby prove that I had boughtthem and not stolen them. I was givenfive years and a fifty-dollar fine. Thetheft was only a petty theft andamounted to only two dollars. So far Ihave been in jail four and a halfmonths, in prison twenty-three and a

half months, and paid a fine of twenty-seven dollars and I am on probationfor three years, and still have nineteenand a half more months to spend in

rison. In addition to all this, the policeeliberatelv lied to the corporation or

company I worked for, saying I hadprobably been stealing their tools allthe time I had been working for themas a mechanic, and this made it impossible for me to arrange with them toever go back to my former employmen t. This resulted in lawsuits and

other unpleasant demands coming to me, which finally robbed me of the fivethousand dollars’ worth of money andhome and equity that I had savedthrough a lifetime of hard work sinceeight years of age. Th e probation de-pa rtm ent refused to le t me leave thecounty while on probation for a whileso I could get another position in another steel mill at my regular trade,but I have never become bitter to thedegree that I have wanted to seek revenge or adjustment. The blows havebeen hard and depressing. Finally , the

last blow came when the police or someothers of an official capacity framed upa plan for me to get work just outsideof the county and then to accuse me ofviolating the probation laws. This sent

me back into prison for another longterm. So society has constantly soughtthrough its officials and laws, rules andregulations, to not only punish me veryheavily for a crime, but to work injustice and unfairness in my life and toshow me in every definite way thatsociety was not trying to redeem butthat it was avenging something in aspirit of bitterness. I will rebuild mycharacter, however, and rebuild myfortune when society finally allows meto have the right and privilege of working and living properly. I have attempted to have the board of parolerelease me a little sooner than theyhave decided because I have two sisterswho are dependent upon me, one acrippled widow and the other havingbeen abandoned by a drunken husband.All that I can conscientiously and properly ask of you is that you help me topresent my case to the Cosmic, that

jus tice may be done to all concerned,and tha t some mercy be shown my twounfortunate sisters.”

And now, read the following editorialpublished in the penitentiary newspaper where this prisoner and a largenumber of others are studying ourmagazines, books, and special manuscripts in the hope of becoming decentcitizens and constructive workers inthe field of civilization. I know tha tmuch that is said in the following editorial is true, and I feel like addingthese words: “But for the grace of God,I, the Imperator of AMORC, might bein that same penitentiary and sufferingthe same punishment at the hands of

society that this unfortunate man issuffering.”

“THERE, BUT FOR THE GRACEOF GOD . . .”

When Lincoln Steffens was a boy hewatched an artist at work painting apicture of a muddy river. He criticizedthe picture because there was so much“mud” in it, to which the artist replied:“You see the mud in the picture, myboy. All right, there is mud, and lotsof it. But I see the beau tiful colors and



contrasts, the beautiful harmonies, andthe light against the dark.”

Mud or beauty—what do we look forin our fellow men? Th e casual observer, glancing over the long lines of

men in gray behind these or otherprison walls, sees only the mud, yet, onthe outside these same men may havea record of brilliant achievement; mayhave been outstanding figures in thebusiness world; may have been theheads of respectable families, untileither voluntarily or un der the pressureof circumstance they violated one ofsociety’s man-made laws and exchanged their names for a number.

An ex-convict was asked to speakbefore a Rotary Club in one of themetropolitan cities recently on the sub

ject of “Society’s Att itude Regarding anEx-Convict.” As a pre lude to his talkhe passed out two small squares ofpasteboard to each Rotar ian. One hadthe word Yes printed on it; the other,

No.“Gentlemen,” he said, “I am going

to speak frankly and honestly to you,and in return I am going to ask equalfrankness on you r part. In order toavoid any embarrassment I have provided you with two cards, identical insize, one in the affirmative, the other

in the negative. Don’t put your nameson these cards. Me rely answer theuestion that I ask you, honestly, byropping one of the cards into my hat

as I pass it. Destroy the other one.Please be fair to me as well as to yourself, as this test forms the basis of mytalk to you today. Here is my question: Plave you at any time of yourlife issued a check with insufficientfunds in the bank to cover it?”

When the poll was taken over sixtyper cent answered in the affirmative.The speaker announced the result and

said: “Gentlemen, th at is the reason Istand before you today, an ex-convict.As you look at me you may well say,

‘There, but for the grace of God,stand I ’.”

To the late Clarence Darrow, thefamous criminal lawyer, is attributedthis pertinent remark, while addressing

a jury: “There are only two classes ofpeople, the caught and the uncaught.My client, unfortunately, comes underthe first category. But, for the grace ofGod, benign environment, destiny, callit wha t you will—b ut for this fortuitoussetup, gentlemen, any one of you mighthave occupied the defendant’s chair inthis court room.”

It is undoubtedly true that the ma jo ri ty of men incarcerated withinprison walls are more flagrant violatorsof the social code th an the average. On

the other hand there are many menserving penal sentences who are notcriminals in an y sense of the word. Ifall of society’s transgressors were imprisoned the population of the so-called“free world” would be greatly reduced.Yet, apparently, only when the prisonuniform is donned does the mud cometo the surface. Th e world is quick tocondemn, quick to censure or advocatepunishment for the other fellow’s mistakes. It is the natur al hum an tendencywhich ofttimes asserts itself in an effort to distract attention from one’s own

transgressions.“Let him who is without sin cast the

first stone.” If this Biblical admonitionwere heeded meticulously the slurscast upon those of us who are convictswould be few indeed.

In every man can be found somegood traits. Und erne ath the surfacemud there lies some “beautiful colorsand contrasts.” W hy not look for thegold in mankind instead of the dross?The next time you pass the bleak wallsof a prison and see the long lines of

men in gray, just say to yourself,“There, but for the grace of God,stand I.”

SOUTHERN CALIFORNIA RALLYAll Rosicrucian, AMORC, members in Southern California should avail themselves of

the Rally to be conducted jointly by the Abdiel Chapter of Long Beach and the HermesLodge of Los Angeles. Th e dates of the Rally, whic h will be held in L ong Beach, areM arc h 21, 22, and 23. T he pro gram will consist of instructiv e addresses on mystical,philosophical, and scientific subjects, and of demonstrations, initiations, social functions,and enter ta inmen t. I t is an event f rom which you will der ive the greatest enjoymentand benefit. Fo r full partic ulars, contact th e officers of Herm es Lodge, whose addressesappear in the directory of this magazine.



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March

1947

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of the most highly developed and spiritually advanced members and workers of the Rosicrucian fratern ity. It is a focal point of Cosmic radiations and thought waves from which radiate vibrations of health, peace, happiness, and inner awakening. Various periods of the day are set aside when m any thousands of minds are attuned with the Cathedral of the Soul, and others attuning with the Cathedral at the time w ill receive the benefits of the vibrations. Those who are not members of the organization may share in the unusual benefits as well as those who are memb ers. Th e book called “ Liber 777" describes the periods for various contacts wi th the Cathedral. Copies will be sent to persons who are no t mem bers i f the y address their reques ts for this book to Friar S. P. C., care of AMORC Temple, San Jose, California, enclosing three cents in postage stamps. (Please state whether member or not—this is important. )

STRIVE W ITH A PURPOSE

n o r m a l individual can,in one sense, be considered an accumulation ofe n e r g y . W hile somephases of life cannot beexplained objectively, itis obvious that life is dynamic and active. Everyliving thing seems to ex-

very life force. In the animalworld there is movement, action, and acontinual expenditure of energy. Inthe vegetative world we also find thislife force manifesting in a determination to live and grow. Grass pushing upbetween pieces of rock or concrete, treesclinging to a rocky ledge where only abit of soil is available, are examples ofthe ceaseless energy of life to expressitself.

This condition reaches its height ofmanifestation in man . Most men areconstantly exhibiting energy in movement, in work, in play, in creative enterprises; and even in destructive processes there is this ceaseless manifestation of energy, always obvious and apparent. Men strive because of one rea

son or another. Th is fact is so evidentthat we can think of life even as aprocess of striving. On the par t of living things, this striving can take theform of trying to attain food and thenecessities of life; on the part of man,the reason for striving includes a number of other factors besides the necessities of existence. Man strives for comfort, for contentment, for riches, power,or fame. Some strive pu rely for selfishaccomplishment. Others strive for service: to give service to their fellow men,



to lift the burden of the striving ofothers. But regardless of purpose, manstrives. He strives even if he seemsnever to have heard of a purpose, andmany lives show evidence of an indi

vidual’s striving w ithout an y particularrhyme or reason.With all this energy manifesting

through man, and with all the variedends or purposes, or lack of them, thatseem to be manifest when we considerhumanity as a composite in its continual striving, it is really to be considered a great achievement in itselfto have a fixed or a worth-while goaltoward which to strive. It would seemthat a great deal of the energy inherentin man is misdirected and misused, be

cause, actually, comparatively fewhave an end or final motive as a purpose in life. If all men strive and onlythe minority seem to have a fixed purpose toward which to strive, it wouldseem that many, if not all men, to acertain extent, strive in vain. The ymay not be completely aware of theirlack of purpose or motive because intheir vain striving they strive for thingsthey believe they want. Th ey are trying to attain w hat in their own thinkingthey believe to be worthy.

Such striving may be sincere, it may

seem to be even highly purposeful, butusually it is based upon the misbeliefthat the possession of certain objectswill bring happiness and contentment.Actually, few people strive to possess athing in itself, for if they analyze theirown thoughts and purposes carefullythey will realize that their desire is toattain some value which the possessionof that certain thing would bring them.In these cases striving is misdirected;the effort is being made toward a partof the process of attainme nt rath er tha n

toward attainment itself.Possibly, many men strive not knowing for what. These individuals seemto have no directing motivation in life.For them life seems endless and oftentimes a monotonous repetition of dishearten ing labor and effort. In o rder toescape from this seemingly endless expenditure of energy to no purpose, theythrow themselves with equal expenditure of energy into an attempt to losethemselves in pleasure or in activitiestending to divert their thinking fromthe monotony of existence. Tem porar

ily, this may lighten their viewpoint,but at the end of such a period thewexperience no sustained satisfaction.'There is merely the memory of thegratification of physical senses, which

experience now belongs to the past, andgone with it may be the realizationthat money, health, and a purpose, forwhich a monotonous existence had beenspent, have all been wasted in the exaggerated search to find a moment ofhappiness hidden in objective pleasure.

A repetition of this kind of existence places the individual in a frameof mind from which he seldom awakensto the realization of a real value towardwhich to work. Such a life can leadonly to manifestations of discontent andunhappiness. M an cannot be satisfiedby fluctuating between monotonouslabor and occasional interruptions offalse pleasures.

Discontent and unhappiness lead tofear. More fears are caused by the uncertainty that comes from within ourselves than by the external conditionsthat seem to block our way to obtainthe objective that we believe we seek.Almost all who have deep-seated fearshave developed these mental conditionsthrough discontent, within and their inability to face life with a value in mind

which could be distinctly outlined inthe future whether or not it could beimmed iately attained. Fear and discontent may seem to be caused by conditions about us. We usually blame orassign our fears to the economic andsocial world, and also, fix the cause ofour discontent upon someone else orsometh ing outside ourselves. However,man can eradicate most fears from hismind and can subordinate his discontent by concentrating on a goal uninfluenced by his physical environment.

