rosicrucian digest, november 1950

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



HI NDU ASCETI C

One of India’s variations of the priestly caste. He wears the traditional praye r heads and carries a trident, symbolic of hisreligious office. Note the caste mark s on the foreheads of some of the boys. (Photo by AMORC Camera Expedition)



I s sound

Y o u c a n H e a r ?

Ilave you had the experience of exquisiteinner harmony —of hearing a symphony oltones even where no sound exists? l ias thesilence of a mountain retreat ever thrilled youwith notes no ear could hear? Do you findyour search for mental peace and harmonylimited to space and time -are they dependent

upon where you live and the shaping ofevents? Can you rise above such limitationsand capture the rhythm of the Infinite wherever you are?

Some persons hear only the outer waveswhich seem to pound upon their ears. But there are others who can attune themselves tothat concord of vibrations having their sourcedirectly within the Infinite. Such persons areable to move through the outer chaos and distraction of a turbulent world with poise and

personal power.

Beethoven evolved his subconscious unityinto a beautiful expression of harmony, eventhough he had lost his sense of hearing.Thomas A. Edison achieved mastery by listening to this infinite creativity—yet. men calledhim deaf. By attuning with the Infinite, youcan convert much of the disharmony of yoursurroundings to a world of personal inspiration. a calm and successful pursuit.

A ccen t ^lu A Qijjt Rao-Jz

Attunement with the Infinite is neither a trite termnor an imp ractical one. It has a place in your everyday living. It is a blending of self, your personality,with the rhythm ic forces of nature. Learn to amplifyyour personal power by working in unison with theInfinite. Challenge these statements. W rite today tothe Rosierucians, a world-wide fraternity of thinkers(not a religio n). Ask them for a free copy of the

book, The Mastery of Life , which explains how youma y sha re this knowledge. Address Scribe S. P. C.

THE ROSI CRUCIAN S (AMORC) San Jose, Calif., U. S. A.



ROS ICRUCIAN DIG ES TC O V E R S T H E W O R L D

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

Z I NE OF THE WO R L D W I D E R O S I C R U C I A N O R DE R

NOVEMBER, 1950Vol. XXVIII

Hindu Ascetic (Frontispiece)

Thought of the Month: Loyalty Oaths

Benjamin Rush, Eighteenth-Century Humanitarian

Hypnotism and Modern Psychiatry

Love and Thanksgiving

The Open Portal

Sanctum Musings: Man, Know Thyself

As Science Sees It

Living in Eternity

From the Archives of the Past

Cathedral Contacts: W ha t are our Rights?

A Philosopher Considers Good and Evil

Temple Echoes

Atomic Age and Moral Progress

Who Shapes your Opinions?

W ha t Do You Think?

Mystical Sanctuary (Illustration)

'.vuuV ,a''

Subs cription to the Rosicrucian Digest, Three Dollars per year. Single

copies thirty cents.

Entered as Second Class Ma tter at the Post Office at San Jose, C al i

fornia, un der Sectio n 1103 of the U. S. Postal A ct of Oc t. 3, 1917.

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

date of issue.

Statements made in this publication are not the official expression of

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

Published Monthly by the Supreme Council of

T HE R O S IC R U C I A N O R D E R — A M O R CROSICRUCIAN PARK SAN JOSE, CALIFORNIA

EDITOR: Frances VejtasaCopyr igh t , 1950, by the Supreme G rand Lodge o f AMORC. All r i gh t s reserved .



The

Rosicrucian

Digest

Novem ber

1950

h e r e is a current wavefor exacting oaths of loyally and allegiance fromindividuals, both those in

public office and those in private enterprise. Suchoaths aro often of a dualnature. They require bothaffirmative and negative

replies. In the affirmative, the individual may be required to state that heupholds the constitution of his countryand its general policies. In the negative, he may be obliged to deny thathe is affiliated with a subversive activity or any practice in opposition tohis employer's interests. The insistenceupon such oaths has given rise to

much resentment which at times hastaken an acrimonious form. The ob j ec t ions most commonly heard are thatit is an infringement upon the rightsof personal belief, and an insult tocharacter. The insult is sairl to arisefrom a questioning of the integrity ofthe individual.

These are most critical times. Theyare, in fact, a time of choosing sides.Today there is almost a trenchant sup port. by the people, of political theoriesand systems in the belief that they arealmost necessary to existence itself. As

a result there follows a suspicion ofeveryone who has not declared himself.In tiiis building of a following, wherestrength is needed for the conflict whichis shaping, the individual who has notexpressed his convictions is considereddangerous. From a dispassionate pointof view, such conduct may seem to bedevoid of the spirit of justice. However, in every crisis that which is ex

pedient l akes precedence over all else.

