rosicrucian digest, november 1948

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ROSICRUCIANOVEMBER, 1948 - 25c per copy

DIGEST



Made of Egyptian clay,finished in antique bronze,

si7e six (6) inches in

height and length, exe

cuted by a renowned Rosi-

crucian sculptor.

Price $ 2.75 each

T/iii price inc ludes postage.

TN THE temples of yore, under starlit skies, kneeling and swayin-t a rhythmic chant, the mystics offered their prayers to unseen Chosts, while in their midst a silver wisp of frankincense swirled upto the heavens above. No mystical or devout ceremony was comwithout its elaborate, ornamented incense burner containing scented or aromatic gum. The hunting of incense was no fantastic supersor weird rite, but the symbol of man's attunement in prayer and metion with the great Cosmic consciousness. By inhaling its fragrman, while listening to the harmony of the chant, and with eyes clto all worldly scenes, would have his sense of smell captured anraised to a complete state of ecstasy. Thus, for the moment, hissciousness, being free from distracting sensations, could soar on high

the Cosmic realm as did the wisps of curling smoke from the bbefore him. Throughout the centuries in the mystery and secret scthe grottoes and cloisters, beautiful symbolic incense burners have been used.

For Rosicrucians, we have designed one embodying the beauspiritual significance of the salutation to the dawn of Amenhotepso loved by all members of AMO RC . The face is an exact copy osculptured head found in the ruins of his temple at Tell el-Amarna.arms are folded in Rosicrucian supplication. Its symbolism, the sunand crux ansata (looped cross), has a special significance to all Rocians. It is made of Egyptian clay and is beautifully finished in anbronze. It is a useful and beautiful accessory. AD D IT TO YSANCTUM. __________

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

SAN JOSE, CA LIFOR NIA, U. S. A.

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



TALE OF A LOST PEOPLE

Inscrihed on the face of a bluff, rising abruptly cut of the tiry hed of a prehistoric lake, is this petroglyph of a forgotten race. Etched in rhyolite pumice tuff rock, in No rthe rn California, is a series ofinscriptions est imated to date back to the Miocene period. Th e wr iting, of which the above is but a portion, shows a gradual evolution of culture fro m rudi me nta ry to well developed word symbols At thelop, there is a clearly defined lamp—is it representative of the light of knowledge once possessed by

those unknow n peoples? (see article on page 368} ( AMO RC Photo)



C A N M A N H E A T M R E Y O N I I T H E V E I L ?

Un the Edge of EternitS

o n.os K and ve t so far from the source

of nil is man. Are we allowed blit a

fleeting glance at the universe—just a

conscious interim on the stage of life—

a brief look at the setting, the stage, and

our fellow players? Mun i each minute belived regardless of what it affords, or can

life lie an intelligent choice—a time well

used to gain a desired end? Not alone in

the vapors of test tubes, or the misty

voids of the telescope, will man find the

answer to the riddle of life and that

course of living wliieh brings mastery of

self and happiness, hut in the depths of

his own heing.

The surges of self which the emotions

well up within you, the flashes of intui

tion which break through yo ur conscious

ness in spite of superfluous interests are

the signs whieh point a way to contact

with infinity—the primary cause of all.

Certainly you are not — nor are men

generally—averse to brilliance of mind,

to creative ideas which make for ac

complishment. and have their worldly

counterpart in demands for your personal

services and success in any enterprise.

Therefore, let the llonicrucians

religious organization), an age-old, w

wide frate rnit y, reveal to you the

methods used by the sages and m

think ers of vore for shaping the ele

of your env ironm ent into a world osonal achievement. This knowledge

beyond mere faith nr belief. It is the

less science of life, which has acco

for most of the world's greatest thi

and doers.

A KllE I’T T H IS (11FT ROO

If you are not content with life ns you The Itosicruci ans invite you to use the cbelow and secure I lie fascinating bookMaste ry o f Life”—without cos t or obligThis hook tells how you may receiveforceful and eternal troths wliieh makbetter living.

USE THIS fSIFT COUPONS C U I B E S . P C .

T h e R u a j e r u ri a n a (a a i o r c )

{San Jos*, California

Pleiusp r p t h I f r e e r o p y o f " T h e M a s t eL i f e " , w h i r l ) I s h a l l r r n d an d i re o U *d .

Name

Adores*

C i t y ...............St a t e ..

T h e i m S i r i M i r i A N S , ( A M I I I ! C l H A N I I I HE , T A M E . ( N ot n r e l i g i o u s o r g a n i z a



rrrr^gir.xt.i .̂’L’̂ - •• ~-rrrr<:rry r ^ d a. JCSS-' H E& O ©

ROSICRUCIAN DIGESTS C O V E RS T H E W O R L D

NOVEMBER, 1948

Tale of a L os t Peop le (Front isp iece '

T h o u g h t o f t h e M o n t h : M e a n i n g o f M a s t e r s h i pT he W i t c h H u n t

Sanctum Musings: Those Mys te r ious W r i t i n gs i n S tone

As Sc ience Sees I t

Pe rs ona l i ty D is tu rbances

W o r l d U n d e r g r o u n d

C r e a t i n g i n t h e C o s m i c

C a t h e d r a l C o n t a c t s : U n d e r s t a n d i n g o f the I nne r Se l f

A W h i t e - C o l l a r W o r k e r s V i e w p oi n t

W h a t t he P e o pl e W a n t

T emple E choes

T he Amer ican Ind ian a M ys t i c

W h e r e A u s t r i a n R o s i c r u c i a n s M e t ( I l lus t ra t ion

S ubs c r i p f i on t o t h« R os i c ruc i a n D i ge s t Th re e D o l l a r s pe r ye a r . S i ng l e

c op i e s t w e n t y - f i ve c e n t s .

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

fo rn i a , u nde r S e c t i on I 103 o f t he U . S. P os t a l A c t o f O c t . 3 . 1917 .

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

da t e o f i s s ue .

S t a t e me n t s ma de i n t h i s pub l i c a t i on a re no t t he o f f i c i a l e xp re s s i on o f

t he o rg a n i z a t i on o r i ts o f f i c e r s un l e s s s t a t e d t o be o f f i c ia l c ommuni c a t i ons .

Publ ished Month ly by the Supreme Counci l of

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

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

EDITOR: Franc es Vej+asa

Copyr ig h t , 1948, fay the Sup reme G ran d L o dge o f AM ORC. All r igh t s reserved .



E a r e accustomed t o referto ce r t a in pe r sons invarious walks of life as"being masters of somepursuit. Are they really

masters? Are we fullycognizant of the termsmaster, or mastership, orare we j u s t bandying

about those words?

Ordinarily, we say that one is amaster if he excels in some knowledge,as a particular branch of science, suchas physics, biology, or medicine. The n,again, we may refer to a person as amaster if he is uniquely skilled in somecraft, as a cabinetmaker, or a goldsmith. Upon first considera tion, then,it would seem that ihe characteristic of

mastership would be the excellence ofsome quality had by the individual.Rut is this alone sufficient? If. foranalogy, a man is the tallest in a groupof men, is the fact of the natural excellence of his height-—that is, his exceptional tallness-—sufficient to makehim a master among men?

Suppose, also, that two men maystand out in iheir financial resources,in their particular wealth, above mostmen; these two men, we will say, areequally wealthy. The re is this distinction, however: one has inherited his

wealth; the other has acquired it, perhaps beginning with little or no reTh e sources. We are accustome d to say that

Ros ic ru cia n ^eir, the one who inherited hiswealth, is not a true master of finance.

,Kest \Ye base this conclusion on the fact that N ovem ber he pu t forth no conscious effort to ac1948 quire his wealth. Does this make mas

tership, then, only a matter of personaacquisition?

We can further ask ourselves: Imastership a matter of domination, ocontrol, or the forceful application o

natural faculties which we may pnssess? A man m ay have such musculastrenglh that he is able by means of ito dominate and to intimidate all othemen w ith whom he associates. Dosuch muscular power, such physicastrength, even if acquired througtraining, constitute mastership? Ouanswer must be No . because dominatiois repression and repression is not matership. Domination permits no equaity. A dict ator is often th oug ht to be kind of master by the fact that he dormnates all others in the society ovewhich he presides, hut a dictator allow

no ascende ncy. He allows no one arise to equal his power or whateveexcellence he may be said to displayA master artist acquires his excellencHe practices, he studies, he observeand yet, that mastership of skill whiche has at tained does not in a ny w ay interfere with the development of thtalents of others in his society. Theytoo, may come to equal his mastership

Mastery, as domination, is nothinmore than oppression. It is, therefora negative and a destructive kind oactivity. The suprem acy of such im

plied mastership, as that which domnates, depends wholly upon the indvidual checking and subordinating oall the progress of others. Such a peson remains a master only by prevening others from equ aling him. Supposthat some men band themselves together for the express purpose of chec

M64 1



ing crime in a community, such as viceand imm orality generally. If theyeventually succeed in their efforts bydominating the crime, preventing itsspread, can we not say, then, that theyhave displayed a kind of mastership,

even if it is negative in its application?We still reply that theirs is not reallymastership; rather, it is a form of vanquishing, of conquest. W e cannot saythat vanquishing, generally, is mastership, because every victory is not morally r ight. One m ay vanquish anotherperson or a condition, hut the motivebehind the conquest may be corrupt.

We must conclude that mastership isnot the arresting or the controlling ofconditions which we confront in ourexistence. Rather, mastership is the capable directing and developing of conditions and circumstances for construc

tive purposes. A ma ster engineer isnot one who builds a dam merely forthe sole purpose of arresting or controlling me water. Rather, he mustconstruct such a dam so that he caneventually direct the flow of its water.He constructs so that he can utilize thefunctions, and the powers of the restrained water, either to generate electrical cu rrent, or for irrigation and similar projects. It is only in this way thatthe master engineer really shows hismastership.

We must realize, as well, that mastership, as domination or as a kind of

oppression, never engenders any loveof the master. No one loves an oppressor. Dom ination as mas tership isno incentive for aspiration. No virtuousperson wishes to be that type of individual. Ty rants and bullies are leaders of oppression, but they are hated.Where mastership is the acquiring ofsome noble excellence, through studyand preparation, as in music, it inculcates in all persons who are aware ofthat individual's mastership, a spirit ofemulation. Th ey are encouraged to hethe same type of master. Th ey admireand aspire to the excellence of that in

dividual’s ability.Enlenshino of f o r c e *

Mastership of material realities, ofobjective conditions, of domestic affairs,of our personal lives, of environment,-—these are the most commonly observedkinds of maste ry. Th e persons whom

we point out as being successes in various enterprises aTe the individuals wefrequently call masters. Metallurgistsstruggled for many decades to recoverthe ancient art of hardening copper.For years, electrical engineers sought

ways and means of utilizing alternating current successfully, until the discoveries of Tesla . Edison sought for aconsiderable time to find just the righttype of filament to use in an incandescent tube so that it would emit lightand have durab ility as well. Othershave striven for decades, for ways andmeans to immunize against bacteria.Thousands of men like these, in manyfields of endeavor, have become masters, have succeeded in achieving something. However, their mastership wasalways by the direction of the Cosmicpowers. It was by the application of

their laten t psychic powers, their imagination, visualization, and the forces ofnature.

Modern-day physicists who have disintegrated atoms of uranium and areable to realize the alchem ists’ drea mand produce from these atoms of uranium nearly two thirds of all the otherelements of the Periodic Table, are notcontrolling the forces of natu re. Instead, they are directing these forceswhich they unleash to bring about newcombinations and arrangemen ts. Infact, mastership in the physical worldis a matter of changing the balance,

that is, the value of things in relationto the hum an m ind. It is like movingcheckers on the board. W e do not alterthe inherent nature of the checkers onthe board; neither are we trying to control them. We do, howeve r, direct themovement and the play of the checkersso as to derive new arrangements, anew significance from their combinations.

We frequently hear, especially inesoteric circles, of person al mas tership. It is the kind of mastership that appliesdirectly to ourselves, to our spiritual,men tal, and ph ysical beings. It is a

mastership that is related to our character and to the elements of au r personality. Wh en we master habits, rid ourselves of them, it is not done through acontrol of them; rather, what we do isto develop counter-desires, which willbecome more dominant in our consciousness. W e then direct these coun



ter-desires so that they become moreeffective in influencing us than the unwan ted habits. It is a m atte r of direction and development, not of control.

If we strive to master some latenttalent which we have, and we eventually succeed in becoming a painter ofsome note, we cannot say that we dominated or controlled our aesthetic tasteor artistic talent in order to become anartist. W ha t we did was to cultivateand direct the talent intelligently intothe proper channels so as to give it theneeded freedom of expression.

Inner Sell 1\ o t Dominated

The attaining of spiritual mastership,or the special emphasis on the expression of the soul, is, as the Rosicrucianteachings point out, not a matter ofcaining control of one’s inner self. Tobecome spiritual masters, we do not

dominate the inner self; nor do wedictate to it, nor compel the soul to beobedient to our will. Rath er, spiritualmastership is a matter of relegatingthe elements of our nature to a higherorder. It is the ada pting of our objective minds and faculties to the harm on y of divine consciousness. Again,it is the method of bringing ahout bydirection the proper balance of the factors involved. Suppose a window inyour home is blurred so that your viewof the exter ior is obscured. You proceed to wipe the window clean so that

you have a clear vision of the outdoors.In doing so, you cannot later say thatyou conquered or controlled the exterior, hut rather, that you directed certain conditions so that they adaptedthemselves in the proper way to serveyou! You cleaned the window pane sothat it no longer obstructed the viewyou had in mind.

We may finally state that mastership is the attainment of perfection through direction. It is the personal ascendingto some ideal of perfection which wehave established. W e mus t intelligent

ly direct our personal powers, the facu lties of our mind and of our psychic

self, and the conditions of our enviroment in such a way that we can attaithe end we seek. W ha t is the test this ideal of mastership to which wshould ascend? How do we know ththe ideal is truly transcendent, thit rises above our present status, that it is superior to some existing codition which is now common to usCan we know whether we have set fourselves an end that is really prgressive?

Let us approach the problem in thway: a man cannot commit a crimdirectly against the Cosmic or againnatu re. It is not within the provinof finite man to so stand against thwhole of the Cosmic, that he can iany way contaminate, regress, alter, odestroy its fundamental principleOnly in one sense can we say that ma

could ever commit a crime against thCosmic or nature, and that is when hopposes the integrated elements of hown being. This opposition to his owbeing can consist of suppressing thmo ral impulses. It is also the failur e abide by the dictates of the inner selor it m ay be a violation of the bodwilful neglect of the laws of health, oagain, the wilful closing of the mind tunderstand ing. Therefore , any objetive which we may set for ourselves a goal, and which we imagine to be aideal for mastership, if it results ithose acts which constitute the oppoing of any attributes of our own nture, is not truly progressive hut retrogressive. Again, we say that thwhich results in retrogression is neva form of mastership. Therefore, wcan know that such an ideal which wmight have is a false one.

Masters are not born; they are product of evolution and of personeffort. M aste rship is attaine d as thresult of applying knowledge—knowedge gained from personal experiencreflection, and meditation, hut which

consistent with the harmony of our bing and nature.

T he

Ros ic ru cum “I f one pursue s the knowledge that he loves, he mak es love of knowledge h D ig est real en(b One with such an end in view never intention ally misuses the pow N ovem ber knowledge. It is the prude nt use of knowledge tha t constitutes Wisdom194g —Validivar



^ Jfiz ^ W itc fi c ̂ u n t

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

At f i r s t , it was igno

rance and fear of ™"fypn& ZF the u n k n o w n whichcondemned innocen tpersons to be bur ned to Sideath as witches. Butlater, it was religiousprejudice, personal bias,and hatred which causedthe leveling of the finger of accusation at ani nn oc en t v i c t i m an dbrought the fiendish cry

of “ W i t c h ! D e s t r o yher!”

The witch hunt inthe Middle Ages—andin the early days ofAmerican history—wasthe favorite manner ofdisposing of those whodared to express liberalthoughts not in accordwith the orthodoxy ofthe period.

