rosicrucian digest, march 1950

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DIGESTMARCH, 1950 - 30c per copy



S t u d e n t S u p p l i e s

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BRING INTO YOUR HOME THIS MYSTICAL ART OF THE CENTURIES

Inspired art is not the mere mechanical portrayal of a form, but the veying to the canvas of the spirit and feeling of the thing, whether itfashioned by nature or by man. Leonardo da Vinci's famous paintThe Last Supper, for example, is more than a portrayal of a gathering of mdining with the Christ. It depicts, through the genius of the artist, the agloneliness, hope, and love, of the characters whose forms his mystic bcreated.

In each century some one or two paintings arc outstanding because ol mystical presentation of the religious, cultural, or spiritual emotion of people of the period. These paintings are inspirations to mankind. Somthem portray the soul of the artist, great men of the past, whose inner phi phies materialize allegorically upon the canvas. Thousands travel greattances to view them in splendid art galleries.

AMORC has searched the world for photographic prints of these paint. . . mystic shrines, temples, peoples, and scenes. It brings to you this gwealth of art and inspiration, reproduced on special paper known as ‘ silkand printed in “sepia.” Each beautiful picture contains beneath it a descricaption. They are excellent for framing and contain a wide margin enhantheir appearance. Imagine receiving 16 of these large photographic art pin one package for only $1.10, postpaid. They make splendid gifts. cost to AMORC of one of the original photographs was many times the pfor which you can obtain the entire lot. Think of the splendor of one orof these in your home, in your sanctum. Each of them has a great significespecially to Rosicrucians.

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



I N M E D I TAT I O NA Brahman sage seeking peace profound through meditation before his humble hut pic

turesque shrine, nea r Calcutta. He has cast off the sordidness of his materia l environmentI>v concentrating on the beauty of nature and the teachings of his faith.

Photo by AM OR C Cam era Expedi tio n)



T T AVI', you lelt that inner yPriming for1 Peace? — a release from the noisy

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The complacent smile of a Buddhist sainlor messiah suggests no smug aloofnessfrom the world or imperturbability lo itssuffering. It radiates instead lh<> consolalion and confidence experienced by onewho can envision a tomorrow when yet burdenpd with today. Il subtl\ ronvevs a

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

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

XXVIII M A RC H , 1950

In Meditation (Frontispiece)Thought of the Month: Practical LivingRosicrucian New YearParacelsus, The RosicrucianScience and Mysticism: Lesson ThreeAs Science Sees ItTemple EchoesTravel Light As You GoWhat Makes for Peace?Sanctum Musings: ImitationThe Reader's Notebook Is Health Inherited?Brotherhood— Its Test

Changing RealitiesCathedral Contacts: Intellectual CuriosiKarma, or the Law of Moral Causation Brahman T emple (Illustration)

Subscrip tion fo the Rosicrucian Digest, Three Dollars per year. Singlecopies thirty cents.

Entered as Second C lass Ma tter at the Post Office at San Jose, C al i-fornia, u nder Sec tion I 103 of the U. S. Postal A ct of O ct . 3, 1917.

Changes of address must reach us by the tenth of the month precedingdate of issue.

Statements made in this publication are not the official expression ofthe organization or its officers unless stated to be official communications.

Published Monthly by the Supreme Council of T HE R O S IC R U C I A N O R D E R— A M O R C

ROSICRUCIAN PARK SAN JOSE, CALIFORNIA

ED ITO R: Frances VejtasaCopyright, 1950, by the Supreme Grand Lodge of AMORC. All rights reserved.



The Rosicrucian Digest March

1950

By featuring this discussion on practical living, wo an? interrupting the series ofnarratives about the Imperator’s observations on his round-the-world trip which included

places in remote mystical lands. However, the travel narratives will be resumed in theApril issue.— E d i t o r .

The more of ourselves that we comelo realize and find satisfaction in. themore we wish to further such attributes.An elementary and primitive living being has a restricted sphere of existence. How simple, for example, arethe wants of a pel dog. If its hunger,thirst. h ik I other organic desires art1appeased and il is shown the affectionit craves, its life is full. If the dogcould reason sufficiently about its sal-isfactions, it would undoubtedly conelude that the whole practical end oflife is the gaining of sustenance andthe holding of his master's love.

Today we find millions of persons,garbed in the habiliments of our times,whose measurement of life is littlemore than that of some primitive human or even of an animal. Food, drink,shelter, and sensuous pleasures are theends of their existence. To them thoseactivities, the employment of hands and brain, which provide these things, arethe practical aspects of living. All elsethev consider as either the extrava

gance of some mood or a highly abstract venture not worthy of the better part of their efforts. Therefore, wefind such persons indisposed lo makeany sacrifice to continue a cultural program.

Life makes its demands upon us asorganic beings. We must lirst live bef o r e we can exercise all thef u n c t i o n sof life. Admittedly, there are thoseconditions which are of primary im portance. Because such come first doesnot mean, however, that that whichshould follow them must be disqualil ied as beingimpractical. For example,one must climb a llighl of stairs beforehe can avail himself of whatever advantages await him on the floor above.Is it not also practical to prepare oneself for what one may experience uponreaching this floor above? Why shouldone consider the ascent more practicalthan that which is to be gained bymaking the climb?Likewise, as rational beings, whyshould we consider the ways and means bv which to live as the whole practicalaspect of life? The aesthetic inclinations one has. the love of music, of thefine arts generally, or the urge lo createin any form, are attributes of the functions of living. They are the consequence of our nature. They are asmuch a part of self as any organ ofour body or any appetite. The manfor woman) who has an incessant loveof knowledge, who feels morally and

w f . y o u ever Ihough t ofwhat constitutes the practical side of life? W hatever contributes lo whatone believes is essentialto his existence, that heconsiders as practical.Obviously, then, practicalliving is related to the

individual's conception of his personalwelfare.



mentally refreshed when he has filledthe void in his thought, is most certainly practical when he pursues suchan end. These activities are essentialto the fullness of his personal existence.

T r a n s cen d e n t a l E n j o y m e n t s

The individual who attempts a studyof the Rosicrucian philosophy and whoterms as practical only that aspect of itsteachings which touches upon one partof his nature is not ready for a fullycomprehensive system of living. Thatwhich satisfies tlie yearnings of themind and the psychical nature of manis practical in that it serves him. Thereis nothing impractical in any studyunless it is in no way contiguous to

your life. The man who declares intellectual, moral, and spiritual pursuitsas being impractical for him is admitting a very restricted level of conscious

ness. He walks the earth as a man, buthe functions upon it as a far lesser being.

Physically, most of our appetites arecongenital. At least they are in full bloom within but a few years after birth. The intellectual and psychicalinclinations require the exercise of will.They must be cultivated. Once realized,they are ceaseless in their pangs forgratification. The satisfactions whichthey afford are far more positive thanany pleasures of the body. To thosewho experience these transcendentalenjoyments, the ways which serve themare as much a part of practical livingas tha t which nurtures the body. Letno one then callimpractical a prayer,a poem, a profound meditation until hehas first known the end which thesethings fulfill.

V A V

d a n o u

Reference was made recently to the

fact that the water of the Ganges Riveris said to be free from cholera or dysentery germs; and also that it remainsfresh for a longer time than water frommany other places. Frater Algot Langewhose business some years ago tookhim along the Amazon River in SouthAmerica, and on the Mahakam inDutch South and East Borneo, set forthsome of his experiences in a letter andasked a question. During several years’sojourn in both the Upper and LowerAmazon, he writes, he rarely found onehealthy person. Malaria, beriberi,typhoid fever, and dysenteiy were present, as well as digestive disorders, ulcersand infections. The infected waters ofthe Amazon seemed to be the cause.Bathing in the water was unwise andusing it for drinking dangerous.

On the Mahakam River in Dutch

a m O K u ? South and East Borneo, however, there

was a surprising difference. In the main,the living conditions were the same asthose along the Amazon. The waterteemed with animal life; but here the people, mostly Mohammedans, usedthe river water daily not only for bathing, but also for drinking, in manycases actually living over it in homes built on piles. They seemed especiallywell and free from disease.

How can one explain the contrastexisting between the living conditionson these two great rivers, both in equa

torial regions? The Amazon extremelyunhealthy, supporting a populationgenerally sickly and infected, the Mahakam supplying potable water almostmiraculous in its healing powers andgiving rise to a people surprisinglyhealthy and free from disease. Can youexplain it?

V A V

Happiness is hard to acquire and easy to lose, if it consists of many things.

—Validivar.



The Rosicrucian Digest March 1950

Rosicrucian New Year Monday, March 20, 1950, Is Proclaimed by the Imperator asThe Beginning of the Traditional Rosicrucian New Year 3303

h e r e a s o n is obvious asto why man has de pended upon the apparent movement of thesun, the moon, and thestars for his guidance indetermining the periodsof time. Early man couldnaturally conclude that

the heavenly bodies were moving abouthim and that his life was centeredwithin the environment in which helived. Everything else outside of thatimmediate environment was believedto move in relationship to it.

To him, the daily movement of thesun across tlie sky, and at night theappearance of the moon, were evidencesof various celestial phases taking placeat regular intervals. The successive regularity of the different phases of themoon inspired man in his first conception of the existence of periods of timelonger than day and night. Some early peoples referred to an interval of timeas one or more moons. They usuallymeasured the period from the beginning of one of the moon’s phases untilthe time when that same phase ap peared again, or a period of approximately four weeks.

It was very easy to see the next stepin this process, since man observed thatcertain positions of the firmament coincided with seasons of the year, and sothe next division of time, the season,as recognized by early man, was

brought into being; a season followed

by three different seasons constitutedthe time now referred to as a year.

One further conclusion made fromthese observations seemed to place the beginning of a new year, or a newcycle of the seasons, at the time whenthe apparently static condition of winter ended. To these ancient observers,winter obviously seemed to be the finalseason of the year; it was the seasonafter the harvest, when plants as wellas animals, particularly in the temperate zones, indicated a degree of dormancy. It was in this way that gradually the idea of a new year as beginning with the spring equinox becameestablished.

For various reasons, the calendar aswe use it today, no longer recognizesthe beginning of the spring season asthe appearance of a new year. But thetradition of a new year beginning withthe spring equinox has so implanted itself upon the consciousness of many people in different parts of the worldthat it is still ritualistically observed invarious ways.

The Rosicrucians have never abandoned the idea of a new year beginningwith spring. Although in the life of itsindividual members and in the materialworld in which it functions, it is necessary to comply with the accepted calendar, so far as the ritualistic work ofAMORC is concerned, the evidence ofspring still is traditionally observed as

the logical beginning of a new cycle.



The phenomena of nature, or ofthings awakening to life, serve as anexample of what may be duplicated inthe human life. At the time of theyear when everything in nature is in

dicating the beginning of a new cycle,or development, man also can pause inhis own cycle of living to consider that just as all the things about him areresponding to a renewal of life and ex pression so can he, in his thinking,realize that his potentialities of development, growth and achievement, can bereconsidered and his relationship to thecreative and constructive force of theuniverse be made more intimate.

We therefore dedicate, in our ritualistic observances, this period of the yearto consecrate ourselves anew to theideals and purposes of AMORC and tothe renewal of our own personal hopes,ambitions, and aims.

To commemorate the event of a newyear, special ritualistic convocationswill be conducted in Rosicrucian Lodgesand Chapters throughout the world.

Members in many countries and many places will make a unified effort, uponthat day, or a day near the date of thenew year, to perform the traditionalritual in observance of spring. (The

exact time when the sun enters the signof Aries this year is 8:36 p. in., P.S.T.)Every member of the Rosicrucian

Order is encouraged to attend one ofthese ceremonies, or, if this is impossible, to observe the private ritual whichthe individual member can use at homein a period of commemoration at thistime of the year.

On the evening of Friday, March 17,a few days prior to the date of the newyear, members living in the vicinity of

San Jose, California, are invited to attend this traditional new year’s observance in a special convocation to beheld in the Francis Bacon Auditoriumat Rosicrucian Park, at 7:30 p. m. Atthis time, in accordance with the Rosicrucian tradition, the special new year’sritual will be conducted under the direction of the Imperator.

TO ALL ROSICRUCIANS IN SOUTHERN CALIFORNIA

Hermes Lodge of Los Angeles extends an invitation to active members of AMORCto participate in the 3303 New Year Sacred Feast, and also to witness the installationof officers.

Place: Masonic Temple, 706 W. Pico Blvd., com er of Pico and Figueroa

Date: Sunday, March 19—from 12 Noon to 5:00 p. m.

Please bring your membership cards.

IN APPRECIATION

I wish to take this opportunity to personally express my thanks to the many fratresand sorores of the A.M.O.R.C. throughout the world who were so kind as to rememberthe occasion of my birthday. It would be almost impossible to acknowledge these birthday greetings separately so I hope you will accept this manne r of recognition ofyour kindness.

RALPH M. LEWIS,Imperator of the A.M.O.R.C.



The Rosicruc ianDigest March 1950

<Lp a% aczL± U i, tfiE <^f^o±iatLiia ia n . By F r a n c i s K o r d a s , F. R . C . , o fHungary

PART ONE

a r a c e l s u s was interpreted in various

ways during the centuries, but always according to the specialinterest of the period.He was often classifiedas a quack, as a halfeducated wonder-phy-sician, a conjurer, amagician, a homelesstramp; then again hewas considered as aRenaissance philoso pher, a Gothic transcendentalism a doctorof the mystic sciences,and so on. His spiritual figure was sotremendous, his knowledge, his experiences so rich and manifold, that it isnot surprising that every century, forthe justification of its own ideas, claimedParacelsus as its own.Few people know that Paracelsus wasnot only one of the greatest mystics ofthe Middle Ages, but also an initiatedRosicrucian. Let us sum up his monumental Iifework, and search those elements which prove that he was a realRosicrucian, a sower of the truth.