Obviously, it is dangerous, even in ademocracy, to give such individualssanctuary or allow them to hold im

portant positions, for their unknown

views might suddenly become objectivein such a way as to disturb the critical

balance of affairs.

In effect, the oath is asking the individual to confirm his implied convictions. He is being asked to express inemphatic terms what otherwise might be deduced only from his activities. Touse an analogy, if a lecture is advertised to be given in a public auditoriumon the subject of the furtherance ofracial equality, it could be presumed that all who enter as part of the audi

ence are in favor of it. As a matterof fact, however, a number of those present might be in opposition to the principle and even become obstructionists. Since it is believed that today’sissues are so vital, the different spheresof influence hold that they cannot afford the risk of allowing one’s actionsalone to speak for him. In other words,to refer back to the analogy, one hasto take a stand before he enters theauditorium.

It is realized, of course, that wordsare often empty, that an oath may ac

tually be taken with mental reservation or, even further, be an outright perjury.Certainly an enemy agent will haveno hesitancy in pledging his fealty. Todo otherwise would defeat his purpose

by revealing his true position. As aconsequence, loyalty oaths are no deterrent to those who wish to infiltrateconfidential places for ulterior pur poses. They do. however, reveal whata nation or ideological group may con-



sider weak support in time ofemergency.

Many who refuse to sign such pledges, though objecting for the reasons stated, are, in fact, not fully in

accord with the principles contained inthe obligation, although they may behesitant to say so. In a life and deathstruggle such as is now apparent, theluxury of freely entertaining contrathought to that of the national group,of which you are a part, cannot be endured. Unfortunately, this is one ofthe inconsistent aspects of democracyin a crisis. Where survival is necessary,even democracy must crystallize its interpretation of the freedoms and setlimits for them. Otherwise, by the diversity of true freedom there would be disunity and internal weakness.

The one who is truly sympathetic,for example, to the general theory ofdemocracy and what it offers or promises for the individual, must also bereasonable enough to evaluate thetimes and conditions. He must foregosome of the personal freedom of thoughtwhich democracy promises and generally provides in less crucial times, soas to meet the contingencies of the

present.

The reasoning of the individual, who proclaims that he is fu lly in agreement with the ideas set forth in a loyalty oath and yet refuses to sign it, isoften difficult to follow. If you believe something, if it is part of your convictions, if it is in your consciousness,why not affirm it in writing? One cannot be expected to remember the oralwords of another. A written oath, bearing a signature, is a permanent testimony of your words—if they are yours.Positive thought eventually compels ex

pression in the spoken or written word.If this were not so, we would have noclassics representing the ideas of thegreat thinkers of all ages. Fu rther, asincere conviction has behind it a crusading spirit. There is the desire totake a stand for what is personallyconceived to be right. If you believe it,say it, write it, and boldly attach yoursignature to any statement which isan h o n e s t representation of y o u rthoughts. The man who refuses to do sois often a moral coward. He is afraidof arousing controversy or placing him

self in a position where his ideas may be challenged.

tlegimentation

The excuse is often expressed that

to be compelled, even in a crisis, tosign an oath is an overt act of regimentation. Admittedly, it is regimentation, bu t in consideration of certain benefitsand privileges offered in return. Forfurther analogy, it is regimentationwhen you have to present your ticketor a pass to be admitted to some entertainm ent or function. Such rules haveto be complied with. It cannot be presumed that the individual desiring admittance is qualified.

Almost all fraternal and initiatory

orders oblige the candidate or initiateto express, orally or in writing, hisallegiance, in the form of an oath, tospecific principles which the organization represents. Fu rther , such obligations are usually repeated with different phraseology as the member advancesfrom degree to degree within the body.Occasionally, there will be the obdurateindividual who refuses to subscribe inwriting but who at the same time professes to be in accord with the context.Suspicion of such individuals, no matterhow indignant their protests, is always

justifiable, for, af ter all, why will theynot leave a tangible record of whatthey speak? Are the ir spoken wordsfalse and do they wish to avoid evidence of their expression in the future?Are they eccentrics who will not orcannot see the necessity of the oath?