Today the witch hun tis still on! As yet the

rack of the Inquisition,or the stake of the Middle Ages have not returned. In their stead,insidious campaigns ofvilification and the machinations of ridicule are loosed againstthose whose thoughts may differ.

In these days the witch hunt is carried on through the pages of certainpublications that wear the robes of m odernity. By various means they endeavorto discredit those who dare to entertainunorthodox beliefs. Not by hot irons

nor by the use of spikes do they seek totorture their victims; they now substitute ludicrous illustrations especiallydesigned, not to crush bones or searflesh but to place the thoughts andideals of their victims i n a framew ork ofridicule and contempt.

The scent of burning human flesh, ofsmoke and flames, once incited the unrestrained passions of mobs to acts offury against the innocent. Now, these

"r'l'V 1 p r e s e n t - d a y p u b l i c ations, with their malicious campaigns, hopeto incite the contemptand prejudices of uninformed readers againstthe individuals or organizations whom theyhave selected for abuse.

Wh o are these organiza t ions and individuals? Who are thes evictims of today’s witch

h u n t ? T h e y ar e a l lthose who expound thedoctrines of mysticism.They are those who believe in cultivating thedependence of the individual upon his own interpretation of the experiences of life. Th eyare those who seek tohave man rely on hisintimate consciousnessof the Divine instead ofupon a prescribed dog

ma. Among these, then,the Rosicrucians are singled out for attack.

If we shall allow theseelements of his tory torepeat unchecked, what

hope is there for a One World—a worldunited by understanding and cooperation and not compressed into a unit bypolitical or religious ty ran ny ? Strikel>ack at such meth ods as these. Cancelyour subscription to such publications.Inveigh against their tactics. By carefully reading the pages of publications

containing ihese vilifications of mysticism and mystical doctrine, it is easy todiscover the hidden motive, the (religious) reason wh y th ey resort to attackson enlightened thought, and what inspires these campaigns against liberalconceptions. Pre sent the tru th aboutthese motives to your friends everywhere. Have them terminate their suppo rt of such periodicals. Take pa rt in amilitan t crusade for freed om of thoug ht .

WW1



T h e

Rosicru cian

Dig est

N ovem ber

1948

T H O S E M Y S T E R I O U S W R I T I N G S I N S T O N E

By R o d m a n R. C l a y s o n , Grand Master

Th e en i gm a t i c wr i t i ngs

which appear on thesmooth rock surface of abluff known as Petro-glyph Point remain amystery to those whotravel to this seldomvisited monument. Petro-glyph Point lies within

the extremity of California’s northernborder, one hundred miles northeast ofMount Shasta. The Point is a stonymound, perhaps one hundred andtwenty-five feet in height and a mile inlength. It rises from the flat, dry plain

which was once the bed of the southernbasin of Klamath Lake. The waters ofthis lake no longer wash the soil ofCalifornia, and are now concentrated tothe North in the State of Oregon, nearthe city of Klam ath Falls. At the present time, the area containing the rockybluff is known as the Tule Lake peninsula.

On the sheer western face of Petro-glyph Point are carved hundreds ofsymbols or characters. These rock carvings (petroglyphs) run laterally alongthe side of the mound for twelve hundred feet. The vertical rocky surface ofthe bluff is of hard stone, yet it wasfound to be soft enough to pick withstone-cutting tools. Geologists state thatthe rock itself is soft rhyolite pumice-tuff, probably of the Miocene age. Whatkinds of tools were used? Who usedthem and when? W hy was so mucheffort put forth to record events and

other facts on a stone wall surface

nearly a quarter of a mile in length?Some of the characters are just abovethe present level of the ground, whilethe majority of them are situated upto heights of ten an d fifteen feet. Thesmallest of the figures are about twoinches in height and width, while thelargest attain dimensions of two feet.There are curved, straight, and zigzagged lines; some lines are parallel.Certain figures ap pear to represent menNo likeness to such figures has everbeen found elsewhere. The heads ofsome of these figures, which may repre

sent men, are triangular in shape. Someare set off to one side of the body of themen. It is hard to say wh ether thecharacters were chiseled with stone ormetal tools.

Hundreds of archaeologists and ethnologists have examined the writings,but have found no answer as to whodid the work or when or why thework was done. The characters are notin the nature of Indian writing; in fact,California Indians disclaim any knowledge regarding the origin or interpretation of the characters. Their legendsinfer that the petroglyphs have been

there beyond the memory of their earliest ancestors.

As one inspects the strange symbolshe becomes aware that they could nothave been carved by one generation ofpeople. Th ere is evidence of at leastthre e different periods. Some of thepetroglyphs are crudely made and indi



cate that they were once splashed bythe waters of an inland sea; others arewell executed and remain very distinct.On the rocky bluff are some excellentlychiseled characters which have heencolored with yellow and white dye. Thecolor of this dye is in a splendid state ofpreservation. Among the latter, we findthe Sacred Oak of the Druids, and alsothe ir Sacred Oil Lamp.The Druids were aM y s t i c b ro th er ho odwho were known tohave cen te red the i ractivities in the BritishIsles at the beginningof the Christian era.Some of the petro-glyphs closely resemble Sanskrit and Ro

man characters.I n t e r e s t i n g l y , t h evisitor at the site notesthe figure of a serpentinscribed among thecharacters. This symbol of the serpent isi d e n t i c a l w i t h t h a tfound in the hieroglyphs on Egyptianobelisks, temples, andcartouches. To the leftof the serpent is a circle with a dot in its

center. To the righ t ofthis is a drawing inthe form of an X withdots in the openings oft h e c h a r a c t e r . H e r eand there may be perceived horizontal rowsof dots—perhaps anaccount of the num berof people who dwelledin that area, or thenumber of baskets of com, or even thenumbering of the passing days ormonths. Elsewhere are drawings re

sembling the Door plans of huge buildings of ma ny rooms or chambers.

The sunburst symbol of the solar diskappears several times, as also do smallcircles. Some of the circles contain an Xor a cross; others contain a dot in thecenter. Th e latte r is one of the earliestsymbols known to man. The ancientEgyptians adopted it from prehistoricpeoples, and it represented the beginnin g of cieation. Th e dot depicts the

creative force of natu re, w hile the circleindicates the all-inclusive universe.

A n e l e n t C u l t u r e

A theory has heen advanced thatPetroglyph Point was the site of a city,a cultured center with schools of learning. The petroglyphs on a huge blackboard of stone were the permanent rec

ord of instruction tothose who came tolearn. Incidentally, itshould be stated thatthe stone upon whichthe petroglyphs arecarved is white in color. Ages ago greatforces within the earthpushed this mound upward until it was

much higher than thesurrounding terrain.Rock formation stratai n d i c a t e t h is . T h ewhite layer, or stratum in which the writings are carved, is inclined to approximately fifteen d e g r e e s .Curiously enough, thewritings follow the inclined s t r a t u m ofw h i t e rock, ra th e rthan h o r i z o n t a l l y

across the face of thebluff.P e t r o g l y p h P o i n t ,

lying as it does on thewastelands of Northern California, is threemiles from the nearest thoroughfare. Noranches or farmhousesare near. Th e visitormay contemplate the

mystery of the writings in solitude.There is no sound, other than the occasional Dutter overhead of a wheeling

bird. Isolation from the world seemscomplete until one raises his eyes to thesouthwest and is inspired by the towering majesty of snow-clad Mount Shasta.One then no longer feels alone, for thereis an inner sense of realization that theeyes of other men and women must begazing on that towering splendor ofnature.

It is said that colonizers from ancientLemuria, the lost continent of the Pa

B y E r w i n W - E . W a t e r m e y e r ,M . A . , F . B . C .

D i r e c t o r , A M O R C T e c h n i c a l D e p t .

• R es ea r ch eng i nee r s o f t he R ad i oCorporat ion of Amer ica , i n inves t igat ing the ef f ect of sunspot son r adi o com m un i ca t i ons , h aves how n t h a t t he i r e f f ec ts dependupon t he i r com pos i t i on , l oca t i on ,and po l a r i ty , an d do no t necess a r i l y depend upon t he i r s i ze .

• A cco r d i ng t o D r . E . J . W or km an ,p r e s i den t o l t he N ew M ex i coS choo l o f M i nes , r ada r m ay beus ed t o obs e r ve t he ac t ua l p r oces so f f o r m a t i on o f r a i n and ha i lw i t h i n a t hunde r c l oud .

• E a s t m a n K o d a k L a b o r a t o r i e s h a v edeve l oped a new pho t og r aph i c

em u l s i on by m ean s of which elect r o n s m a y r e c o r d t h e i r p a t h s d ir ec t l y upon a pho t o g r aph i c p la t e .T he e l ec t r on t r acks f o r m ed a r e s om i n u t e t h a t t h e y c a n b e p e rce i ved on l y w i t h t he a i d o f amicroscope.

• D r . A . M . Z a r em , u s i ng a K e r rpho t oe l ec t r i c ce l l , h a s i nven t ed t he

— - aph i c cam er a s hu t -i e x i st e n c e —a s h u t -

___ ^ _________ o n e h u n d r e d m i ll i on expos u r e s du r i ng one s econd .



cific Ocean, have dwelt on the slopes ofM oun t Shasta. Could it be possible thatthese Lemurians inscribed the carvedwritings on Petroglyph Point? ThePoint is considered by the United StatesDepartment of Interior to be a part ofthe Lava Beds National Monument,which lies adjacent to it. The Lava Beds

represent a large region in which therewas, at one time, much volcanic activity. Billowy , slaglike lava flowed outfrom great fissures in the earth’s crust.The uneven surface of the ground iscovered with lava rock.

There is no Park Service attendant atPetroglyph Point. The Government haserected a steel-wire fence along thebluff to protect the writings, but unfortunately this is not sufficient protectionto keep vandals away from the rockybluff. During the seven years whichhave elapsed since the writer first visited the monument, thoughtless peoplewith hammers or hatchets have defacedthe ancient writings to a considerableextent. It is to be hoped tha t the Government will take necessary steps forthe further protection of these writingscarved in stone; writings which haveremained untouched for perhaps thousands of years except by wand andrain; writings inscribed by the handsof an unknown people at great labor,and which required much time. Such atask m ust have been of gTeat importanceto these people, for surely they would

not have so painstakingly chiseled characters in stone just for pastime.

The petroglyphs have been subjectedto serious wind erosion during the pastfifty years. Some of the oldest residentsin that area relate how the petroglyphswere once clear and sharply defined

characters. The stone which has beenpainted or dyed remains clear and distinct, however. No t m any years agothe hieroglyphs of the Egyptians werean enigma to historians and scientists.Eventually, however, a key was foundin the Rosetta Stone which made it possible to read Egyptian hieroglyphics. It

is not beyond the realm of possibilitythat a key will be found which willenable our learned men to read thewritings of Petroglyph Point.

W ish ar S. Cerve, in his book Lem uria — th e Los t C ontinent of th e Pacific,wrote: “Those who have attempted tointerpret the hundreds of feet of thesecharacters on the stones in various sections surrounding the lake have discovered that there is a uniformity tothe writing. Th ey have not been able toevolve an alphabet or code which willreveal the messages w ritten there which

were intended to inform future generations regarding the nature of the colonysurrounding this lake and the story oftheir catastrophe and struggles for life.”

Perhaps these symbols represent thehistory of a people, or, perhaps, principles of mystical and spiritual laws—symbols which may some day revealtheir meaning to the intuition of thosewho stand before them. The mystery ofthe past lingers on, yet to the one whogazes at the carvings, in the prevailingsilence of Petroglyph Point, impressionsarise in the consciousness which seem totake away the element of time.

For illustrations of the petroglyphsother tha n tha t found in this issue of the

Ro sicruc ian Diges t , see the book L emu ria— the Lost Continent of the Paci

fic , by W isha r S. Cerve, and the Rosicrucian Digest of November, 1943.

T h e

Ros ic ru ci an

Dig est

N ovem ber

1948

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San Jose, California.



Personality Disturbances B y F l o y d C . C o v i n g t o n , F . R . C .

In Los Angeles, the Urban League’sbasic method of securing its objective isinterracial cooperation in action. Itsprogram includes the activities of research and public information—supplying facts about Negro living and working conditions as a basis for further improvem ent. It works to remove theracial factor, from employment, by cooperating with business, industrial m anagement, and employment agencies toexpand job opportunities for Negroesand to provide employers with info rmation and advice, leading to the solution

of problems which arise from the employment of Negroes. It works withlabor unions and responsible labor leaders in developing effective workers’ educational programs, and in advancingfair and just policies regarding the admission of Negro workers in Unions.It maintains a Vocational GuidanceService, encouraging youth and adultsto prepare and train for jobs.

The Urban League works assiduouslyto remove racial segregation, in allforms, from public and p rivate agencies,hosp i t a l s , s choo l s , j a i l s , p r i sons ,

churches, residential areas—even cemeteries. Believe it or not, restrictive covenants carry through from the cradle tothe grave. A little color cer tain ly goesa long way. It is reall y atomic. It istoo volatile for many private hospitalwards; it is extremely explosive formost residential neighborhoods; it won ’teven let the dead rest in peace.

The Urban League, therefore, mustserve in all departments of Community

u f . Urban League as aNational Social WelfareAgency has had thirty-eight years of continuousactivity in the field ofrace relations. It is ani n t e r g r o u p m o v e m e n tcomposed of different

_________ racial and religious segments of our American population—people who believe that intelligent cooperation will solve the complex minority problems that exist in America.

The founder of the League was Ruth

S tan dw ish Baldw in, a d e t e r m i n e dQuaker woman. She invited into herhome one afternoon in 1910 two groupsof Am ericans to whom she said: “Letus work together not as white peopleor as colored people for the narrowbenefit of any group alone; but togetheras American citizens for the commongood of our common city, our commoncountry.”

To implement this approach, UrbanLeagues ar e form ed as Executive Boardsto determine policies and programs, andto organize executive staffs to administer them. There are now 56 UrbanLeague branches in 29 states. The National Headquarters, in New York City,concerns itself with the problems ofemployment, housing, health, education, recreation, and intergroup understanding. Th e staff visits local communities, investigates problem situations, confers with local leadership andmakes recommendations for improvingwelfare services.



Planning: with public and privateagencies and with neighborhoods in developing programs to solve problems ofhealth, housing, education, and recreation. To cite one example: Th e Leagueworked quietly and cooperatively formonths to make it possible for personsof color to operate streetcars and buses,

to do clerical work, repair telephonelines, and manipulate the switchboardsof two industries.

f l n m n n laeanalai t>ne lem

Prejudice, like indigestion, is causedby reasons just as definite. Its reactionon the spirit and personality of one whosuffers with it creates a chronic dislike of things and persons which robsone of the valuable instrument of richand inspiring friendships.

Let’s take a new look at some of theold forms of human inconsistencies:

Americans pride themselves on heingthe most generous nation on earth.They are prone to believe that they arethe copyright owners of unlimited charity; yet the facts show them to he something less than generous: Funds tocharitable enterprises may have risen,hut still the amount squandered on unessential and luxury items is enormous.

Our score on civil rights again is notwhat it could or should be: Americansbreak all records to see the historic“Freedom” train. The y reverently rededicate themselves to the task of guar

anteeing to all men the inalienablerights of the Am erican heritage “Freedom train . . . Freedom train . . . Geton board, little children, for there’sroom for many a’ more.” But as the strains become pianissimo, the situationsomehow becomes different. Freedom inprinciple and freedom in practice become divorced. Th e pledge to freedomand the equality for all is forgotten—almost simultaneously two colleges cancel scheduled appearances of a Negropoet. T he difficulty is to reconc ile thespirit of civil rights statutes and their

letter.C a u a e a o f X e u r a a l *

The A new com man dme nt is a necessity:

Rosi cr uci an unt0 others as if you were the j y others. It is re all y no t se nt im en t, hu t

*££S enlig hten ed selfishness to strive for har- N ovem b er monious equilibrium in our personali1948 ties. Th ere is mo untin g evidence to

prove that the increasing incidence ofour tissue-destroying diseases such ascancer and tuberculosis are aggravatedsym ptoms of m an ’s splitting of hisphysical and spiritual harmony withsuppressed prejudice and hate. Certainly, our war psychosis gave us muchevidence of the tragically high cost of

un na tura l h ating —-not loving our neighbors or our more distant fellow men.