Paracelsus was a Christian mystic,not in the religious sense of the word, bu t ra ther in its scientific and Rosicrucian significance. Every mystic, consciously or unconsciously, strives forunity, for a mystical union with theDeity. He sees the coherence between“above and below,” and feels the harmony in the universe. The mysticmind seeks the Cosmic connections. It binds together natura l philosophy withreligion. The mystic is never “modem”;in fact he is always young and timeless.

Religious systems, scientific theories, philosophical speculations come and go, bu t mysticism remains forever; for itregards the imiverse as a whole—co

herent and in harmony with every

thing. The mystic unlike the analytic, re-ards Nature and pirit as identical, anddoes not split it into pieces. Nature’s mysticism does not try tosearch God, but to bein union with Him.

Paracelsus is not anempiric, a Renaissanceman, but a Gothicman of dynamic antithesis. Tie considered everything progressive, in constantchange and repetition,

and as the thousand-faced variation ofthe truth.

“The truth can be explored only bya lie,” says one of his paradoxes, “whichmeans that the truth must be examinedfrom both sides. God and evil standside by side, and this is the only wayof acquiring knowledge about both.”

Concerning the troubled life of thisextraordinary genius, the dates of his birth and death are not quite certain.In the opinion of most researchers,Paracelsus, an only child, was born in November 1493, at Einsiedeln, Switzerland. His father was a medical practitioner; from him he learned a greatdeal.

In 1502 he left Einsiedeln with his

parents to live in Villach, Kamten. Hisfather continued his medical practicethe following twenty-three years. Withthe help of his father, Paracelsus studied the writings of the ecclesiastical scientists; later, he was introduced to elementary alchemy, “the secret science,”then into the secrets of herbalism. After being thus prepared, Paracelsus beganhis wanderings through Germany,France, and Italy, at the high schoolsof which he learned even more.

During his wanderings he visited

Portugal, Spain, England, Prussia,



France, Lithuania, Poland, Hungary,Turkey, and other European countries,where he profited by everything hecould hear and see, even including thewandering gypsies.

He learned his chemical knowledgemost probably from writings of ancient India; the seven constructions ofthe human body, from the Kabala; thescience of the “signatures,” or the interior qualities of forms, he learnedfrom the sages of Egypt; his insightinto astrology and alchemy, just as hisknowledge concerning spiritual artcame from his contem porary adepts, among whom was Agrippa. He oftenmentions the names of Hermes Tris-megistus, Cicero, Lutianus, Aristotle,

Sallustius, Juvenalis, Marsilius Ficinus,Plato, Pliny, Raymond Lully, and others. He frequently refers to HenricusCornelius Agrippa, the great Rosicrucian adept, whose acquaintance he nodoubt made during his wanderings. Heclassified Vergil not only as a poet butalso as an initiated magus, “prophetamagicus.” There were those who believed that Paracelsus knew of severalancient secret manuscripts which werenever published, but which containedthe most important occult truths.

In the meantime he cured patients,and the tidings of his wonder-cures preceded him in such a way that insome places he was glorified, but inother places, persecuted by the physicians’ associations and by the Church.

In 1526 we find him in Strasbourg, but his stay was of short duration. Hesoon left for Basel, where he associatedwith the bookprinter Froben and hisfriends. Here he met the most excellenthumanists: E ra s m u s Rotterdamus,Wolfgang Lachner, Marcus Heiland,Johann Oecolampadius, Wolfgang Mus-culs, and others. At that time, Baselwas the center of intellectual activity.Responding to an appeal by Erasmus,Paracelsus healed Froben; thus his reputation grew even in this circle.

In 1527 Paracelsus was a lecturerat the University of Basel, and also amunicipal physician. However, his criticism of the other health officers and pharmacists became ra ther severe, andhe found himself in conflict with thetown council. At the University he

openly criticized the idolized Avicenna

and Galen, causing a conflict with theUniversity council. There was a pamphlet published against him, andhe had to flee from Basel in February,1528.

After years of wandering, he reap peared in Salzburg at the invitation ofthe Prince of Bavaria. Here he found peace at last. He died in 1541 at theearly age of 48. There were suppositions that he did not die a naturaldeath but was assassinated by his enemies. He left no earthly wealth behindhim, but his works mean a great treasure to mankind.

His famous work is Astronomia Magna or Philosophia Sagax; two well-knowrn works are Defensiones , and

La byrinthus. He finished De Natura Rerum and La by rinthu s Medicorum Er- rantium in the same year. We haveto mention the following importantwritings also: De Tinctura Physica , Thesaurus Thesaurorum Alchemistor- um , De Metallorum Transmutationibus et Caementis, and De Mercuriis

Metallorum.N a t u r a l D o ct o r

Paracelsus’ influence on medical science is recognized by almost everyone,even though his contribution has not been properly evaluated. His belief wasthat Nature is a physician’s best teacher, and that diseases have invisiblecauses. Disease develops from the inside to outward as a unit. The fundamental principle of life is of a psychiccharacter, responsible for disease orhealth, according to given circumstances. In reality, illness means thatthe microcosmic balance of the systemis disturbed. Bad habits, passions, vicious thoughts, poisonous imagination,all are capable of causing diseases. Thehealth problems which are due to previous incarnations can be detected bythe science of astrology.

“The real physician knows the invisi ble also, which is nameless, has nomatter, and yet is active,” he writes.“The Christians ought to be consciousof the fact that the Lord is the first,the supreme physician, for He is thehighest, the greatest, the most powerfulwithout whom nothing can happen.”

The physician’s duty is to help the patient restore the balance between




Man and Cosmos. A real physician mustcertain ly be a philosopher. He mustknow the substance, the species and theessence of the earth, and be experiencedin the labyrinth of cosmical coherences.

Doctors should therefore study the processes or methods of nature. Will power is a great healing factor in casesof illnesses, but many doctors still doubtthis. Healing runs parallel in the physical and in the psychic systems; realhealing is spiritual alchemy. Paracelsusrealized that not only in the Cosmic but also in substances, such as herbs,there are living powers. The purposesof the visible and invisible forms must be fully recognized, since only by thisknowledge can doctors really heal. This

is the greatest achievement, one Mys- teriurn Magnum.Paracelsus demanded that a physi

cian be an alchemist and cosmographerin order that he might see the “Mother”that produces the mineral.

“Which peasant sees oil in the tree? None. Water in the stone? None; onlythe physician.” Therefore he needs tosearch repeatedly for the seemingly unseen elements which still must exist inmatter; that is, wood in oil, stone inwater. This is the philosophia adepta

sagax (sharp, sensitive, subtle, differentiated philosophy).Knowing the association between the

various parts of the human body andalso the influence of tlie planets uponthem, Paracelsus was capable of fulfilling miraculous healings, often in evenhopeless cases. He also knew that man,Microcosm, was modelled after the universe, Macrocosm. It is man’s task toacquire this knowledge in order to beable to help his fellow men. Therefore,real medical science always considersthe cosmic influences—star constellations at specific times—for healing isthe process of alchemical application.Paracelsus’ aim was above all to restorethe disturbed balance between Macrocosm and Microcosm. His treatmenttherefore was always individual.

H ea l i n g P o w e r f r o m t h e St a r s

Astrology takes a most important position in the healing system of Paracelsus. Magnetism radiates from theSun, and planetary vibrations used inthe right way can relieve the patient

from pain. As suggested before, healing powers of herbs, or other substances,are connected with astrology. To beable to use the right herbs in the right place, one must be fully instructed in

the relationship between man, herbs,and stars.Astrology is the most ancient “royal

science” known by man. M an’s beliefthat the stars influence his destinydates back to the most ancient times, but this influence is not as fatalisticand mechanical as inexperienced peo ple might think. The kings and high priests of old were trained astrologers;that is, they were the most educatedrepresentatives in the mental hierarchyof their community. Ancient Hermetic

teachings state that in the world ofideas a fight is going on, the phenomenaof expansion and contraction, of condensation and evaporation—on the physical plane and in nature, and thereare also changes in mankind. Ideas tooare at war with one another, and theirfulfillment occurs at the predestinedtime, so that later they might give place to stronger groups of thought.

The initiated high priests and kingsknew at what time and how the constellations of stars would influence thedevelopment of right ideas; therefore,they led their people wisely and withforesight.

The starlit sky is God’s open bookfor those who know how to read it.Paracelsus was one of the greatest astrologers of his time; he not only produced horoscopes after the exact birthdates, but also taught his disciples tounderstand the higher aspects of astrology. Man is permanently influenced by stars and planets, and above all bythe great Cosmos itself.

As our world is a fallen, disorganized,irregular world, planetary influencemay do good or evil according to givencircumstances. The effects of the starsand planets develop our fundamentalnature and qualities, just as the Sun’srays open the petals of flowers, but produce a stench on the garbage heap.

Although man is under the influenceof planets, he is still capable of governing his own fate. Paracelsus writes, “Itis an old saying thatthe wise rule the planets, and I do believe this. The stars

(Continued on Page 55)



<zScL£nc£ a n d CAN THESE TW O SPHERES BE RECONCILED?

By R a l p h M. L e w i s , F. R . C.LESSON THREE

h e r e does mysticism fit into

the gradual progression of the humanmind? Is mysticism,

after all, an obsoleteviewpoint having no place in our twentie thc e n t u r y t h i n k i n g ?Should mysticism berelegated to the primitive and speculativeminds? In fact, justwhat ismysticism? Many definitionshave been offered. We can say, however, that it is the direct awareness ofone’s relationship with God. Anotherway of saying it would be that mysticism is the intimate personal consciousness of the Divine Presence.The piincipal criticism of mysticism by the materialist is that its concepts,the ideas of its doctrine, are not foundedupon objective experience. The materialist is, of course, an empiricist. Hecenters all realities in objective experience. He makes a grave mistake, however, in relating all the sensations whichan individual has to the receptor faculties, or strictly to the organic nature ofthe individual. First, we must make plain thatmysticism and experience are synonymous. In other words, themystic, too, has experiences. The mystical consciousness is theexperiencing of intuitive knowledge. It is the experience of a clear connection betweenideas. But the ideas and feelings of amystical nature transcend those thatare the result of the usual reasoning processes, or of wholly objective origin.

The experiences of mysticism seemto originate entirelywithin the beingof the individual. Further, they bringa gratification to him which goes far beyond the physical and intellectual

pleasures. In the truem y sti cal experience,the consciousness ofthe individual loses anawareness of the sep

arateness of things, ofdimensions and color,and all those qualitiesrelated to the physicalworld. In the mysticalconsciousness, even thethe qualities of the egomay be lost. We exist

to ourselves, but without those determinate characteristics of name and thelike.

Philosophy theorizes on the probableun ity of the universe. Science tries to prove the existence of such unity by revealing interlocking laws and phenomena. It is mysticism, however, which provides the actual experience of suchunity through such states asCosmic Consciousness.

No man can be wholly subjective orobjective; even the most rank materialist has states of mind which are definitely subjective. Even the insane person has his moments of objectivity. Thetrue mystic denies neither one nor theother of these states. Mysticism attempts to unify these opposing phasesof consciousness, to consider them astwo different aspects ofone. The mystic desires to bring the objective andthe subjective into a comprehensiblewhole. He does not attack the valuesof objective experience in its entirety,or certain knowledge which it provides.He knows the necessity of experience,for experience of a kind is the very basis of mysticism. With qualifications,we accept the remark of Josiah Royce,American philosopher of the nineteenthcentury, who said: “The mystic is athorough-going empiricist.”



The Rosicrucian

Digest March 1950

T h e M y st i c a l E x p e r i e n c e

It is strange to find that in the past,and even today, religion is often hostileto mysticism. Both religion and mysticism are dependent upon intimatesubjective experience. Every true religionist has experienced an impellinglove, an all-consuming desire, but onewhich cannot be related to any externalarchetype. It is a love that is not foundin things or for things. Every real religionist has li v e dthrough events whichhe cannot directly relate to those of dailyl i f e or to objective phenomena. The truereligionist has states ofconsciousness whichhe attributes to a su preme deity or to aGod power. However,the religionist turns tofaith, to sacerdotal authority, to implied authority, to the Churchfor definitions of theexperiences which hehas. He resorts to traditions, to dogmas andto creeds, accepting

t h e i r e v a l u a t i o n simplicitly.The mystic never

departs from his intimate experience. Tohim, it is a part of hisown being. He alone must evaluate it. Heinterprets his ownstates of consciousnessand forms ideas whichare in accord with the level of his consciousness. As Poltinus, the great Neo- platonic mystic, said, “For that whichwe seek behold! is Light, and whichgives us light.” In other words, themystic is seeking light and he wants todwell in the light of his own experience.That intimate light is sufficient, for itreveals its own values. He need notturn to religion or to philosophy, orto any source outside himself forinterpretations.

The subjective mind, or the subjective consciousness, has vaiious degreesor states of development just as does theobjective consciousness. From the ob

By Les te r L . L ibby, M.S . , F.R .C.Director, AMORC Technical Dept.

• Cobalt has been found to be an element essential to the life process. It enters into the construction of the molecules of vitamin B-12, which in turn is fundamental to the operation of the minute genes that control heredity factors.

e Some stars, too dim to be seen, have been discovered to be broadcasting four-meter radio waves. The signals for these radio stars, received on a special antenna, indicate them to be about as big as visual stars and to have vast stores of energy.