Specific T erms

In the exacting of oaths and pledgesto a specific cause or ideal, it is only just to the ones who are subscribingthat there be a common understanding

of all terms, a clear definition. Anyfair-minded intelligent person wouldrefuse to sign an obligation that consists of vague terms and is written ingeneralities. Such questions as, Areyou a Christian? Do you believe inGod? or further, Are you a Communist?are too general. Without attempting to be pedantic, the question should befurthe r qualified. M any persons, as Iknow, who are morally circumspect andhave a truly religious attitude of mind,will refuse to answer such general questions as the first two above. Th ey will



The Rosicrucian Digest November 1950

rightly want to know what is meant by “Christian .” Does it mean one whois a member of a particular Christiansect or rather one who is a believerin Christian doctrines? Furth er, theymay properly request you to define

your conception of God before theysubscribe to the pledge. In other words,do you mean a personal deity, a su

preme being, a chvine mind, a superna tural agency? Those who ask forsuch definitions are not being evasive.They w ant to be honest with themselvesand with the questions as well.

With respect to being a Communist,we believe there should be some qualification of such a question. It should be phrased: “Are you or have you ever been a member of the CommunistParty?” or “Are you in favor or in

support of the doctrines and ideals affirmed by that pa rty?” The reason for

the qualification is that some overzeal-ous nationals are wont to consider as aCommunist supporter anyone who has,solely as a matter of literary curiosity,read a book on Marxism or listened toa lecture on the subject, just for his

own personal enlightenment. Thereare many who have read works on thesubject, just as they have read Plato’s

Republic, for general information. Onewho has read a contra view and yetcontinues to pay allegiance to his former political concepts is a stronger and better citizen because he has done so.It is just the same as one who has readcomparative religions and as a resultis in a better position to make an intelligent choice of a religious doctrine.To have merely read sucli literature orto favor it are two different things. It

is necessary to ask intelligent questions,if you want prompt compliance in kind.

V A V

E xplorer

November 3, 1879. Gimli, Canada.

Vilhjalmar Stefansson. Exploration wasthe life theme of this man of Icelandicdescent. He devoted himself to archaeology in Iceland; wintered with Eskimosof Mackenzie Delta;

joined an ethnographicexpedition and discovered the blond Eskimo;identified himself com pletely with the ArcticCircle.

D iscoverer

Other November Birthdays

Amos Bronson Alcott

Alexander Borodin

Louis D. Brandeis

Andrew CarnegieBenvenuto Cellini

Physician

November 24, 1876. Yama, Japan.

Hideyo Noguchi. Having held variousmedical posts, Noguchi associated himself with the Rockefeller Institute in1904. The microscopy of infan tile

paralysis, hydrophobiaand syphilis were hisspecial st u d ie s. Hismethod of hemolyticdiagnosis known as the Noguchi luetin reaction honors him.

November 7, 1867.W a r s a w , P o l a n d .Marie Sklodowska.Daughter of a Physics

Erofessor, she choseer father’s field forher own study—first in Warsaw, later

in Paris. There she married Pier re Curie,her teacher, and together they patientlystudied radioactive substances, finallydiscovering both polonium and radium.She was awarded 1

Winston Churchill

Ignace Jan PaderewskiChaim WeizmannEdward Westermarck

Philosopher

for chemistry.the 1911 Nobel prize

November 24, 1632.Amsterdam, Holland.Baruch Spinoza. Jewish theology, Latin,natural science, andmedieval scholasticism

nourished Spinoza, but Descartes’ philosophy more. Excommunicated fromthe Jewish community for supposedlyholding heretical ideas, he took refugein his own integ rity and reason. His philosophy has had an enduring influence on all who came after.



Benjamin Rush, Eighteenth-Century

Humanitarian By R o g e r R u s h

r . b e n j a m in r u s h is pe rhaps best known todayas a signer of the Declaration of Independence.He was also a physicianand a leader in the fieldof medical education. Ofall the leading men ofPennsylvania, only he—

and that other Benjamin (Franklin) —

had the ability, learning, and hum anityto be the spiritual leaders of the American Revolution. Only one could matchhis uncompromising s p ir it —ThomasPaine.

The whipping post and prisoners la boring in the streets in chains werecommon sights in Philadelphia untilRush led a campaign against this offense to human dignity.