Dr. Will Menninger in an addressbefore the American Psychiatric Association last M ay, stated: “First amongthe causes of social neuroses is the w idespread prejudice and discriminationagainst persons because of race or color. . . involuntary unemployment and badhousing are likewise responsible.”

And Dr. Julius Schreiber, writing inthe February Survey Graphic discussessome of the more direct and objective

methods of “doing something aboutprejudice.” He states quite explicitly:“Prejudicial attitudes and actions usually reveal a personality disturbancewithin the prejudiced individual.” Dr.Schreiber continues by warning: “Makeno mistake about it. Prejudice undermines the mental health of all men—aggressor and victim. Tod ay, m an holdsa ticking atom bomb in one hand anda dim lamp of hope in the other. Andwhile the seconds pass he must makewhat may be the last of his fundamental decisions. . . Can he successfullycut through his blinding prejudices, his

paralyzing greed, his irrational hates?Can he fully recognize the terrible implications of uncontrolled human hostility? Can he withstand this assault onhis mental health?”

O r i g i n o / D la l l k e a

Since 1932 I have been discussingproblems of world friendship and racerelations with young people interestedin bettering race relationships. I prepared a “Prejudice Questionnaire” as abasis for discussion and analysis ofindividual problems of prejudice.

The material thus collected throughthe years suggests that some suchmethod must be the object in all worktending toward better understandingamong people of all races: first, becauseit provides a way of discovering when,how, and where the individual bias orprejudice began. Second, because with



the facts before him. the individualfaces the necessity of retaining hisprejudices or of giving them up, andthird, because even a plan serves as away out should he wish to make theattempt to live in one world, leaving

his prejudice outside.I am holding to my dream of a Preju

dice Clinic where the twisted bodiesand souls of men may enter and emergesound, well-balanced, happy, and useful personalities. Thousands of questionnaires collected from vouth andadults answer the question: “WhatPrice Prejudice?” One fifteen-year-oldboy said that he disliked turnips becausethey were “icky”; Hindus, whom hehad never met or seen personally, hedisliked because they were snakecharmers, and he didn’t like snakes. In

talking out his prejudice, it was discovered that his dislike for both turnipsand snakes was the outgrowth of anearly childhood experience with a naturalist friend who kept snakes andcharmed them. As a prank he had puttwo snakes in the boy’s bed and frightened him. Thu s, as a result, “icky ”turnips and snake-charming Hinduswere all mixed up. W hen h e was ableto analyze the underlying symptoms,be was able to make a more balancedadjustment in his physical and emotional life.

A young woman, university graduate, stated that she had not liked milk,but she added, “I’m drinking it now.Recently, I went to my dentist, whotold me that my teeth were softeningdue to the lack of calcium. He recommended milk as an excellent source ofcalcium. I have cultivate d a taste for

it because I am concerned about myteeth. I wonde r,” she continued, “ifthis might not he a suggestion for reevaluating our preconceived attitudesregarding so-called dislikes for variousracial groups.”

We X e e d O n e A n o t h e r

Rabbi Liebman wrote in Peace of Mind.-. “Man cannot live without thesupport of other human personalities—wise, friendly, and compassionate. Wecan never be cured of the yearning forhigher standards and codes of conductembodied in both saints and friends.. . . Prop hetic religion has ete rnal lytaught that in this God-created universetruth is indispensable, and standardsand ideals are inevitable. . . . Religioncomes to man with its rich message of

hope that this is a world based uponstable principles of truth, brotherhood,idealism, heroism, forgiveness. In aquite independent fashion—and in thelanguage of formulae and equations,rather than of psalms and prayers—psychology strengthens and verifiesthese convictions of the Sanctuary.”(P. 201)

Prejudice exists; everyone admits it.The price we pay for it is exorbitant.But to throw off its burden demandsconstant and persistent effort not aloneof the individual but of all men of good

will.W e should face the challenge square

ly and courageously, for in that wayalone can democracy he put into actionand prejudice he stifled by neglect. No tto do so means a mounting debt whichwill engulf mankind and bring aboutits annihilation.

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*>&' you— have them represe nt you r understan ding of the real mystical spirit of Christmas. 'M£ f? ! We have especially prepare d a colorful folder, inspiring in its wording and attractiveJ©; in design. Th e folder, with envelope to match , is printed in several colors and has an]©' inconspicuous symbol of the Order. It is most appropriate for you r nonm emhe r friendsLyi as well, and will evoke their com m ent. Th e folders come boxed at the special price ~---- \ S i of $1.50 for 12, or $2.80 for 24. We pay shipping charges. Order early and avoid the iWi /V 7 N \g j last minute congestion of the mails.

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< W o x U n i n ctzxcjxo un d

By H a r o l d P r e e c e

The

Ros ic ruc um

D ig est

N ovem b er

1948

Un d e r our hurried,

fevered world m ay lie another world whosebounds extend in secretth rough ancien t t ra i l sand caverns from somecalm brook in Connecticut to some unmappedcanyon in China. Beneath our glorified rubble called cities, theremay exist societies gov

erned by the principlesof the Masters and develop ing con t inu ing lygreat standards of civilization sans swords orm a c h i n e g u n s . B u t,ironically, for us surface-men, we may notl e a r n o f t h i s w o r l dunderground unless anatomic war forces us to seek shelter, likecavemen returning home, in the primalwomb of Mother Earth.

It is unfortunate that our world, stillgroping haltingly toward the principlesof creative harmony and universalbrotherhood taught by the Masters, maynot know its sister world of the sublimedepths until forced to do so by the suprem e disharmon y of war. But theMasters have always been able, in theirprofound wisdom, to use disharmoniesas opportunities to teach Truth.

He whose ear is attuned to the Cosmic currents of Truth can see themighty, but benign, hands of the Mas

ters in the proposals now being made totransfer a part of humanity to deep,underground communities in the eventof war. Every w ar department of everymajor nation has already blueprintedthese subterranean municipalities, notrealizing that, in their frantic schemingfor survival of a few, they are followingthe plans of Mankind’s great Friends

for the collective survival and redem ption oall humanity.

But when we read othe plans for transfer othe earth’s people beingmade by the earth’war-lords, can we laughaway the “folklore” ocertain “backward” bupeacefu l t r ibes abouu n d e r g r o u n d m i g r a

t i o n s t o u n d e r g r o u n dcities? W ha t of thosp e o p l e s w h o d e c l a r ethat their ancestors fledbelow to escape “windthat brought death sot h a t t h e O l d O n e sbreathed death” ? Hu ndreds of millennia agodid mankind experienc

the atomic bomb? And were the “windthat brought death" poisonous radioactive currents set in motion by menwho discovered the atomic secret of the

universe, but disobeyed the decree othe Masters that all science shall beused for creation and not for destruction?

Can we reject the traditions of theApaches and the Sioux that they“walked in darkness” for years, throughcaverns linking the two Americas, afteenemy invaders had driven them fromtheir ancestral country—identified fromtheir descriptions as Peru? Did they usethe same great international underground roadway later traveled by Ring

Tupac Amaru and forty thousand survivors of the Inca Empire, after thaempire had been smashed by the Spanish conqueror, Pizarro, in 1533?

Will modern men retrace that tunnel known to the retreating Indians andextending hundreds of miles under theforests to the Bolivian border? Will they



study it as a model for undergroundhighways connecting the continents? Asthey probe into the earth’s ribs withdrills and steam shovels, will they uncover thousands of miles of ancient passageways, as elaborate tunnels, branching in every direction, are uncovered in

every city where ground is excavatedfor subways?

Now, the lore of every people tellsnot only of underground communitiesand underground migrations. It in-

■cludes, as well, impressive legendsabout ancient subterranean highwaysextending through networks of cavesand tunnels that pay no attention tosurface bou nda ry lines. Th at all thisfolklore may be more than just a lot of“tall tales” is proved by some tightlyguarded projects in mo dern engineering.

A London syndicateis busily engaged inplans for an underseah i g h w a y f r o m E n gland to Fran ce throughconstruction of a tunnel under the EnglishChan nel. In Seattle, agroup of alert businessmen are discussingthe possibility of extend ing the AlcanHighway from Alaskato Siberia via a fifty-seven mile tunnel under Bering Strait. Ifthis project should materialize, it is expectedthat the Alcan Highway would become the first link in ahighway system integrated throughocean tunnels and connecting everycontinent so that one might drive in anordinary jalopy from Maine to Australia.

But this raises the question of thetruth or falsity of legends commonamong Siberian shamans, and recorded

by Ferdinand Ossendowski, of tunnelsalready circling the globe. Are certainengineers, associated with the Seattlegroup, guarding as a vital secret theirpossible discovery of a tunne l du g und erthe strait, thousands of years ago, bymen of a pre-Glacial Age civilizationthat flourished on both sides of the Arctic? Did ar my engineers discover sucha tunnel during emergency preparations to defend the Aleutians invaded

by the Japanese during World War II?Was the building of the Alcan Highway, connecting Alaska and Canada,subsidiary to another unadvertisedproject—the building of a roadway connecting North A merica with Asia?

Historically, was the North Ameri

can side of the Arctic settled by migrations through this hypothetical tunnelrather than migration across an hypothetical land bridge as most anthropologists believe? Eskimo folklore onboth continents contains many traditions of underground passages and underground migrations. But it has nothing to say about land bridges.

Another project, visualized by a preeminently sane and sober professor atJohns Hopkins University, calls for construction of a three-thousand-mile sub

way whose atom-propell ed t r a i n s w ou ldwhisk passengers fromNew York to California in an hour. Singularly enough, mysterious tunnels extendingfor miles in every direction have been uncovered in each ofthese states representing different extremities of the Union.

W h e n t h e S i x t hAvenue subway wasbeing excavated abouttwenty years ago, the“sand hogs” doing thediggin g found scores of

intricate and well-constructed underground roadways, a number of themrunning for miles under Manhattan.Some of the New York tunnels ran atcorrect right angles to Sixth Avenueoverhead; some of them branched offinto all sorts of winding trails and byways. M any of them were narrowopenings of earth with barely enoughroom for one man to squeeze through.Others were well-constructed thoroughfares with timbered walls, allowing twomen to walk comfortably abreast.

Elaborate tunnels, built by unknownhands and now used as storerooms fortools and equipment, also extend formiles under Central Park. Were theythe temples or council halls of somecivilization indigenous to America and,possibly, older than that of Egypt? No

Legends of suhterranean citiesand subsurface civilizations havepersisted for centuries. It is related that the peoples were forcedto live underground because ofsome early natural catastrophe orhecause of strange esoteric rites.Archaeology has supported in partsome of such claims. M an y ofthem, however, are still in thecategory of unsupported traditions. We present this article as a collection of such legends and thespeculations upon them . We aresure that our readers will findthis material interesting, even

though much of it is still in therealm of fantasy.

— E d i t o b



T h eT t n t i r r i t r i n n

Dig es t

N ovem ber

1948

body knows. Th e average New Yorker,gobbling the daily paper as he gobbleshis noon sandwich and coffee, doesn’tcare.

In California, excavation, conductedby men who saw in the Indian folklegends something more than the “childish superstitions of a childish people,”

unearthed at least one undergroundcity. Th ey found positive evidence thatlong-forgotten Americans had learnedhow to utilize the natural contours andcavities of the earth to build a protected,moderately-advanced community. During the depression year of 1933, a mining engineer, G. Warren Shufelt, begantesting various locations in Los Angelesfor hidden mineral deposits. An apparatus of Shufelt’s own invention indicated the existence of a huge tu nne l network, filled with gold or some similarmetal, in the radius of the Public Li

brary building. Shrewdly, the engineerrevealed his discovery to no one. Hedid draw a map of the area, and had itduly copyrighted.

Later, in a friendly session with aHopi Indian by the name of Macklin,Shufelt received a clue to the meaningof what had been recorded on his sensitive instrum ent. Macklin, a me mb er ofthe secret Medicine Lodge of his tribe,told the engineer that, some four thousand years before, the West Coast Indians had been almost exterminated bya rain of meteors scorching the earth

for hundreds of miles in every direction.The Hopis, believed to be descendantsof the ancient Mayas, then decided toconstruct thirteen underground placesof refuge against a possible repetitionof the cataclysm. One such sub terranean community was built on the

resent site of Los Angeles beneath aill midway in the group of mountains

that encircle the city, another at thesite of the towering peak known asMount Shasta in California.

D e a t r a c t i o n b y C h e m i c a ls

Dispensing with tools, the Indiansused chemicals which disintegrated obstacles of earth quickly and completely.Gigantic rooms and apartments, completely lined with imperishable cement,were dug deep in the earth’s belly.Shafts, which became connecting streetsand avenues, were sunk at every oneof the thirteen community sites. Some

of the roadways built by the Los Angeles community extended undergroundalmost twenty miles to the ocean to become the nucleus of a natural ventilation and sanitation system; for, the riseand fall of the tides in the lower tunnels kep t these passageways clean. Atthe same time, the tidal pressure forced

air into the upper tunnels.The Hopi medicine men apparentlyknow enough of the ancient Maya astronomy, closely related to the Egyptian astral system, to calculate the timeof the next bombardm ent. For thelegend says that, in advance of the nextcatastrophe, the tribe retreated into itsunderground communities as the skiesrained fury upon less-prudent folk.

The city, located underneath present-day Los Angeles, is said, in triballegend, to have numbered around fivethousand people. Em ulating the my s

terious Cliff Dwellers of ancient NewMexico, its dwellers carried to theirretreat ample stocks of food, their personal effects, the records in picture-writing of their people, and a colossalfortune in gold to be used for ornamentation since it was the later Christianconquerors who gave this metal anym on etaiy value. But an unexpectedfate stepped in and destroyed the commu nity. The Indians were protectedagainst the meteors shriveling theearth’s surface, but they had no protection against poisonous gases which in

vaded the passages and destroyed thewhole population.

Tklrt|f-KcE«n T a b l e t s

I have heard many such stories incontact with Indians, Africans, andother so-called “primitive” peoples. Always, I have seen the stories shruggedaway when I repeated them to “civilized ” listeners. Shufelt, versed in theIndian culture, was a humbler manthan some of those who can accept anew truth only if it is predigested invisible form for them.

He formed a syndicate with Macklinand twelve other men to excavate thesite of the buried community. FromNovember of 1933 to February of 1934,the digging continued in spite of a ha mpering seepage of water, only to besuddenly halted without any explana-



Creating in the Cosmic By D r . H. S p e n c e r L e w i s , F.R.C.

(From The Triangle, September, 1923)

Since thousands of readers of the Rosicruc ian Digest have not read many of theearlier articles of our late Imperator, Dr. H. Spencer Lewis, we adapted 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.

s h o r t time ago this pos-i sibility was impossible!

This epitomizes the vari- / \ ous expressions one h eard

I J 4 I in the West at the conclusion of the air-mailtests between coast andcoast. And in that sentence I find the text for

m y little talk. A short time ago the

possible was impossible! It mi gh t be inreference to everything in general—inthe abstract, so to speak; it might havereference to a thousand-and-one of thepresent day accomplishments.

First of all, we find in the chosentex t the elem ent of time. Only a shorttime ago! Tim e and its duration is relative; short and long periods of time arelikewise relative. W hen we speak ofnational affairs as they pertain to thedevelopment of civilization or the needsof civilization, a hundred years is ashort time. W he n we speak of the immediate needs of the individuals composing a nation, even ten years is a longtime.

So far as the element of time is concerned, each minute of our lives isfraught with potency in the possibilityof change, for all things change, ever;and change is the only permanent condition of all things. W e have lost a trueappreciation of existence by giving it aperiodicity tha t it does not have. We

think of life, of the whole of existence,in the terms of past, present, and future.Relative though these periods be, theymaintain in our objective consciousnessa divinity of assumed power to segregate, relegate, and consign all action, allthinking, all being, into domains thatare either past our control, within ourimmediate but changing supervision, ornot yet within the extension of our in

fluence. And , by this process of th in king with its attendant premise for allaction, we create or at least maintainvarious domains wherein obstacles mayfoster and thrive or others evolve fromfalse conception and grow to giant sizeand even become monstrosities.