• Magnetic resonance experiments indicate that substances whose atomic nuclei contain an even number of protons and an even number of neutrons appear to be nonmagnetic as a rule.

jective viewpoint we know, from ex perience, that some persons are moreobservant than others. They are moreattentive or analytical. We also knowthat some persons have defective sensefaculties, such as deficient sight orhearing, which, in turn distorts theirobjective sensations. There are stillothers who have mental aberrations andsuffer from hallucinations. Unfortunately, the layman often confuses theseabnormal states as being strange repre

sentations of the mystical consciousness.

There are abnormalindividuals who arefrequently able to freetheir consciousnessmomentarily from theworld of reality and tointrovert it. This, in itself, is a natural function of the mystical

process. But these abnormal persons transfer their conceptionsof the material worldto their mental world.They confuse the two.They wrongly identifythe qualities of the ob jective state with theirquasi psychic state.Thus, such an abnormal individual believesthat he sees and hearsand feels in the sameway in his spiritual ormental world as hewould objectively. He peoples his imaginaryworld with entitieswhich he considers as

real as those of physical existence. Inaddition, he resorts to practices whichdisarrange his mental processes and bring about fanatical conceptions.

This disarrangement causes a random ideation—ideas group themselvesinto a phantasmagorial structure whichis absurd. The experiences therefore,are definitelynot mystical. They arehallucinations like those had by thewhirling dervish who, whirling at arapid rate, affects his blood pressure,his nervous system, and induces a kindof intoxication. He only imagines theeffects to be “mystical.”

In a true state of mystical conscious



ness, the mystic is able to feel free ofthe usual qualities of the objectiveworld. He does not carry over into hismystical consciousness dimensions, colors, geometrical forms, and the like.

Whenever anyone attempts to relate a purported mystical experience in objective terminology, you may be certainthat his isnot a true mystical experience. As Jili, the Sufi mystic said, “Weourselves are the attribute by which wedescribe God.” We understand this tomean that no true mystic tries to identify God or the mystical experience with physical determinatives.

Can there be a reconciliation of theworlds of science and mysticism? Mustthey remain apart? The two are related in many respects. They havemuch in common. At several pointsmysticism and science are not onlycontiguous, but they actuallyconverge. In the first place, man is more than a

perceiving, a knowing, and a rational being. The human is also a sentient being. He has indwelling feelings, psychic impulses, and urges. These cannot be intellectually appeased. Theycannot be explained away by dialectics.These inner feelings, which each of ushas, are not translatable, as we know,

into terms of knowledge. There is noobjective experience which is just likethem. We cannot compare them withthe physical realities. In fact, the Selfis not a structure of reason. We do not believe weare because it sounds plausi ble that we are, or because someonegives us a reason for Self. We conceiveSelf, the ego, because of certain irrefutable impressions wre have.

Science, as a method of observationand of rationalism, must take into cognizance these inner sensations. It mustadmit their realities even if it cannotas yet adequately demonstrate their organic cause. It is immaterial whetherscience can, at the moment, lay downan organization of facts to support theircause. The experience exists, nevertheless. Psychology and epistemologv declare that the major cause of knowledgeis experience. As the Rosicrucians say,we cannot know things until we experience them. If this is so, then mysticism, because of its experiences, is a uniquekind of knowledge, but it is a knowledge that must be evaluated differently

from that which has an objective origin.You cannot measure mystical consciousness in terms of physical forces andstimuli acting on the human organism.This would be just as absurd as to try

to measure free air with a ruler ofinches!Mysticism, then, is the wholeness of

human experience in contrast to anyone aspect of it. Mysticism is the rounding out of the human personality instead of a devotion to an aspect of it.Personality, we may say, is the sumof what we are and of what we are inrelation to our environment. Mysticalconsciousness is the plenum, the fullexpression of the personality. It is thewhole gamut, the full range of consciousness without distinction relativeto parts, such as the objective, the sub jective, the unconscious, and the like.For analogy, the mystical consciousness is like all of the qualities of thesenses brought into harmony simultaneously. Aristotle and later others,through the medium of the color organ,tried to bring the qualities of sight andsound into harmony. They believedthat if all of the faculties could be brought into simultaneous harmonyman would be in tune with the Infinite.The mystical consciousness, further,may be compared to the striking of allthe octaves of the piano keyboard insuch manner as to produce a symphonyof sound.

Many present-day psychologists and psychiatrists take the position that religious experience, the religious attitudeof mind, and mystical experience alike,are the result of organic processes, theenvironment, the nervous system, suggestion, autosuggestion, illusion, andthe like. Once they arrive at a theoryof mechanism—the mechanical process by which they believe these states ofmind are induced—they then dismissthe experience of mystical consciousness, as being of no consequence. Thatkind of reasoning is false. It is theequivalent of dismissing the value ofvisual experience, the result of one’sseeing because one understands, or presumes to understand, the mechanismof sight. Are the things that we seeany less valuable merely because weknow something of light waves, color bands, the spectrum and the laws ofoptics?



The RosicrucianDigest March 1950

Mystics do not deny that the mysticalconsciousness employs certain organicattributes particularly in connectionwith noetic experiences. It needs thenervous systems and certain glands andthe functions of the brain, but the mystic insists that the effects,the results of the mystical consciousness, are nevertheless vital to the whole human personality. For further analogy, wecannot dismiss the value, the practicalvalue, of swimming by merely sayingthat it is a mechanical process of flailing the water with our arms and legsand suspending the body.

Fortunately for our era, the more enlightened and, consequently, the moresuccessful scientists in the various fieldsof science do not take this position withrespect to mysticism. For example, a professor of psychology on the staff ofone of the most prominent universitiesin California, has this to say with regard to mystical experience and thedistinction between that which is trueand false. “The wide range of experiences are strictly not mystical. Butthey are included under the headingof mystical experience. Seeing visions,hearing voices, in theobjective sense are not really mystical.” He furtherfrankly states, in criticism, the unfair prejudice toward mysticism on the partof some scientists: “Outside of philosophical and religious circles,mystic and mystical are terms of reproachhurled by one ‘scientist’ at anotherwhose theories and postulates he dislikes.”

B e y o n d t h e P h y s i c a l

The average man uses mystical principles and has mystical experiences eventhough he does not realize them assuch. Each cell of the matrix of cellswhich compose the human body has astate of consciousness, which is whollyindependent of the human will. It isan involuntary power with an order ofits own. To say that such force or consciousness is of the phenomenon of lifeitself is not a sufficient explanation, because one is then led to the question,What is life?

All of the forces and energiesthroughout the universe, as science isslowly disclosing, merge by the necessity of their nature into a rhythmic order.

As Baruch Spinoza said: “There is asub-species aetemitatis,” that is, a subliminal consciousness underlying all ofexistence, of which our objective consciousness or awareness is only a minute part. Leibnitz referred to the “petit perceptions,” to the fact that there arevarious degrees of consciousness andthat the whole makes up the completeconsciousness of the universe. We respond involuntarily to various of theseforces, although many of them are beyond our capability to develop into achain of knowledge or a demonstrablefact. Through mystical consciousness,however, the human can experience theCosmic unity of all these forces andenergies. The mystical consciousness permits us to be completely immersed periodically in the sea of infinity, instead of, as most of us do, just to wadein it objectively.

The most common example of mystical perception is the resort to prayer.Prayer is a personal motivation; it isthe expression of a desire that may beeither vocative or silent. It is a desireto commune with a power, an intelligence, with a being, or some sourcewhich the individual believes surpasseshis own limitations. Prayer is mystical because it provides a satisfaction to theemotional and psychic Self as well as tothe material being. Even the most logical and rational persons often resortto prayer whether they identify it assuch or not. The more intellectual a person is and the better educated he is,the greater is his range of self-helpand the more resourceful he is. In timeof crisis, when objective experience andknowledge fail, even such resourcefulindividuals will have an intuitive feeling that there are sources and meanswhich transcend their physical powers.The materialists may deny, as we havesaid, that he does pray, but in a crisishe will, nevertheless, fan the flamesof intuition, resort to inspiration, andtry to cultivate it. This communionwith Self—call it contemplation, meditation or reflection—is, nevertheless, akind of prayer; and, therefore, it is aform of mystical consciousness.

The Rosicrucian teachings declarethat the physical universe assumes theforms it does because of our objectivesenses. These objective faculties are



molds into which certain energies andforces of the universe pass and assumethe qualities which they have to oursenses. But the Cosmic, the Rosicrucians point out, is far more extensivethan that portion molded by our ob jective senses and which we call the physical realities. The Inner Self of themystic experiences the remainder ofthe Cosmic through its states of unionwith it.

In the one-ness of anything thereare no parts, or it would not be recognized asone. In the mystical consciousness where there is a union with thewhole, the knowing is without those

particulars which are calledwords. Also,

in the mystical consciousness there isthat feeling which finds no parallel in bodily sensations. There is no hot andno cold, nor are there any such determinative qualities. As the Rosicrucianssay: “The perfection of the human soulis its absorption into the infinite.”In other words, the human soul attains perfection when it realizes thewholeness of the source from whenceit came. Sir Francis Bacon, eminentRosicrucian and scientist, warned: “Thesoul and root of almost every defect inthe sciences is this, that while we falsely admire and extoll the power of thehuman mind, we do not search for itsreal helps.” This is the object ofmysticism.

V A V

< L p a Tia c s [ ± u ± , t f i z < ^ o ± L c riu c L a n(Continued from Page 50)

and planets do not compel us to fulfillsuch actions as are against our ownwill,* they do not force us into anythingthat is not of ourselves. . . . It is impossible to believe tha t the stars are capableof creating man. W hat the stars are

able to fulfill, man can also, for hiswisdom from God is beyond the skiesand it directs the stars.” The vibratorynature in man reacts to the same naturein the stars, yet “Man is master of hisown personality; he can control his passions, and reject those influenceswhich are not desirable.”

“Man,” says Paracelsus, “may resemble an animal, or, if filled with theglamor of the Godly spirit, God. Manhas an affinity with the Sun, the moon,all the planets and stars, and the entireCosmos. But we must not think thatthe stars are ruling us unconditionally.. . . Human wisdom is so immense thatit is over each star, the sky, and theheaven. And just as man is powerfulon earth, so he is in heaven: just as hehas directed his cattle, so can he rulethe sun, the moon, and the stars.”

The wise rule the stars. God did notcreate the stars with the purpose of ruling over man; on the contrary, he created them to serve man, just as the restof the various creations. The stars greatly influence the animal part in man.

The wise man counterbalances these powers, whereas the unwise resists invain, a marionette in the great war ofthe planets.

“For there is nothing on earth nor inheaven which could not be found inman. Man is potentially God, andtherefore has the capability of development in all directions.”

M a n , t h e N u c l e u s

When creation, that is, the formationof the present universe, began, thePrimary Essence streamed forth by itself; it divided, became differentiated,and thus began the revelation. Buteverything, whatever was manifested,once existed in a former universe inlatent, hidden state. Everything thatexists in the universe can be found insmall proportions in man, for as anucleus, man contains all these elements of the universe.

To know man is to know nature. Between man and nature, between Manand Cosmos there are deep connections. Nature’s conditions are dependent onall the conditions of mankind, for theymirror the human mentality. Man constantly changes the outer nature, andon the other hand, is incessantly influenced by it.




It would not have been wise formankind to get acquainted with the physical laws of the astral world, without proper preparation, for it mighthave been used for evil purposes.

The cosmogonic image of the universe, which is revealed to us in glorious pomp and all-embracing harmony byParacelsus’ writings, originates in theoccult, hidden teaching of past centuries. In the beginning God createdone Corpus; the matter of this can befound in the composition of the following three sidereal elements: in Mercury, in Sulphur, and in Salt. Theseformed our four elements. At the creation of the world the dissolution of thefour elements (fire, water, air, andearth) happened through the Prima

Mater ia Mundi. This is the first Cor pus; the first Materia which producedevery matter is a Mysterium Magnum,not an elementary matter. This is the birth-giving Mother to every element.Every birth begins with separation.

How did Paracelsus see the construction of man? As did the rest of the occultists, considering the ancient traditions, Paracelsus also accepted the theory of the seven-system construction ofman, consisting of the following seven

parts: 1. the physical body, 2. the arch-aeus, or vitality, vital life force, 3. thesidereal body (astral or etheric body),4. the animal spirit (spirit, anima), 5.the rationalistic spirit (mind, intelli-gentia), 6. the spiritual soul (soul, animus), 7. the man of the New Olympus(atma or spiritus).

Above each earthly body, which consists of elements, there is a celestialforce and quality. Where there is anelemental body, there is also a celestial power. He who recognizes and knowswhich celestial power is contained in

the elemental body is a Philosophus Adeptus. Such a man knows that onearth and in the whole universe everycreation is only a letter, a symbol whichmust be read in a way so that onemight realize its original significance.“Life has only one universal and fundamental law through which every matter is connected with the other,” saysParacelsus.

The divine power which streams intothe world is named by Paracelsus, Ens

Deale. From this in our solar systemthe Ens Astra le manifests itself. Fromthis power the sun radiates a certainamount; on earth, this is the En s Nat- urale, the disturbance of which givesrise to the various illnesses. The starsand planets do not cause our illnesses;they only incline us.