We cannot all be saints or mysticswho, under persecution, pain, and sorrow, are able to keep a firm grip upontheir emotions and grimly face a hos^tile world. However, in the evidenoeof these lives there is indication thatthe hu man being has within himself thepower and the ability to set his purpose beyond the demands of his everyday life, toward which he can turn,not only for hope of achievement butalso for solace and satisfaction, at timeswhen his small world does not seem tobe ordered as he would wish it.

oinj-uvj



T he

Ro sicru ci an

Digest

March

1947

MISSION TO EUROPE(Continued from Page 46)

their sentiments and making each member who contributed to that fund feel

them as I did. I was in the fortunateposition of seeing the reaction of a kindcontribution to an affiliated lodge of theOrder. Your money could not havebeen put to a more noble and humanitarian purpose nor could it have beenmore sincerely appreciated by an y people. The help given in this ma nne r wasa transfusion of spirit. Imm ediatelythey began to discuss how it could beused for the help of others—those whodesperately neeaed the teachings of theA.M.O.R.C. and who until now couldnot be reached for lack of means.

The •Jurisdiction of

Denmark and \oncay

An event of importance at this conference was the extension of the Danish jurisdiction to include Norway. Theofficial title of the jurisdiction was nowto be “The United Jurisdiction of Denm ark and Norway.” As President ofthe Supreme Council of the A.M.O.R.C.of the World, I had the further privilege of approving this amalgamation ofthe two nations into one jurisdiction—

another step forward toward thebrotherhood of man.

The Danes are especially proud oftheir king. Th ey point out that tall,patriarchal King Christian X did notdesert his people when the nation wasinvaded. Instead, he remained throug hout the Nazi occupation, often riskinghis own life to intercede for the prevention of cruelties and indignities to hispeople. He did not acquiesce to theproposal that he flee to another landwith his cabinet, to safely govern hispeople remotely, while they remainedat home to endure hardships. Theyrefer to him as the “last of the greatkings.” He typifies the benevolentmonarchs of old who considered themselves as true guardians of their sub

jects. He gives extensively of his ownfortune to charity and personally supervises state charities. Th e love and respect for him is indicated by the factthat he is often seen striding down athoroughfare o r in public places, his tallfigure conspicuously prominent andwithout being surrounded by a body

guard. Since the war , a medallion hasbeen struck off, bearing the nationalcolors, and the dates of Christian X’sbirth and of Denmark’s liberation fromthe Nazis. It is as much a commemora

tion of the birth of their king as arecognition of their national freedom.Upon the occasion of a luncheon, oneof the medallions was p resented to eachof us by Frater Falck-Rasmussen, GrandTreasurer, as a memento of our visit.

Food and Commodities

Copenhagen is one of the great metropolises of the world. Food is ple ntiful and, in contrast to Holland, therewas evidence of a return to normalprosperity. M any manu factured commodities are, however, still quite scarce.

This is particularly noticeable in wearing apparel. Across the narro w straitlies Sweden—it is a little more than anhour ’s ride by boat. M any Danes makefairly frequent journeys to Sweden, theland of abundance. White shirts, socksand other articles of wearing apparel,either not available in Copenhagen orselling at prohibitive prices, are beingpurchased in Mahno at the tip of Sweden. Old clothes are w orn across toSweden, discarded, and the new onesare worn back; duty is thus avoided.

The most noticeable shortage inCopenhagen, even during the summer,was fuel. England has not been able toexport any appreciable amount of coalbecause of shortage and of home consumption. Denm ark, further, cannotafford to purchase the quantity sheneeds. Consequently , in the hotels, hotwater faucets run cold water. The m anagement dispenses hot water by smallpitchers for infrequent sponge bathingor shaving. Some taxis burn charcoal,the crude burner being affixed to therear. Except for the primitive appear

ance, it seems to function quite well.Though Denmark was occupied early

in the war by the Nazis, it was sparedthe abuse of the other occupied nations.Denmark is a veritable garden spot andits vegetable produce is normally considerable. Ge imany was desperately inneed of food. She had had to destroythe food supplies of many of her enemies for military reasons. However,she kept nearly intact Denmark’s cropsand Demnark’s transportation facilities.The majority of the produce was then



siphoned off for Germany’s militaryneeds. Still, as a whole, the Danes faredbetter than, for example, the Dutch.At the conclusion of the war, Denmarkdid not have the same tremendous prob

lem of rehabilitating great areas ofdestroyed industries or inundated lands,and thus was able to return to some degree of agricultural normalcy morerapidly th an h er unf ortunate neighbors.M any attribute the better status of Denmark during the war to the courageousstand of her beloved king.

Points of Vieic

As a whole, the fear of Soviet Russia,which grips most of the allied states ofEurope, is not so manifest in Denmark.

The Danes mention Russia’s immediatepostwar release of one of their islands,formerly used by the Soviets as a base,to indicate that the Soviets have no design on Denm ark. Others differ. Theybelieve that, in a real serious difficultybetween Russia and her former bigallies, Denmark would be swept up inthe ensuing tide of destruction. However, the average Dane is far more concerned about the Ku K lux Klan and theracial problem in America than anyRussian invasion of his homeland. TheNorthern Europeans, who have a

greater racial tolerance than manyAmericans, play up, in th eir local newspapers, the American race riots and theKlan episodes in a most sensationalSunday-supplement style.

The Rosenberg Castle

It was with pleasure, on the day before our departure, that we had theopportunity to take still photographsand colored motion pictures of thefamed and beautiful Rosenberg Castlein all its massiveness and impressive

ness. The grounds around it now compose a public park. They were once theextensive estate of the castle, which wasbuilt by the renowned King ChristianIV. King Christian IV was of an inven

tive mind. As a hum anitarian, hisdeeds endeared him to his subjects. Hewas a patron of the arts and sciencesand, in fact, sponsored alchemical research in the subterranean recesses ofhis castle. He experimented with anairphone. This consisted of a long tubefor transmitting the sound of the voice.He is said to have encouraged alchemynot for the making of gold but ratherbecause of his sincere conviction that ifthe quintessence, the philosopher’sstone, could be discovered as a substratum of matter, it would make the transmu tation of elements a possibility. Thescenes of this castle which we filmedwill be included in a colored motion picture film now being produced here atA.M.O.R.C. and will contain, as well,some of the personalities of the Orderabroad, mentioned in this series of articles. Th e film will later be distributedto our lodges and chapters.

* * * * *

A few seconds after we rose from theCopenhagen field, we were over thenaiTOw body of water which separates

Sweden from Denmark. By air the journey is fifteen minutes and it isknown as the shortest commercial airroute in the world. We looked backupon the green fields of Denmark andthe red-roofed houses of Copenhagen.Ships were plying the blue water toward the North Sea, carrying Danishproducts to the world. Denm ark, thesmall nation w ith the vast heritage anda great faith in the future! M ay sheprosper!

(To be continued)

AN ANNUAL RITUALISTIC EVENT

The New Year’s Feast for a ll members in the greater New York area will be held on

Wednesday, March 19, a t 7:30 p.m. , in the auditor ium of the Pythian Temple, 135 West

70th Street, New York City. All active Rosicrucians, who m ay find it possible to come,

are cordially invited.

There will be a special program, including the tradit ional r i tual and feast , music ,

singing, and brief talks by Rosicrucian dignitaries of the Eastern states.



a u g h and the wor ldlaughs with you; weep,and you weep alone,” isstated in The W ay of the World. In everyday living, laughter is welcome;it is welcome in workand in play, and it characterizes a l l j o y o u s

moods, all states of freedom, adequacyand health.

There is no tonic that can equal aspontaneous laugh. Its physiology isfavorable toward health and longevity.When we laugh, the diaphragm, the

great m uscle of respiration, ascends anddescends rapidly, producing a momentary rise in pressure in the abdominalcavity followed by an equally rapid decrease in pressure. This activity catchesthe spongelike liver in its grip, wringingout the old congested blood and bringinga new supply into the organ. The hea rtis also exercised, and all of the visceraof the body receive a gentle, toningmassage. Enhanced circulation, abundant food, increased oxygen are supplied, and the entire organism is in har

mony. The muscles of the face aretoned, there is a flush upon the cheek, atwinkle in the eye, and the individualis attuned with life.

There is something mysterious aboutlaughter; it is a language as universalas music and yet it has no words; itmust be spontaneous—actually, an ex-

ression of the unity and harmony ofody and soul. It is contagious—a non

specific emotional expression capable ofworking veritable miracles even for theuninitiated.

The Anatomy

of Mirth

By H. A r v is T a l l e y ,

D.C., N.D., F.R.C.

V

It is a power so great that it can beasily misused. M irth has suffered atthe hands of educational evolution, forthere have been those who have usedthe power of laughte r to dethrone kings,to abolish laws, and to inconveniencetheir fellow men. A technical study ofwit a nd hum or demands the keenest insight but such is not the purpose of thisarticle. We must, however, recognizetha t the sadistic cackle and the torturingguffaw have no place in this consideration. In studying mysticism, or anythinking trend which approximates thefield of theology, one cannot help noticing the absence of the sense of humor.

It is almost as though the prayers of themystic should read like this: “God, helpme to be solemn; I can laugh withouyour assistance.” From this point oview, such an attitude is ridiculous; infact, such an attitude will only encourage many students to follow the invitation given in the Rubaiyat of OmarKhayyam which reads:

But leave the wise to wrangle, and with me

The quarrel of the universe let be;

And, in some corner of the hubbub couched,

M ake sport of th at which makes as much of thee.

Is the true mystic, the student whotakes up the mystical path not through/fear but through a desire for understanding, still to be motivated by theter ror of a jealous God who cannot “tolerate any attitude except that of thelong face and piously raised eyebrow?Is the God of the mystic some avenging



genie who pays rewards in tears andunishm ent for the echoing laugh? Ife is, then mysticism is still in the

Dark Ages, and the student on the pathmight just as well be some ascetic men

dicant who is bound by the vows ofsilence, poverty, and continence.

The Cause of Laughter

The story of the development of thesense of humor is nothing more thanthe history of mental development. Thechild, at birth, is not a self-consciousindividual; it is conscious of a numberof appetites, which, if not satisfied, willproduce crying. However, by the timethat the child actually laughs, it hasbecome, in a measure, self-conscious,

and its laughter is a response to thelearning process.