How often do we find the domain ofthe past literally inhabited by multitudes of nationals in the cloak of obstacles to our present progress, growth orachievement? Are these creatures anyless presumptive in their influence, anyless cruel in their assassination of our

hopes and desires, than the Brobding-nagians of the kingdom of the future,who rise in all their amplitudinous,Cyclopean bodies and shout the success-killing refrain: “It c an ’t be done, for thetime has not yet come”?

Surrounding us all the time is thatstill greater army of malcontents andpilferers of successes—present obstacles.What convincing arguments they offerus! W hat mountains of barriers they



T h e

Rosi crucia n

D ig est

N ovem ber

1948

build in our paths! Formidable, unassailable, immovable! W e are corneredin the checkerboard of our plans! W eare chained to a post and can move butin a circle, ever returning to the same

oint! We are limited in ou r needs,eprived of our freedom, denied the

open path, refused the assistance we require! It is fate! It is Karm a! It is theun fa ir decree of an un jus t god! It isproof that we are mere pawns movedabout and placed by a designing, cruellaw of nature!

With such an attitude, with such beliefs, and with the cry and anguish ofdisappointment, we resign ourselves tothe situation that confronts us, indifferently hoping that i t may change, trusting weakly that something may happen, but ready to accept the worst conclusions as a fiat of his satanic majesty.Should we discover (not really create)

a way out of any dilemma, we take fullcredit for our personal prowess in overcoming the obstacles; and if we find nosuch opening through which we canescape like a fugitive from his ownmachinations, we blame everyone andeverything but ourselves for our predicament. ’Tis hu m an nature!

Should we spend half an hour inproper thought we would find that theobstacles of the present are the vanguards of the army of future obstacles,moving up in place to take the trenchesvacated by tne obstacles that have

moved on into the army of the past.Day by day, hour by hour, the ob

stacles of the future move stealthily forward into our immediate environment,attack our ambitions, thwart our plans,frustrate our actions, fall victims ofperiodicity, and, crippled and weakened, devitalized and impotent becauseof the changing of time, unite with theobstacles of the past and make way forthose of the present and future. It is adizzy pageant!

As we analyze this parade of pusillanimity, sneaking from a real nowhere

into the now under cover of time, andpitching its big tent, setting up its sideshows and blazing the air with its conquering roar while it arranges for itsearly departure in the morning, wethink of our childhood days when welooked forward with great anticipationto the coming of the circus—that greatand wondrous thing that was some

whe re off in the future a nd slowly moving toward us.

And then came the great parade withblasting whistles, heating drums, stirring music and flying banners, victorfrom other places here, now, to conqueus! Th e lions roared, the tigers snarled

the snakes spit at us, the wild cats daredus to move closer! We were enthralledand we trembled with the excitemenof at last realizing our anticipations oa great day under the big tent. And thehour came and we found ourselvespellbound, enslaved, mastered! Oh, iwas all as we bad visualized, hopedfeared! Th en mo rning came after nig ht of terrific struggles with thbeasts we had seen and combats withthe awesome sights we had witnessedand we saw the wild animals quiet intheir cages, the musicians unrobed andwith quiet instruments, the performerdivested of their superb and impressivegarments, the whole mass of conquerors denuded of their formidable impressiveness, slipping quietly and unos tentatiously out of our presence to becomeallocations of the past.

We have wondered, in later life, juswhy we anticipated so much, were sogreatly impressed at the great crisisand could not realize sooner that wewere thrilled and awed more by oucreative imaginations than by our realizations. Th us it often is, especiallywith the obstacles that seem to surround

us or are distant, or perhaps occupy thecenter of the path we are treading.

“The future is the present in themaking, the past is the present realized,” says an anc ient proverb. But iis false, it is untrue, it is enslaving!

Both the seeming past and future areof the now! All tha t ever will be andever was, is now—in Cosmic terms—infact. In objective realization all thingassume a relationship in the terms ospace and time, but such objective realization is not a Cosmicahy Creative fac

tor; it does not make things have suchrelationship in Cosmic reality.

Fulae C o n c e p t i o n s

Let us look at this matter from another point. W e know tha t the objective consciousness cannot be cognizanof two manifestations at the same timeCoincident phenomena are not coinci

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dent in o u t realization. W e cannot see with comprehension and understandingwhile listening with comprehension andunderstanding. W e ma y look at a picture with concentration and realizationand at the same time believe we are

listening to the phrases or passages ofmusic being played. W e find, however,by carefully analyzing our attentiveness and comprehension, that we arechanging the focal point of our attention alternately between the picture andthe music, and at no time conscious ofboth.

The alternation is rapid, so rapid thatwe believe we have missed little in thecomprehension of either the picture orthe music. If we proceed to enlarge theperiods of alternate concentration andthereby magnify also the breaks be

tween these periods when we are shifting our focus of attention that may beillustrated by a long line divided intoaltern ate white, black, and red segments—the red representing the periods ofrealization of the music, the white representing periods of picture realization,and the black representing the periodsof no realization when the focus of attention was shifted.

As we look at such a line we see anexcellent representation of our falseconception of the relation of things. Bythis line we would believe that theperiods of music and of the picture preceded each other or followed each otherin time and duration and were not coincident. And in like m an ne r we givefalse relationship to all the things oflife, in terms of time especially.

We pause to think of that whichseems to he in the future, and at onceit is of the present; and before we canfairly realize and appreciate this magictransportation, we discover that it isnow in the past.

We prove to ourselves that the pastis not a period of time distinct from thepresent, when, in retrospection, we “liveover again” with all the thrill, all the

joy, all th e keen m ental an d psychicrealization, some incidents of a yesterday. That it is simple so to live overagain the things of the so-called pastmakes possible many of the happyhours of our pres ent days. Should we,however, believe that such transportation of events, from one relative and as

sumed position to another, is only truein the case of retrospection? Is thereany reason to assume that introspectionis not just as pregnant with life andrealism?

I return again to m y text. A short

time ago the possible was impossible!Reverse the order and say, the impossible today will he possible tomorrow ora short time from now! Th e obstaclesthat surround us today, like those thatsurrounded us a year ago, will passaway and that which is now seeminglyimpossible will become possible.

The point I wish to call to your attention is the false premise in suchreasoning, or rather the false interpretatio n of file facts. Th e obstacles of thefutu re are the obstacles of today as theyare of the past, and likewise the possibilities of the future are possibilities oftoday in Cosmic verity.

When the newspapers were filledwith reports of the success of the airmail service, I was reading incidentsfrom the life of Ab raha m Lincoln. Inoted there that on one occasion he hadsent a messenger with an importantcommunication to a place seventy-fivemiles distant. Tim e was an element ofimportance in the matter, and manyhills and rivers had to he crossed andland covered against many obstacles.

The best horse and the best rider werechosen as aids in the overcoming of theobstacles. W e read, now, tha t Lincolnthought highly of the achievement, forthe messenger succeeded in going thedistance of seventy-five miles, againstthe greatest obstacles, in about twenty-six hours. Lincoln remarked th at it wasa notable achievement and looked forward to the day when the obstacles tospeedy communica t ion across suchmountainous lands would be somewhatlessened or possibly overcome.

If it had been suggested that a rider

he sent over such greater obstacles andformidable mountains as the SierraNevadas and Rocky Mountains for adistance of seventy-five miles in twenty-six hours, the suggestion would havebeen decried as impossible. Such greaterobstacles could no t be overcome by man!

And I looked again at the newspapersand read that communication has beensent this day [1923] from coast to coast,across all the mountains, over all the

vrvru-LH



land, against all obstacles and for a distance of several thousand miles in abouttwenty-six hours-—the same time consumed by the rider of the horse in going a distance of seventy-five miles.

The obstacles had been overcome!

Thinking, planning, determination,

has enabled man to rise above the obstacles, literally and figuratively.Science comes to the rescue, determination gives wings to rise far above allthings, and the impossible of yesterdayis possible today.

We overcome the obstacles not bywaiting until, in the sense of time-dura-tion, the obstacles of tomorrow assertthemselves in the present, hut by eliminating all sense of time, and decree inthe now, that what is desired shall be made manifest, w itho ut a consciousnessof predicting or commanding it foreither pr esen t or fu tu re .

When Lincoln concentrated his mindupon the obstacle that prevented rapidcommunication in the hour of need andconceived that quicker means must befound, he there and then set into operation the powers of mind which at onceovercame the obstacles to such results.When the Wright brothers first conceived the possibility of Dying and forone fleeting moment visualized man flying in the air in a large machine heavierthan air, they then and there destroyedthe army of obstacles, the array of interferences, the hindrances to the solu

tion of the many problems, and it wasdone, finished, completed, achieved atthat moment.

Truly, both Lincoln and one of theWright brothers passed on after living anumber of years without seeing the result of their mental action. Cosmically,where all things are attained, achieved,accomplished, and decreed fi rs t, thesolution of the problem of rapid communication was solved at the momentof conception; in the physical worldwith its limitation of space and time,the results of the conception had to waittheir time to become manifest.

By crediting the physical world with J'fte such relative and un rea l qualities as Rosi cru cia n sPace> d uration, we force all ac-

tion, all objective comprehension andUtgest ajj 0bjecfive man ifestat ion to take se-

N ovem b er quence. Our objective consciousness1948 can comprehend but one thing at a

time, hence all things must come to ourobjective realization in objective sequence and each must have duration inthe terms of time.

More Than Faith

In the flash of a second I may conceive, and thereby Cosmically create, ascientific achievement, the eventual ob ject ive re al iz at io n of whic h wi ll re quir ethe overcoming of many conditions, themeetin g of m any problems and the passing through of many stages of development. In objective comprehension thesestages of development must take sequence, have duration of time and become manifest one by one in the future.M y objective comprehension of thegrowth and final manifestation of theconception requires time; my mental,Cosmic, true realization of the conception and its accomplishment is instan

taneous, and of the now, not the future.All through life those things whicharray themselves before our objectiveconsciousness as obstacles in the path ofour desires, are things which are placedin sequence and in terms of relative distance from the present in time; wethink of the first obstacle to be overcome today, then there are two otherswhich will be met tomorrow, and nextweek will arise another, and shortlystill another obstacle will arise and perhaps a few others before we will beable to reach the goal, gain the end oraccomplish the result. W ith this belief

as a premise for action or procedure,we plan and concentrate upon contesting with the first obstacle and whenthat is overcome we will prepare tomeet the next one or two. W e have invented a proverb to ease our consciencein such unjustifiable procedure and say“we will cross no bridge until we cometo it!”

Let us cease thinking in terms of thepast, present, and future, for there isonly the now. Th e problems of thefutu re are problems of now. They willbe overcome in the future by beingovercome now. Refusing to admit thatany obstacle can stand in the way ofprogress of Cosmic creation, we at once,now, destroy every giant contestor ofsuccess about to be bom for future activity. By visualizing the thing desired,creating it mentally now, completingthe picture, giving it creative life, real-



izing it as an accomplishment now existing in the Cosmic, we may dismissthe gloomy prospect of obstacles toarise in the future, and then abide bythe law of the objective world and givethis world the time it demands to mani

fest that which the Cosmic has completed.

It requires more than faith, however,to thus create and await manifestationwith confidence. It requires the utmostsureness of vision, the most completedevotion to idealization, and the readiness to cooperate with the Cosmic inthe labors of now to serve in the whole

scheme of things. For in this way allmen, made in the image of God, havingthe divine consciousness of God withthe attending attributes, are creatorswith God; and in the consciousness ofGod there is no time but the ever-pres

ent, no duration but the eternal now,no space but the here, no distance butwhat is in touch with the near at hand,no comprehension but what is createdby conception of it, no past but thatwhich is present, no present except thatwhich was thought by the past to be inthe future, and no future but thatwhich is conceived in the now.

V A V

WORLD UNDERGROUND

(Continued from Page 376)

tion. But Shufelt claimed to have taken,with powerful X-ray equipment, pictures which revealed the existence ofsome thirty-seven tablets with principalinscriptions in the main room directlybeneath the Library . Th e rest of hisapparatus indicated the presence ofseven chambers, covering the equivalent of six city blocks and ranging insize from twenty-two by forty-threefeet to thirty-four by fifty-four feet,with the gold being revealed as darkslabs on the X-ray film.

H H o a n t S h a n t a

All of this might be dismissed as afabulous hoax were it not for thestrange reports that have emanated fortwo generations from Mount Shasta,which plays such a major part in theHopi “underg round ” legends. Doesone such subterranean community, stillpulsing with life, continue to exist inthe area of the mountain?—as was thebelief of Prof. Edgar Lucin Larkin,

one-time director of Mt. Lowe Observatory. What about the persistent storiesof strange-looking people, dressed inequally strange clothes, being seen onroadways near Mount Shasta, and vanishing quickly into the woods upon being approached? Is there an y truth tothe theory that a few descendants ofthe ancient Mayas still survive in somesanctuary built in the interior of themountain?

Professor Larkin’s discovery was

first publicized by the Rosicrucians.He was almost scalped—not by Indians but by educated, cultured whites—-when he reported that his telescopehad discovered, accidentally, “gold-tinted” domes of several oriental-typebuildings ne ar the mount ain. At therisk of being called, like ProfessorLarkin, a fool and a romancer, I aminclined to believe that possibly a site,in which Mayan ceremonies are stillperformed by a small group of Hopis,may exist within the forbidding peak.Some hereditary priestly caste of theseIndians, who guard well their ancientmysteries, may live inside the almostextinct volcanic crater during certainceremonial periods of the Maya calendar and, during those times, dress inrobes designed after the investiture ofthe Maya priests.

The officially Christian Indians, living near the mountain, might wellform the clandestine base of such acult. For through out Southern Mexicoand Central America, the old Mayareligion is kept alive in secret rites performed by hereditary priests, who onSundays go through the motions, withtheir followers, of worshipping theChr istia n God. And the temples of theMaya gods are the hidden caves neverpenetrated by the hierarchies of theyoung er religion.

It is a peculiar coincidence that theIndians living near M ount Shasta knowthe tradition of the ancient communi



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ties built to safeguard the Hopis againstthe meteor deluges. And the membersof the Hopi Medicine Lodge, probablyAmerica’s oldest secret society, placethe location of the Shasta communityas being squarely within the heart ofthe mountain.

So much for the baffling mystery ofShasta. But wh at of other legends,alive in the minds of the older generation of Indians, telling of caves andtunnels and hidden roadways traversedby their fathers?

V a n i n h e d T r i b e a

It is known that whole tribes vanished suddenly before successive wavesof the white conquerors, and not always from the gunshot and syphilisthat were the most potent weapons ofthe conquerors. W hat became of thesetribes who, in many cases, left their

meat cooking in the pots and disappeared like the leaves of their nativeforests? Did the y resign themselves tothe inevitable and retreat through thetunnel networks of their fathers to remote mountains and valleys, there finally to become assimilated by othertribes?

The answer may lie in old recordsburied with the Inca treasure in theInca tunnel which radiates in all directions, like the spokes of a wheel,from the city of Lima. Th e mysterioussubterranean route by which Tupac

Amaru led his people, like Moses leading the children of Israel across thedesert, is only one artery of what maybe the underground engineering masterpiece of the ages. The English writerHarold T. Wilkins, who is the world’soutstanding authority on the SouthAmerican caverns, declares that a second route extends 380 miles southwestfrom Lima to Cuzco. A third, according to a chart made by him, runs for900 miles—approximately the mileagebetween New York and Chicago—almost due south to the hot Atacamadesert.

Various entrances to the tunnel arebelieved to exist in different parts ofPern but are said to be known to onlyone hereditary priest of the QuechuaIndians, in each generation. But theQuechuas themselves reveal nothingexcept that their ancestors locked theInca treasure away in the tunnels as a

revenge for the murder of their lastemperor, Atahualpa, by the gold-crazed Pizarro. Efforts by both Peruvian and Bolivian government officialsto obtain information about the tunnelentrances from the Quechuas have metwith blank silence on the part of theseIndians.