When he began his medical practice,the mentally ill were receiving neitherhum ane nor scientific care. All wereclassified as “lunatics”: if they wereviolent or committed criminal acts, theywere locked up with common criminals;if they wTere not violent, they were permitted to roam the streets withoutcare. In 1773, Rush was accepted onthe staff at Pennsylvania Hospitalwhere twenty-four “lunatics” were included among his patients. Failing toobtain from the Board of Directorswhat he felt was needed for the treatment of such patients, he wrote news

paper articles, visited members of thestate legislature, and in 1792 finally

secured the passage of a bill appropriating money for a ward for the insane.He then instituted new procedures—especially hot and cold baths and occupational therapy. These proceduresare still in use. A few years later, herecommended techniques suggestive ofthe methods of modern psychiatry.

Although he was “the most distinguished eighteenth-century physician,”

Dr. Rush’s practice did not bring himwealth. His years of service were spentin ministering to the poor in Philadel phia where, he declared, he had visitedevery hovel in the city.

Born a Quaker, educated in a Pres byterian academy, later a member ofthe Episcopal Church, he had a handin founding the sect of Universalists,thus, demonstrating that his religiousviews were unusually broad and toleran t in a day of bigotry. As he ex pressed it, the Deity pays no regardto those little ceremonies in worshipwhich divide most Christian churches.He worships acceptably who worshipsin spirit and in truth.

Almost a hundred years before theCivil War, he advocated the abolitionof slavery and founded the first American antislavery society. In Pennsylvania where Negroes were not even permitted to worship, the first Negrochurch in the New World was established through his efforts.

In addition, he was a believer indemocracy; advocated free public education; opposed capital punishment;championed new ideas in the practiceof medicine; worked for prison reform;and helped establish the AmericanPhilosophical Society.

Through all of his activities thereruns the vital spirit of the great humanitarian who believed in God and

the dignity of man as a son of God.He believed in and practiced the Christian ethic to the extent of its implications in all his relations with men. Because of this, he was a spiritual fatherof no little importance in shaping theAmerican Revolution and in undergird-ing the desire for freedom with theconcept of the rights of man on thelevel of universal brotherhood.

V A V

That which all men have a need for is no man’s property.— V a l i d i v a r .



Hypnotism and Modem Psychiatry By I a g o G a l d s t o n , M . D .

This article, presented here in a somewhat shortened form, is reprinted from theMarch-April. 1948, issue of Ciba Symposia, with the express permission of the Editor,

Beate Caspari-Rosen, M.D. Ciba Sym posia is published by Ciba Pharmaceutical Products,Inc., Summit, N. J., for circulation among the medical profession.— E d i t o r

Freud was deeply impressed by whathe saw at the Salpetriere, but lie didnot en tirely accept Charcot’s theoreticalformulations. In the obituary notice onthe death of Charcot in 1893, Freud ex pressed both his high esteem for, andhis disagreements with the deceasedmaster of the Salpetriere. . . .

It was during this year (1893), thatSigmund Freud and Joseph Breuer

published their joint communication,The Psychic Mechanism of Hysterical

Phenomena. This communication re ported on a significant discovery whichhad been made by Breuer, and on certain theoretical elaborations, made byFreud, not entirely endorsed by Breuer.The antecedents to these events wereas follows: Freud, returning from hisstudies with Charcot, worked in association with an old friend of his family,Dr. Joseph Breuer. Breuer had discovered that it was possible to relieve

hysterical patients of their symptomsand complaints by encouraging them torevive and to “talk out” old and painful memories.

From these experiences Breuer andFreud drew two conclusions bearing onthe genesis and the treatment of hysteria. Hysteria , they maintained, wasthe result of psychic trauma which hadnot been dealt with effectively, and thememory of which had been suppressed,i. e., forgotten. “The hysteric suffersmostly from reminiscences. . . . The

o d e r n dynamic psychiatryderives from hypnotism.But until fairly recentlymost psychiatrists lookedupon hypnotism as a stagein the bygone development of modern psychiatry, and hence of littlemore than historical sig

nificance. The first World War, how

ever, awakened interest in hypnotism,and the second World War strengthenedit. But even today comparatively few psychiatrists are concerned with hy pnotism. This is quite understandable , fordynamic psychiatry is so vastly superiorin its therapeutic effects, and affords suchdeep insight into psychological mechanisms and processes, that in both thesefundamental respects hynotism is ob-literatingly overshadowed. Yet in aseeming paradox not easily grasped,hypnotism appears to be capable of

illuminating the basic processes of dynamic psychiatry, many of which arenone too clearly understood. Nor ishypnotism itself too clearly understood.