Perhaps you have had this experience, either as a child or as an adult:You are confronted with a difficult,technical problem; you work at it for atime with no results, and, finally, the

. solution begins to dawn, and, accompanying this flash of insight will be analmost uncontrollable desire to chuckleor to laugh outright. The reason forthis particular phenomenon is not exactly clear. Some neurologists claim

tha t this is due to an accumulation of Vnervous energy wh ich has forced a connection betw’een two neurons, which,ordinarily, are widely separated anatomically, and, that the sudden releaseof nervous energy flowing over a familiar pathway gives rise to a feeling ofmerriment. Others contend that thespontaneity of this laugh is due to thefeeling of satisfaction derived from solving the problem, and that the pent-upemotional tension now has expression;in other words, we are so satisfied with

ourselves th at we have to chuckle. Stillothers claim that this new insight unconsciously makes our old selves appearridiculous, and that, from our new perspective, we laugh at our stupidity. Atany rate, as the child’s associations begin to form, it develops the ability tolaugh. This ability continues, and we,as adults, also laugh when problems aresolved and decisions are made.

The feeble-minded are notorious fortheir good dispositions; but are sadlylacking in a sense of humor; so that itis impossible for them to laugh spon

taneously at any situation which doesnot involve the feeling of discomfortupon the p art of another. As the senseof humor develops, we see the childlaughing at any activity which is ex

aggerated or out of proportion to thesituation. The slapstick comedian withhis long shoes, bustle, large nose, andextreme gestures is good for a laugh anyday from the childish mind; especiallyif his paddle cracks loudly when hestrikes someone, and, particularly so, ifthe one struck leaps into the air or turnsa somersault. In this example the childactually laughs for two reasons: one isthe exaggerated gestures, and the other,the development of an adult reactionpatt ern— that of repression. It is well

known that laughter is a tension-reducing mechanism. The individual whohas much emotional tension, incompletely repressed, will laugh loudly ata situation which forms a rough parallel to his incompletely repressed emotion.

When the child laughs at the whacking given by one clown to another, heis unconsciously associating either thepaternal razor strap or the maternalhairbrush with the slapstick, and he isidentifying himself with the striker,

while the parent, or his source of authority, is undoubtedly the one struck.I The n, the first forms of hum or arethose which entail exaggerated physicalactivity, particularly if this physicalactivity falls within the scope of repressed emotion. As the sense of hum orevolves, we find laughter occurringwhen we are able to see similarity between things not usually thought of asbeing similar. This brings us to a verypopular form of wit known as punning.Quite often after a very putrid pun hasbeen made, one hears the famous quoteof Oliver Wendell Holmes that “thepun is the lowest form of wit.” Herethe speaker is usually unaware that heis actually making another pun, forHolmes was producing a witticism inthis statement, meaning that the pun isthe foundation, which, structurally, isthe lowest point.

Types

Practically every humorous situationis an outgrowth of (1) exaggerated activity, (2) the ability to see similars



where no similarity exists, and, (3)situations which permit laughter to resolve an emotional inhibition, or frustration. Th is last category strikes thedeepest at all of us, for here we find anoutlet for the various drives in lifewhich are frustrated. Situations whichnecessitate the repression of our aggressive urges can be resolved in jokes aboutour boss, our marriage partner, andeven our conception of God. This lastbrings to mind the story told of a verygodly parson, who, after observing thefinely cultivated lands and bountifulcrops of a farmer, said, “My good man,this is an excellent farm that you andGod have here.” Th e farmer immediately replied, “Yes, but you should haveseen it when God had it by H imself.”

Jokes relating to sex are also, as ^rule, rather popular because of the inhibitions and frustrations centered here,as well as the inhibition of aggressiveness which would probably find sexualexpression in a less evolved civilization.

In mentioning jokes of a sexual coloring, no attempt is being made to excuse those stories which are commonly t referred to as “dirty,” but it is hopedthat it will give the reader an addi-^tional insight into the inhibitions and

frustrations which society has impose(upon those persons indulging excessively in these stories. As long as civi-\lization tends to restrict the urges ofcertain individuals, these persons, in anendeavor to conform to the dictates ofcivilization, will manufacture that typeof humor which will permit them theresolution of their inhibited emotions.Addicts of the “dirty” story are unconsciously declaring that our present cuMlure has set up standards which are to©strict for their moral evolution; therefore, it can be realized that tension release of this type is to be chosen in pref

erence to allowing this tension to buildup and build up until some sex crimeis precipitated . Of course, the point willbe argued that stories of this kind willprobably inflame some persons to amore passionate manner of behavior.This argument is well founded; however, with the amount of suggestiveliterature upon the newsstands, it isdoubtful whether these stories, of andby themselves, would produce any refraction of moral law.

Yietvinr/ the Motive

Complete repression of all nonsocialurges would, perhaps, be favorable ifsuch could be accomplished; however,situations, at times, make this difficultif not impossible, and, from time to

time, we find periods of upset in thebest of well-regulated lives. It m ightbe that the stude nt on the path is helpedby taking every situation with the ut-

ost seriousness, feeling th at e very difficulty is a great Cosmic trial which istrengthening his character and mold-

g his destiny; but, as far as his ownphysical and mental health is concerned, it would be just as well for himto learn not to take himself quite soseriously, to laugh at his mistakesrather than brood about them and to

develop a foresight worthy of the civilization in which he lives. Th e morestrict and stem his conception of God,the more solemn is he apt to behavewhen in the presence of this God, and[the more irre gula r his behavior when he•uts his halo back into the moth balls.i the student can learn to laugh at his

struggles, and to be motivated by the joy of success rath er th an th e fear offailure, his services will be more spontaneous, his reward nobler, and hissonality will be better roundedmore fit for the M asters’ use when thattime comes.

T he

Rosic rucia n

D igest

M arch

1947

TRADITIONAL CEREMONY AT ROSICRUCIAN PARKThe tradit ional Rosicrucian New Year’s Day ceremony, which is celebrated on the

occasion of the vernal equinox, will be held in the Francis Bacon Auditor ium in Rosicrucian Park on Su nday evening, March 23. Th e doors will open promptly a t 7:30 p.m.All members in good standing within the vicinity of San Jose are invited to a ttend.Membership credentia ls must be presented.

Contact your local lodge or chapter for information concerning similar ceremoniesheld there.



Temple Echoes

By P l a t o n i c u s , F. R. C .

h e philosophy of the Rosi-crucians a c c o r d s towomen equal status withmen. Historically therehave been many outstanding and versatilefeminine personalities inthe Order, just as thereare today. Let me tell

you the life story of a fine lady m emberin New York City named Ruth Farran.

Miss Farran was bora on a farm innorth ern Iowa near Mason City. She

attended rural schools until the age ofeight, when her mother’s temporaryblindness required her remaining athome to help with the house and farmwork. W hen Ruth was seventeen hermother ’s eyesight was regained, and thegirl wasable to return to school andsatisfyherdeep hung er for an education.

After completing high school, MissFarran obtained a teaching certificateand began to teach in rural schools.Between educational positions she ob

tained higher instruction at an academyin Minnesota and then at the Iowa-State Teachers College. Her Bachelorof Arts degree was earned in the field ofpsychology.

Then followed several years as ahigh school principal, with additionalexperience in teach er training. She wasalso able to instruct classes in psychology, with emphasis upon personalitydevelopment. H er psychology courseswere very successful, so much so thatthe parents of her students often at

tended classes and experiments.

In 1929 a severe illness changed theentire course of Ruth F ar ran’s life. During the illness she had many strangepsychological and mystical experiences.Upon her recovery she left Iowa andtraveled to New Yory City with the purpose of advanced study. There was aninsistent desire within her to clarify anddevelop her psychological ideas.

A year later she obtained the Masterof Arts degree from the Teachers College, Columbia University, specializingin the psychology of tests and measurement. She then was admitted to theAdvanced School of Education at Columbia, and began to develop her psychological and mystical theories into adoctoral dissertation. Fina lly in 1937she was ready to apply for the Doctorate in Philosophy. To a seminar ofuniversity professors she submitted herproposed study in the psychology of relaxation. Afte r long discussion and academic delay, Miss F arra n was informedthat the Teachers College had no faculty member qualified to handle the

mystical and metaphysical phases ofthe proposed study, and she would haveto select a simpler subject, more in linewith the prevailing psychological theories of the university!

As might be suspected, this was a#'enormous disappointment to Miss Fa^-ran. H er mystical, vitalistic theoriessimply were not acceptable in the aridworld of mechanistic academic research.At the same time her funds gave out,and she entered the business world of

New York to earn a living.



T h e

Ros ic rucia n

Dig est

M arch

1947

In succeeding years Miss Farran hasadvanced to a supervisory capacity in alarge business office in Manhattan, butduring her spare time continues herpsychological research an d writing. H erpublished articles include the following:“Modern Psychology and the Rosicrucian Concepts” in the Rosicrucian Digest for April, 1938; “Mysticism andExperimentalism” in the Rev iew of Religion, May, 1939; “Steps to ReadyRelaxation” in M in d Digest, December,1945; and “What, If Anything, Is theMeaning of Our Dreams?” in M in d

Digest of October, November, and December, 1946.

For five years, in odd moments, shehas been working on a mystical novelwith a reincarnation theme, and is nowpreparing for publication a book on relaxation, for popular reading.

The path to mysticism for Ruth Farran led through the broad fields of psychology. Du ring school days she wasdisappointed in the conventional approach, for it was mechanistic and dealtwith man largely as an intricate mechanism. She resolved to teach psychology from the standpoint of showing people how to live, how to developtheir personalities, and how to releasethe vital, creative impulses of life.

In 1928 during a visit at home, hermother asked her what she knew aboutthe mystical Rosicrucians. Miss Far ranwas veiy surprised to learn that hermother had joined the Order a yearbefore. Af ter investigation she, too, followed suit and affiliated in Ju ly of 1928.For eighteen years she has been anactive student member of AMORC.

After coming to New York City,Soror Far ran me t her first Rosicrucians.In 1933 she was a charter member of

the reorganized New York Chapter, andbecame its first secretary. In succeeding years of service she functioned asNeophyte class master, as director ofthe New York Sunshine Circle for eightyears, as a Trustee for three years, andfinally as Master of the Lodge duringthis current year. W hen Soror RuthFarran goes out of office as Master onMarch 19, 1947, she will be promoted,by decree of the Imperator, to an honorary official position of the GrandLodge in the State of New York.

Pier year of service as Master of theLodge has been one of exceptionalmerit. W ith her years of study and experimentation in psychology. SororFarran is very skilled in human relations and in adjusting the inevitableclashes of wills and personalities whichaccompany all human associations.Under h er guidance the New York CityLodge has taken another strong stepforward, and she is universally respected and beloved by the membershipfor her tolerance and good works.

Soror Farran sees the RosicrucianOrder as a movement of immense importance in American and world lifetoday. She sees the Order giving peoplea broader, more complete view of lifeand h u m a n potentialities—teachingpeople how to develop their capabilitiesmore effectively than any other moderneducational movement. Throu gh teaching its members, internationally, how tounfold and balance their personalities,she believes the Order will aid in improving the prospects of future worldcivilization.

Soror Ruth Farran’s ambition is tohelp in the realization of the universalspiritual ideal, chiefly through her w riting. W ith psychological essays andmystical fiction she hopes to contribute

to world culture and the improvementof hum an society.