More than one legend links thelabyrinth of South American tunnelswith those that extend throughoutAsia. Priests of different Asiatic religions claim that the deep caverns underthe world form the bases of highwaysthrough which one may travel, unseenand in safety, from one continent tothe other. This is quite plausible inview of the belief, shared by manygeographers, that some continents arestill connected by buried land massesunder the surface of the ocean.

T i b e t a n fjimni

Wilkins met Tibetan lamas whomaintained that “in America there livein vast caves of an underworld, reachedby secret tunnels, peoples of an ancientworld who thus escaped a tremendouscataclysm of thousands of years ago.”

Note how closely this legend corresponds with the dimly-remembered traditions of the drowned continents ofAtlantis and Lemuria, and of theirsurvivors escaping in boats and throughpassages, under the earth, from theuniversal doom of the Deluge. More

over, the Indians of the two Americasshare with the peoples of Asia thelegends of a great flood which forcedthe survivors to flee from their owncountries to a new land.

Thousands of Tibetans, instructed inthe esoteric arcana of religions far olderthan their official Buddhism, which butblends the truth of many theologiesbelieve that their thirteenth Dalai Lamadid not die in 1933 but retired via aninteroceanic tunnel to the South American Andes. It is said that the Lamaheartsick because he could not stop the

impending Second World War, decidedto spend the remainder of his life praying and meditating in the Andeanregion.

This tale may be but “fantasy.” Yetin 19+4, a report trickled back to thiscoun try th at a strange man who dressedlike a Quechuan Indian, but had Mon



golian features, -was living on a peak inthe Ecuadorian mountains not far fromthe border of Colombia. The hermit, itis said, carried a prayer wheel, similarto those used by lamas in Tibet. Hecourteously refused to answer anyquestions, about his identity, put to himby an American visitor.

I personally feel that many of theuncanny legends associated with Tibetcan neither be proved nor disproveduntil we know more of this still almostinaccessible country. But I am alsostrongly of the opinion that Tibet mayguard its borders to protect its treasuresof knowledge from those who mightpeddle the old wisdom as we peddlesoap and bracelets.

Therefore, we cannot say safely

whether Theodore Uion’s account of anunderground city in Tibet is romanceon the order of H. Rider Haggard or ageographical fact to be discovered.Ilion, in his book, Darkn ess Over Tibet, asserts that this city is built not farfrom the Sangpo Valley and is administered by one Prince Mani Rimpochte. The Prince, who is said to speak English fluently, is described as an elderlyman who rules, with an iron hand, notonly his own subjects and the neighboring Tibetan tribes but also an international organization with operatives

in every Eastern country.Ilion asserts that this society enables

its ruler to play a commanding role inAsiatic politics without millions of people, who are his pawns, even beingaware of his existence. Th e autho rclaims that he is one of two Europeanswho have entered the city and that heis the only man ever known to escapefrom it. The other European, heclaims, voluntarily took on Tibetanvestments and the Tibetan religion tobecome a loyal acolyte of the Prince.

It sounds fanciful to mod ems. Yetmoderns made a best seller out of JamesHilton’s Lost Horizo n, with a narrativeclosely resembling Ilion's. An d eventhat sublime “realist,” Mr. Hearst,named his gargantuan estate, Shangri-la, after the Hilton book was made intoa motion picture that packed us moderns in at the box office.

Other legends of underground citiesare widespread in China, India, andAfghanistan. Ther e is Agharti in

China, terminal junction for tunnels,said to extend throughout the worldwith its intellectual aristocracy calledG o t o ruling like Plato’s philosopherkings. Is the tradition of Agharti afolk memory of that fabulous city ofAgra, established by the Great Mogulsof India, with its mile upon mile ofintersecting roads and avenues builtunderground as a protection againstinvasion?

And is the story of a similar city inAfghanistan cut from the same cloth offolklore?.—a cloth which may be jagged in its seams but which is sometimes a covering for hidden truths ifmen know how to look beyond theseams to judge the whole fabric.

The answer to these questions, and

to all the other questions raised in thisarticle, lies in perfectly scientific principles all too often ignored or suppressed by many present-day scientists.

S c i e n ti s ts a n d F o l k l o r e

Scientists pride themselves on theirstem “realism.” Yet too often they dissipate, under a very loose definition of“realism,” all the solid legacy of facthanded down to us in the pointed butlittle-understood yams of folklore. Toofew of them understand that standardsof reality change as do standards of

morals or standards of politics whenmen discover new and hidden principles which turn yesterday’s fantasyinto fact.

Witness in our own day, CharlesFort, who was ridiculed by m any scientists for declaring that interplanetarytravel was not only possible but hadactually been accomplished by secretive visitors from the cosmic spaces.Yet, today, the scientific page of anyreputable newspaper tells us that menare seriously engaged in designing

rockets which will whisk them to themoon.

Medical scientists once sneered at theignorant peasants who daubed themselves with mud for a cut or an insectsting. But we know now that the mudcontained the healing molds of penicillin a nd t ha t the scientists’ heads oftencontained little but the tight, strait-

jacke t dogm as of the ir tr ad e. The samething can be said of the discovery ofdigitalis for heart disease, and of the



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origin of the mixing of powders frompoppies gathered by old English folkhealers whom the medical professiondenounced as “witches.”

When a Dutch lens grinder inventedthe microscope to discover in the watera new world of “little animals,” later

identified as protozoa and bacteria,most of the scientists of his day lookedupon the spectacle as being no morethan a show. Wh at will m any modemscientists—including geologists andarchaeologists—-say if new forms of lifeshould be discovered under our skyscrapers and our dime stores?

And why should the discovery ofnew forms of life in the earth’s insidesbe any the less possible than the dis

covery of the “little animals” in thestagnant water or the close-ahead discovery of life forms on other planetsbesides our own?

When we realize that life, like thebillions of solar systems, is infinite andhas infinite forms, we may find that

our thinking about life has been “toosurface”—like the world we live in.We may find that our people who

walk in the light of the visible sun arenot the only people. We m ay find thatour civilizations, built over the earth,have, at one time or another, been exactly duplicated by civilizations builtpartly or wholly under the earth. Thenwe will be on the way toward buildingthe civilization that has been the eter-nal goal of the Masters for mankind.

V V V

THE ABUSE OF LEARNING

“Doubts torm ent only the dogmatic believer, neve r the indepe ndent inquirer.

The general difference between them is that to the latter results are of far less

impo rtance than to the former. For while the latte r investigates, he is aware

of the action and the strength of his mind, and he feels that his own perfection

and happiness rest upon this very strength. An y doubts which may arise from

his inquiry concerning certain propositions which he once believed to be true,

do not oppress him. On the co ntrary, he is glad that his pow er of reasoning has

increased so that he now perceives errors which before had escaped him. The

dogmatic believer, on the other hand, is in terested only in results, not in the

method of the ir discovery. Doubts suggested by reason embarrass him because,contrary to the independent mind, he does not see in them new means to arrive

at the truth. He only feels deprived of his certa inty and is left without further

means of regaining it. The upshot of this reflection, carried a step f arthe r, is

that it is not well to attribute too great an importance to any particular findings

and to think that so-and-so m an y other truth s and consequences depend upon

them; for this easily causes investigations to stagnate. . . . This goes to show

the general importance of intellectual freedom, and the har m tha t may be done

hy any restrictions imposed on it.”“ On Rel igion,** Wilhelm vcn Humbo ldt , t ranslated by Lflge in The A biue of Learnirig. copyright , ]948. by

Frederick Lilge. Used by permission of The M acmil lan Com pany,

Not long after 395 A.D., a fanaticized mob of “enlightened” Christians, insti

gated by more fanaticized priests, completed the destruction of the Eleusinian

and several o ther m yster y school temples, saying:

“Now tha t piety rules, le t all idol tem ples he destroyed I”

The truly enlightened today must be alert, so that at least this phase of his

tory does not repeat itself in any guise in the democratic countries.



uan

The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian Frate rnity . It is a 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 m any thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe C athedral at the tim e will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are m embers. The book called “Liber 777" describes the periodsfor various contacts with the Cathedral. Copies will be sent to persons whoare not members if they address their requests for this book to Friar S. P. C.,care of AMORC Temple, San Jose, California, enclosing three cents in postagestamps. (Please state whethe r mem ber or not— this is impo rtant.)

U N D E R S T A N D I N G O F T H E I N N E R S E L F

h e usual presumption isthat man’s understanding is primarily basedupon h is exper ience.This makes the scope ofunders tand ing en t i re lyan object ive process.Man, through what hep erce iv es an d ex p er i

ences, builds up a certain amount ofknowledge which is considered, at leastfrom the popular viewpoint, to bestored within his mind, and throughrecollection he can recall these variouspoints of knowledge that have becomehis. Un ders tandin g is then the processof the accumulation of knowledge, insofar as the objective world is concerned.

Some philosophers have maintainedthat this accumulation is the extent ofknowledge. Such a prem ise is basedupon the idea that man is born with ablank mind. This mind might be compared to a piece of paper previouslyblank and unused. W ha t is writtenupon this paper is comparable to theobjective perceptions of man that writeupon the blank mind and cause it toaccumulate the knowledge which makesit a functioning and working mind.Such a materialistic viewpoint towardknowledge and understanding wouldlimit man to the physical world intowhich he is bom. M an would therefore, under such a basis of psychological thought, be in a position of becoming no greater than the physical things



to which he is exposed during a lifetime. At the same time, there are believed to he in man’s physical make-upcertain impulses, variously referred toas reflexes and instincts, indicatingthat there is more to man’s mind than ablank to be filled in through his experiences and perceptions of life.

Another school of thought in philosophy maintains that while it may betrue that the objective perceptions byman, through his experience of living,are recorded upon his mind, there isfurthermore something innately within the min d itself. This understan dingor knowledge within the mind may include instincts and native reflexes withwhich the human being is born, but italso may include even a further basisfor understanding and foundations forpatterns of knowledge and behaviorthat are formulated as they influence

the perceptions and experiences of life.There are certain tendencies within

all human beings that differentiate onefrom another. These are par tly basedupon different types of objective knowledge, but many are more deep-seated.Emotional differences between men donot seem to be completely the resultof objective experience. Those whohave studied closely the workings of themind and the behavior of human beings have in many cases arrived at theconclusion that the innate abilities andpotentialities of man are definitely

based upon some conditions that arehorn into the world with him. Certainimpulses and potentialities exist in themind which, although they may he freeor blank of objective experiences, constitute the basis for the interpretationof future experiences.

Amiel once said in his journal: “Aman onlv understands that of whichhe has already the beginnings in himself.” This observation was no doubtbased upon the conclusion of Amielthat some men were able to gain in

understanding because of an originalimpulse or potentiality which was aT h e motivating factor toward this under-

R osic rucia n standing. Each of us in our experi-. ences has comein contact with those

Utgesl individuals who seem to have a defi- N o vetn b er njte degree of affinity for certain1948 phases of unders tanding . Some indi

viduals seem to have naturally a sympathetic attitude; others are completeldevoid of a feeling of compassion osympathy for other beings. Some peple obviously reflect a serious state omind ; others are flippant. M any othunderlying traits of character and emtional responses could be analyzed upothe part of various human beings, bas we observe human behavior we arinclined to become more and more iagreement with Amiel and concludthat no great thing can come from human being who is not great in himself.

Such a concept does not necessariagree with the philosophy of fatalismThis does not mean that man is detined to be of a certain caliber or degreof understanding and have no chancof modifying it; it means, instead, ththe inner self of man, composed n

only of physical potentialities but osubjective and even psychic qualitieas well, is the basis upon which aother human understanding must bform ulated . This concept again bringto our attention the role of the innself—the private part of man which made up of both his subjective and o

ject ive po tentia li ties . In th e in ner selthere is expressed the complete allovself which remains private to mathrou gh life. Fatal ism is ruled out this picture by the fact that the innself of man can also be modifie

through the joint use of his undestanding and contemplation of his postion in life and its relation to the unverse.

The inner self extends beyond thphysical limitations in which m an liveMan is not bound because of his physcal body to the limitations of a physicworld. His menta l world, his real se—or the inner self—can grow in scopand understanding on a par or on aequal basis with the physical self whicdevelops in accord with biological lawIf man is to live a whole and balancelife, he will live to develop, both physcally and psychically, so that his ultmate understanding in a life span winot be completely that of his outsidimpressions nor of his inner intuitionSelf-balance is found in the expressioof both.



A White-Collar Worker’s ViewpointBy G. M. A l b e r t , F.R.C.

i e relationship between

employers and organizedlabor is continually under public discussion.The problems of a vastnumber of unorganizedwhite-collar workers donot find much space inprint. An employee inindustry recently related

to me some of his problems. This is akey industry in many places, particularly on the Pacific Coast, and thisworker’s problem is typical of manythousand similarly-situated employees.It serves to point up the necessity ofone thing above all others: security forthe employee against the loss of hisseniority and job should the businesschange hands.

The firm with which this man isconnected has been in the dried-fruitpacking business for about fifty years;it is a family-held corporation. Duringthe years there has been very little“tur no ver ’’ in the w hite-collar employees in key positions. Th e rela tionship between employer and employees

has as a whol e been satisfactory. Theemployer many times has gone beyondbis “legal” obligation in helping hisemployees through sickness and financial troubles. Altho ugh there is no retirement plan in existence, there havebeen instances where aged employeeswere helped along, either by lighterwork, or odd jobs. In this m ann er theemployees have developed a sense ofpride in belonging to the organization,

and have also felt a fair measure of

security.However, recent developments have

been alarming to all who have spenttheir best years in the service of thecompany. Fam ily-held corporationscontinue to function only if youngermembers of the family carry on thework started by their elders. If thereare no able successors, or if their interest lies in different directions, the owners, getting along in years and wishingto enjoy well-earned rest, seek to “sellout.” Such “ sell-outs” have rece ntlv

occurred in the dried-fruit industry'and have brought tumbling down theemployees’ pride in their jobs and theirsense of security. Sud denly, the y findthemselves in “new” jobs, with noassurance at all that their seniority willbe recognized by the new owners. Infact, new ownership invariably bringsreadjustments which may seem logicalenough, but dismissal may be disastrous to those many who were valuableto the old owners, because of theirexperience, but who simply do not fitinto the business plan of the new

owners.Because of such changes, all remaining employees feel uncertain of theirpositions. Fo r employees of twe nty ,thirty, or more years of service, a sudden dismissal w ith only tw o weeks’ payis a catastrophe . In propo rtion to thelength of time a man works in oneplace, will he find it more difficult tofind a new job for himself.

It would seem, then, only fair that



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a form of “severance pay” based onlength of service be legally established.

These effects of changes in ownership are brought into particularly sharpfocus by a recent business transaction:A large dried-fruit packing firm, a traditional leader in the industry, soldout. The new own er announced his

intention to “liquidate” the establishme nt. Seventy-five office employeeswere given notice, and some fifteenhundred employees in the several packing plants will also be affected. Theliquidation is not because of insolvency.According to newspaper reports, thenew owner paid $17,000,000 for theestablishment, said to have $14,000,000in cash assets. Th e sale of plants an dequipment would realize $6,000,000,netting a quick profit of $3,000,000.Reportedly the cash involved was lessthan $2,000,000, the rest was bank-financed.

Such a transaction may be “goodbusiness,” but it spells disaster not onlyto some fifteen hundred employees, butto thousands of California fruit growers,suddenly deprived of means of distribution for their products. The explanationthat the sale was made necessary because government authorities would

not permit amalgamation with a largerorganization, since it would constituteviolation of the anti-trust law, still doesnot lessen the threat of hardship inmany California communities.

It is only fair to state that this particular case was readjusted satisfactorily; yet the danger of similar situations is ever-present. Clearly, it mustbe obvious that such practices, if unrestrained, could bring disaster to ourentire economy. If big businessmen donot have sufficient sense of social responsibility, proper legislation shouldat least require them to post a bondwith the government sufficiently largeto assure the continued operation ofneeded establishments when they wantto buy. Speculators cannot be permitted to do dam age to our whole economicstructure.

Undoubtedly, situations such as thishave an effect psychological and otherwise on the relationship between employ er and employee. This exampletherefore cannot be viewed as an eventstand ing alone. It has a very reabearing on the whole labor problemIt is to be hoped that it will receive thethoughtful attention of both groups.