The visible man is merely a cover behind which is the internal real man,who is capable of learning everything.The invisible body is hidden in thevisible one and is similar to it. It isof an etheric nature, vibrating over theentire physical part and even beyondit. Here is an ancient Oriental teaching. “Man contains the four elements:the earth in man is the flesh, water is blood, fire is the temperature of the body, and air is its balm, its breath.Although man is created after the image of God, . . . his body is of thisworld, and so it is the duty of the worldto support and feed him, for man’s bread, beverage, and every kind of foodis bound to the earth: Macrocosm mustfeed and protect Microcosm.”Note: Current material on Paracelsus is issued

in Switzerland. The publishers are: Roscher Verlag. Zurich: Verlag Birk- hauser, Basel: Benno Schwabe & Co., Verlag. Basel.Paracelsus, by Dr. Basilio de Telepnef (in English) is available at the Rosicrucian Supply Bureau, $1.75.

(To be continued)

A SUMMER THRILLMake your plans early. Let the year 1950 be one which you will long remember

with pleasure. Let this summ er be filled with the thrills of attending the RosicrucianConvention, beginning Sunday, July 9, and visiting the many scenes in the San Francisco Bay Area—but a few miles distant from Rosicrucian Park—with its many interestsand activities. Every thing in life that is worth while requires some sacrifice; therefore,spend a little and receive a great deal by attending this Rosicrucian Convention. For

stud y and pleasure in equal measure at ten d the Rosicruc ian Convention.



e c e n t l y , Edla Wahlin, li bra rian of the Rosicrucian Research Library,reviewed a much discussed book written byM. Esther Harding: Psychic Energy. Its Source and Goal. Soror Wahlinreminded her audience

that Miss Harding is a practicing medical psychotherapist who trained underDr. Carl Gustaf Jung, and that her bookis a specialized study of the instinctsand the ways they choose to expressthemselves. She quoted from the bookwhat she considered its premise or primethesis: “Beneath the decent facade ofconsciousness with its disciplined moralorder and its goodintentions , lurk thecrude instinctive forces of lifelike monsters of the deep—devouring, begetting,warring endlessly. They are for themost part unseen, yet on their urge andenergy life itself depends.”

Soror Wahlin continued:“With this premise, then—that the

ocean of the unconscious is found ineach of us and that the waves of emotion caused by the instincts are presentin each human being—human reactionsto these forces within the individualsare the powers that influence and shape

world events. We are, therefore, not individuals in the sense that what we doand think is only our own concern. Wemust be ever conscious of the fact thatwe are members of the body of humanity, and our thoughts, desires, and attitudes have a potent influence on thoseabout us and on society at large.

“Even more important is the author’scontention that these instructive forcesmay be rechanneled as they were in the beginning of the Christian era throughthe development of a new ‘Symbol’ or

ideal. As Rosicrucians, we know thisredirection can be achieved through thestudy and application of our ancientmystical philosophy which in the pasthas proved so dynamic in world crises.”

* * * *

It will please many members to learnthat Soror Wahlin has been elected toBeta Phi Mu, an honorary library science fraternity, founded “to recognizeacademic achievement in library science and to sponsor professional andscholarly projects.” The invitation camefrom Alpha Chapter of the Universityof Illinois at Urbana.

V A V

The Rosicrucian Orchestra joins thehappy group of those around the Parkwho have enjoyed a turkey dinner in

the Temple Recreation Room. As onother memorable occasions, Frater PeterFalcone, Supervisor of Buildings andGrounds, was the Chef. It is rumoredthat he has been approached to jointhe faculty of RCU and found a department of Mystic Gastronomy. He remains noncommittal but hints that Bril-lat-Savarin’s Physiologie du Gout wouldmake an excellent textbook for thecourse.

V A V

If anyone possesses an A clarinet

and would like to donate it to a goodcause, he should send it to HarveyMiles. According to Frater Miles, whosechief hobby, weight-lifting excepted, isthe Rosicrucian Orchestra, there justaren’t enough clarinets to go around.

V A V

Rosicrucian Park welcomes PaulMarkovitch, who in his retirement haschosen to come to Santa Clara Valley.Long a priest of the Greek OrthodoxChurch, Frater Markovitch has earneda place of love and respect in his




Church equal to that in the Order, andhis Rosicrucian fraters and sorores willindeed be happy to think of him as a permanent resident near RosicrucianPark.

V A V

Early in February, Soror Alice Ap-Eell, long-associated with Soror Gladys,ewis in the Children’s Hour project

here at Rosicrucian Park, made heradieus to San Jose and entrained forthe East. In April she sails on theGripsholm for Sweden where she willestablish “headquarters” for a fifteen-months’ visit in Scandinavia and onthe Continent.

In addition to renewing acquaintanceswith Grand Master and Mrs. Roimer inSkalderviken, she will undoubtedlymake contact with many Rosicrucianselsewhere. Particularly, she intends tospend time in serious study of preschool,or nursery, education in Sweden. Thosewho will miss her wannth and cordiality as assistant in the library duringRCU will be happy to know that herreturn in September of 1951 is alreadyarranged.

V A V

An enthusiastic audience on SundayFebruary fifth greeted the Rosicrucian-Museum-sponsored presentation of the puppet playThe He rmit of Koko Head. This play as well as an entr’acte num ber was entirely the work of youngstersof junior-high-school age. Last Novem ber they began spending their Saturdaymornings, under the direction of Soror

Margot Heeseman, in puppet making.This production, written, costumed, andstaged by themselves, was the result.

V A V In Baltimore, there are two down

town stores where the Rosicrucian Di gest is regularly on sale: the book de partment of Hochschild, Kohn Co.(Howard and Lexington Sts.) andSchill’s Book Shop (208 West Franklin).

District Commissioners in variouscities have been instrumental in seeingthat the Digest is on sale in one or more bookstores or newsstands. This is service not only for the public but alsofor AMORC members who occasionallyfind a need for an extra copy.

V A V

“Ever since I returned to Saint Martin (Leeward Islands) I have wanted tosay that everything at RosicrucianPark was just as I thought it should be.The days spent there during Rose-CroixUniversity last year among fratres andsorores of different creeds, nationalities,and races are never to be forgottenones.”—Max E. Hodge.

V A V A little late to mention it, but dur

ing the busy days just before Christmas, business and the yuletide spirit seemedto get a bit mixed. Any visitor to Ship ping, ran into a sign on the stockroomdoor which read:

Keep Out This Means

You M err y Christmas

BETWEEN THE LINESThere are some things you ought to know—and which cannot be told in general pub

lications and open articles. Kn oiv ledge begets knowledge . Only those who have someunderstanding of truth can really value the important facts concerning self and theuniverse in which we live.

The Rosicrucian Forum is a private publication, intended for those who are seeking between the lines. It is issued under the personal supervision of the Im pera tor of AM ORC, and contains his answers to questions submitted by members throughout the•world, involving the most vital and helpful phases of the Rosicrucian teachings, andthe problems of living. In its nature, it is more like a friendly, instructive letter than amagazine; however, it consists of twenty-four large-size pages of solid but easily readinformation. I t is for Rosicrucian mem bers only. A year’s subscription costs but $2.00.To be without it is to deny yourself the most helpful and instructive supplement toAMORC membership.



By J u l i a W . W o l f e

r e y o u o n e of those persons who think it is im possible to leave theirhome or business for aweek or a day? If so, youare permitting materialthings to curtail your en joyment of life by lettingthem make disproportion-

al demands upon your time. For, yousee, the material possessions which youonce had hoped would be a source offreedom can turn out to be your jailers —if you allow them to do so.

Recently a wealthy woman told usshe was feeling bored with life andeverything and everyone about her. Sheconcluded something physically must be wrong, and that she must consultspecialists. Knowing her, we repliedthat what she was really suffering fromwas a disease of ownership—a fattydegeneration of the purse, and that sheneeded to shake herself free from theever-pressing demands of her wealth.We suggested that she pack one small bag, take a proportionately smallamount of money, and set off on avagabond trip to some place where shewas unknown, and forget her possessions for a few weeks.

At first she rather liked the idea and began to make plans for putting suchan adventure into operation. But wesoon realized that she would never go.

There were so many arrangementsto be made. She would have to closeup her house, let her housekeeper go, board her dog and horse, send her valuables to the bank, and goodness knowswhat else besides. Nothing short of amoral earthquake could shake her freeof the encumbering ties of her possessions.

That woman is typical of many: peo ple who do not seem to have any realexistence apart from the elaborate shellof material things; people who neverenjoy a trip—not even their tripthrough life—because they are alwaysworried about their luggage.

One does not have to be wealthy tohave this happen. We recall a visit toa very poor woman far out in the country. Her mother had just passed away,and the old home was on the point of being broken up. We found this womansurrounded with a hopeless litter ofuseless objects: old hardware, old magazines, old clothes—the accumulation oftwo or three generations—which she

seemed incapable of bringing herself todestroy or give away, although keepingthem was seriously impeding her plansfor the future.

It isn’t owning things that matters, but being owned by them. For everyman or woman who has learned thesecret of not being victimized by thisworld’s goods there must be manymore who have not learned that secret.The millionaire, stifled under the burden of property, looking back wistfullyto the days when he was really free is

as true in fact as he is in fiction.Once let your possessions get a holdon you and they become as much a part of you as the barnacles on a shipand even harder to get rid of. The richyoung ruler found it easy to do all elsethat the Master commanded except tofree himself from the shackles of hiswealth. “He went away sorrowful: forhe had great possessions.”

Travel light as you go through thisworld; it will make the journey lessfatiguing. The earth is yours, and alsothe fullness thereof. W hy limit yourenjoyment to those things which can behad only with your money?

After all, some of the most exquisiteexperiences of life come to us fromthings we can never hope to “own” inany literal sense—sunset on the mountains, sound of one’s name spoken inlove, the scent of a rose. These are the best “possession” of all things. Thesewill “lighten the going” and not addto the pack we cany through life.Travel light.




What Makes For Peace? By D r. H. S p e n c e r L e w is ,F. R. C.

(From Rosicruc ian Digest , May, 1939)

Since thousands of readers of the Rosicrucian Digest have not read many of theearlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorial policy of publishing each month one of his outstanding articles, so that his thoughtswould continue to reside within the pages of this publication.

b a r s and isolationassuage, temporarily

east, the propensitiestie most vicious crim-. Confinement makesantisocial one less ofablic menace and as-!S society a certain1 of security and

peace. For centuries, civilization hasconsidered imprisonment the only answer to crime and to the protection ofits peace-loving populace; however, timehas pointed out the fallacy of thattheory. The problem of raising largersums of money for much-needed penitentiaries and prisons, and the engagingof more peace officers has arisen tomake uneasy the sense of peace.

The percentage of crime has so increased that a goodly number of our populace in civilized lands is employedin detecting, prosecuting, and confiningcriminals, and every class of societyfeels the added taxation burden whichcrime imposes on society. Such peaceand security, economists and laymenalike agree, is too costly, the conclusion being that it is far more economicaland effectual to strike at and eliminatethe causes of crime than to house in prisons what it spawns.

Cannot this same remedy be intelligently applied to the problem of International Peace? In the broad sense of

the word, the peace which the averageindividual desires is freedom from intervention. If nothing develops or occurs which will hinder him from realizing his personal ambitions, the world —his world at least—is a most peacefulone. Happiness is a relative term, evaluated differently by each individual:it is a state of mind, for which eachman or woman consciously or unconsciously is striving. An environmentwhich does not interfere with the individual in gaining and maintaining hisideal of happiness is a peaceful andfriendly one.

The concept of peace today is notthe classical, traditional one of quiet.The man who can, without interruptionor annoyance, work long, laborioushours in a foundry to fabricate a device about which he has dreamed isexperiencing as peaceful a life as the poet who with vacuous stare gazes atthe floating clouds on a summer sky.Peace, then, is imperturbability, andthe average man is perturbed whenanything opposes his search for happiness as he conceives it.

The nations of the world, just as individuals, also want peace, but like thecriminologists of old, work upon thetheory of preserving peace by the building of larger armed forces to im prison the disturbing nations. Thegreat armadas and mechanized armies



are intended to intimidate peoples ofany nations that step out of line, thatdisplay what is termed aggressivenesstoward other states, or that in any wayoppose them. M ilita iy isolation, or en

circlement of a nation, is equivalent toimprisoning an individual. Heavyfrontier enforcements, with large airforces poised ready to strike at the leastsign of aggressiveness of a neighboringnation, correspond to having certainundesirable areas of a city heavily patrolled by police officers, armed andwaiting for a disorder. In both instances, the peace isan armed one ,maintained by suppression of any re bellion against the established order. Noattempt is made to remove the provocative cause of disorder.

Modem nations, regardless of propaganda to tlie contrary, do not enjoyravishing other powers small or large.The peoples of aggressive nations todayare not bloodthirsty, barbarous individuals even though the results of theiracts may have those earmarks. Incongruous as it may seem, they invite war,with its horrors of loss of life, property,and deformity, as a step toward an insurance of ultimate peace—a peace thatmeans no interference with their livelihood and their happiness.

As pointed out, no individual seeks peace as passivity, quietude, if thatmeans sacrifice of those things whichto him mean the goodness and fullnessof living. Likewise, a nation will not preserve the peace of the world whileits own people starve but a few milesdistant from the billowing grain fieldsof a neighboring state. A people willnot placidly sit by while their shipsremain idle, for lack of fuel, unable totransport their goods to foreign markets because another nation has a monopolyon the world’s oil supply. A peoplewill not keep inviolate InternationalPeace, if their teeming millions arehuddled on an unfertile spot of theearth’s surface, because of being refusedthe right of colonizing the great areasof another’s possessions. No intelligent

peoples will endure humiliation, starvation, pestilence, and isolation so thatothers may enjoy undisturbed their pursuit of happiness. Almost any manor woman would prefer death to thiskind of slavery. Truly a state of affairswhich denies people what they need is

slavery and oppression. Is there thenno other alternative than war and theravishing of the weaker by the stronger?