Years of personal contacts in the educational and business fields have givenher sharp insight into the problems ofpersonality in the workaday world.Since her critical illness in i929, shehas known that her mission is to explain the functions of the whole manfrom the broader mystical viewpoint. \

Perhaps the greatest lesson taught tohe r by the Order has been confidence—a deep inner confidence that world

events are going to work out constructively because the events of her own lifeihave thus evolved. Problem s can besolved, and will work out! She haslearned the art of transmuting difficulties through mystical understanding.Our good Soror is content in using herown profound experiences as a guidefor others. Like all true Rosicrucians,past and present, she has found in mys*ticism the most satisfying solutions tolife’s problems.

* * *



All Rosicrucian members living within traveling distance of a Chapter orLodge of AMORC should make a sincere effort to attend the annual NewYear’s Feast, held about the twenty-

first of March. W rite to the secretaryof the subordinate AMORC body nearest to you, and find out the exact thneand place of this most important ritualistic event of the year.

We invite all active Rosicrueians living within reach of New York City toattend our annual symbolic Feast onWednesday, March 19, at 7:30 p.m., inthe Pythian Temple, 135 West 70thStreet, New York. We have engagedthe spacious, beautiful main Temple,with accommodations for one thousand

persons. All members are urged tocome, and we welcome delegations ofofficers and members from EasternLodges and Chapters.

* * *

A CRITIQUE OF AMERICAN

LIBERALISM

Part I

The American liberal movement issadly divided and floundering. Withthe collapse of the New Deal following

the untimely death of President Franklin D. Roosevelt, the liberal forces inAmerican social and political life havebecome increasingly confused and disorganized. The smashing victory at thepolls of the conservatives in the fall of1946 served only to accentuate the liberal decline, and to raise importantquestions for the future. W ith most ofthe world swinging Left or Left-of-Center, the U.S.A. has shifted sharplyto the Right, creating a strange and ultimately dangerous situation.

Plato taught long ago that the collective ills of man would never ceaseuntil economic and political power

joined hands with philosophic wisdomfor the common good. Peace and justice will ultima tely be secure in a philosophical commonwealth, whose leaderswill be the wisest men and women ofthe comm unity. It is in the spirit ofthis ancient Platonic ideal that I address the following comments to ourreaders—not in any spirit of partisanship or mere controversy, but to seek

the truth in the tangled social affairsof mankind . Furthermore, the following ideas are solely my responsibility,and are not to be construed as reflecting official policies or interpretations

AMORC.The liberal ideal is to work for human freedom everywhere, for the maximum growth and expression of everyhuman soul-personality without regardto race, creed or other outer conditionsof hum an life. W ith Jefferson, thisideal holds that all men are createdequal, and their differences in intelligence, capacity, character, and enterprise should never obscure their equality in the sight of God.

W ar is one of the greatest enemies

of human freedom, and therefore theliberal hates war. Peace is a necessaryaccompaniment of personal and spiritual growth; therefore, everywhere theliberal mind struggles for peace.

Poverty degrades men; likewise theextremes of wealth and poverty militate against the ideals of equality andgrowth in character. W ith the socialeffort for an economy of abundance isthe liberal program of lifting the minimum standard of living of all citizens,so as more nearly to equalize and

harmonize the physical conditions ofexistence.Space does not permit an historical

review of the liberal forces in Americanlife, but we may note in passing theagrarian liberalism of Thomas Jefferson, opposing the feudal ideals of manylarge landholders a nd the caste-minded-ness of a rising Colonial aristocracywhich looked more to the Old Worldthan the New.

With the remarkable and unparalleled industrialization of the United

States, culminating in the nineteenthcentury, the concentrated economicpower of corporate and financial interests was a constant threat to farmersand small operators throughout thecountry. Th eir resentment found expression in the populist movements ofthe latter half of the century, in thecrusades of William Jennings Bryan,the rise of trades-unions to protect therights of wage earners; then, the pro-gressivism of the elder LaFollette, thefight against monopolistic corporations



T h e

Rosicruci an

Digest

March

1947

by Theodore Roosevelt, and, before thefirst World War, the “New Freedom”of Woodrow Wilson. As our countrybecame increasingly urbanized, industrialized and integrated through a vastsystem of transportation and comm unications, it became obvious that the concentration of power and wealth in thehands of a small percentage of the population was a threat to the liberties andwell-being of all. How were hu m anfreedom and individual enterprise to bepreserved in an era of increasing technological specialization, with no openfrontier offering an escape valve for rebellious souls? This basic problem, Imight add, is still with us, and will beconsidered more fully in Part II of thisessay.

The liberalism of Woodrow Wilsonwas submerged in the feverish activitiesof the first World War, and was lostwith the capture of political power byconservatives in 1920. Curiously , inour histoiy conservative political forcesseem to mount in the saddle followingall wars, including the recent one.

The decade of the 1920’s, as most ofour readers will remember, was markedby an unparalleled “boom” and anequa lly spectacular “bust” in 1929. Thesterility and ineffectiveness of the con

servative program following 1929 ledto the election of Franklin D. Rooseveltin 1932 and the gradual emergence ofthe New Deal program.

The New Deal, with all its faults,represented a genuine coalescence ofliberal social and economic forces, heldtogether by the political adroitness,leadership, and gifted social improvisation of the late President. It was anexperimental and largely patchworkprogram, designed to start the American economy functioning again with

due regard to the democratic rights andeconomic welfare of the great majorityof our citizens.

With the passing of F.D.R. the NewDeal simply fell to pieces. The sincerityand eagerness of Mr. Truman could not

replace the gifted leadership and political ma stery of his predecessor. Libera lpersonalities, such as Mr. Henry Wallace, resigned from, or left, the governme nt service in considerable numbers.

Throughout the world the name ofPresident Roosevelt had become awatchword of American liberal democracy. Our Imperator, writing in thismagazine of his recent trip by air toEurope, mentions the high esteem ofthe Belgians and other peoples for thememory of the late President. A monu

ment in his memory by the Britishpeoples was vastly oversubscribed.

There has been a great shift in thenational and international scene, andthe liberal minds among the Anglo-American peoples must reformulatetheir program if they are to guide thefuture social destinies of their nations.

Max L erner, brilliant Am erican political scientist, writes that “Liberalismin America needs a new philosophy . . .a new ethic. . . . It needs a new economic theory—a plan as to which sec

tors of the economy will need to benationalized, which regulated andwhich set free.”

In the firm belief that liberalismholds the key to our social and economic future, just as mystical philosophy does in the realm of the humanspirit, I shall offer in Part II some suggestions which may serve as buildingblocks for the foundation of a new,functional philosophy of Americanliberalism.

(To be continued)

V V V

We p ray the new yea r to bring us to our best; to reveal the beauty of truth and

the grace of sincerity; to enrich us with friendship and to teach us the glory ofgoodness; . . . If sorrow be our portion, we pra y we m ay accept the glorywhich lies hidden at its heart, taking to ourselves strength to endure and power

to see beyond to the radiance which never fades. . . .

We ask that we may never be defeated by disappointment or downed by dis

couragement.—From Vitagrams, by Winifred Willard.

C68 1



The Least Objective of the Fine Arts

A DISCUSSION OF MUSIC

B y J. A. C a l c a n o C a l c a n o , F.R.C.

is one of the mostions gifts man has* rec eiv ed from hisator. Music, from ther beginnings of man’son Earth, has always1 closely connected1 worship, with reli-1, and with mystical

ceremonies. M any thousands of years

ago, when mankind was going throughthe first stages of civilization, at thetime of the old cave-dwellers, musicwas inseparable from the early practices of magic. Encha ntm ents , sorceries,and the hypnotic practices of the savage, could only be perfonned withmusic as an element which could not bedispensed with, just as we charm snakestoday. Ea rly civilizations paid the mostimportant attention to music. The temples of Sumer and Akkad, those ofBabylon and Assyria, of India, China,

and Egypt, had their special and mostcarefully combined orchestras. Greeceand Rome followed the same tradition;and the most impressive, almost delirious effect of the Chorus of Bacchantes,singing and frantically dancing withinthe sacred gardens, with the flame oftheir torches also dancing against thestars of nigh t and the dark sacred trees,during the mystical festivals of Dionysus, is something that is still livingand echoing in the memory of mankind.

A few centuries later, after the decline of classical antiquity, when newwaves of uncultured tribes had mixedwith the remains of a decadent society,after the old standards of thinking andliving were destroyed and humanitywas in a kind of chaos, music againwas one of the leading elements in therebir th of m an ’s culture. From withinthe imposing Christian cathedrals, the

religious choirs arose, building a stilllarger dome of vibrations, which wasthe solemn cathedral of sounds createdby Palestrina, Victoria, and scores ofother musicians who are counted amongthe greatest composers of all times.

language of Sounds

W hen we think tha t in most mysticaland religious ceremonies of all timesand of all peoples, music played not amore or less passive part, as did thepaintings and mural decorations of tem

ples, but a part as active as the wordsand actions of th e ritualistic officers, wemust conclude that there must be areason for this, and there is a reason.Music differs considerably in one pointfrom other known forms of Art. Butbefore we devote ourselves to this question, we must settle a previous point.And it is that when we say music, weme an music, not just sounds. The ar tof sounds is a language, generallyspeaking; the same as English is a language. Now, by means of the English



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language, we can say almost anythingwe want, no matter how inconsequential. We can say to each other a niceword or two when we meet, we can saysomething about the weather, aboutsoaring prices, about taxes, or about theneighbor’s inquisitive dog. And all thisis very far from Shelley’s poetry, orfrom Tenny son’s or W hitm an’s. If weare talking about Eng lish poe try, nobody will make the mistake of thinkingthat we mean the grocer’s advertisement or rocking-chair gossip, becauseall of them are expressed in the Englishlanguage. But it so happens tha t thisvery gross mistake is often made whenwe talk about music, because in thelanguage of sounds, platitudes and nonsenses can also be uttered, and are ut

tered every day. An y one who has gonethrough the early stages of musicalcomposition, without going any further,can easily combine sounds and formsimple phrases which may sound niceto certain ears, but convey no musicalthought of an y kind. Such pieces become more popular than one of Tschai-kowsky’s symphonic poems, becausethey don’t require p repared listeners; inthe same way newspapers or cheap fiction books require less prepared readerstha n does Plato or Emerson. So, when

we say music, we don’t mean just anykind of sound expression, but sound expression which is artistically constituted; we mean art-music, thought-music.

Perhaps never before has mankindlived with so much music at hand astoday. Modem devices of differentkinds bring music to us at any time, atany place. Th ink for a moment on thedifficulties to hear good music, of butsixty years ago. Millions and millions,hundreds of millions of people passedthrough life without hearing, even oncein a lifetime, a symphony orchestra.Only very few people, within the fewexceptionally large cities of a few advanced countries in the Western civilization could hear such a marvelousachievement of artistic endeavor as is asymphony orchestra. Today, with theaid of the phonograph and the radio,you can hear it anywhere. And withall that, perhaps more than ninety percent of the music we hear is not music,but just sounds.