There is as yet no appreciable agreement among those who have studiedthem as to just what are the essential

The qualities, and the effective dynamics of Rosicrucian ^ie hyPnotic phenomena. The solutionn . of this seeming dilemma appears to re-Uigest g-(je -n pOSSib]e cross-illuminationNovember between dynamic psychiatry and1950 hypnotism. . . .



problem in the therapy of hy steria was,therefore, how to bring up the lackingmemories, and here hypnotism came tothe fore, for Breuer and Freud hadfound that “the recollection of the ef

fectual psychic trauma is not to befound in the normal memory of the pa tient, but in the hypnotized mem ory(1. c., page 8). . .

Breuer and Freud employed hypnotism to “sharpen the memory” of thehysterical patient, to bring forth the

pathogenic mem ory and by ventilat ingit, to rob it of its morbid effects. Theywere eminently successful in doing this, but, and this reservation is impo rtant,they were not able to cure their patients, for relapses and recurrences were

common. It is this tha t prompted Freudto abandon hypnotism. . . . Freud’sassociates and pupils likewise rejectedhypnotism and the hypnotic techniquewith the result that hypnotism wentinto a decline. . . .

Most of these devotees “ended” theirwork by the first decade of the presentcentury. Thereafte r little was done toinvestigate hypnotism as a problem in

psychological dynamics, or as a th era peutic tool applicable within the fram ework of present-day psychiatry. . . .

At this point particular notice must be taken of the two phases of the problem of hypnotism—its practical, thera

peutic application and all the questionsassociated therewith, and the theory ofhypnosis, that is, the rational and scientific explanation of the psychodynam ics of hypnosis. . . .

It was the pressure of war that inrecent decades brought about the revival of the therapeutic utilization ofhypnotism. The first World Waryielded many cases of what was euphemistically called shell shock , and whattoday are termed the traumatic neuroses of war. Charcot, in his original studieson hysteria, dealt with the so-calledtraumatic neurosis, and Freud laterformulated his theory of hysteria onthe basis of psychic trauma. Freud ’sinitial therapy, developed in cooperation with Breuer, consisted in re-ani-mating the repressed memories of thetraumatic events, and in ventilating theassociated emotional experiences. Thiswas the so-called process or technique

of the abreaction of traumatic experi

ences. It was quite logical to apply theabreaction technique in the treatmentof “shell-shocked” soldiers. . . .

liypnoanalffsis

It was during the first World Warthat the verbal, as well as proceduralconjunction of hypnotism and psychoanalysis was effected, in what was thennamed, and is now known as hypno-analysis. . . .

The rationale of hypnoanalysis wasgiven in Freudian terms; functionalnervous disorders originate in painfulexperiences that have been suppressed,and often completely forgotten, becausethey are in conflict with the dominantideas and emotions of the mind. . . .

Narco-synthesis is distinguished fromhypnoanalysis, in that the hypnosis isinduced by means of drugs rather than

by suggestion. The pa tien t is given oneor another of several available drugs(nembutal, sodium amytal, sodium

pentothal) in doses sufficient to producean hypnotic state. “Un der treatment,the patient actually synthesizes theemotions and memories connected withhis experience, putting together whathas lain fragmented between consciousness and unconsciousness into a com

plete whole, which corresponds inalmost every detail with the originalexperience (Grinker and Spiegel: War

Neuroses in North Africa, p. 157). . .The theory of hypnosis, however, is

of importance in other than historicalconnections. At this time, and in the

present stage of dynamic psychiatry,hypnotism can serve to illuminatemany of the psychological factors involved in psychotherapy, and ultimately, in the psychological “cure.” Forsuch application, however, some basicagreement on the theory of hypnosis

is an essential prerequisite.The subject is best oriented by its

own historical development. Mesmer’stheory of “hypnotism” assumed the existence of an external, invisible agentwhich, when insinuating, or when insinuated, into the human organism affected particularly the nervous system.This invisible agent, Mesmer termedanimal magnetism. The history of thistheory has already been dealt with insome detail. The second theory of hy pnosis advanced by Braid (1843) was

essentially physiological, and accounted



for the hypnotic phenomena on the assumption that they were due to sensoryrestrictions and stimulations. The thirdtheory of hypnosis was that advanced

by Liebeault and Bemheim. This theoryis essentially psychological and ascribes

the hypnotic phenomena to suggestion.Other theories were postulated, but thethree here noted are the only oneshistorically significant. Of the three,the one that has gained the most sup port is th at of suggestion. Pierre Jane t,as well as Auguste Forel, have amplyelaborated the basic theory of hypnosisformulated by the Nancy School. . . .