The elements for a true and lasting peace among nations are to be found

in the removal of those things whichnow incite war. There must be broughtabout an allocation and distribution ofthe world’s resources and goods. Thisis not the suggestion that fantastic andillogical communistic theories or philosophies be adopted. What an individualhas acquired through his own initiative,no matter how great it be, he is rightlyentitled to—provided that it was obtained fairly and within the acceptedlaws of his country. However, monopolies of natural resources and traderoutes, in a time in the world’s historywhen peoples and nations are so linkedtogether that communication from one part of the world to another is but amatter of seconds, present a situationmuch like that of a sumptuous banquetin the presence of a starving man.

T r u e Su p e r i o r i t y

Education and science have donemuch to unite the races and countriesof the world and to preserve their peo ples and greatly multiply them. It nowmust make accessible to all, under justarrangements, the raw materials of theworld. If they do not, thehave-not nations will take from thehave nationsas do individuals, in accord with thenecessity which follows from their ownnatures. This arrangem ent is not a plucking from those who have and giving it to those who have not. It doesmean the scientific establishment of amethod whereby the nations that have-not can—through their efforts, the ap plication of their initiative, and the useof their skill and vision—earn what theydo not possess. It means tha t no nation shall prevent another from accom plishing this just so it may selfishly preserve the balance of its own powerand wealth.

If there is to be an inequality amongnations, let it be because one is superiorin achievement and not because one nation can successfully oppress another.If the economic stincture of the worldis adjusted and men find happiness intheir pursuits, peace will naturally follow; it will not need to be fired froma gun.




I M I T AT I O NBy R o d m a n R . C l a y s o n , GrandMaster

l N Y o f u s find it difficultto acccpt ourselves as weactually are. Among yourown associates you have probably heard one ormore of them say that“he wishes he were Mr.Jenson,” or “he wisheshe had the abilities ofSuch expressions denote

dissatisfaction within the individual.He wishes to be someone else; he wishesto be different. Quite frequently wenote that such a person endeavors toimitate the mannerisms or speech ofone whom he particularly admires.This is unfortunate, for at all times wemust be and act ourselves. We havemade ourselves what we are; and ifwe wish to think and act differently, orfeel that it is to our advantage to doso, then we must begin today to bringabout the necessary changein accord

ance with the traits of our personality. This we must do in order that we mayexpress more fully that of which weare capable, but not for any desire to be like someone else.

Actually, emulation of another person is sheer hypocrisy, for it achievesnothing but a state of make-believe, particularly when one is endeavoringto give an impression that he has certain abilities which, indeed, he has not.We all admire those who are more fortunate than we are, those who seem to

be leaders in the community, or thosewho seem to acquire worldly goodseasily and without financial embarrassment. We should admire and respectsuch people. They deserve our respect,for their position in life indicates thesuccess that has come to them. In mostinstances, they have earned what theynow have. They have worked long andhard with their capabilities to gain asuccessful position in life. If he whoenvies the possessions of another wouldindustriously apply himself with theabilities and knowledge which are his,he might in turn have a realization ofsuccess and recognition.

We should never imitate other persons. We should insist on being ourselves. For the most part, what we aretoday is the cumulation of our life’s cultivation. As Ralph Waldo Emersonstated: “Imitation is suicide; envy isignorance.” We must cultivate the field

which life has given us; we must usethe power which resides within us; weshould endeavor to express the DivineIdea which each of us represents. Ifwe personally are industriously engaged, we will not have time to worryabout the gains of others and the seeming lack in our own life. One is hap piest when he puts his heart into Inswork, and endeavors to do his very best.

In connection with emulation, Emerson has given us another interestingthought: He whom we would imitate



has no one to emulate. Who is therefor the master to imitate? Was thereanyone for Christ to pattern His lifeafter? Whose work was imitated byFrancis Bacon, George Washington, and

Isaac Newton? There was no one whomthey could imitate, for they were masters in their particular fields. Whomcould Albert Einstein imitate? It is truethat all these men seem to have beenendowed with abilities not enjoyed byother men and women, but the factmust be recognized that these abilitieswere brought about through the exercising of their innate aptitudes andtheir quest for knowledge. Perhapsthey received Divine inspiration, butmost assuredly they had no one to

imitate. “Do that which is assignedthee, and thou canst not hope too muchor dare too much.”

We can be inspired by the works ofothers. We can be moved to action bythe accomplishments of other greatminds. But in being so, we must neverimitate. We must cultivate the simpleand noble fields of endeavor in ourlives. By studying the accomplishments of others, our scope of interestis broadened. We may acquire a newapproach to the problems of life; we

may find a better way of applying ourselves in our particular vocation. Wemay find that within ourselves are untapped reservoirs of abilities, not otherwise known. Very often we will discover that wre have talents not enjoyed by the one whom we would imitate. If possible, these talents should be developed.

All of life is an experience. Everyindividual must have certain experiences; and, because no two of us arealike, it is only natural that we will

not all have the same experiences norwill we all rise to the heights of success. This should not deter us, however, from endeavoring to live to thefullest, making the most of our particular lot in life, and endeavoring to useevery faculty and ability with whichwe have been endowed.

One of the greatest virtues is that ofself-reliance—reliance upon the self,having the will and determination todo and tlie necessary knowledge to carry through to tlie desired end. Thismeans having confidence in oneself; it

means the evaluation of one’s resourcesand capabilities; it means that we havefull knowledge of personal power without overstepping limitations.

Imitation of another person cannot bring about the realization of our desires. To a great extent, we can havethis realization through the use of initiative and aggressiveness. If there isto be a radical departure in our way ofliving, preparation must be made forit; the groundwork must be laid for thechange. We must prepare for our process of adaption. We must gather toourselves the necessary knowledge.

Many are impressed by the piousair of their minister. There are thosewho assume this pious air, but all who behold them know that they are notsincere. On the other hand, even insincerity the adoption of such an attitude is but of brief duration, for itis not natural for the individual to actthat way nor is it in line with histraining.

Leade r s and F o l l o w e r s

To follow someone else’s example isquite another thing. Americans arefamiliar with the frugalness of Ben jamin Franklin and with his sensible personal use of money. He set an example for generations to follow. It isdoubtful if anyone has tried to imitateFranklin; however, millions have followed his example and are mindful ofhis admonition that “an empty bag cannot stand upright.” Franklin gave another excellent example. In order toestablish credit to himself, and reputa ble character, he dressed plainly. Hedid not allow himself to be seen in places of idle diversion, and at all times

endeavored to be a thriving, industrious young man. We cannot imitateFranklin, but we can follow his example if we desire. At all times weshould watch our words and actions;for, perhaps unknowingly, we may besetting an example for someone else.Therefore, it behooves us not to emulate another, but to live an exemplarylife.

Try to live the virtues that you liketo see in others. It is a truism that aman measures others by his own qualities. He sees them as inferior, superior,




or equal to himself. One’s environmentand economic situation need not keephim from manifesting the richness andfullness of life. Minds which havemade some of the world’s outstandingachievements have risen from abject poverty. They have done so becausethey have channeled their ideals withinthe bounds of reason and have neverlost sight of their objective. They usedtheir personal resourcefulness; they followed the example of other great minds, but at no time did they endeavor toimitate those minds.

One may follow the examples of others, but he never imitates them, for hehas found that imitation arrests notonly personal development, but the exercise of necessaiy experience and theacquisition of needed knowledge aswell. By diligence and self-commandhe lives in accordance with his understanding. He practices the minor virtues and knows wherein he stands inregard to his relationship with his fellow man. The realization has come tohim that the emulation of another isfutile.

Imitation is false; it is never real.One who pursues such a negativecourse can never know the true realityof life. He who is inclined to emulateanother is in need of a real philosophy

—a philosophy which would give himthe understanding to accept himself forwhat he is and show him that in doingso he need not set up a static conditionwithin himself. A philosophy such asthat advanced by the Rosicrucian Orderawakens the latent and dormant faculties of the individual so that he may, toa better advantage, utilize his naturalabilities, and lead a more contentedlife; in fact, it helps him to find his place in life and to adapt himself toits vicissitudes.

We are our own problem children;thus, in accepting ourselves for whatwe are, and in making the most of whatlife has given us, we are particularlyreminded of Emerson’s statements:“Keep in your heart a shrine to theideal, and upon this altar let the firenever die,” for “all things exist in theman tinged with the manners of hissoul.”

FIRST DEGREE INITIATION

The Nefertiti Lodge of Chicago, 2539 N. Kedzie Ave., at Logan Square, will conferthe First Temple Degree Initiation on all eligible candidates on Sunday, March 26,at 3:00 p. m.

HISTORIC CONVENTION PHOTOGRAPHS

For those of you who have attended or for various reasons are interested in the International Conventions of the Rosicrucian Order—AMORC—here is a list of CONVENTION PHOTOGRAPHS. A few of each are still available at the Supply Bureau.

YEAR PRICE YEAR PRICE1935 $1.25 1940 $1.501936 1.25 1942 1.501937 1.25 1943 1.501939 1.50 1949 1.75

OBTAIN YOURS TODAY. POSTPAID. THE NUMBER IS LIMITED.

San Jose ROSICRUCIAN SUPPLY BUREAU California

REM EM BER TH E C O N VE N T IO N — July 9 to 14, 1950

[ 6 4 ]



The Reader’s

Notebook By

J o e l D i s h e r ,F.R.C.Literary Research

Department

Opinions expressed are the write r’s own. In no way are they to be understood asAMORC’s endorsement or recommendation of books quoted or mentioned; nor do theyconstitute an official judgment.

i t h so m a n y different peo ple and agencies keepingwatch over one’s reading,it would seem that noworth-while book wouldever remain unknownand unread. Such is notthe case, however.

For one thing thereare just too many books; for another,many of us prefer to find them forourselves and enjoy them at our leisure. And finally, the matter of individual taste makes it almost impossiblefor everyone to be satisfied with thesame fare.

I suppose, too, that there has never been a day when those who love bookscould find sufficient time to devote tothem. I remember one prodigious reader of the eighteenth century who resorted to an ingenious device to speedup his reading. It wTas a gadget somewhat after the fashion of a modemrecord player which could hold half adozen volumes. With a flick of thefinger, one book after another wouldswing into view, giving the reader thechance to read a sentence or two before another book came up for inspection. By this method, in thecourse ofa day, some ten or twelve volumescould be “spot read.”

This might suit those who wantedto be distracted or entertained, but Idoubt whether it would be wholly sat

isfactory to anyone desirous of sounderinstruction.

My grandmother developed a uniqueapproach to books which pleased her, but I confess it would never have suitedme. She always opened a book in themiddle and read to the end. If sheliked the ending, she would start at the beginning and read to the middle. Onemight better read a dictionary, it wouldseem.

Personally, I confess to a fondnessfor book reviews and dealers’ catalogues.Oftentimes, what is said of books theregives more knowledge and pleasurethan the book itself, for as GeorgeCrabbe wrote: “Books cannot always

please, however good.” Nor must weforget the wise counsel of Bacon that“Some books are to be tasted, others to be swallowed, and some few to bechewed and digested.”

Sound as such advice is, though, itwill never bring agreement as to which books are to be tasted and which chewedand digested. I have one friend whohas confined her reading for years to

David Copperfield and another whoconcerns herself only with bindings—ared binding for rheumatism, a blue binding for minor discomforts.

Fiction I taste occasionally, but thatwhich is metaphysically based, I finddifficult to swallow. Philosophy I dolike to chew on, especially when it isas simple and casually speculative as




George Herbert Palmer’s Autobiogra phy of a Philosopher which I usuallyget around to rereading once a year.

Mystical fiction is too often trite andsophomoric. Its writers ordinarily failto realize that it makes the greatestdemands and unless it grows out of alarge experience it is virtually worthless. James Hilton’sThe Lost Horizon and Lloyd Douglas’The Magnificent Obsession are to me outstanding exceptions. So, too, is one other which isnow some two years old.

It was, I believe, recommended by a book club, bu t in spite of that is littleknown perhaps because club membersnever got around to reading it, ormissed its deeper significance altogether.

It was neither the author’s first, norin all likelihood his last book, but itmay very well be his best. It is RobertSpencer Carr’sThe Room Beyond.

The theme is not new—that of aman’s attempt to reach an unattainableideal, but it is a fresh and encouragingrestatement of Browning’s words in

An drea del Sarto: “A man’s reachshould exceed his grasp, or what’s aheaven for?”

Had the author been philosophizinghe would have written: “Every idealwhich the human mind creates for itself is unattainable, for in the act offulfillment, it becomes metamorphosedinto something which remains beyondhis capacity of attainment.”

Being a writer of fiction, Carr is careful to state his theme in personal terms —the struggle of Daniel Bryce to makehimself acceptable to the ideal woman,Cristina Montoya.

The story unfolds the maturing ofDaniel Bryce. As a child, he comesunder the influence of Cristina, ayoung nurse. His desire is awakenedand with the outspoken directness of achild he insists that he will grow upand marry her.

Untoward circumstances force Cristina to leave the town in rather mysterious fashion, and Daniel is momentarily shaken as to his ideal and thedirection his life will take. How he recovers his balance and the manner inwhich he overcomes the obstacles standing between him and his goal give the book its distinction, and contribute toits verisimilitude.

Symbolic and allegoric as its elements are, Carr has woven them intoan acceptable portrayal of life in spiteof an outstanding implausibility wherethe whole is considered rationaily. Thisis always the skill of the craftsman whocombines material in daring wrays tocreate a new view of ageless truth.