We find in a very old Chinese book,the Yoshi-Liki, what one of the disciples of Confucius once said. (Incidentally, Confucius had an exceptionallygood understanding of music, and hismany remarks about it are very deepand worthy of reading and of meditation.) From a long and interestingpassage of that work, we w-ill quote thefollowing. Baron W en, a Chinese nobleman, asked of Tsehsia, a disciple ofConfucius, certain explanations aboutmusic, and Tsehsia answered him:

‘You asked me about music, but what you are re ally interested in is ju st sounds. Music and sounds are of course related, but they are two different things.’— 'W hat do you mean?' asked Baron W en.—7 n the ancient times,'

said Tsehsia, ‘the forces of nature were in harmony and the weather was in accord with the four seasons; the people were good in character and the harvests were plentiful; there were no epidemics and no monsters of bad omen appeared. That was the time whe n everything was right. So then the Sages arose and established social discipline in the relationship between parents and children and kings and their Ministers. W ith the establishment of social discipline, the world was brought into order, the

Sages set the right standards for the six pi tch pipes arid the five keys . People then began to sing songs and anthems to the accompaniment of hsuan string instruments, and these were called virtuous sounds, sacred music, and sacred music was music. . . . But what Your

Highness is interested in is mere ly a jumble of sounds’

Arts. Thrir Objective Phnse

All the magnificent things aboutmusic contained in our mystical teachings, in the books of philosophers ormystics, of critics or essayists, of greatthinkers or teachers, do not apply at allto ninety per cent of the so-called musicwe hear every day. It is a vain attemptto try to feel the magnificent spiritualeffect of music, if we choose for that apretty melody from an operetta, or awell-known march or waltz, or a pleasan t popu lar song, be it gay or sad. Youwill never find anything important init. You will enjoy it, as you enjoy agood cigar if you are a smoker, or as



you enjoy a good glass of fruit juice ifyou are thirsty; the nature of the enjoyment will be a little bit different, perhaps, but it will be not more spiritual,not more artistic, not more transcendent. To look for the real gran deur ofmusic in that kind of composition is liketrying to fish in a dry pond.

Having dealt with this point, at leasttentatively, we can go on. W e saidthat music—real music—is differentfrom all other known forms of art inone aspect: in its objective meaning, inother words, in its ideological content.Music, the same as painting, the sameas poetry, has a technical part, a physical part. Anyone who intends to be agood artist must learn the technicalities

of drawing, must acquire, for instance,the skill of shading in the proper waywith charcoal, or pencil or pen, orwhichever it be. The poet mu st acquirethe skill to set the words in the propergrammatical order and fill the metricalrequirements of verse, and so forth.The musician—and here we speak ofthe composer and not of the performer,because the performer parallels theactor and not the poet, the interpreterand not the creator—the composer mustacquire the skill to handle notes, to

form chords or phrases, according tothe requirements of harmony or counterpoint. So far, so good. Music has,then, a technical or physical part,which has been only superficially mentioned here, and which corresponds tothe technical branch of other forms ofart. Th ey all have in common a material body, a technical skeleton, so tospeak. We are not interested in this atpresent, no matter how interesting itmay be.

Painting, for instance, has anotheraspect the nature of which is mental,and belongs to the brain consciousness,to the objective mind. W he n we lookat a picture and we see a brown spot,that brown spot has a very definitemeaning to us. It is a dog, let us say.And we recognize, by its shape, itsshading, its qualities, even its seemingtouch impression to our eyes, that it isnot just anything brown, but a browndog, and we further recognize the position of the animal, we realize that hislegs are in this or that direction, thathis head is in this or that position, and

that the dog is resting, or standing, or jumping. Now, all of us will agree, Ithink, that these realizations are all ofthem of an objective nature and it isthe functioning of our brain conscious

ness that enables us to identify thebrown spot as a quiet, resting, smalldog. This belongs to the objective partof painting, and while looking at a picture, our objective mind is busy—sothat a brown spot has, in painting, anobjective meaning, an ideological content. The brown spot contains in itselfthe objective idea of a dog.

Let us say, incidentally, that pain tingwould be no art at all, if it went nofurth er than this. To m any people,even art collectors, or even unenlight

ened painters themselves, painting is ju st th at and no more. For them pain ting is something like hand-made photographs; for them painting is duplicating and not creating. It is an activityakin to that of the parrot or the monkey, and not more or less similar to thecreative work of God or of evolved man.The higher phase of painting, the oneabove its objective aspect, is what makesof paintin g one of the fine arts. Its fascinating inner message is not fully well-known by the uninitiated in it, and we

will not deal with it now because that“belongs to another story.”Poetry, the same as painting, has an

objective part. Poetry contains men talideology. This point is quite obvious.The rhythm of a verse is not like thatof a drum, because it is accomplishedby means of words and each word isnot just a soimd, as the mystical vowelsounds are; they have, in addition, aconventional objective meaning whichwe perceive through our objective mind.When we read or speak the words“brown dog” in a poem, we have an

objective realization through our mortal consciousness, much in the sameway as when we grasped the meaningof the “brown spot” in a picture.

Both, poetry and painting, make useof that objective element not as an endin itself, but as a means to awaken ourdeeper feelings and thus induce a certain activity in our higher mind. Bothin poetry and painting, our objective,mortal consciousness is at work, because those arts approach our inn er sensitivity through the active channel of



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our lower mind. If our higher consciousness does not become active atsome time, we will not get the realartistic message the masterpiece has instore for us.

Music and inner Consciousness

W ith music it is different. Music hasno objective meanin g at all. Even so-called descriptive music has not thatkind of conventional meaning. But weare not going to discuss descriptivemusic at this time, because it is a minorbranch of the greater music, because itwould be too long to explain here, andagain, because “that belongs to anotherstory.”

It was mentioned above that a“brown spot” in a picture is not just a

brown spot, but a dog, or say, a cushion,or a barrel, or a monk’s robe, or an oldshoe, but it certainly is something. Now, if music were visible, if you couldsee music, if you could see that “soundlandscape” that a piece would be, thenthe brown spot would not be a dog, ora barrel, it would be simply . . . nothing. And we say nothing because ithas absolutely no objective meaning toour brain mind . It goes almost directlyto our higher consciousness and there itproduces an effect or assumes a mean

ing for which there are no words.Since music does not require to any

large extent the activity of our objective consciousness, it easily stimulatesour higher min d into activity. Musicreaches our inn er consciousness throughthe channel of our brain consciousness,the same as other arts do, but thatchannel is active with other of the finearts, and dorm ant with music. Musicis by no means higher (nor do we imply it) than other arts, because theartistic message of painting or poetry is

as high, as deep, as moving as that ofmusic. But the means to achieve thisare different and people who lack thedisposition or the knowledge or thetraining—and mainly those of a purelyintellectual type—may be misled bythe objective part of some forms of art,and may take the end for the means,as usually happens. Th ey may enjoythe objective part of painting and consequently may say that they understand and like painting which would bea mistake if they miss the inner mean

ing. People who don’t get the inn ermeaning of music are at sea, becausethere is no objective understanding ofmusic that they could grasp. To the inner understanding of music we gothrough the higher feelings and notthrough a brain type of realization.

So, music goes right to our higherconsciousness, and delivers there itsmessage, and sets into vibration some ofour higher faculties. We are no t wellaware sometimes of wha t has happened,but the results have been achieved allthe same. Those faculties have beenstimulated, have been activated, andawakened. We see, then, that somehow, hearing in the right way, a musical masterpiece is more like a mysticalexperience than merely like the enjoyment of something pleasant.

It is very simple to understand thatmusic, real music, has the power ofeasily elevating us, perhaps with out ournoticing it, and of setting into activitysome of our higher faculties, accordingto the nature and meaning of the composition. This is the reason for the closeassociation of music with worship, withmystical or religious ceremonies at alltimes; because music is the least objective of the fine arts.

We can imagine how delicate, impressive, and thrilling were the harpsand flutes of old Egypt, when in themoonlight on the Nile their sacred melodies kept flowdng into the air of nightfrom the mystical barges of ceremonialprocessions, amidst the imposing silenceof the nea rby desert. W e can imaginehow the forceful, brilliant, massivechoirs of old Babylon rose together witha chorus of energetic trumpets, fromthe shrines on the top of the holy,square towers, like the glorious smokeof some immense sacrifice rising powerfully, eager to attain the very heart ofthe Universe. . . .

Let us be grateful and thank ou r eternal Father for his generosity and wisdom in bestowing upon us this mostprecious blessing of music. Let us thankHim with the music of our livinghearts, and let us pray for the continuation of this splendid gift, so that it mayhelp us in evolving our beings in orderto reach some day the doors of light ofthe heavenly, eternal City.



i

SANCTUM MUSINGS

>ROSICRUCIANISM AND EDUCATION

By T h o r K i i m a l e h t o , Sovereign Grand Master

n e o f the fields of knowledge in which drasticchanges must occur isthat of education. Scienceand invention have revolutionized modern life tothe point where it is im

perative that every mem-________ her of our society possess

much information and many skills inorder to fit easily into our civilization.Education, like every other art, has developed in response to demand. Formany centuries education was theprivilege of the few. The Pu ritans introduced the idea of public educationinto this country because of their conviction that every person should be ableto read the prayer book and the Biblefor himself. Religion has been one ofthe strongest driving forces in fosteringeducation in the Protestant countries.In China, in India, and among theJews, an elaborate educational systemwas developed because of the duty ofeveiy boy to study the religious classics.

In this country, for a long time ahigher education was only for thosewho intended entering the learned professions, like medicine, law, the ministry, and teaching. Later, advancedscientific train ing became necessary forthe chemists and the engineers, and for

many other activities. A system of free,

compulsory education has made ouicountry one of the most literate in the'world. Our tremendous ly expandingknowledge in every branch of scienceis rapidly making our educational systems obsolete.

Our educational system, as consti

tuted at present, is based on the premisethat childhood and youth are the propertimes for learning. W ha t are the consequences of this erroneous assumption?Despite the compulsory educationallaws, despite the most expensive educational equipment in the world, despitetrained teachers and advanced methodsof instruction, our population, on the!whole, is not really educated. Those'who attain the comprehensive background and development of mind andwill, are very few indeed. Educators

and people interested in the welfare ofour country have been deeply concerned about this serious situation. Thewidespread success of correspondenceschools has proved that our educationalsystem is not functioning properly.

To be an intelligent citizen demandsknowledge and experience, an informedmind and a trained will. Yet the vjiitmajority of our men and women gettheir only education in the years whendesire for knowledge is feeble and the

judgmen t is im mature. Years are con

sumed in giving children only the



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fundamentals of an education. Thevarious subjects taught in high schoolmust be oversimplified to reach theaverage adolescent intelligence. M anyof the subjects and problems are tooremote for the interests and comprehension of high school pupils.