The psychoanalytical interpretations of hypnosis are also historically significant, but must be considered independently. Such psychoanalytical theories

as have been advanced have tended tosubmerge or to incorporate hypnosiswithin the corpus of analytical theory.Freud, as will be recalled, abandonedhypnotism when he observed that notall of his patients were hypnotizable,and that repressed material was notgenerally brought forth during the hypnotic state. . . .

Psychoanalytic writers have in themain been concerned with hypnotismas a therapeutic procedure, and havefound it rather difficult to deal with itas a neutral problem in psychodynam

ics, or as a phenomenon involved inother than therapeutic situations, as forexample, in education, stylization, propaganda, advertising, and the like. . . .

The cardinal difficulty with the psychoanalytic treatment of suggestion ap

pears to be, as already indicated, thatit considers suggestion mainly, if notentirely, from the viewpoint of therapy,and always within the framework of

psychoanalytic theory. Still anotherdifficulty encountered, not only in psychoanalytic but in much of the othertreatment of suggestion, is that sugges

tion is conceived in its most gross andmassive manifestation, i. e., as hypnosis.The definition of suggestion as formulated by Ferenczi reflects this. “Suggestion,” wrote Ferenczi, “is the deliberate smuggling of sensations, feelings,

T he thoughts, and decisions of the will into Rosicrucian an°ther’s psychic world, and this in

such a way that the person influencedcannot of himself modify or correct thesuggested thoughts, feelings, and im pulses” ( Further Contributions to the

Digest

November

1950

Theory and Technique of Psychoanaly sis. Boni-Liveright, 1927, p. 55). Theabove is palpably not a definition ofsuggestion but only of major hypnosis.But suggestion has many grades anddegrees, and even as Freud allowed, is

actually an irreducible, primitive phenomenon, a fundamental fact in themental life of man (Group Psychology arid the Analysis of the Ego, p. 35). . . .

Suggestibility

The peculiarity of the reactionaroused by suggestion, according toJanet, lies in its readiness, and in thefact that the total personality does not participa te in it. It is like a reflexmovement seemingly without control or personal synthesis. Normally, Jane targues, the inclination to react to animpulsion is delayed by what is termedreflective assent. “The essence of re flection is arrest, a slowing down ofassent, which allows the subject to testthe awakened tendency by a comparison with a number of other tendencies.In order to allow such a prolongationof the struggle between the tendenciesaroused by speech, reflection, by introducing a temporary element of doubt ,helps to clarify the subject’s ideas. Notonly does the phrase embodying theidea and implying an action contain

little impulse towards the accomplishment of the action, but there exists atthe very moment when the phrase isuttered a whole series of precautionsand inhibitions ready to prevent us andothers from overstepping this minimaldegree of activation of the tendency.The cleavage between the word and thedeed is not in this case accidental. Onthe contrary, it is sought for, and isdetermined by a special action whichconsists in an endeavor to avoid assent,whether affirmative or negative. . . .”(Janet, Pierre: Psychological Healing,

pp. 236-7.)Major hypnosis represents an exten

sive, temporary, disruption of the integrat ive function of the ego. As might be expected, this is most readily anduniversally achieved by means of drugs(narco-hypnosis). But the means forabusing, weakening, and otherwise disrupting the integrative function of theego, and thereby rendering the individual subject to suggestion, arenumerous. . . .



The hypothesis on the integrativefunction of the ego also provides a suggestive insight into certain aspects of

psychoanalytic technique. The pa tien twho is required to free associate is, in

his recitation of everything that wellsup, in effect required to outpace theintegrative function of his ego. He notonly literally beats his censor to theword, but also verbalizes at a precritical,i. e., nonintegrated level. The patientis thus practically in a hypnoia state.And while in this state, he is in a measure exposed to autosuggestion. For the

patient speaks at the unintegrated leve l ,but listens, records, and judges what he hears at the critical, i. e., integrated level. The ego contemplates, reflects

on, and evaluates the materials broughtforth relative to its own operation, tothe id and to the super ego. Here itmust be emphatically asserted that theaforegoing observations are not intended to imply that “psychoanalysis isnothing but suggestion.” Nothing could be more co ntrary to the writer’s m eaning and conviction.

The argument is limited to the parallel between the “state of suggestibility”

and the state of a patient in free association. But the illustration is also advanced to show how hypnosis mightserve to illuminate some of the dynamics of psychoanalytical therapy, and of

psychotherapy in general. Th is is mosturgently wanted, for insight into the dynamics of therapy is as important asinsight into the dynamics of pathology.Historically, the former always lags behind the latter.