The satisfaction of such a book asThe Room Beyond outlasts the merereading of it. It is renewed each timeone attempts to reconstruct the planfrom which the author worked. Atleast, I found it so although I havenot learned whether anyone else’s judgment coincides with my own.

All the elements of real life are hereand the situations are such as recuragain and again on every level of society. And when one penetrates its allegory, one’s own mission in life maystand out in more meaningful relief.One can even realize that to fail, asDaniel Bryce did, to attain that forwhich he aimed was not failureat all, if measured in terms of sincerity and honest effort. To lose, as theworld understands loss, is oftentimesthe surest way to discover the truecharacter of “the room beyond.” Everymission has its guiding star (Estrellita)and its symbolic city hidden deeplyamong mountains (Corazon del Cristo).It has as well its heartaches, delays, and possible crucifixion. The journey ofeach has all the elements of a Cosmicdrama—and a book such as this helpsthrow them all into startling juxta position.

As we follow Daniel Bryce, we seehow respectability (Aunt Emma),skepticism (Dr. Hand), science (Dr.Arwitz), and the law (Mr. Clork) interpose themselves between him and hismission in the name of helpfulness.And we see, too, worldly affections(Wendra Munn), class distortion(Freeman Rabb), and the intellect (LeoLasta) itself as the deterrents they really are. Only simple religious insight(Jordan Jones) is of any assistancewhatever and that but enough to continue by faith when it is not possible towalk by sight.

To make the pattern exactly as onefinds it in the mystic search for truth,there is in this allegory the character



of unfriendly and fear-inspiring Lucaswho acts as a watchdog to protectCristina.

It may be that I have made a more perfect pattern of the allegory than the

author intended, but it all seems to meunavoidably obvious. Maybe those who

have read the book, or who will do so,will tell me.

Whether all will agree with me inthe allegory though, is not so importantas that all understand that in my judg

ment The Room Beyond is a book “to be chewed and digested.”

V A V

17d c^ fza fy fz jJ r z / is ’iL t s d ? By M a ry R o e t h l , R . N .

Ill -hea lth , of body or of mind , is de fea t . . . . Hea lth alone is vic tory. Let

all men, if they can manage it, contrive to be healthy .— T h o m a s C a r l y l e .

!n s p i t e of the large “if”in Carlyle’s observation,all would probably agreethat men should “contrive to be healthy.” Certainly, if health is inherited, there are somewho can contrive to behealthy with little or no

those whose inheritance isill-health can know pretty well justwhere their ill-health is likely to showitself, and knowing this they can takethe proper preventive measures.

George Herbert Palmer, the educator and philosopher, spoke from his ex perience of inherited ill-health when hesaid: “He is fortunate to whom ill-health comes early and who thus learns betimes how to take care of himself.”

When I began nursing in 1921, Ichose the field of Public Health Nursing as the likeliest of reaching the most people and of yielding the most satisfaction. My experience, including sixyears in one spot and thereby seeingthe same families, has led me to theconviction that health is inherited—atleast, that certain diseases or suscepti bilities run in certain families, and that patterns of health can almost be predetermined.

My experience with communicablediseases indicated interestingly enoughthat measles, mumps, diphtheria, scarlet fever, and the like seemed to be distributed always to the same families.They seemed to belong! One child in

particu lar had measles five times whenneighbor children were unaffected.

In one family which I visited, themother, an active tubercular, gave birthto an altogether healthy baby. However, as the child grew older, it showedtubercular tendencies. Here inheritancewas unquestionably the answer, for although only the mother was activelytubercular, the father was an old inactive case. Two children bom into thefamily, early showed childhood typesof tuberculosis; but two adopted children did not.

My own family presents an interesting example along this line. Diphtheriaseemed to run in my mother’s family.My mother had the disease four times,twice as a child and twice as an adult.There were four children and all of ushad diphtheria three times while wewere still young. My sister and I latersuffered it after we had begun our workas nurses. It was impossible to buildan immunity. Even the simplest testalways brought a positive reaction. Anaunt of my mother’s, as well as herfour children, died of diphtheria.

On the other hand, my father was inconstant contact with us all during ourillnesses with this disease and he never became infected. His family, however,had its own particular inheritance ofill-health. He and two sons were trou bled with the same type of rectaldisorder.

It may appear from the examplescited that I have not given due consid

effort. Even



eration to the part the mental attitude,or general pattern of thought, plays inthe matter of health inheritance. As amatter of fact though, I have been almost constantly aware of it. It is animportant factor and is especially noticeable in mental diseases. The fearexists, and it may be discussed; anxiety

develops, and soon the symptomsappear.

Limited as my experience may have been, it is, I believe, still sufficient towarrant my conviction that health isinherited, but that with the right attitude and some determination all mencan “contrive to be healthy.”

T Brotherhood—Its Test By W y n e b e r r y B o yd ,F. R. C. T

This address was given at the Pi ttsburg h AMORC Rally, September 5, 1949. Fra terBoyd is master of the George W. Carver chapter, Washington, D. C.

After every war in which major nations engage, man is imbued with asense of compassion, remorse, or shamewhich resolves itself into illusions of brotherhood. In our time, organizations such as the League of Nations,after World War I, and the United Nations, after World W ar II, were born amid general rejoicing and brotherly postulations. These weak children, politically fathered, and having fortheir mother expedience, die premature and ignoble deaths. They aremerely spontaneous creations withoutsoul. They incarnate and reincarnatein an un-spiral and unprogressive circle, following the whims of man.

Consequently, the One World con-T h e cePt so ardently sponsored and vocifer-

Ros icrucian ousty proclaimed remains a mirage, a Diges t March 1950

fantasy as ethereal and substanceless asmany of its prophets. They deal withfire when the problem is electricity;they deal with the objective when the

problem is subjective; they deal withman when the problem is soul.The acquisitive nature of man and

“survival of the fittest” rule of humanconduct is opposed to the program ofspiritual unfoldment, without which brotherhood of man is a myth.

The Rosicrucian ideal of brotherhoodis correctly based on, and is an inevitable attainment of, the evolved soul.Can we loveman, the highest expression of life in animal form, and hatemouse, the lowest? Do we profess ouruniversal love of mankind, and take pride in our prowess as hunters anddestroyers of life? On the answerof this question hinges a barometerto measure our progress toward brotherhood.

All animal forms have consciousnessof God in varying degrees. Their rightto life is inalienable. The man who professes to love his brother and hateshis horse, does not love his brother.Conversely, the man who claims heloves his horse and hates his brother,does not love his horse.Love and hate, like day and night,are antipodal: with the coming of day,night flees; with the coming of love,hate is no more.

He, therefore, who has reached thestate of brotherhood binds the woundsof man and beast alike. He sees in allthe sign of divinity. Further, he whothrough the crucible of love transcendshate, and stands at last free, is a brother. Such is the privilege of Rosicrucians. May we all attain it.

IONTEMPORARY efforts ofman to achieve peace “inour era” through somesemblance of brotherhood have failed. Thisfailure was apparent totlie mystic from the beginning. Brotherhood hasnever been nor ever will

;hrough legislation. Unfortunately, the province of law is to regulate and protect man in his relationto other men and to the state; it cannot by acclamation make men angels,or refine their personalities.

t>e attained t



Changing Realities By E d n a L. J o h n s o n

e t h i n k of actuality interms of the thing itself;of reality in terms of thedegree of individual realization of it. There areworlds outside our consciousness; th e r e areworlds held within ourconsciousness, but that

which is within is all the world weknow.

The actuality exists. In the Cosmicmind it is known wholly; in our consciousness it is known in part. Butwhat is this consciousness that enablesus to know? It is a point between Cosmic mind and mundane mind and isnot entirely a part of either: rather itis a gateway which connects the two,an awareness through which we remember the past and prophesy thefuture. But until this consciousness ex pands and is absorbed by Cosmic Consciousness, we will continueto know

only in part. If we look into our consciousness, we discover succeeding stateswhich are encouragements to us.

For example, as children, the earthlooked solid and firm and flat to us,and we thought that if we walked farenough, we could reach its edge. Wedid not see the true actuality but forus it was true, and as long as our realization of the earth was that it was flatand had an end, just so long did thatidea hold us in an unyielding grip.

Later, we learned that the earth wasa globe, revolving in space; and our

consciousness expanded to encompassthis new realization. For practical pur poses,we still had the firm , flat earth upon which to tread; we felt as secure as before. The only change was therealization in our consciousness.

As time passed, we learned that thisseemingly solid mass was composed ofmolecules, atoms, electrons, and that itwould return back again to the vibrating spirit. Once more our consciousness

expanded to embrace this larger realization. For practical purposes,we still had the firm, flat earth upon which to tread; we felt as secure as before. Theonly change was the realization in ourconsciousness.

We further learned that our physical bodies were made up of molecules,atoms, electrons, and that they toowould go back to the vibrations of spirit.We learned that those same elementswhich composed the earth were foundin our physical bodies, and we began

to realize that part of us and the earthwere the same. Not only did the earthuphold us, it also nourished our bodies,and we realized that there was an un broken line from the earth through the plant and animal to the human organism. Again our consciousness ex panded to embrace this larger realization. For practical purposes,we still had the firm, flat earth upon which to tread; we felt as secure as before. Theonly change was the realization in ourconsciousness.

Our consciousness continued to ex pand. We thought of other worlds, all



revolving in space—of stars and suns,millions of them—and the idea was conceived that there were an infinite num ber of things beyond our ability to realize. It was then th at we recognizedthe unity of all things held within theCosmic mind. But for practical pur poses,we still had the firm , fla t earth upon which to tread; we felt as secure as before. The only change was therealization in our own consciousness.

We continued to learn more aboutrealities. We learned tha t sound andlight were not actualities in the sameway as was the earth, but they wereconditions we realized in our consciousness and only as we did realize themwere they able to exist. Then, and thenonly, could we exclaim, “We hear! Wesee!”

We pondered on this wonderful ex panding consciousness within ourselves,and another realization stirred withinus: “Why, everyone lives in a privateworld of his own; the world as he con

ceives it to be!” One is exhilarated bythe mighty storm; another crouches infear. One revels in the beauty andmildness of southern climes; another re joices in the snowy northland. One isdeeply wounded by a disloyal friend—the ONE prayed, “Father forgive them;they know not what they do.” And sowe begin to feel a new tolerance and anew gentleness toward our neighborand his views of life.

Would we realize the loveliness aboutus through which we pass with unseeing eyes? would we know the truth ofour being? Then let us be constant inthe process of the superseded states ofconsciousness. Always and always,newer and wider realizations wait on

the horizon of our awakening consciousness, and one day all blindness will be banished: all misconceptions will beoutgrown and our consciousness will beone with the great Cosmic Consciousness. We will know the Divine Realitiesof the God of our Hearts.


YOUR CHILD’S FUTUREHave you ever looked with concern at the language habits and customs

which your child acquires? Do you want to bring out the best qualitiesof your child and, as well, adapt him admirably for the world of tomorrow? Let theChild Culture Institute counsel you about these im po rtan t factors.

• How to develop the personality from babyhood• How to avoid harm ful habits• How to awaken laten t talents that make for personal accomplishment• How to train and form the characte r in the most importan t first seven years

The Child Culture Institute offers two enlightening and helpful courses for parents:

COURSE A - This course is designed for parents whose chi ldren are in fants or ofnursery school age. The second part of this course contains special storiesfor preschool children, prepared by those grounded in the principles ofchild psychology.

COURSE B - An unusua l course for expectant parents. It includes advice on prenata l preparation: how to at trac t the best qualities of personality into the mindof the child. Mental, psychic, and cu ltural influences upon the prospective mother are analyzed.

The Child Culture Institute provides free consultation related to the subjects of instruction. All correspondence is stric tly confidential.

Write for the free book of explanation. You owe it to your child to inquire. Address:

CHILD CULTURE INSTITUTERosicrucian Park San Jose, California



The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fraternity . It is the focal point of Cosmic radiations and thoughtwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day are set aside when many thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathedral at the time will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are members. The book called Libe r 777 describes the periodsfor various contacts with the Cathedral. Copies will be sent to persons whoare not members if they address their requests for this book to Friar S. P. C.,care of AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whether m em ber or not— this is impo rtant.)

INTELLECTUAL CURIOSITY

u r i o s i t y is, fundamentally, no more than a desireto know. This desire isexpressed early in life. Itis probably a safe conclusion that a child isusually more curious thanan adult, or, at least, thechild has no hesitation in

etting its curiosity be evident.Curiosity makes one utilize the desire

to know, to learn something in a manner which will either produce knowledge and a degree of wisdom, or causeone to be merely a nuisance in his attempting to find out anything that isnot supposed to be made public. Inthis respect, we might say that curiosi

ty has both a negative and a positiveaspect. It is negative when an indi

vidual expresses curiosity merely tolearn something from someone or tointerfere in the private affairs of anyone. Curiosity is positive when this desire to know is for the purpose of sincerely gaining knowledge with the ideaof beneficially utilizing that knowledge.

Without curiosity, and its companion,imagination, life would be rather draband probably everyone’s life would fallinto a routine pattern. It is the positiveform of curiosity that causes man toexplore the universe of which he is a part, as well as to explore his own mental capacities, and attempt to gainknowledge that can be applied in someway to an ultimate goal of usefulnessto society as a whole. Probably nothing

of importance in man’s history has beenaccomplished without the underlying




curiosity of the individual who was so prompted by his desire to know andutilize the unknown that he was led tomake a discovery and, from the application of the knowledge acquired, toachieve a purpose.