Democracy, if it wants to endure,must in some way meet the problem.In some way the voting adult must bereached. The voting adu lt needs thattraining in civics and history and communal responsibility which we cramdown the throats of our youngsters.Our working adults need the trainingin speech and personality that is almostwasted on our high school students.Philosophy which is just a “snap”course to the average healthy, happycollege student is of deeper import tothe man who has had some experiencein life. If our adult population had thedesire, the time, and the opportunity toread, to discuss, and to study, our levelof civilization and culture could besharply an d rapid ly raised.

Stops in Self-Improvement

We need not wait for educationalpractice to catch up with educationaltheory. As students of the RosicrucianOrder we can educate ourselves. Thepoint is to recognize the fact th at we all

need to continue our education in everyphase of life. To become aware of ourdeficiencies is the first step in self-improvement. To have the desire toremed y them is the second step. Toplan a systematic course of study andstick to it, is the third. W ith ProfessorOverstreet we maintain that “adult lifewill eventually come to be regarded notsimply as a putting-into-practice of theeducation that has already been received, but as a process of continuing-education-with living.” The necessityof continued self-education is empha

sized likewise by Everett Dean Martin,who says: “frap. does nQtJget,’jm ^gduo -tion anywhere, u ne becomes an e ' 1cated person I• i»u ̂HerfiT-yi n

jjind a -life devoted to th e discovery aiMjlservice of tru th .”

It was a commonly accepted opinionthat young people learn more easilytha n older people. An old saying runs:“If one learns as a child, it is like inkwritten 011 clean paper; if one learns

as an old man, it is like ink written onblotted paper.” Both scientific investigation and experience have proved thefalsity of this statement for mostbranches of learning. When ever reason, intelligence, and experience are

necessary, the ad ult learns more readily.

Aims and Expectations

Our Rosicrucian system of education,planned for the adult, has always accepted the idea that the adult is capable of being educated. Our system iseminently practical in that we aim totrain every aspect of the personality—mind, emotions, and will. Thro ugh ourexperiments we aim to cultivate the scientific, inquiring mind. Throug h ourstudy of the emotions, both positive and

negative, we aim to help the individualto gain emotional stability. The effortnecessary to translate these instructionsinto terms of daily living must developthe will.

We expect our students to developinto the highes t type of citizens. Because of their developed social consciousness and an inquiring mind, weexpect them to be immune to mob hysteria, incapable of prejudice and intolerance, skeptical of propaganda, anopen to new ideas affecting evebranch of learning. W e expect them t

be among the pioneers of any worthwhile movement, and we expect themto be among the experimenters in everyfield of study.

The knowledge in possession of theRosicrucian Order is the result of thepatient accumulation of the work ofcountless students in man y ages. Eachadvanced student has made his contribution. li e has added his quota notmerely from a sense of duty but in thescholar’s joy of discovery and verification. We expect our members throughout the world, as they achieve a certain

degree of development, to take theirplaces in our ranks as productive workers. “To share in the possession of thisknowledge and to work for its improvement and increase, is to men andwomen simply to attain to the truehuman estate.”

Our advanced members work in thelaboratory, in the study, and in theworld. Th ey increase the sum total ofknowledge and of good in the world.The two strongest impulses of the soul



are to know and to love. A rea l Rosicrucian student expresses the firstthrough continued study, and the second through public service.

The Aquarian Cycle

Let us now put generalities aside andinquire into the conditions facing ustoday, and in what way we may contribute our share in the evolutionarydevelopment of hum anity. We are nowin the opening years of the Aquariancycle. In this cycle, brotherhood mustbecome a working principle if the tasksdivinely planned are to be successfullyaccomplished. Two tremendous worldforces are clashing. The strong imperialistic tendencies, the savage aggressive

ness, the cruel selfishness apparent inso many parts of the world today arethe last desperate efforts of Power tomain tain its sovereignty. Jus t as thebody must become the instrument ofthe soul, so Power must become the instrum ent of Love. Even as the bodystruggles violently when an evil habitmust be uprooted and a better habitplanted, so the forces representing selfish power and aggression struggle violently before the final conquest of theforces representing service, brotherhood,and love.

Religion has been openly discardedfor dialectic materialism. Althougheventually justice must triumph andlove must prevail and God must conquer, we human beings are the instruments both for struggle and for victory.W e must help in the combat. We m ustbe ready to do the task assigned. Wemust be obedient to the divine behest.We must strengthen the forces makingfor peace, for justice, and for brotherhood. As students of the Order, weknow something of the mysteries of life

and the workings of the divine hierarchy. Our knowledge may be slight,but it is sufficient to make us realizethe importance of the task upon whichwe are engaged and the vital necessityof harmonious co-operation. We arebeing called upon to make a supremeeffort in the cause of hum anity . Weare called upon to make the world safefor our children and for human valuesand for the beauty of culture.

That the world is a unit, an organism, has always been known among stu

dents of mysticism, but today eveiy

human being is forced to realize thetruth of the statement in the economicand political repercussions in his owncountry and even in his own field ofwork. Th ere was a time when a nation

could live indep endently , alone. It tookso long for news to travel, it took solong for a ship to cross the seas that aman could live alone, and a nationcould remain unaffected by foreignevents, over a considerable period oftime. The United States among nationsmanaged for a long time to maintain aproud insularity. This isolation is nolonger necessary or possible. We areunited by bonds of trade, travel andfriendship, with every part of theworld. There are no boundaries. The

radio and the airplane have practicallyeradicated time and space.

It is essential to remember that theNatural Unit of all Spiritual life is theHuman Individual; the Natural Unitof all Political life is the Nation; whilthe Natural unit for modern Economiclife is the whole Earth and the wholeH um an race. These three simple truthsmust become the foundation stones ofthe activities of the Aquarian age.

Think of the great Rosicrucian leaders of the past. W e must rise to their

heights. W e must live and work andstruggle in their spirit. We must forget ourselves and live and work for thegreat cause alone. It is the Cause thatmatters. It is mankind tha t counts. Asworkers for the cause, we rise to heightssupernal, we grow spiritually, we attain mastership. Our welfare dependson the welfare of all mankind. We cannot know happiness when m ankind suffers. We caimot know prosperity whenman kind starves. We cannot be blessedwith peace when mankind is at war.

When an organ of the body is injured,the whole body suffers. W hen anypeople in the family of nations suffersfrustration , persecution, and oppression,the whole world suffers.

The sti'icken world cries to heavenfor guidance, for assistance, for lighThe re lies our great task. The re liesour field of service. Le t us come asministering angels with soothing touchand healing words. Let us be childrenof light with the fire of love in ourhearts and gentle peace in our hands.

Let us clothe the naked, feed the hun



gry, rescue the captive, support thewidow, cherish the orphan, a nd nourishthe hung ry spirit. Let us encourageevery noble cause. Let us sustain thehands of every brother, even as thehands of Moses were sustained on themountainside. Let us do the work ofGod in every part of the vineyard towhich we are sent. Let us be a radian tsun in our own corner. Let us be aninspiration to all who know us.

To do these beautiful, soul-satisfyingtasks we must work in harmonious cooperation, We m ust be at peace withone another. W e must forget personalambitions and honors. Office or placemean nothing. Distinction and honor

V V

mean nothing. Recognition meansnothing. Th e big thing is tha t the greatwork is accomplished. It is enough thatGod knows what we do, and the sacrifices that we make, and the work thatwe accomplish. The more secret thetask, the greater the merit in the eyesof God. Th e greater the sacrifices, themore is the Cosmic indebted to you. Noman can rewa rd as God can. Everyhuman honor pales beside the divinelove. Rejoice, therefore , if it is you r lotto remain unknown, to work in secret,to make great sacrifices without seeming reward. Throu gh such a life youclimb swiftly the ladder that leads toillumination and to union with God.

V

The Divine Destiny

Th e

Ros ic ruc ian

D igest

March

1947

By M i l t o n D . A p a o

If there is something beyond the conception of human physical consciousness

th at keeps the zeal of yo ur love for the Divine ever burning . . .

If there is something quite imponderable from within that tends the ever-

increasing urge of your inner self toward searching the most sacred temple forCosmic Attunement . . .

If there is something immeasurable in its force of spiritual vibration, infusing your being, that moves and shifts your life to the highest moral goal and

self-perfection . . .That something is the mystical fire, the heat of the spiritual energy, the burn

ing Heart of the Divine Soul which consumes your passions and all your mun

dane desires so that you will begin to resign from this finite life to reside in that

infinite Divine Source which draws all the living matter into the realm of ultimate Goodness, as well as creates and regenerates all nonliving m atter for the

greatest Cosmic harmonium into which God, ever since creation, has designed

everything for the complete and absolute oneness in Himself.

THEREFORE:

Allow that Divine Fire to forge your being into a new state of life;

Allow that ever-vibrating spirit energy to evolve you into the higher plane of

perfection; and finally

Allow that Soul Fire of Mystery to transmute your mental and physical con

sciousness and bring you into a closer and perfect union of the Cosmic All, forinto that Oneness and perfection in God, “out of Flis own image,” you are createdand destined.

V V V

Angels are happier than Men and Dev ils because they are not always prying after Good and Evil in one another and eating the Tree of Knowledge forSatan’s Gratification.— W illiam Blake



T H E S P E C TR E O F W A R

No resp ecter of sacred shrines, the Jug ger nau t of w ar reduces to shambles all things in its path. The skeletalrem ains shown above are of the once stately St. Albans ch urch (Brooke Stree t), in the center of London.W here once were magnificent stained-glass windows, th ere is now but jagged glass. Ironically, the gaping form

frame s an ecclesiastical cross, symbol of “Peace on Ear th.” To passers-by this edifice is a grisly rem inder ofman's abuse of personal power. ( AMORC Pho to )



YO U C A N M O R E E A S IL Y L E A R N

that, which you enjoy studying.This fact is undisputed by modern psychology. AtRose-Croix University the acquirement of knowledge is made apleasure. Th e interes ting presentation of practical information by unique methods of demonstration and student participation makes a three-week course here equal to longer periods at other institutions of learning.