V A V

IVhat the People W antB y E l i z a b e t h C o t t a m W a l k e r

N e world? W ha t does thisslogan mean? Can wehave it, or is it an impossible dr ea m ? Knowingthat there is so much fundamental decency inmankind, I decided toconduct a one - wom anpoll to secure the opinion

of people I meet each day in my pro

fession. W hic h of the two worlds werewe really living in—the one where wepracticed the presence of God in everyact and thought, or one where we askedhis help only when we had tried everyothe r means tow ard peace. I will letyou be the judge of what the peoplewant.

G t o l o g i m i

1 sat in comfortable relaxation in theoffice of a geologist as he discussed thestrata formation of ozocerite, a mineralwax, mined only in Utah.

“The world's a wonderful place, isn’it?” I asked.

“The world is, yes, but do you thinkthe people themselves are as wonderful? ” This was really questioning the

reporter!“Don’t you?” I countered.

H e was though tful. “We ll, yes. YesI do.” Th en, “Mos t people are fine, buwe are all caught in the web of capitalism, and existence itself forces us togreed an d selfishness.”



“Can we have one world under thesecircumstances?” I asked.

He was sure we could. And in answer to my query of “Materially? Nationally? Spiritually?” he replied:

“Spiri tually is the one basis on which

we can have unity. Thro w out our differences of belief in the Supreme Power,whether we name him God, a spirit, ora force of nature, and remember thathe is the same power, and we can getalong. But not if we insist tha t belief beChristian.”

He continued: “W e fail to realizethat the conception of Christianity in agreat part of the Oriental world is aveneer. Let trouble come, and peopleat once begin to return to their ancient

ods and fetishes. Spiritual control must

e higher than the Christian conception,- or, I should say, it must he theChrist conception of reading the heart,not listening to the voice.”

This was a new viewpoint. Hepointed out that we never consider thebeliefs of others, but insist that theyaccept ours. Yet Buddha, Krishna, Lao-Tse and Confucius had messages thatwere also Cosmic.

“But,” he continued, “we are seeking to control the world through economy, and what happens? War, alwayswar! I am convinced that only after

we unite spiritually can we meet on theother planes.”

C a b d r l v e r

It was a lovely tune the cabdriverwas whistling as we stopped to let afreight train snake leisurely along thetrack. I was in a question ing mood.

“Things look pretty black in Berlin,don’t they?” I broke in.

“Yeh, they sure do,” he replied.“Make s me sick to m y stomach. I’mnot going hack to fight for rich men’smoney again. I went through the Battle of the Bulge, and that’s all I’mgoing through.”

“But is war necessary?” I asked.“Can’t we unite and have one world inpeace?”

“Sure,” he said, “make everyonework for food and shelter and not acent left over for a wa r, and t here won’tbe a war.”

He became deadly serious. “Lady, Idon’t care what a guy calls his God. I

can get along with him; and I don’t carewhat shape his nose is, or what colorhis skin is, I can get along with him. Ihave absolutely no impulse to murderhim, and I don’t think he wants to killme! But let the big-m oneyed boys see

an oil well a darker-skinned guy owns,or a place where gold can be dug fromGo d’s earth, an d the little fellow mustfight, and maybe die to steal it for him!Ordinary people are friendly; butmoney is a rotten tool in the hands ofrotten men today.” Then he continued,quietly and thoughtfully, “We got oneworld already, but we haven’t got thepower to control the moneyed-guy’sgreed.”

It is true that the real reason for waging war is so repulsive to ordinary people that they would not accept it unless

it was presented to them on an idealistic basis. Can it be that the ordina ryperson is starting to think thingsthrough, instead of being swayed emotiona lly? I began to look furthe r.

H o u m e i r U e

A tall, sweet faced wom an, loadedwith housewifely bundles, sat down byme in a bus. I raised m y magaz ine andfanned us both, for the heat was intense. Ou r conversation was desultory.She had been a prisoner of the Japs inthe infamous Santa Tomas prison for

months, and was just hack once morefrom the Philippines. She had nohatred for the Japs; it was the form ofgovernment they had that caused theiractions. Eve ntual ly we would buildthem into our kind of people. Oneworld?

“Yes, we can have it, but it must beabove nationalis m. Mos t of it is up tothe individual parent, ” she said. “Aslong as a parent is overwhelminglyproud to have a certain nationality, andtrains this pride into the child, then wewill have nationalism and war; but ifthe parent accepts race, religion, andsocial differences as being matters ofgrowth and training, and teaches herchild tolerance of these differences, asbeing natural things, then we can beginto shape the world into lasting peace.”

B e a u t y O p e r a t o r

“It’s a tall order, but it won’t be along, cool drin k! I doubt if it can be

(Continued on Page 392)



The

Rosicru ci an

Dig est

N ovem ber

1948

in the July,

e a d e h s of the Diges t, members and nonmem-bers, have reported theirreading the article onUNESCO to various clubsand thereby arousinggenuine in ter es t . ( Incase you have forgotten,see “New World Hope”

1948, Ros icrucian Digest.)

AMORC support for UNESCO idealsis not surprising since for centuriesthose ideals have been a recognizedpart of the Rosicrucian Order,

The idea has been advanced of commending radio stations, motion-pictureproducers, newspaper, magazine, andbook publishers whenever their effortsare truly cu ltural and inspiring. Eventwenty-five persons, as a club or unorganized, sending twenty-five pennypostal-cards to voice their praise andpreference should give a notable boost

to constructive principles in operation.

V A V

More Maguey (Century Plant)

Interest aroused by the Park’s “flowering hatrack” during R.C.U. and Convention was considerable. It rangedfrom the purely esthetic through thescientific and historic to the plainlygustatory.

Themes were written about it inCreative Writing, recipes collected (under glass, with sour cream, saute aubeurre were favorites), photographstaken and the general history set forth.Naturally, its romantic side was detailed:

A long time ago, at the Aztec Imperial Court lived a very beautiful andvery enterprising miss whose name wasXochitl. She discovered that M aguey

ju ice was very re fr esh in g to drink.Waiting until a very hot day when theEmperor Montezuma was most likelyto be uncomfortable and thirsty, shecarried a goblet of this agua miel (honey water) to him. As evidence ofhis gratitude, he married her—to oneof his noblemen.

Others probed the Maguey and discovered, in addition to agua miel, mex-cal. mezonte, pulque, and tequila. Thusto Mexico the Maguey is food anddrink.

On the scientific side, the Magueyhas the characteristics of desert plants,which perhaps represent the highestspecialization of which the leafv shootsof seed plan ts are capable. Throughadaptation and modification they havedeveloped from early land-dwellingforms, which in turn evolved fromplants capable of surviving and reproducing only in or near water. Inter

estingly enough, as plants achieved theability to survive away from water,thev also freed man from the necessityof living by the w ater side. There isreally a dramatic story of achievementwrapped up in the Maguey—and it’sstill good eating.

V A V

V a c a t i o n V a g a r y

Homeward bound from points north,Mr. Poole scooped a bird on ihe wingwith his radiator. First aid was admin

istered and the bird is now convalescingin an erstwhile cana ry cage. Not toobad in view of the bousing shortage.But, as Frank Freeman in his column“Here ’tis” of the San Jose Mercury-

Hera ld says, Mr. Poole "now has abird in the hand that he wishes wasback in the bush.”



Erudite comment is denied this Department, for the Rosicrucian ResearchLibrary is closed while the librarian,Edla Wahlin, catches up on her backlog of reading, and nothing is availablemore authentic than a few U. S. Government bulletins, a pamphlet on owning dogs in the Channel Islands, andtwo ma il-ord er catalogues. Mr. Poolebeing a recognized ornithologist—thelate George Aply was a member of theBird Watchers Society, too, be it remembered—has been kind enough todivulge the bird’s name: Tyrannusverticalis.

All of which recalls Nixon Waterm an ’s tim ely observation:

Should Robin Redbreast gaily shout, instead of his old tune,

‘M e ru-la mi-gra-to-ri a,’ we 'd kno w

his name full soon;There’s much in nature-siudy birds

could pleasantly beguile I f all of th em wou ld sing their names

in Latin for a while.

V A V

L i t t l e T h i n g s C o a n t

An Indiana newspaper editor, Harvey W. Morley of the Angola Herald, sometime ago engineered his own Eurmpean Recovery Plan. He called it

“Neckties for Europe.” Im me diatelypopular, ties came from all sorts of contributors—perhaps a few from Christmas “ treasu res” -—and more than 40,-000 ties found their way to Europe. Anecktie may seem to be an unnecessaryarticle of wearing apparel; yet the drabsuit it brightened or the feeling of wellbeing it restored—to say nothing ofthe friendly human gesture it represented—all make Editor Morley’s ideaa wo rthy and commendable one. W ithhim, we say:

So here’s to all the little things,The done, and then forgotten things, Those ‘Oh, that’s simply nothing

things,’Which make life worth the fight.

Edi tor and Pub lish er (August 7,1948, issue) has our thanks and appreciation for printing Editor Morley’sstory.

L o d g e s a n d C h a p t e r s

Oakland Lodge, AMORC, joins therank of other lodges and chapters progressing to new qua rters. Friends andvisitors are advised that there is plentyof room for them now at the lodge’s

new location, 5117 East 14th Street.

The Social Committee of San DiegoChapter asks for donations of articlessuitable for prizes to be given at Chapter socials. If live birds are acceptable,Mr. Poole might be interested.

Summer festivities for many lodgesand chapters included picnics and outings, complete w ith ants, etc. JohnO’Donnell Lodge of Baltimore includedswimming and rides on roller coasters! 0 tem poral 0 mores!

Nefertiti Lodge in Chicago celebratedHalloween with a Reincarnation Party.All came costumed as they appeared ina previous incarnation. Several Ph araohs, half-a-dozen Napoleons and asprinkling of Queen Elizabeths werenoted. The re was a dearth of commonfolk, naturally.

Rosicrucians continue to be drawn tothe Valley of Heart’s Delight as a perm ane nt dwelling place— even fromother spots in California. Latest arrivalshail from Long Beach, Chicago, andToronto, Ontario. No wonder there is ahousing situation; none the less, theyare welcome.

Forum readers will be interested toknow that Cherry McKay, whose poem“Cloyless Sweet” appeared on the cover

of the August issue, is a member of theLeague of U tah Writers. She wasawarded this year’s Roundup Prize ofthat organization for the best poemsubmitted.

The Essene Chapter Bulletin of Minneapolis brings word that Frater JamesFrench has spent the past few months



T he

Ros ic rucian

Dig est

N ovem ber

1948

in Europe in music study and research.That explains why we didn’t see himat RCU this year.

Soror Louise Anderson of the RCUfaculty spent the summer in Vermontat th e Bread Loaf W rite rs’ Conference.

Now, we hear, she’s deep in the studyof composition at the Cincinnati Conservato ry of Music. This can onlymean a bigger and better musical spectacle for RCU of ’49. Rem emb er “TheFountain” and “The Three SightlessRodents”?

Department heads and interested employees were invited by Mr. JamesWhitcomb to hear an instructive talk

the other morning on Paperwork Simplification, given by Mr. Robert Rusof the Standard Register Company Da yton , Ohio. Th ere were movies evto show just how simplification cabring order and efficiency into the dayroutine.

Employees at Rosicrucian Park rarly receive publicity—but that doesnmean that they aren’t on the job that their efforts aren’t duly apprecated. It ’s the ir efficiency and wi llinness to cooperate that make possibthe handling of a vast correspondenand an infinite number of details. Som15,000 letters monthly are read—theare letters not examinations and eperiment reports—and during the pafive months monthly outgoing mail haveraged 272,980 pieces.

V A V

WHAT THE PEOPLE WANT(Continued from Page 389)

done.” M y hairdresser was swirlingmy hair into intricate curls on the topof my head.

“You see, I can’t accept the ‘oneworld’ idea, because I couldn’t live inone world.”

“W hy ?” I was curious. “It seems tome tha t tha t would be the only answer.”

“M aybe it’s inbre d,” she said, “butI’d walk off the job if I had to handlethe hair of a Negro or a Jap or any colored person. I draw a color-line andthat is that.”

I prodded her further.

“Oh, sure, I know that church stuffabout all being children of God. I attend church regularly, but even there Iwouldn’t sit next to a colored person!”

“It would take a long fence to fenceall the colored races in,” I smiled at her.

“ I don’t know ,” she was puzzled. “Iguess I’m wrong, but a lot of peoplefeel as I do: I believe th e color of the

skin was a deliberate act to keep racseparate. I don’t think they should min any way.”

R e l i g i o n ! L e a d er

W ho could sum th is opinion poll for me? I contacted a m an outstandiin the community. He had heen forlong time the head of a large churc

Now retired from active church dutiehe devotes his time to the work of tUn ited N ations in the state. I asked fhis opinio n on the ‘one world ’ idea. Thman spoke wisely.

“We can have one world when tpeople will it, with their good will. is a matter of the will. Every natiof the world has its special contributioto make to the sum total of our civiliztion. W hen we accept that contributiin the eager spirit of unselfish tolance and creative good will, we shaachieve the enduring ideal of one worTh ere is no other wa y; there is no othway to save civilization.”

V A V

Fam e is a v apor, po pu larity an accident, riches take wings, those who chetoday will curse tomorrow, only one thing endures—character.

— Horace Greeley .



The American Indian a Mystic By B a r n a b a s S a - H i u h u s h u , F.R.C.

(Executive Head of the Indian Association of America)

h e mystic teachings ofthe American Indian areprobably the least knownand the least understoodof all the great teachingswhich have come downto mankind, and whichmake up our sacred heritage.

Wh ile Christians boast of their Bible,Mohammedans of their Koran, the Jewish people of their Talmud, and othersof their occult teachings, the American

Indian humbly offers to all the world asimple PIP E— his sacred CeremonialPeace Pipe. How man y have und erstood the offering?

How many have fathomed the deepsignificance of the Peace Pipe ceremony? How m any more have ridiculedand fallen into the pit of contemptprior to investigation? If after all theseyears of assumed superiority, the whiterace would now listen a moment to theRed brothers, it would be understoodhow the Red Race makes clear muchthat the world has jumbled.

Many, many years ago in the Mystery Tem ple of Yucatan, elaborate mystic ceremonies were performed. Forsome unknown mystical reason theseTemples were suddenly abandoned,with the exception of the Great WhiteSun Temple in the jungles of Yucatanwhere, if a white man entered it, hewas not permitted to leave.

Many tribes traveled north andnorthwest from their former homes.

However, a man leaving his home doesnot suddenly forget all he has learned.The past is still with him, and he usesthe lessons of his former environmentin his new ventures. So, too, with hismind’s eye on the Mystery Temple hehad just left, the Indian constructedhis Ceremonial Peace Pipe, a symbolicTemple, embodying the basic principlesof his being, yet small enough to carryon his person to conform to his newlyadopted nomadic way of life.

The old teachings taught him that

man was a quaternary being; that is,there wer e four aspects to ma n of whichthe Mayan Cross, the Swastika, and thePeace Pipe were symbolic reminders.The medicine man was especiallyaware of the number fo ur , for he hadbeen taught from childhood, from theold venerable medicine man, how touse it in his healing work.

When one of his tribesmen was ill,the medicine man would enter thedwelling and upon the ground . .----make a design of the Swastika. IHere he would prepare him-self for a study of the fourfold ——* •nature of this person who was ill. Nowthen, just what are these quartenaryaspects of ma n? First, m an was madeof matter—the minerals of MotherEarth . Second, to this matte r had beenadded at birth a certain essence whichente red wTith each b rea th of life. Th ird,man was more than matter and spiritessence. He had an emotional natureabout him. Fourth, to set him aside

V W V j



from the animal world, we find in mana highly developed intellectual nature.So here were the four aspects of man.Nevertheless, it was these four aspectsor natures that the medicine man had tocontact.

Now, then, go back to our patient.