It is also more than probable thatsuch investigation would reveal thatthe therapeutic potentialities of hypnosis are greater than we commonlythink, for as Brennan and Gill havestated: “Hypnosis may be used as ‘prolonged sleep’; it may also serve as a

medium whereby direct suggestion can be aimed at underlying attitudes ra th erthan at symptoms; traumatic experiences may be revived and ‘abreacted’in hypnosis; the specialized techniquesof hypnosis may De fully exploited toachieve therapeutic leverage, and finally, hypnosis may be combined with psychoanalysis in an effort to bringabout ‘insight’ in the patient as well assymptom-relief. ’ ’

V A V

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Love and Thanksgiving By Dr . H . S p e n c e r L e w i s , F. R .C .(From Rosicruc ian Digest, November, 1931)

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

earlier articles of our late Imperator, Dr. H. Spencer Lewis, we adopted the editorial policy of publ ish ing each mon th one of his ou tstand ing art icles , so that his thoughtswould continue to reside within the pages of this publication.


Love in its fullness and perfectionis the ultimate gift of God to the essential dignities of man. It was thefinal, distinguishing benediction uponGod’s last and greatest creation. Loveis that which made of animistic manan image of his Creator and made himunique in the universe.

It is love which constitutes the eternal, immortal relationship of man withGod.

In lower species of the animal king

dom we find the emotions of adoration,or affection, or appreciative evaluation; bu t these do not approach in essence oreffect the emotion of love fomid in thehuman consciousness.

The dog, the horse, and other animals of evolved domestic emotions, maymanifest high degrees of sympathy, ap

preciation, loyalty, and companionablefriendship. These emotions proceedfrom elementary reasoning or finiteimpulses.

Love proceeds from Cosmic intuition,from infinite inspiration; it is seldomagreeable with and never the offspringof finite reasoning.

Love is creative. It grows throughexpression. It cannot expend nor consume itself. Love begets love; it seeksits own power everywhere and enhances itself in its devotion.

Love is reactive. It perfects the being of the lover as the lover raises theideal of his love. A love for and of the

beautiful brings the beautiful intogreater realization. A love of the nobility of life brings nobility into experience. A love of the spiritual values—in human and universal contacts— brings the values of the spiritua l to ourunderstanding.

Love is the limitless power by whichman can rule the destiny of his life,and it is the same power by which

God rules the destiny of His universe.As man increases in love he increaseshis attunement with God, for love isthe essence of God in man.

We have much to be thankful for,every day and every hour of our lives.Life itself is a rich blessing only because of the heritage of love.

international illness

Ill-health and disease of the human body are cleansed aw ay by the surging power of infinite love, when it is pe r

l t h o u g h love may behumanly expressed andhumanly centered, it isunquestionably a divineemotion. At least it isthe most divine, the mostsupremely infinite, of allthe emot ions whichsurge th rough human

consciousness.



mitted to fill the human consciousnessand mind. Disease grows when love issuppressed. Sin, sorrow, and disasterfollow in the wake of unexpressed love.

W ha t is true of the physical body is

true of the political body. As with man.so with nations, Love is always positive, never neutral. The absence oflove permits hatred, envy, jealousy, andselfishness to manifest.

Disaster comes to nations of peoplesin proportion to love that is suppressed.Love cannot be confined and be true.Self-satisfaction and contentment areself-conceits. They express a false loveand engender selfishness. Lack of ap

preciation is a denial of love’s expression. Failure to give thanks is a retra c

tion of love’s power.The expression of thankfulness wid

ens the horizon of receptivity . Such isthe law of reciprocity, the law of com

pensation. Thankfulness is an im pulse of love. A prayer of thankfulnessconstitutes an extension of consciousness. It brings the soul-personality ofman closer to God and quickens thelove in the hearts of others.

The surest way to bring peace andhappiness into the consciousness of anation is to foster thankfulness for the

blessings at hand. The quickest wayto bring prosperity and contentmentinto the affairs of a people is to sendforth an abundance of love toward allof God’s beings.

Let our thankfulness be expressedevery day, not merely on one appointedday of the year. Let our love for all

beings of all nations express itse lf as boundlessly as appears this grea t oceanupon which I am moving from the oldworld to the new, feeling secure in theuniversal love of Him who created theseas and the many lands beyond.

The world is ill at this moment. Its physical and political body is out ofharmony. Pain and sorrow, as well asmisfortune, are manifest in all the landsI have just traversed, but love canconquer the inharmonv—true love,universal, unbiased, unpolluted by racial distinctions.