Go to school the Rosicrucian way—where facts are fun, learning is alabor of love, and stu dy is zestful. Plan now to make your summer vacation

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T HE R O S I C R U C I A N O RDERT l i e R os i c ruc i an O rde r , ex i s t i ng i n a l l c iv i l i zed l ands , i s a nonsec t a r i an

f r a t e r n a l b o d y o f m e n a n d w o m e n d e v o t e d t o t h e i n v e s t i g a t i o n , s t u d y a n dp r a c t ic a l a p p l ic a t i o n o f n a t u r a l a n d s p i r i t u a l l a w s. T h e p u r p o s e o f t h e o rgan iza t ion i s to enab le a l l t o li ve in ha rm ony w i th t he c r ea t i ve , cons t ruc t iveC osm ic fo rces fo r t he a t t a inm en t o f hea l th , happ ine ss and peace . T he O rde r

i s i n t e r n a t i o n a l l y k n o w n a s • A M O R C ( a n a b b r e v i a t io n ) , a n d t h e A M O RCi n A m e r i c a a n d a l l o t h e r l a n d s c o n s t i t u t e s t h e o n l y f o r m o f R o s i c r u c i a nac t iv i t i e s un i t ed i n one body fo r a r ep res en t a t i on i n t he i n t e rna t iona l f ede ra t i on . T he A M O R C does no t se l l i t s t each ings . I t g ives t hem f r ee ly t oa f f il i a te d m e m b e r s t o g e t h e r w i t h m a n y o t h e r b e n e fi t s. F o r c u m p l e te i n f o rm a t i o n a b o u t t h e b e n e f i ts a n d a d v a n t a g e s o f R o s i c r u c i a n a s s o c i a ti o n w r i t ea l e t t e r t o t h e a d d r e s s b e l o w , a n d a s k f o r t h e f r e e b o o k The Mastery of L i f e . A d dres s S c r ibe S . P . C. . i n ca re o f

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Supreme Execut ive for the North and South American Jurisdict ion Ralph M. Lewis , F .R.C. — Jmperator

D I R E C T O R Y PRIN CIPA L AMERICAN BRAN CH MS OF TIIK A.M.O.R.C.

T h e f o l lo w i n g a r e t h e p r i n c i p a l c h a r t e r e d R o s i c r u c i a n L o d g e s a n d C h a p t e r s i n t h e U n i t e d St a t e s, i t st e r r i t o r i e s a n d p o s s e s s i o n s . T h e n a m e s a n d a d d r e s s e s o f o t h e r A m e r ic a n B r a n c h e s w il l b e g i v e n u p o nw r i t t e n r e q u e s t .

ARIZONA Tucson :Tuc son Cha pte r . 135 S . 6th Ave. Mrs . L i l l ianTom lin, Ma ster ; Mrs . Luci l le New ton, Sec.. 1028N. 3rd Ave. Sess ion 1st an d 3rd Fr i . , 8 p .m.

CALI FORNI A Los Angeles:*H erm es L odge , 148 N . G ram e rcy P l ace , T e l . G ladston e 1230. Do ug las S tock&ll , M aste r ; RoseBuonoeo re, Sec. L i br ary open 2 p .m. to 10 p.m.da i ly . S es s ions eve ry S un . , 3 p . m .Oakland :*Oak land Lo dge . 610— 16t)i S t . Tel . H Ig ate 5996.C. V. Jacks on. M aste r ; Mrs . Mar y M. Cole . Sec.S ess ions 1st and 3 rd S un . . 3 p . m . L ib r a ry R oom

406. open Mon. through Fr i . , 7 :30 to 9:00 p.m. :M on . , W ed . , and F r i . a f t e rnoo n , 1 to 3 :30.Sa c r a me nt o :C lem ent B . L e B run C hap te r , U n i ty H a l l . O ddF e l low s T em ple , 9 th & K S t s . Joseph N . K ove l l .Master. Tel. 5-3278; Gladys M. Cosby. Sec. . Tel.5-1334. Sess io ns 2nd and 4th Wed. . 8 :00 p.m.San Diego:S an D iego C hap te r . S unse t H a l l . 3911 K ans as S t .F rances R . S ix. Master . 2909 L incoln Ave. . Tel .W-0378: Mrs . Hazel Pear l Smith. Sec. . Tel .F -8436. Sess ions 1s t W ed. and 2nd and 4thT hur sdays , 8 p . m .San Francisco:*F ran c i s B acon L odge , 1957 C h es tnu t S t . . T e l .TU-6340. I rvin H. Cohl . Master . Tel . OV-6991;Vincent M atkovich. J r . . Sec.. Tel . HE-6583. Sess ions fo r a l l m em ber s eve ry M on . . 8 p . m . . f o rr ev i ew c l a s ses phone S ec re t a ry .

COLORADOD e n v e r :Den ver C hap ter . 509 - 17th S t ., R oom 302. Mrs .M inn ie E. H e l ton , M as t e r : M iss L es l i e N eely ,Sec.. 1375 L inc oln, Apt . 2 . Sess ions ever y Fr i . .8 p.m.

DI STRI CT OF COLUMBI A W a s h i n g t o n :T hom as Je f f e r son C hap te r , 1322 V erm ont A ve .C h r y s t e l F . A n d e r s o n . M a s t e r ; M r s . J a d w i g aGluch owsk a, Sec. , 1673 P ar k Rd. . N .W. . Apt . 25.S ess ions eve ry F r i . , 8 p . m .

FLORI DA Min mi :Miami Cha pter . B iscay ne Te mple, 120 N.W . 15thA ve. L . F . H o l l i ngsw or th . M a s t e r ; M rs . F lo renceMcCullou gh. Sec. . 2015 S .W. 23rd Ave. Sess io nseve ry S unday . 8 p . m .

I LLI NOI S Chicago :*Nef er t i t i Lod ge. 116 S . Michig an Avenue. L . F .W ie gand . M a s t e r ; M is s R u th T ee t e r . S ec . L ib r a ryopen da i ly . 1 to 5 p . m . and 7 :30 to 10 p . m . :

Sun. . 2 to 5:30 p.m. only . Ro om s 108-9-10. Sess i o n s f o r a i l m e m b e r s e v e r y T u e s d a y , 8 p .m .

INDIANASouth Bend:S outh B end C hap te r , 207 ' - S . M a in S t . . H aro ld

I I . H os fo rd . M as t e r ; S t eve B er t a . S ec ., I l l D inauC our t . S es s ions eve ry S und ay , 7 p . m .I nd i a na po l i s :Ind i anapo l i s C hap te r , 603 M erchan t s B ank B ldg .G lenn E . L ong . M as t e r ; R u th W . C os i e r . S ec . .816 N. Me ridian S t . Sess ions 2nd and 4th Sun. ,8 p.m.

LOUISIANA Ne w Or l e a ns :N ew O r l ean s C hap te r . 403 Ind us t r i e s B ldg .. B ox589. Jon es K . K neece . M as t e r ; M is s E m i ly F rey .Sec. Sess ions 2nd an d 4th Fr i . , 8 p .m.

MARYLAND Balt imore :*Joh n O ' D onn e l l L odge . 100 W . S a ra toga S t r ee t .Joh n E . Jos t , M as t e r : M rs . A l ice R . B ur fo rd .Sec., Tei . A rbu tu s 114. Ses s ion s 1s t and 3rdWed. . 8:15 p.m.

MASSACHUSETTS Boston :*Joh ann es K e lp iu s L odge , 739 B oy l s ton S t . . E a r lR . H am i l ton . M as t e r : M rs . C ec i li ne L. B ar row ,Sec., 107 Tow nse nd S t . . R ox bu ry 19. Sess ionseve ry S un . a nd W ed . , 7 :30 p .m .

MICHIGANDetroit:*T he bes L od ge . 616 W . H ancoc k A ve . M is s R osa l i eK i t son . M as t e r . 92 E . W i l l i s ; M a thew G . T v le r .Sec.. Tel . OReg on 1854. Sess ions every T u p s ., 8:15 p.m.

MINNESOTA Mi nne a po l i s :E ssene C hap te r . A ndrew s H ote l . M rs . A l f r edHeifferon. Master ; Mrs . Jess ie Matson. Sec. . 181044th Ave., N, Ses s ion s 2nd and 4 th Sun. , 3 p .m.

MISSOURI St. Louis:*

T hut inose L odge , G eorge W ash ing ton H ote l , 600N . K in gsh ighw av B lvd . M rs . I t a l i ne M er r i ck ,M as t e r . T e l . R O -6151 : E d i th S t e ingrube r , S ee . .8514 Lowel l S t . , Tel . Ev erg reen 7326. Sess io nseve ry T uesday . . 8 p . m .

NEW JERSEY N e w a r k :H . S pence r L ew is C hap te r . 29 Jam es S t r ee t .M or r i s J . W eeks . M as t e r : R ebecc a C. B ar r e t t .Set . . 206 N. 19th S t . . E . Ora nge . Sess io ns everyMon.. 8:30 p.m.

NEW YORK Buf f a l o :Buffalo Chapter . 225 Delaware Ave. , Room 9.M rs . E l ea nor K . R edner , M a s t e r ; M rs . H e len C.Palcz ewsk i , Sec. , 80 Cha r les S t. Sess ion s everyWed. . 7:30 p.m.New York City:*New York Ci ty Lodg e. 250 W. 57th S t . Ru thF ar r an , M as t e r : E the i G o ldenberg , S ec . . 811 E lmA ve .. R idge f i e ld , N . J . S es s ions ev e ry W ed . .8 :1 5 p . m . L i b r a r y o p e n w e e k d a y s a n d S u n .

1 to 8 p.m.B ooker T . W ash ing ton C hap te r , 69 W . 125 S t . ,R oom 63. J . B . C am pbe l l . M as t e r ; F rede r i ckFor d, Sec. 1382 Cro tona Ave. , Bron x. Sess ionseve ry S unday . 8 p . m .

( D i r e c t o r y C o n t i n u e d o n N e x t P a g e )



OHIO A k r o n :A k r o n C h a p t e r . M a y f l o w e r H o t e l . C l a y t o n F r a n k s .Mas te r , Te l . MI-3971; Mrs . Genevieve Hanl in .Sec . , Te l . WA-5447 (evenings ) . Sess ions everyother Sun . , 7 :30 p .m.Cincinnati:Cinc inn a t i Cha pte r . 204 Ha zen Bldg . . 91 h andMain S t. Ho wa rd L . Kis tn er . Mas te r , 3846 DavisAve . ; Mi ldred M. Eich le r , Sec . Sess ions everyFr iday . 7 :30 p .m.Cleve land:Cleve land Cha pte r . 2040 E . 100th S t . W al te r W.Hirsch . Mas te r , 10602 H arv ard Ave . ; Mrs . Ge rt ru de A. Rivnak . Sec . Sess ions every ' Tues . ,

8:15 p.m.D a y t o n :E l b e r t H u b b a r d C h a p t e r . 56 E . 4 t h S t . M r s .W a v a W . S t u l t z . M a s t e r ; M r s . K a t h e r i n e M c P e c k ,Sec . Sess ions every W ed. , 8 p .m.T o l e d o :M i c h a e l F a r a d a y C h a p t e r . 9 0 5 J e f f e r s o n — B l u eR o o m . A . H . M e nn e , M a s t e r ; H u b e r t A. N o d i n e ,S ec ., 2 3 4 0 N. E r i e S t. S e s s io n s e v e r y T h u r s . .8:30 p.m.

O K L A H O M AOklahoma Ci ty :Am enhote p Ch apte r . Odd F e l lows ' Hal l . 5'<> S .Wa lker . W ard D. Brosam. M as te r . Te l . 9 -1510:Ma e Ku tch , Sec.. Tel . 8-5021. Ses sions everyS u n d a y . 7 : 30 p .m .