The medicine man had before him, onthe ground, the Swastika. To producehealth, he had to study these four natures of his patient, for one of themwas surely causing this unbalance, orillness. His w ork was to find the causeand remedy it so as to put these fournatures again in harmony with oneanother, thereby effecting health, or recovery in his patient. If all this seemsfarfetched, let us but remember, thatif one should care only for the intellectand neglect to put food in the stomach,one would become ill. Or, if one shouldbe concerned primarily with the neces

sary minerals and vitamins essentialto the good of one’s health, but fail tocare for the other three aspects, onewould become ill, in spite of mineralsand vitamins.

T h e M e d i c i n e M a n ’ * T r a i n i n g

From the foregoing statements, onecan see how the term medicine man actually originated; one can see the difference between the wh ite m an ’s doctor,with his insufficient knowledge in thisrespect, and the med icine m an ’s highoffice, for if the medicine man would

deal only in medicine, he would neverperform the cures that he does. In modern terms it is called Div in e healing.

The medicine man had to be a masterof the emotional nature. Many illnesseswere, and still are, rooted in man’s emotional nature. W hen his patient wasemotion ally sick, he ha d to effect a cure.In this capacity he became the priest,the spiritual healer.

The venerable medicine man orpriest, as he is termed in tribal life,was trained from early childhoodin the four aspects of man . He wastaught the true nature of herbs, forherein were the minerals which menneeded to learn how to live in a h ealthy

T h e state. As m an ’s bodv ejected minerals Rosicr ucian waste matte r, these minerals had

f to he replaced with prop er foods and* digest herbs, so as to susta in the bod y’s mate-

N ovem ber n a ] essence. He was traine d to recog-1948 nize symptoms caused by a diet insuf

ficiency, and trained in knowledge toprescribe just the right herb to effect acure. Tliis is done by even ou r modernmedical man today.

Going to the nex t leg of our Swastikawe see the medicine man concernewith his patient’s breathing. He wel

knew the necessity for deep breathingShallow breathing leaves poisonougases in the lower part of the lungsThese are reabsorbed by the blood thereby weakening its vitality and hence thevitality of the whole body. This inviteillness. It can be seen in the generaill-health of heavy smokers who takinto their lungs a carbonic gas analogous to that wh ich the lungs are endeavoring to emit. Th is is as bad as eatinother refuse of one’s own body. ThRed Man, therefore, made it a habito breathe deeply, emitting all of thfoul gas to be found in the lower section of the lungs.

All this m ay seem odd, dealing witthe pipe and smoking. Bear in mindhowever, that the Red Man was not hea vy smoker. He used but did noabuse this act, which was so very important to the Red Race that it was incorporated into their Tribal Laws“Smoking is an act of Reverence anFriendship.” Therefore, the Red Manmust not be blamed for the white man’dissipation of his vital energies througexcessive smoking.

Science has only recently discoverethe stimulating effect that deep nosebreathing has on man’s pituitary glandHowever, for centuries the Red Race othe Americas has been training ityoung to breathe through the nose. Intribal life, the Indian mothers go as faas to gag their children at a very earlyage so that they will develop the habiof breathing through their noses andnot through the ir mouths. This point iexpressed in the first part of the IndiaTen Commandments: “Thou shalt livthe natural life in the Great-out-ofDoars, breathing deeply of pure ai

through thy nose and not through thmouth.”

The medicine man sang his chantwith their psychic uplifting effect. Alhis spiritual, mystic ceremonies werthrough vibration and in tune with thCosmic forces, towards raising the people’s spiritual level.



He knew tha t m an needed this spiritual food just as much as the food forhis stomach, in order that inharmony,discontent, illness, et cetera, might beprevented. Incidentally , when themedicine man hears th at the white man

has discovered the therapeutic value ofmusic, he laughs. No credit is evergiven to the Red Man for his knowledge, except to brand the Red Man as“Savage” and “Pagan.”

Caring Variosj Phobia*

Our so-called neurotic age can betraced to the white man’s failure fullyto recognize the needs of his emotionalnatur e. Fear is a negative emotion.Bravery is a positive emotion. Our fearsare classified into various phobias: claustrophobia (fear of closed places), logo-phohia (fear of words), et cetera.

It is known that these various phobias are dissipated through contactingthe very thing feared—in the properma nner . A case of claustrophobia canhe cured if the patient is forced to eatgood food in a closed place. If he wouldhave good, stimulating experiences in aclosed place, he would outgrow the fear.Running away from fear has preventedany constructive experiences that canbe associated with it. These fears whichare generally conclusions upon perhaps

ju st one in ci den t, need more incident sto prove the conclusion or generalization faulty and so dismiss the fear. Thisis why some medicine men employedhorrible masks for their ceremonies.He rein is a hidden beau ty for those whoseek it out.

The medicine man was aware ofmankind’s nightmares and visions ofhorrible looking faces and creatures.This was indeed bad medicine. Ourmind works so that if while awake wesee someone resembling the face in ournightmare, we will unfairly associate

with this person all the negativenessand fear as found in the face of thenightm are. Knowing this, the medicineman performed ceremonies with all thehorrible faces conceivable in the formof masks. Now , then , there is one facelike the one in my nightmare! I shiverat it; it’s horrible. But I find that it’s

ju st a piece of ca rv ed wood. Look at it;see who is we arin g it. It ’s m y broth ertry ing to look fierce!

Herein is the beauty in the ugly. Wehave received the ugly, but now it feelsgood. The y ou ng giri goes over andkisses her brother who has done herthis favor, who has rid her of all fear.Th ere is a lesson here. Life has its ugl y

side, but it is the mask side.A ceremony of this type has a whole

some effect for the tiibe as a whale, ormankind as a whole, who are more orless subject to fearf ul visions. Perh apsmodern society waits too long and finally has to resort to shock therapy orsimilar drastic treatments to effect whatmight have been effected by this simplenative custom.

S e a t o f I n t e l l i g e n c e

The last leg of the Swastika, pointing

east, is the seat of “Light” and “Intelligence," the power to obtain self-knowledge, the power which has madema n to become the “Ma ster.” We allknow the power of thought, and themedicine man knew how to use thesepowers and how to weed out all thatis a hindrance to the spiritual development of his people. The medicine manwas both a spiritual and physical healerof soul, mind, and body in all theirphases.

W ha t has all this to do with thePeace Pipe, the Medicine Pipe? The

pipe was so constructed as to he a constant reminder of the four natures ofman and the four creations of the Suprem e Mystery . So the Red M an founda kinship with the rocks, the waters,the soil, the trees, the grass, the animals,and all life, for were not all of these tobe found within himself?

The bowl of the pipe was made ofpipestone, symbolic of Mother Earth;all minerals and things we commonly term as nonliving. These basic mineralsare found in our bodies.

The stem was made of wood, sym

bolic of the vegetable kingdom, matterplus life essence. In m an th is essencewhich makes matter alive is taken inprimarily by means of inhalation andwith the water he drinks. Other formsof life have their own characteristicmetho ds of receivi ng this essence. Th usthere are symbolized in the pipe, m an ’smaterial and vegetative natures.

Upon the stem of the pipe wereplaced feathers, symbolic of the animal



kingdom, for we have in man an emotional nature. Th ere are little bellshanging from the stem of the pipe, symbolic of the music of the spheres.

The Red Man puts his lips to thepipe, and a story of the evolution ofma n is dramatized. Th e Peace Pipe expresses both evolution and theology.For here the Peace Pipe is evolutionfrom matter to vegetable, to animal,and to man kind. Once upon a time,man probably was an animal, a vegetable, or perhaps even an electron, forwe carry these natures with us. Butthis was not man as we know him. Manbecame man when he was given an intellect that raised his type out of theanimal class. There are no missinglinks. M an ’s intellect was placed in adistinct species of animal.

Cornnir toim

The Mayans of the Red Race, whenthe Peace Pipe came, knew and practiced the Cosmic Laws. We who areignorant of these laws, often becomefrightened, grab all the material possessions we can, here and now, and in

ju re those who wou ld take th em fromus. Our numerous wars have beenfought through such shortsightedness.The lack of war among the Mayanswas d ue to th eir long sightedness. Above

all else the Pipe symbolized Peace. ThMayans lived in Peace for five hundreyears.

Religious belief was very sacred tevery member of the Red Race. Argumen tation ab out religion cannot be founamong the Red Race of the AmericaSuch argumentations are the product othe European invaders and show thelogical ignorance. To the Red Race, thGreat Spirit simply WAS. There werno reasons for doubts, no reasons to trto prove the obvious. To try to provHIS existence is to express our thoughto the contrary.

The Red Man searched his soul anhad strong faith, whereas those amonthe white race lost themselves in babble of words. WTiether the whiman proves or disproves to himself thexistence of a God (his God) does nchange the presence of the Eternal On

ONE IOTA. W ith all the white manteachings, the white man will nevecome really to know God, the GreSupreme Spirit, until he adopts the simple faith of the Red Race, until he dvelops the technique of humble seekinwith in himself, his real Inn er Self. Onthen will the white man know beyonall argument that in his real Self lies Divine Presence.— Th e Indian Speakin Leaf, March-April, 1948.

V A V

T h e

Ros ic ru cia n

D ig est

N o vem b er

1948

ATTENTION, HIERARCHY MEMBERS

Kindly mark upon your calendar the dates of the next two special Hierarchy medi

tation periods in which the Imperators of America and Europe will participate. The

time indicated is Pacific daylight-saving time, which is one hour earlier than Pacific

standard time. Use the equivalent hour in y our locality.

The nature and purpose of these particular periods is understood hy those who have

attained to the Hierarchy. In reportin g to the Imperator, kindly include your name,

degree, and key numbe r. Please do not includ e other correspondence on the same sheet

with y our report. Your co-operation is warml y appreciated.

The schedule is:

Jan ua ry 13, 1949 8:00 p.m.

Ap ril 14, 1949 8:00 p.m.



Was This Man

GOD-TAUGHT?

Read these thought-provoking, soul-satisfying discourses! In theconvenience and pr ivacy of your home

you can enjoy the series entitled, "The Lifeand Doctrines of JacobBoe hme"—an d throughthem find the answersto many questions ofmysticism and philosophy. The Rea ders Research Academy provides you with twolarge forceful an d stimu l a t i n g d i s c o u r s e severy month for thenominal sum of only75 4 per month. Youcan subscribe for asmany months as youchoose. When ordering, specify Series No11.

The Doctrines o

JACOB BOEHM

JACOB BOEHME—Scholastic Philosopher and A True Mystic

P a r l y i n l i f e , Jacob Boehme had strange occult

experiences. As an adult, he demo nstra ted re-

markable mystic powers. Tho ugh engaged in the

lowly profession of shoemaking, he produced writ'

ings that baffled the theologians of his time. Thes e

writings gave new meaning to existing religious and

philosophical postulations. He stressed the impor'

tance of practice and experience in religion and vigorously attacked empty formalism. Th ou gh his par '

ish pastor was infuriated by his work and vainly

sought to have it nullified, the more learned theo'

logians stood in awe of him and refused to condemn

him. He has come to be known as the God-taught

philosopher.

R E A D E R S R E S E A R C H A C A D E M YRosicrucian Park. San Jose. California



M e m b e r o f

•FUDOSr*

( F e d e r a l i o n U n i -verselh* des

O r d r e s e tSnc ie tes

I n i t i a t i q u e s )

The Ros i c ruc ia n Orde r , ex is t ing in a l l c iv i l ized Iand9. i s a non sec ta r lanf r a t e r n a l b o d y o f m e n a n d w o m e n d e v o t e d t o t h e i n v e s t i g a t i o n , s t u d y , a n dp r a c t i c a l a p p l i c a t io n o f n a t u r a l a n d s p i r i t u a l J a w s. T h e p u r p o s e o f t he o rgan iza t ion i s to enab l e al l to l ive in ha rm ony w i th the c rea t ive , cons t r uc t iveC o s m i c fo r c e s f o r t h e a t t a i n m e n t o f h e a l t h , h a p p i n e s s , a n d p e a ce . T h e O r d e r3s i n t e r n a t i o n a l l y k n o w n a s ‘ A M O R C " ( a n a b b r e v i a t i o n ) , a n d t h e A M O R C

i n A m e r i c a a n d a l l o t h e r l a n d s c o n s t i t u t e s t h e o n l y f o r m o f R o s i c r u c i a na c t i v i ti e s u n i t e d i n o n e b o d y f o r a r e p r e s e n t a t i o n i n t he i n t e r n a t i o n a l f e dera t ion . The AMORC does no t ael l i ta teach i ngs . I t g ives the m f ree ly toa f f i li a t e d m e m b e r s t o g e t h e r w i t h m a n y o t h e r b e n e f it s . F o r c o m p l e t e i n f o rm a t i o n a b o u t t h e b e n e f it s a n d a d v a n t a g e s o f R o s i c r u c i a n a s s o c i a t i o n w r i t ea l e t t e r t o t h e a d d r e s s b e l ow , a n d a s k f o r t h e f r e e b o o k T h e M a s t e r y nf Life. Ad dres s Scr ibe S. F . C. . in ca re o f

A M O R C T E M P L E

R os i eru i ’in n Park , S h u J o s e , C a l i f o r n i a , U . S . A .

( C a b l e A d d r e s s : “ A M OK C f l' * )

S u p r e m e E x e c u t i v e f o r t he J u r i s d i c t i o n o f N o r t h . C e n t r a l , a n d S o u t h A m e r i c a , A u s t r u l a s i u , a n d A f r i c aR a l p h _\f. L e w i s , F . R . C . — I m p e r a t o r

D I R E C T O R Y P R I N C I P A L A M E R IC A N B R A N C H E S O F T H E A .M . O .R . C

T h e f o l l o w i n g n re t h e p ri n c i p a l c h a r t e r e d R o s i c r u c i a n L o d g e s a n d C h a p t e r s i n t h e U n i t e d S t a t e s , i t st e r r i t o r i e s a n d p o s s e s s i o n s . T h e n a m e s a n d a d d r e s s e s o f o t h e r A m e r i c a n B r a n c h e s w i ll h e gi v e n up o nw r i t t e n r e q u e s t .

C A L I F O R N I A

Ln n g Heart ] :

Abdiel C hap ter . 2*455 Atl ant ic Ave. Re x B. Barr,M a s t e r : E t h y l I . R o m a n s . S e c. S e s s i o ns e v er yFr i . . 8 p .m.

L o s A n g e l e s : *

H e r m e s L o d g e . 1 48 N . G r a m e r c y P l a c e . , T e l .G L a d s t u n e 1 230 B e n F\ G e n a m e . M a s t e r : M y r l eNew man . Sec. L i b ra ry open 2 p .m. to 5 p .m7 p .m. to 10 p .m. Rev iew c lasses Mon . th ro ughFrJ . Sess ion s every Sun . . 3 p .m.

Oak lan d : *

Oakland Lodge . Off ice and L ib ra ry—61f l 16 th S t . ,Te l . H fga te 4-5996 . L . E . B lanch ard . M as te r :He len D. PaDDageorge , Sec . L i b ra ry open Mon . ,W e d F r i . . a f t e r n o o n s : M o n . T u e s . , T h u r s . . F r i . .

even ings . Sess ions 1s t and 3 id Wed . , 8 p .m. , at Sriots Hall, 5117 E. 14th St.

P a s a d e n a :

A k h n a t o n C h a p t e r . A l t a d e r m M a s o n i c T e m p l e .Geneva O. Bes ton , Se r . Sess ions 2nd and 4 thTues . . 8 p .m.

S a c r a m e n t o •

C l e m e n t B . L e B r u n C h a p t e r . U n i l v H a l l . O d dF e l l o w s T e m p l e . 9 t h a n d K S t s. P e t e r J o s s e r -a n d . M a s t e r : M a r g a r e t S . I r w i n , S e c. S e s s i o n s2nd and 4 th Wed . . 8 p .m.

San Diego :

San Diego Chap te r . Sunse t Ha l l . 3911 Kansas S t .Mrs . Ves ta Dowel l Mas te r . ](136 Edge mon l . Te l .F-4598: Mrs. Nell D. Jo hns on , See. Sessi ons 1st ,2nd . and 4 th Thurs . . 8 p .m.

S a n F r a n c i s c o : *

Fra nc is Bacon Lodge . 1957 Che s tnu t S t . , Te l .T U- 5 -6 3 40 . H a n s K r a m e r . M a s t e r : J e s s i e H .