We must distinguish between routineor factual knowledge as to whether itis merely a collection of facts or aknowledge which makes it possible forus to utilize and put to worth-while purposes our own capacities. Some mayargue that a certain adjustment to environment, a degree of happiness andcontentment, can be attained withoutmuch knowledge. It is true that peoplewith little academic education haveaccomplished this goal in life. But asatisfaction that comes from inactivityand complete lack of concern regardingthe universe about us cannot be classified, from the viewpoint of an intelligent human being, as a very worthwhile achievement in life.

The individual who attempts to analyze a situation in which he finds himself immediately meets with a challenge, but he also finds various toolsthat are placed in his environment forhim to utilize in meeting that challenge. Man, being the most intelligentof all living things, at once feels theurge to use, to the best of his ability,the forces and elements which exist inhis environment. This situation is evensupported in mythical and religioustraditions. According to the Biblicalstory of creation, man was given domination over all things on earth withthe implication that he was to use themin bringing about a better life for himself and for other human beings, and,at the same time, through this process,to relate himself more satisfactorily tohis Creator.

Intellectual curiosity should then beregarded as a positive drive withinman causing him to see beyond theroutine activities of daily living andcausing him to challenge his existenceand his relationship to his environmentin a manner so as to enable him to better understand all forces operating inthe universe and to learn how to cooperate with them.

In the teachings of many Eastern religions and philosophies, the highestideal for man is to be able to eventuallyrelate himself with his Creator for aoneness and a perfect harmonious relationship. This ideal is based upon the principle that man is a part of Godand that his ultimate goal in life and

his ultimate state of perfection will bereached when, through knowledge andexperience, he becomes actively awareof this relationship and relates himselfin unison with that creative force.When man has reached the state wherehe becomes fully conscious of the Godwithin him, then he has accomplishedthe purpose for which he was created.

Intellectual curiosity, we might say,is an internal driving force that constantly impels man to aim toward a breaking down of all the mental and physical barriers that now cause himto be a seemingly separate segment,related only in an indirect manner tohis Creator. Intellectual curiosity tendsto direct man toward that knowledgeand those actions which will ultimately bring his life to a perfect, harmoniousrelationship with all the Cosmic forcesand principles. This is the goal ofmysticism; this is the goal of the individual who uses his intellectual curiosity to fit himself into the scheme ofthe universe.

MID-ATLANTIC ANNUAL RALLYThe fourth Mid-Atlantic Rally sponsored by the John O’Donnell Lodge will be held

at its Temple quarters on May 6 and 7, in Baltimore, Maryland. The two-day program includes several advanced scientific demonstrations and displays, the SecondTemple Degree Initiation, illuminating lectures, mystical ceremonies, a banquet, andentertainm ent. Members of all degrees are invited to participate. Registration beginsat 10:00 a. m., Saturday , M ay 6, at the Temple.

Make early reservations. Write to: Mrs. Lee C. Gray, Rally Secretary, 710 DrydenDrive, Baltimore 29, Maryland.

[72]



Karma, or the Law of Moral Causation By T h e V e n e r a b le N a ra d a M a h a T h e r a(Reprinted from 1949 Vesak Number,Ceylon Daily News)

f i a t is the cause of thisinequality of mankind?How do we account forthe unevenness in this ill- balanced world?

Why should one be brought up in the lapof luxury, endowed withfine mental, moral, and

physical qualities, and another in absolute poverty, steeped in misery? Whyshould one be born a millionaire andanother a pauper? Why should one bea mental prodigy and another an idiot?Why should one be bom with saintlycharacteristics and another with criminal tendencies? Why should some belinguists, artists, mathematicians, andmusicians from their very cradle? Whyshould others be congenitally blind,deaf, and defomied? Why should some be blessed and others be cursed fromtheir birth?

Either there must be a cause orcauses for this inequality or it must be

purely accidental. Surely no sane person would attribute this unevenness,this inequality, this diversity, to blindchance or pure accident.* * *

Strictly speaking nothing happens toany man that he does not deserve forsome reason or other.

Some religionists attribute this inequality to a single cause such as aGod-Creator. The Buddha denies theexistence of a God-Creator.

The Pali equivalent for a God-Cre-ator in other religions is either Isvara or

Brahma. In the texts there is not evena faint trace of any reference by theBuddha to the existence of a Goa-Cre-ator. Nowhere has the Buddha placeda supernatural God over man.

Evidently the question of a God-Creator was not so seriously discussedas the more intricate problem of soul.On several occasions has the Buddhadenied the existence of a permanentsoul—Atta. As to the denial of a Creator there are only a few references inthe Ang ut ta ra N ik ay a, Majjhima Ni- kaya, Digha Nikaya and Jatakas. In no place, however, has the Buddha admitted the existence of a Creator whether in the form of a being or force.♦ * %

According to some modern thinkersthis variation is due to heredity andenvironment. One must admit that theyare partly instrumental, but they cannot be solely responsible for the subtledistinctions that exist amongst individuals. W hy should, for instance,

twins who are physically alike, enjoying the same privileges of upbringing, be very often temperamentally, intellectually, and morally totally different?

Heredity alone cannot account forthis variation. It explains only similarities but not the differences.

The infinitesimally small cell we inherit from our parents is only about1/120 part of an inch across. This

physical germ explains only a portionof man. W ith regard to the more com

plex and subtle mental, intellectual,and moral differences we are left in the



dark. The theory of heredity cannotgive a satisfactory explanation for the birth of a criminal in a long line ofhonorable ancestors, for the birth of asaint in a family of evil repute, for thearising of infant prodigies, men of genius, and Buddhas.According to Buddhism this variation is due not only to heredity, environment, “nature and nurture,” butalso to our own Kamma or, in otherwords, to our own inherited past actions and present deeds. We ourselvesare responsible for our own deeds, hap-iness and misery. We create our owneavens. We create our own hells. We

are the architects of our own fate.“Every living being,” says the Bud

dha, “has Kamma as its own, its inheritance, its congenital cause, its kinsman, its refuge. Kamma is that whichdifferentiates all living beings into lowand high states.”

* * *Although Buddhism attributes this

variation to Kamma, as one of the chiefcauses, yet it does not assert that everything is due to Kamma. In such a casethere is no difference between Buddhism and some theistic religionsthat attribute everything to a singlecause. Kamma is only one of the twen-ty-four conditions explained in theAbhidhamma.

Refuting the erroneous view that“Whatsoever weal or woe or neutralfeeling is experienced, all that is dueto some previous action,” the Buddhastates in the Anguttara Nikaya*.

“So, then, owing to a previous action, men will become murderers,thieves, imchaste, liars, slanderers, bab blers, covetous, malicious, and perversein view. Thus for those who fall backon the former deed as the essentialreason there is neither desire to do, noreffort to do, nor necessity to do thisdeed or abstain from that deed.”

According to the Abhidham mavatara there are five Niyamas or orders that prevail in the physical and mentalrealm.


They are:1. Kamma Niyama, order of action

and result; e. g., good and baddeeds produce desirable and undesirable results respectively.

2. U tu Niyama, physical (inorganic)order; e. g., seasonal phenomena ofwinds and rains, periodical bearing of flowers and fruits, etc.

3. Bija Niyama, order of germs orseeds; e. g., similar seeds producing similiar fruits, rice producingfrom rice seed, sugar taste resulting from sugar cane or honey, etc.

4. Citta Niyama, order of mind; e. g., processes of consciousness (Citta-Vrtti), etc.

5. Dhamma Niyama, order of the Norm; e. g., the phenomena occurring at the advent of a Bod-hisatta in his last birth, gravitation, etc.

Every phenomenon, mental or physical, could be explained by one of these

five orders.What is Kamma?The Pali term Kamma —Sanskrit

Karma —literally means action. Anykind of action whether mental, verbal,or physical, of a worldling, is regardedas Kamma. In its ultimate sense Kamma means good and bad volition (Ku-sala and Akusala Cetana). Involuntaryor unintentional or unconscious acts arenot treated as Kamma.

In other words all good and bad wedo constitutes Kamma. They need notnecessarily be past actions. They may be both past and present. At this verymoment of writing this article onDhamma, the writer is acquiring freshKamma and the readers also in intelligently reading it.♦ * *

It is this doctrine of Kamma whichthe mother teaches her child when shesays: “Be good and you will be happy,and others will love you. But if youare bad, you will be unhappy, andothers will hate you.”

In short Kamma is the law of moralcausation. In other words it is the lawof cause and effect in the ethericalrealm.

Kamma is action and Vipaka, fruit,is its reaction. It is the cause andeffect.

Like a mango seed is Kamma. Mango fruit arising from the tree is like theVipaka, effect. The leaves and flowersare like the Vipakanisamsa—inevitableconsequences.

As we sow, we reap either in thislife or in a future birth. What we reap



today is what we have sown either inthe present or in tlie past.

The Samyutta Nikaya states: According to the seed that's sown ,So is the fruit ye reap therefrom,

Doer of good will gather good, Doer of evil, ev il reaps.Sown is the seed, and thou shalt

taste The fr uit thereof.Kamma is a law in itself. But it

does not follow that there should be alawgiver. Ordinary laws of nature, likegravitation, need no lawgiver. The lawof Kamma too demands no lawgiver.It operates in its own field without theintervention of an external, independent, ruling agency.

Nobody, for instance, has decreedthat fire should burn. Nobody has commanded that water should seek its ownlevel. No scientist has ordered tha twater should consist of hydrogen andoxygen, and that coldness should be oneof its properties. These are their intrinsic characteristics.♦ * *

Inherent in Kamma is the potentiality of producing its due effect. Thecause produces the effect; the effect ex plains the cause. The seed produces

the fruit; the fruit explains the seed, as both are interrelated. Even so Kammaand its effect are interrelated; “the effect already blooms in the cause.”

Happiness and suffering which arethe common lot of humanity are theinevitable effects of some cause orcauses. From a Buddhist point of viewthey are not rewards and punishments.They are the due effects of our own

good and bad deeds. Goodbegets good; evil begets evil.

“You are bom poor in this life on

account of your past evil Kamma. Heis bom rich on account of his goodKamma. So be satisfied with your lot.But do good now to be rich in yournext life.

“You are oppressed now because ofyour past evil Kamma. That is yourdestiny. Be humble and bear your sufferings calmly. Do good now. You willhave a better life after death.”

* * *

The Buddhist doctrine of Kammadoes not favour such fatalistic views.

Nor does it advocate a post-mortem justice. Kamma is not intended to com

fort the poor by promising illusoryhappiness after death.

We are born into the state created by ourselves. By our own efforts wecan create new environments too. Our

birth is determined by our past Kamma, but our present is determined both by our past and present actions. Several causes, chiefly our own doings,contribute either to our progress ordownfall in this very life itself.

According to the Buddhist doctrineof Kamma one is not always compelled by an iron necessity. Kamma is notfate. It is not predestination which isimposed on us by some mysterious unknown power to which we must helplessly submit ourselves. It is one’s own

doing which reacts on one’s own self,and so we have the possibility to divertthe course of Kamma.

Although it is stated that neither inheaven nor in the recesses of a cave isthere any place in the world where onecould escape evil Kamma, yet one is not bound to pay all the past arrears ofone’s Kamma. In such a case no emancipation is possible. One is neither themaster nor the servant of Kamma.Even a most vicious person could by hisown effort regulate his life and become

a most virtuous person.We are always becoming something,and that something depends on our actions. We may at any moment transform ourselves for the better or for theworse. Even the most sinful personshould not be discouraged or despisedfor his evil nature and human weaknesses. He should be pitied, for wemust also have been in that same po

sition at a certain stage. As we havechanged for the better he may also bechanged, perhaps sooner than ourselves.

Who can say what good Kamma hehas in store for him? Who knows his potential goodness?

“Hidden in the deep of our being isa rubbish heap as well as a treasurehouse.”

Angulimala, a highway robber anda notorious murderer, attained Saint-ship in that life itself.

Asoka who was stigmatised, Candathe wicked, on account of the atrocitiescaused by him to expand his Empire,completely changed his career to such

an extent that today “amidst the tensof thousands of names and monarchs




that crowd the columns of history, theirmajesties and graciousnesses, and serenities and Royal Highnesses and the like,the name of Asoka shines and shinesalmost alone, a star.”

* * *Where is Kamma?It is not a force stored within the

psyche, for there is neither a receptaclenor a storehouse in this ever-changingcomplex machinery of man, but de pendent on the Five Groups (Panchak-khanda) or the stream of life is everyexperience the individual has passedthrough, every influence felt, every im pression received, every characteristic,divine, human, or brutal. In short thewhole Kamma force is dependent onthis life flux, ever ready to manifestitself in disconcerting strength at unexpected moments.

Where, Venerable Sir, is Kamma?questions King Milinda from the Venerable Nagasena.

“O Maharaja,” replies the Venerable Nagasena, “Kamma is not said to bestored somewhere in this fleeting consciousness or in any other part of the body. But dependent on mind and matter it rests manifesting itself at the op portune moment, just as mangoes arenot said to be stored somewhere in themango tree, but dependent on the mango tree they lie springing up in dueseason.”

Just as wind or fire is not stored upin any particular place, even so Kammais not stored anywhere within or without this body.

Kamma is an individual force that istransmitted from one existence to another. It plays the chiefest part in themoulding of one’s character and ex plains that marvelous phenomenon ofgenius. The clear understanding of thisdoctrine is essential for the genuine welfare of the world.

It is this doctrine of Kamma thatgives consolation, hope, self-reliance,and moral courage to a Buddhist.

When the unexpected happens tohim and when he is beset with difficulties almost insurmountable and misfortune almost unbearable he consoleshimself with the thought that they arethe results of his own doings. He realizes that the inevitable must happen.