OREGON Cort land:P o r t l a n d R o s e C h a p t e r . P y t h i a n B l d g . . 918 S .W .Y a m h i l l A v e. H e r m a n T . H e r r i n g t o n , M a s t e r ;Miss Oll ie Fulle r , Sec.. 5542 N. Ha igh t Ave. Ses

s i o n s e v e r y W e d n e s d a y . 8 p.m .

P E N N S Y L V A N I APhiladelphia:*B e n j a m i n F r a n k l i n L o d g e . 2 1 9 S . B r o a d S t .H o w a r d F . L e F e v r e . M a s t e r : E d n a M. M a t hi -sen . Sec ., 2108 South B road S t . Sess ions everyS u n . , 7 :3 0 p .m . T e m p l e a n d L i b r a r y o p e n e v e r yTue s . and F r i . , 2 to 4 p .m.Pit t sbu rgh :*T h e F i r s t P e n n s y l v a n i a L o d g e , 6 1 5 W . D i a m o n dS t . D r . J . D . G r e e n . M a s t e r ; M a r g u e r i t e M a rque t te . Sec . Meet ing s Wed. and Sun . , 8 p .m.

T E XASF o r t W o r t h :F o r t W o r t h C h a p t e r . 5 12 W . 1 t h S t . M r s . L o u i s eJoh ns to n . M as te r : G eorg ia G. Appel , Sec . . 3201

E. 1s t S t . Sess ion s every F r i . , 8 p .m.Ho u s t o n :Houston Chapte r . Y. W. C. A. Cente r . 506 SanJ a c i n t o S t . S t e p h e n V a l ci k . M a s t e r : M r s . W i nnie H. Davis . Sec .. 819 Yo rksh i re S t . Sess ionsevery S un . . 7 :30 p .m.

F T A HS a l t L a k e Ci t y :Sal t Lake Ci ty Chapte r . 420 Ness Bldg . S tan leyF. Leonard . Mas te r ; Be th Leonard . Sec . . . 119Bery l Ave . Sess ion s every Thu rs . . 8 :15 p .m. Libra ry ope n da i ly ex cept Sun . , 10 a .m. to 7 p .m.

W AS HI NGT ON Seatt le :*Michae l Maier Lodg e , 1322 E . P in e S t . David I I.C h r i s t o e , M a s t e r : M a r j o r i e B. U m b e n h o u r . S e c. .Te l . PR-6943 . Sess ions every Mon. , 8 p. m.Li bra ry open Mon. th ro ug h Sa t . , 1 to 4 p .m.

WISCONSIN M i l wa u k e e :Karnak Chapte r , 3431 W. Lisbon Ave . . Room 8 .A m a n d a M e t z d o r f . M a s t e r : M a r i l y n B u b e n . S ec .

Sess ions every Mon. , 8 :15 p .m.

Principal Canadian Branches and Foreign JurisdictionsT h e a d d r e s s e s o f o t h e r f o r e i g n G r a n d L o d g e s , o r t h e n a m e s a n d a d d r e s s e s o f t h e i r r e p r e s e n t a t i v e s , w il l

be g iven upon reques t .

AUS T RAL I ASydney , N . S. W.:S y d n e y C h a p t e r . A l t h e a G l a sb y . M a s t e r , T e l.FW-4584; Ol ive Snow den . Sec. Ch apt e r Rooma n d L i b r a r y o p e n T u e s d a y t o F r i d a y . 1 t o 3 p . m.Melbourne, Victoria:M e l b o u r n e C h a p t e r . 2 5 R u s s e l l S t . F r e d W h i t eway. M as te r : Ol ive Orp ah Cox, Sec. . 179 Ra th-mines Road . Hawthorn , EE3. Vic . . Aus t .

CANADAMontrea l , P . Q .:M o u n t R o y a l C h a p t e r . T h e L o d g e R o o m . V i c t o r i a

H a l l , W e s t m o u n t . C h a r l e s C a p i e r . M a s t e r : Al fSut ton . Sec . , 5408 Clarke S t . Sess ion s 1s t and 3rdT h u r s d a y s , 8 : 3 0 p .m .Toronto, Ontario:T o r o n t o C h a p t e r . 39 D a v e n p o r t R o a d . R . W i l s onF o x . M a s t e r : J o s e p h B e n s o n . S e c. . 78 8 W i n d e -mere Ave ., Tor onto 9 . Sess ions 1s t and 3rdT h u r s d a y . 7 : 4 5 p .m .Vancouver , Br i t i sh Co lumbia:*C a n a d i a n G r a n d L o d g e . 87 8 H o r n b y S t . H . W .R i c h a r d s o n , M a s t e r ; M i s s M a r g a r e t C h a m b e r l a i n .Sec., 817 Nelso n St . . Tel . PA-9078. Se ssio ns everyM o n. t h r o u g h F r i . L o d g e o p e n —7 : 30 p .m .Victoria, Brit ish Columbia:*Victor ia Lodge . 725 Co ur tne y S t . Cec il Jone s .Mas te r : Miss Doro thy Burrows . Sec . , 1728 DavieSt ree t .Windsor, Ontario:W inds or Chap te r , 808 Mar ion Avenue . S . L . G.Pot te r . Mas te r . Te l . 4 -9197: Mrs . S te l la Kucy .Sec.. Tel . 4-4532. Ses sions ev ery W ed., 8:15 p.m.Winnipeg , Mani toba:

C h a r l e s D a n a D e a n C h a p t e r , 1 22 a P h o e n i x B l oc k .M r s . D o r o t h y M . W a n g , M a s t e r ; R o n a l d S .Scar th . Sec . . 155 Lyle S t . . S t . James . Mani toba .Sess ions every Wed. . 7 :45 p .m.

D E N M A R K A N D N O R W A Y Co p e n h a g e n :T h e A M O R C G r a n d D o d g e o f D e n m a r k a n dN o r w a y . A r t h u r S u n d s t r u p , G r a n d M a s t e r : C ar liAndersen , S .R.C. . Grand Sec . . Manogade 13 .S t r a n d .

DUTCH EAST INDIESC. B . S i b e n i u s T r i p , G r a n d M a s t e r .

• ( I n i t ia t i o n s a r e p e r f o r m e d . )

EGYPTCairo:C a i r o I n f o r m a t i o n B u r e a u d e l a R o s e C ro i x .J . Sapor ta . Sec . . 27 Rue Sa l imon Pacha .

E NGL ANDT h e A M O R C G r a n d L o d g e o f G r e a t B r i t a i n . R a y -m u n d A n d r e a . F .R .C . . G r a n d M a s t e r . 3 4 B a y s -w a t e r A ve .. W e s t b u r y P a r k , B r i s t o l 6.

F R A N C EM i l e . J e a n n e G u e s d o n , S e c r e t a r y . 5 6 R u e G a m -be t ta . V i l leneuve Sa in t Geo rges (S e ine & Oise) .

H O L L A N D

A m s t e r d a m :D e R o z e k r u i s e r s O r de . G r o o t - L o d g e d e r N e d e r -l a n d e n . J . C o o p s . G r . M a s t e r , H u n z e s t r a a t 141.

MEXICOQuetza lco a t l Lo dge . Ca l le d e Colomb ia 24. Mexico .E m i l i o M a r t i n e z G u e m e s , M a s t e r : J u a n A g u i l a r yRomero , Sec , . Av . Vic tor ia No. 109 . Col . Indus t r ia l . Mexico , D. F . . Mexico .

NE W Z E AL AND Au c k l a n d :Auc kland C hapte r . Vic tor ia Arcade , Roo m 317.C. A. Macferson , M as te r : C . A. Troup . Sec .. 31C h a t h a m A v e. , M t . A l b e rt . S e s s i o n s e v e r y M o n. .8:00 p. m.

P OL ANDP o l i s h G r a n d L o d g e o f A M O R C . W a r s a w , P o l a n d .

SOUTH AMERICABuenos Aires , Argent ina:Bue nos A i res Chap te r . Cas i l l a Cor reo No. 3763.Sr . Manuel Montcagudo , Mas te r : Sr . C . Blnnehe t .Sec .. Ca l le Cama rone s 4567 . Sess ions every Sa t . ,6 p .m . a n d e v e r y W e d . . 9 p .m .

S OUT H AF RI CAPretor ia . Transvaa l :P r e t o r i a C h a p t e r . J . C. H u n t e r . M a s t e r : F . E. F,Pr ins . Sec . , 61 Vi l la S t . . Sunny s ide , P re to r ia .

S W E D E NG r a n d L o d g e. " R o s e n k o r s e t . " A n t o n S v a n lu n d .F . R . C . , Gra nd M as te r . Va s te rg a tan 55. Malmo;I n e z A k e s s o n . G r a n d L o d g e S e c .

S W I T Z E R L A N DA M O R C G r a n d L o d g e . 21 A ve . D a p p l e s , L a us a n n e ; D r . E d . B e r t h o l e t . F .R .C . , G r a n d M a s t e r .11 A v e n u e G e n e r a l G u i s a n . L a u s a n n e : P i e r r eGeni l la rd , Grand Sec . , 2 Chemin des Al l inges ,L a u s a n n e .

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

D i r e c t i n q u i r i e s r e g a r d i n g t h i s d iv i s i o n t o t he L a t i n - A m e r i c a n D i v i s io n . R o s i c r u c i a n P a r k , S a n J o s e ,California. U. S. A.

J UNI OR O RDE R OF T ORCH B E ARE RS

A c h i l d r e n ' s o r g a n i z a t i o n s p o n s o r e d b y t h e A M O R C .F o r c o m p l e te i n f o r m a t i o n a s t o i t s a i m s a n d b e n e f i ts , a d d r e s s S e c r e t a r y G e n e r a l , J u n i o r O r d e r , R o s ic r u c i a n P a r k . S a n J o s e , C a l i f o r n i a .

T H E R O S I C R U C I A N T R E S S , L T D . . i J g j Sj f rt - P H I N T E D I N U . S . A .



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INITIATION CEREMONIES of the Hermet ic Brotherhoodsof E urope . I l l us t r a te d wi th o r i g i na l pho t og ra phs . P r i ce ,postpa id, $2.40.

MENTAL POISONING

By H. Spencer Lewis, Ph. D.Do po i s on e d t hou gh t s l i ke m ys t e r i ous r a y s , r e a c ht h rough t he e t he re a i r e a l m s t o c l a i m i nnoc e n t v i c t i m s ?C a n t h e t h o u g h t s o l s o m e e n s l a v e t h e m i n d s o f o t h er s ?Re a d t h i s f r a nk e xpos i t i on . P r i c e , pos t pa i d , $1 .35.

BEHOLD THE SIGN—Ancient Symbols and Their Mystic Meaning

By Ralph M. Lewis, F. R. C.A col lec t ion of important MYSTICAL and OCCULTSYMBOLS us e d t o pe rpe t ua t e e t e rna l t ru t hs. Fu l l y ill t t d L t h i f t i i by

rosicrucian digest, march 1947

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