Rob b ins , Sec . , Te l . PR-5-8526 . Sess ions fo r a l lm e m b e r s e v e r y M o n. . 8 p . m . . f o r r e v ie w c l a s s e sp h o n e S e c r e t a r y .

C O L O R A D O

D e n v e r :

De nve r Chap ter . 509 17th St. . Roo m 302, Eth elG. Mansfield. Master: E. J . Lewis. Sec. . 405E. «& C. B idg . Sess io ns every F r i . , 8 p .m.

D I S T R I C T O F C O L U M B I A

W a s h i n g t o n :

Tho ma s Je f fe rson Chap te r , 1322 Verm ont Ave .F r u e Y a r b r o u g h . M a s t e r : M r s . M i n n i e P e a r lStough, Sec. . 2716 So. Uhlr> St. . Arlington, Va.Sess ions every F r i . , 8 p .m.

F L O R I D A

Miami:Miami Chap te r . B is cayn e Temple . 120 N.W 15 thAve. .T. Coker Anders on , Mas t e r : F lo renc e M.Fra nco is. Sec. , 2787 S.W. 33rd Aw>. Sess ionsevery Sun. , 8 p.m.

I L L I N O I SC h i c a g oNeferfif i Lodge, 2539 N, Kertzic Ave. . Tel. Dfrk-ens 1717. Geor ge L. Ah lburn , Mus te r : E i leenS h i r e y . Se c. L i b r a r y o p e n d n i l v . 1 t o 5 P . m. a n d7 :30 to 10 p .m. : Sun . . 2 to 5 :30 p .m. on ly . Sess i o n s e v e r y T u e s . a n d T h u r s . 8 p . m .

I N D I A N AS o u t h R e n d :S o u t h B e n d C h a p t e r . 2 0 7 Vi S . Main St. Mrs.I r e n e N e w s o m e . M a s t e r : A m e l i a N v f f s . S e c . .1031 W. Duba i J Ave . Sess i ons e very Sun . . 7 p .m.1 nd ianapn l l f t ;Ind iana po l i s Chan te r . 2G15V* E . 10 th S t. Hu rryA . M i l b u r n . M a s t e r : O s c a r R . Small. Sec.. 849 E.Morr i s S t . Sess ions every F r i . , 8 :15 P -m

M A R Y L A N D

B a l t i m o r e :*J o h n O ' D o n n e l l L o d g e . 100 W . S a r a t o g a S t .C l if f o rd F . V a n W a g n e r , M a s t e r ; E u g e n e W .Spencer . See . . 7 E . Eag er S t . Sess ions 1s t and3rd Wed . . 8 :15 p .m.

M A S S A C H U S E T T S Boston ; *J o h a n n e s K e l p i u s L o d g e . 284 M a r l h o r o S t. F r a n kT . Winga te , Mas te r ; Char ley I . Campbe l l . Sec .Sess ions every Sun . and Wed . , 7 :30 p .m.

M I C H I G A ND e t r o i t : *The bes Lod ge . 616 W. Hanc ock Ave. E l ias Syr ia .Mas te r . 1478 Hanford , L inco ln Park 25 . Mich . ;Inez M. Dys te r . Sec. . Te l. Red fo rd 4180. Sess ionsevery Tues . . 8 :15 p .m.

M I N N E S O T AM i n n e a p o l i s :E s s e n e C h a p t e r , T r a f l c a u t c A c c o r d i o n S c h o o lAud . , 41 So, 8 th S t . Sy lvan Sever ts en , M as te r :A n n E . F i s h e r . S e c ., 1 828 H i g h l a n d P a r k w a y .Sess ions 2nd and 4 th Sun . , 3 p .m.

M I S S O U R I •St . Louis :*T h u t m o s e L o d g e , G e o r g e W a s h i n g t o n H o t e l . 6 00N . K i n g s h i g h w a y B l v d . R o y L e s t e r W a l l s , M a st e r ; E a r l T i d r o w , J r . . S e c. , 7 918 K i n g s b u r yBlvd . , C lay ton , Mo. Sess ions every Tuea . , 8 p .m.

N E W J E R S E Y N e w a r k :H . S p e n c e r L e w i s C h a p t e r . 29 J a m e s S t . F . P .Va nde r Meulen , M as te r ; Lou ise M. Spu tz , Sec. ,128 Ches tnu t St . , Buthvr lord, N, J . S e s s i o n severy Mon. . 8:30 p.m.

N E W Y O RK Bu f f a lo :Rama Chap te r . 225 Delaware Ave . , Room 9 .H a n s H e n d r i c h s , M a s t e r ; C a r o l y n A . W o o d , S e c. ,23 Ter race . Buffalo . N.Y. Sess ions every Wed .

7:30 p.m.( D i r e c t o r y C o n t i n u e d o n N e x t P a g e )



N e w Y o r k C i t y : -New York City Lod ge. 250 W. 57th St . MichaelK oha now . J r . . Ma s te r : F lore nc e E . G ra bow , Se c .Se s s ions We d. , 8 :15 p . m . a nd Sun . . 3 :00 p . m .L i b r a r y o p e n w e e k d a y s a n d S u n ., 1 t o 8 p . m.

Booke r T . Wa shington Cha pte r . 69 W. 125th S t . .Room 63. Mrs . Al ic e Edw a rds . Ma s te r : D a vidWal dro n. Sec , . 1449 5th Ave. Sess ions everySun. , 8 p.m.

O H IOC i n c i n n a t i .Cinc inn a t i Cha p te r . 204 H a z e n B ldg . . 91 h a ndMa in S t . V a da E F i she r . Ma s te r : B e r th a A bbol t . Se c. Se s s ions e ve ry We d. a nd Fr i . . 7 . 30p.m.D a y t o n :E l b e r t H u b b a r d C h a p t e r . 56 E a s t 4 t h S t G i l h e r tR . T l t s c h , Ma s te r ; Ma ry Turne r . Se c . . 436 H ol tSt . Sess ions every Wed. . 8 p.m.T o l e d o :Mic ha e l Fa ra da y Cha pte r . Roi D a vi s B ldg . . 3 rdFt . . 905 Jeffer son Ave. Mrs . Marie A. Sand ers .Ma s te r ; Ph yl l i s L . Fe e ne y . Se c. , 1812 Moc om be rSt . Se s s ions e ve ry Thur s . , 8 :30 p . m .

O R E G O NP o r t l a n d : •Po rt la nd R ose Lodge . 2712 S. E. Sa lmo n. H. H.Ew a n, Ma s te r : F loyd K . R i le y . Se c . Se s s ionsevery Wed. . 8 p.m. . and Sun. . 4 p.m.

P E N N S Y L V A N I AP h i l a d e l p h i a : -Be nja m in Fra nkl in Lodge . 1303 G i ra rd A ve .R u d o l p h J . K l u g . M a s t e r : F r e d A. T h o m a s . S e c. .2706 W. A l le ghe n y A ve. Se s s ions e ve ry Sun . ,7 : 30 p .m . T e m p l e a n d l i b r a r y o p e n T u e s . , F r i .2-4 p.m.P i t t s b u r g h : •T h e F i r s t P e n n s y l v a n i a L o d g e . 615 W . D i a m o n dSt . . N or th S ide . E ldon N ic hol s . Ma s te r ; A m e l iaM. K om a rc . Se c . Me e t in gs We d. a nd Sun , 8 p. m .

T E X A S

D a l l a s :L o n e S t a r C h a p t e r . M e r c a n t i l e B a n k A u d i t o r i u m .Mrs . H e le n D . G oa d . Ma a te r ; L . T . Ca m e ron .Sec. Sess i ons 1s t Tues . and 3rd Wed . , 8 p.m.

E l P a s o :E l A m a r n a C h a p t e r . 5 19 N o r t h S a n t a F e L a wrence F ran co. Mas ter . 4101 Alam eda Ave. : Mrs.O ba ldo G a rc ia . Se c . Se s s ions 1s t a nd 3rd Sun 2 p.m.

F o r t W o r t h ;Fo r t W or th Cha p te r . 512 W. 4 th S t . Muse s M.A l f r e y . Ma s te r ; Ma r jor i e P . D oty . Se c. Se s s ionse ve ry Fr i . , 8 p . m .

H o u s t o n :Ho ust on C hap ter , Y. W C. A. Cent er . 50G SanJa c in to St . W C. Pu tne y . Ma s te r : A lyc e MLa Rue , Sec . 2010 Leelu nd Ave. Sess io ns everyF r i ., 7 :3Q p.m.

U T A H

S a l t L a k e C i t y :Sa l t L a ke C i ty Ch a pte r . 211 H o pp e r B ld g . 23E . 1s t South . H . L . Foote . J r . . Ma s te r : D ougla sBu rge ss , Sec . , 866 S. 8th W. Sess ion s everyThu rs . , 8 :15 p . m . L i br a ry ope n da i ly exc e ptSun. . 10 a .m. to 7 p.m.

WASHINGTON

S e a t t l e : -Mic ha e l M a ie r Lodge , W inton ia H ote l . 1431 Minor .H . F . Ma c k , Ma s te r ; E . M. Sha na fe l l , Sec . s ions e ve ry Fr i . , 8 p . m . L ib ra ry ope n Tue s . .T h u r s , S a t .. 1 4 p . m . ; W e d . a n d F r i . , 7 9 p. m

WISCONSIN

M i l w a u k e e :K a rn a k C ha pte r , 3431 W. L i sbo n A ve .. Ro om 8C. W. Sc hm id . Ma s te r ; Ma r i lyn Rube n . Se c .Se s s ions e ve ry Mon. . 8 :15 p . m .

Pr inc ipa l Canadian Branches and Fore ign Jur isd ic t ions

T h e a d d r e s s e s o f o t h e r f o r e i g n G r a n d L o d g e s , o r t h e n a m e s a n d a d d r e s s e s o f t h e i r r e p r e s e n t a ti v e s , wi llb e g i v e n u p o n r e q u e s t .

A U S T R A L I AS y d n e y , N . S . W . :Sydne y Cha pte r , Room 9 . 7 th F loor , Cha l l i sH o u s e , M a r t i n P l a c e . J a c o b u s v an B oa s . M a s t e r:Mrs . F lore nc e G oodm a n , Sec . O pe n Mon. , We d. ,Thu r s . , F r i . . 3 to 5 p . m . ; Tue s . , 6 to 8 p . m .M e l b o u r n e , V i c t o r i a :Me lb ourn e Cha p te r , 25 Russ e l l S t . S te phe nLa nds . Ma s te r : O l ive O roa h Cox, Se c . . 179 Ra th-m ine s Rd. , H a w tho rn . EE3. V ic. , A us t .

B R A Z I LS a o P a u l o :S a o P a u l o C h a p t e r , R u a T a b a t f n g u e r a 165. D r .H d e P a u l a F r a n c a . M a s t e r : G e o r g e C r a i g S m i t h .Sec . , Caix a Po sta l 4633. Sess io ns 2nd and 4thSat . . 8:30 p.m.

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

H a l l . W e s t m o u n t . A l la n N i c k e r s o n , M a s t e r :David Reid, Sec . 42(11 Lafo nt a in e St . . Apt . 5.Se s s ions 1s t a nd 3rd Thur s . . 8 p . m .T o r o n t o . O n t a r i o :T o r o n t o C h a p t e r . S o n s o f E n g l a n d H a l l , 58 R i c hm on d S t . , Ea s t . K V. H a r rn ld , Ma s te r J e a n WT.Ca m pbe l l . Se c 94 H ig hb uu rne Rd. Se s s ionse ve ry Mon. , 8 :15 p . m .V a nc ouve r , B . C . :V a nc o uve r Lodge . 878 H o rnb v S t. D e n nis Cr i-toph , Ma s te r , Te l . K E 2615-Y: L e t t i e C . F le e t .Sec . , 1142 Ha rw oo d St . . Tel . MA-3208. Sess io nse v e r y M o n . t h r o u g h F r i . L o d g e o p e n, 7 : 30 p ,mV i c t o r i a , B . C . :V ic tor ia Lodge . 725 Cou r tne y S t . J . V. K e n LFaw kes. Ma ster : R. Gibson, Sec . , 141 Mon treul St .W i n d s o r . Ont .W ind sor Cha pte r . 808 Ma r ion A ve . Wi l l i a m G .Wi l son , Ma s te r ; G e orge H . B rook . Se c . , 2089A rgy le Ct . Se s s ions e ve ry We d. , 8 :15 pm .W i n n i p e g , M a n . :Cha r le s D a na D e a n Cha pte r . I . O . O . F . Te m ple ,2 93 K e n n e d y S t J o h n A . S u n d e , M a s t e r : W i ll iam M. Glanvll l , Sec . . 180 Arn old Ave. Sess ions

1s t a nd 3rd Thur s . . 7 :45 p . m .D E N M A R K A N D N O R W AY

C o p e n h a g e n :T h e A M O R C G r a n d L o d g e o f D e n m a r k a n d N o rw a y . A r t h u r S u n d a t r u p . G r a n d M a s t e r : C a rl iA nde r se n . S R C. , Gr . Se c. , Ma nog a de 13. S t r a nd .

E N G L A N DT h e A M O R C G r a n d L o d g e o f G r e a t B r i t ai n .Ra ym un d A ndre a . F . R . C . . Gr . Ma s te r , 34 Ba ys -w a t e r A v e. , W e s t b u r y P a r k . B r i s t o l 6.Lnndnn:L o n d o n C h a p t e r . D r . W m . M e l l o r , M a s t e r : R i c ha rd La ke , Sec . , 38 Cra n bro ok R ise . I l fo rd . Es se x .

F R A N C EMile. J e a j ine G ue sdon . Se e . . 56 Ru e G a m b e t ta .V i l l e ne uve Sa in te G e orge s (Se ine & Oise) .

H O L L A N DA m h l e r d a m :D e R o z e k r u i s e r s O r d e . G r o o t - L o g e d e r N e d e r h i n -de n . J . Coons F . R . C . . G r . Ma s te r . H unz e s t r a a t141: H. F. Pot . Gr . Sec . , Molenbeekstraa t 23.

I T A L Y R o m e :I t a l i a n G r a n d L o d g e o f A M O R C . D u n s t a n o C a n -c e l l i e r l. G r . M a s te r , v ia La go d i Le s lna 27.

MEX ICOQuetza lcoat l Lod ge. Calle de Colo mbia 24. MexicoSr . Ca r los N une z A. Ma 9te r : S r . Be rna rd o L i r aM. , Sec . . Lon dr es 8. Bis . Mexico. D.F.

N E T H E R L A N D S E A S T I N D IE SMrs . M. C . Ze yde l . G r . Ma s te r -G e ne ra l . D Ja ngl i47, S e m a r a n g , J a v a . N e t h e r l a n d s E a s t I n d i e s .

N E W Z E A LA N D A u c k l a n d :A uc k la nd Cha pt e r . V ic tor i a A rc a de . Ro om 317.Er ic C . Fra n kl in . Ma s te r . 55 Spe ight Rd. . K e li l -m a r a m a . E . 1 : John O. A nde r son , Se c . Se s s ionsever y Mon, 8 p.m.

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

S W E D E NG r a n d L o d g e R o s e n k o r s et .V a s te rga ta n 55 . Ma lm o.

Inez Akesson, Sec . ,

S W I T Z E R L A N DA MO RC G ra nd Lodge . 2 ] A ve . D a pple s . La usa nne . D r . Ed . Be r th n le t . F . R . C . . G r . Ma s te r . 11

A v e G e n e r a l G u i s a n , L a u s a n n e : P i e r r e G e n i l lu r d .G r . Se c . . 2 Che m in de s A l l inge s , La usa nne .

V E N E Z U E L A ( a r a r a f lAlden Cha pter . VelAzquez a Miser ia . 19. Sra . Pi l a rde Ca r r i z a le s . Ma s te r : S r t a . Ca rm e n S . Sa la z ar ,Sec . , Calle Cua rta 2. Bellav ls ta . Sess io ns 1s t and3rd Fr i . . 6 p.m.

Latin-Americati DivisionA r m a n d o F o n t D e L a J a r a F R C D e p u t y G r a n d M an t e r

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

rosicrucian digest, november 1948

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