He no doubt reaps what he has sown.He can at the same time turn up theweeds and sow useful seeds in their place, for the future is entirely in hishands. Kamma enables him to shapehis future as he wills.

* * *When the wicked are successful inevery walk of life, whilst the virtuousmeet with ill-luck and are compelledto lead a sorrowful life, a Buddhistwould neither accuse another of injustice nor blame the world for its unjustways, since he knows that they are onlyreaping what they have sown. Thevirtuous are thereby not discouraged because they are convinced that theirgood acts will have their due effects insome future life though not in the present.Even the most corrupted person isnot condemned in Buddhism. On theother hand, he is loved and shown theway to a perfect life. He is assured thathe has the chance to reform himself atany moment. He has the hope of evenattaining Eternal Peace.

A Buddhist who is fully convinced ofthe Doctrine of Kamma does not prayto another to be saved but confidentlyrelies on himself for his salvation.

It is this belief in Kamma that validates his effort and kindles this enthusiasm. This law of Kamma explainsthe problem of suffering, the mysteryof so-called fate or predestination ofother religions, and above all the inequality of mankind.

What we think, speak, and do, become our own. These thoughts, words,and deeds that constitute Kamma passfrom life to life, exalting and degradingus in the course of our wanderings inSansara.

Says the Buddha: M an’s merits and the sins he here

hath wrought That is the thing he owns, that

takes he hence ,That dogs his steps, like shadows

in pursuit . Hence let him make good store for

life elsewhere,Sure platform in some other future

world , Rewards of vi rtue on good beings

wait.



B R A H M A N T E M P L EThis fantasy ol beauty, adjoining the famous Ramakrishna Temple m India, is \isito<l

11y hundreds of faithfu l followers each clay. Many come by boat from the opposite' banksof the Hooghly River, which appears in the background.(Photo by AMORC Camera Expedition)



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JUN E 19 JULY 8 I

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Dorothy M.S pc . Sessions

Roches te r :Rochester Chapter, Hotel Seneca.Decker, Master; William Rabjohns1st We d., 3rd Sun ., 8 p. m.

OHIOCincinnati:Cincinnati Chapter, 204 Hazen Bldg.. 9th andMain SI. Gustav F. P. Thumann. Master: BerthaAb bott, Sec. Sessions every Wed. and Fri..7:30 p. m.Dayton:Elbert Hubbard Chapter. 56 East 4th St. Mary

High, Master: Mary Turner. See., 136 HoltSt. S ession s 2nd a nd -1th T hu rs., 8 p. ni.Toledo:Michael Faraday Chapter. Roi Davis Bldg., 3rdFI.. 905 Jeffe rso n Ave. Do rothy Van Doren,Master: Hazel Schramm, Sec., 1511 Freeman St.Sessions every Thurs., 8:30 p. m.

OKLAHOMAOklahoma City:Amenhotep Chapter, Rm. 318. YWCA Bids.Ferdinand W. Arnold. Master; Mrs. WalterArnold, Sec.. 1509 N. Wand 4th Sun., 7:30 p.m .

O It EGON Portland :*Po rtla nd R ose Lod ge, 2712 S. E. Salmo n. FloydK. Riley. M aster; W alter G. Allen, Sec. Sessionsevery Wed., 8 p. m. and Sun., 7 p. m.

PKNNSYLVANIAPhiladelphia :*Benjamin Franklin Lodge. 1303 Girard Ave.Dr. S. Milton Zimmerman, Master: Fred A.Tho m as. Sec., 270G W. Alleg hen y Ave. Sessions

12nd St. Sessio ns 2nd

every Sun., 7:30 p.m . Tem ple and library openTues.*,- T hurs. , 7-10 i>. m.Pi t tsburgh :*The First Pennsylvania Lodge. 615 W. DiamondSt., N orth Side. David Stein. Mas ter: Lydia F.W ilkes, Sec. Sessio ns W ed. and Sun ., 8 p. m.

TUX ASKl Paso:El Am arna Ch apte r. 519 N. Santa Fe. E rnes t <1Bourjaily, Master, 523 N. Campbell St.; Mrs.Rosa M. Licona, Sec. Sessions 1st and 3rd Sun.,2 p. m.Houston:Houston Chapter, 1320 Rusk Ave. Robert E.

Martin. Master; Alyce M. La Rue, Sec.. 3105Che nevert. Sessions every Fri., 7:30 p.m .I TAH

S a l t L a k e C i t y :Salt Lake City Chapter, 211 Hopper Bids.. 23E. 1st South. Clarence R. Parry. Master: Clara.J. Pa rk er , Sec., 2-13 S. 7th Ea st. Ses sion s everyT hu rs., 8:15 p. m.

WASHINGTON Seat t le :*Michael M aier Lodg e. Win lon ia Ho tel, 1431Minor. Ma urice V. Bold iin, M aster. T el. De. 5324:Ethel Jefferson, Sec.. Tel. Ra. 5059. Sessionsevery Fri.. 8 p. m. Lib rary open Tues., T hur s..1-4 p. m .; Mon.. W ed., 7-9 p. m .: Sa t., 1-3 p. m.

WISCONSIN .Milwaukee:Karnak Chapter, Republican Hotel. 9(17 N. 3rd St.George W. Wood, Master. 3931 N. 2nd St.: BessieF. Sm ith. Sec. Sessions every Mon.. 8:15 p.m .

Principal Canadian Branches and Foreign JurisdictionsThe addresses of other foreign Grand Lodges, or the names and addresses of their representatives, will

be gi ven upon iv quest .AI STK ALIA

Sydney, N.S.W.:Sydney Chapter. I.O.O.F, BIdtr.. 100 Clarence St.F. R. Goodman, Master, 2 “Girvan” 129 KurrabaRd.. Neutral Bay; Virtoi Bell. Sec., 60 DennisonSt.. Bondi Junction. Sessions 1st. 3rd and 5thSaturday af ternoons.Melbourne, Victoria:Melbou rne Ch apter. 25 Russell St. KathleenDodds. Master: Fred Wliiteway, Sec.. 37 BlackSt., Middle Brighton S. 5.

KRAZILS a o P a u l o :Sao Paulo Chapter. Rua Tabatinguera 165. SylvieE. Polati, Master: George Craig Smith. Sec..Caix a Pos tal 1633. Sessions 2nd and 4 th Sat.,8:30 p. m.

CANADAM ontreal, P. Q.:Mount Royal Chapter, The Lodge Room. VictoriaHall, W estm oun t. Mrs. A. En gleh ard. Ma ster;Jean Pierre Trickey, Sec., 444 Sherbrooke St.. E.Sessions 1st and 3rd Th urs.. 8 p. m.Toronto, Ontario:To ronto C hapter, 12 Queen St., East. Oron ('.Dak in. M aster ; Edith H earn . Sec.. 300 Keel<-St. Sessions every 2nd and 4th Thu rs., 8:15 p.m.\ aneouver, B.C.:*Vancou ver Lodge. 878 H ornb v St. Do rothy L.Bolsover. Master, Tatlow 2003: Lettie C. Fleet.Sec., 1142 Harwood St.. MA-3208. Sessions everyMori, throutrh Fri. Lodg e open 7:30 p .m .Victoria, B.C.:*Vic toria Lodg e. 725 Co urtnes St. Miss E. M.Burrows. Master: Dorothy <1. Johnston, Sec.,821 Burdett Ave.Windsor, Ont.:W ind sor Ch apte r, 808 Marion Ave. Mrs. StellaKucy, Master; George H. Brook. Sec.. 2089Argy le Ct. Sessions every Wed.. 8:15 p.m .Winnipeg, Man.:Charles Dana Dean Chapter, I .O.O.F. Temple,293 Ke nned y St. A. G. W irdn am , M aster: S.Ethely n W allace. Sec.. 851 W estm inster Ave.Sess ions 1st an d 3rd T hu rs., 7:45 p. m.

DENMARK AND NORWAY Copenhagen:*The AMORC Grand Lodge of Denmark and Norway. Arthur Sundstruo. Gr. Master. Vester Voidgade 104; Kaj Falck-Rasmussen. Gr. Sec., A. F.Beyersvej 15 A, Copenhagen F.. Denmark.

EGYPT Cairo:Am enhotep Grand Lodge. Salim C. Saad. GrandMaster, 1 Kasr-El-Nil St.‘ ( Ini t ia t ions are performed.)

ENGLANDThe AMORC Grand Lodge of Great Britain.Raymund Andrea, Gr. Master. 34 BayswaterAve., Westbury Park. Bristol 6.London:London Chapter. Richard Lake, Master, 38 Cran- bro ok Rise. Il fo rd , E ss ex: Law re nce Ewels, See.,86 Datchel Rd., Catford, London, S. E. 6.

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

HOLLANDAm sterdam :*De Rozekruisers Orde, Groot-Loge der Nederlanden. .1. Coops. Gr. M aster, H un zes traa t 141.

ITALYK o i n e :Italian Gran d Lodge of AMORC. Orlan do Tim

panaro P e rro tta , Sec,, Via G. Bag livi, 5-D . 1,Quartiere Italia.

MKXICOMexico, 1).F.:*Qu etzalco atl Lodg e, Calle de Colo mbia 24. Sr.Ruperto Betancourt, Master; Sr. Benito deKoster, Sec., Eureka No. 15, Col. Industrial.

INDONESIABandoeng, Java:*Mrs. M. C. Zeydel,tatuli Blvd.

M U Z EA LA NDAuckland :Auckland Chapter, Victoria Arcade. Room 317.Mrs. E. M. Wood, Master. 2nd FI.. GiffordsBldg., Vulcan Lane, C 1; John O. Andersen. Sec.Sessions every Mon . 8 p. m.

PUERTO RICOSan Juan:San Juan Chapter, 1655 Progreso St.. Stop l!3.Santu rce. J. L. Casanova, Master: Jesu s Rodrigue z, Sec. Sessio ns every Sat., 8 p. in.

s\\ KDRNMa lino :*Grand Lodge "Rosenkorset." Albin Roimer, Gr.Master, Box 30, Skalderviken, Sweden.

s \\ ITZKRLAND Lausanne :*AMORC Gr and Lod ge. 21 Ave.. Dao ples. Pie rreGenillard. Gr. Sec.. 2 Chemin des Allinge.s.

VENEZUELAC’a r ac as :Alden Chapter. Velazquez a Miseria, 19. Sra. 1'.Briceno de Perez. Master: Sra. Carmen S. Salazar, Sec.. Calle C ua rta 2, Bellav iata. Session s1st a nd 3rd Fr i., 6 p. m.

Gr. Master-General, T. Mul-

Latin-American DivisionArmando Font De La -lara, F. It. C., Depu ty Grand .Master

Direct inquiries regarding this division to the Latin-American Division, Rosicrucian Park, San Jose,Ca liforn ia. U. S. A. JUNIOR ORDER OF TORCH BEARERS

A children s organization sponsored by the AMORC.For complete information as to i ts aims and benefits, address Secretary General. Junior Order, Rosi-

crucian Park. San Jose, California.T H E R O S I C R U C I A N P R E S S , LTD . • P R I N T E D I N U . S A .



J k t 7 3 rzM ir& n J ) n 1 / V k ttt

Are there mortals,clothed in a spiritual radiance

and armed with a divine insight, whoguide our destinies? Does the world harbor

humans who transcend the petty ways of men,and with compassion lead the afflicted to health

and the sore at hea rt to happiness? Are thereselfless beings known as the Great White Brother

hood who safeguard the race against itself? No more beautiful tale woven on the loom of fact exists today.Read the inspiring, enthralling discourse entitled“The Brethren in White.”

C l C jijjt to i JCU .This discourse is givenabsolutely free to each new subscriber to the Rosicrucian Digest. Just send a six-months’subscription . . . only #1.75 . . . to the address below,and ask to receive your copy of this discourse. This

is a remarkable offer, for it includes the six copies ofthe Ros icrucian Digest. Th e discourse alone is

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' p

t& at S6ed

ROSICRUCILIBRARY

/ t< (v C H tc c ic 4 C k T ^ c c u U k ^

The following are but a few of the many books of *he Rosicrucian Library, which are fascinating and instructive to every reader For acomplete list and description of all of the books, write for FREECATALOG. Send orders and request to address below.

SYMBOLIC PROPHECY OF THE GREAT PYRAMIDBy H. Spencer Lewis, Ph. D.The world's gre ates t mystery! Who built the Gr eat Pyramid, why it was builtand the meaning ot its code of measurements ana its hidden prophecies areall reve aled m this interesting book Illustrated. Price, postpa id, $2.40

LEMURIA—The Lost Con tinen t of the Pacif ic By W. S. Cerv eBeneath the rolling lesiless seas he the mysteries of forgotten civilizationsWhere the mighty Pacific now rolls in a majestic sweep, there was once avast continent. The land was: known as Lemuria, and its people as Lem unansIf you are a lover of mystery, of the unknown, this book will fascinate you.Price, postpaid, $2.40

SELF MASTERY AND FATE WITH THE CYCLES OF LIFEBy H. Spencer Lewis, Ph. D.

The plan oi your hie This book reveals how we may take adv anta ge of ce rtain periods ot succ ess, happ iness , health and prosperity It points out those pe r. cds wh ich are fa vo ra bl e or unf avo ra ble for cert ai n ac ti vi ties Ful ly il lu strated w.th rha its and diaqra m s Price, postpaid, $2 50

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BEHOLD THE SIGN—Ancient Symbols and Their Mystic Meaning

By H. Spencer Lewis, Ph. D.

rosicrucian digest, march 1950

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