Give thanks for Life, for Light, forLove. Let your love brighten yo urheart and the heart of others. Surround yourself with a widening auraof love and dispel the shadows of gloomand depression.

A universal law will bring to all beings the true desires of their hearts.

The law is within you! Love is theLaw!

V A V

ij| D IS T IN C T IV E C H R IS T M A S F O L DE R S i g

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The Open Portal By R a l p h W h i t e s id e K e r r , F. R . C.

ment, what shall be our standard?

Shall we say that he is most efficientwho controls the largest fortune? thegreatest power? the widest circle ofadmirers?

The man who owns many farms andranches and raises food for a multitudeof his fellow men surely is transforming energy into useful accomplishment.Is he the most efficient? A musician who by his playing leads others toemotional realms of peace and harmony certainly is high in the com

parison. The artis t whose po rtraya l of

a lofty ideal brings admiration andreverence to many people is undoubtedly worthy of consideration.

U / e ’ « D oorway

Let us stand for a moment in theTemple of our Hearts and look throughthe open portal as life unfolds. Atfirst we see an intangible haze, likeclouds, forming and re-forming inchanging patterns. Th eir apparen t aimlessness merges into an image of a peaceful valley, with a hill in the neardistance. Two horsemen are riding upthe hill. A man, robed in lavender, isriding a magn ificent white horse. Thedazzling white robe of the woman contrasts pleasingly with the absolute blackness of her horse. They reach thecrest of the hill and look toward theeast, where a road, like a tawny rib bon, winds gracefully between therocks.

A child, perhaps twelve years old,dances happily toward us. Her sweetsong is gay and lilting; her radiant

h e n the breath of life is

breathed into human nostrils a soul-personalityembarks on life’s journey. W hat is its basic purpose? W hat will beits mission in life, its ultimate goal?

Life is a series ofmanifestations of Cosmic energy. Energy is the capacity for doing work.Work is energy in purposeful motion.There is always a teleological significance in the transformation of the potential Cosmic energy into the many

forms of kinetic energy, or energy ofmotion, to accomplish definite worlk inman’s life.

Energy is never lost. It may betransformed into different aspects oreffects, but the total is forever constant.Life is a series of manifestations ofCosmic energy. Each of us is a dualityof soul and body. We are souls and wedirect the manifestations of Cosmic energy into various objective channels.The manner in which we use our directive powers will determine the quali

ty of our experiences during life. Wealone are responsible for the resultsthat come from the seeds of thoughtand action which we sow.

The efficiency of a machine is theratio wdrich the useful accomplishmentof that system bears to the total energyinput. The efficiency of human lifemay be measured in the same way and by the same standard of usefulaccomplishment.

If the efficiency of our life is to bemeasured in terms of useful accomplish-



face banishes all pain and sorrow andmakes the whole world glad.

The woman’s features reflect thechild’s happiness. As she raises herhand in regal gesture, the word SIN

CERITY appears high in the sky, in letters of dazzling glory.The kinematic clarity of the scene

below has the emphasis of a slow-mo-tion picture. A hospital operating-roomreveals a white-robed surgeon about torelieve his patient’s suffering. Sincerity,earnestness, and completely directedmental and physical energy are manifested in the aura around him. Weknow success will result.

As if in benediction, the man on thewhite horse raises both hands above hishead. Simultaneously the brilliantlylighted message flashes across the sky:ENERGY WELL-DIRECTED.

A gossamerlike cloud shrouds valleyand foreground, out of which the tworiders emerge with startling clarity. Anopening grows in the center of thecloud, resembling a framed picture.Then, rap idly bu t distinctly, events andindividuals of historical significance are po rtrayed in it. As they flash and van ish, we know that each exemplifies adom inant characteristic. We begin torealize the deep significance of themessage which they convey to ourunderstanding.

Our intuition identifies the firstheroic robed-figure as Plato, expounding his discourse to a small, admiring,serious-minded group in the school ofthought. Evidently he is answeringquestions and refuting objections withmasterful ingenuity and resourcefulexpedience.

Then he is gone and Aristotle has followed. But there is a difference. Aristotle is teaching a new and advanced

system of philosophy which departsfrom the imaginative unity of Plato’s

precepts and outlines doctrines embodying sincere and logical appreciation ofscientific thought which the world willnot fully accept for hundreds of years.Yet modern scientists will adopt certain of those principles as axiomatic.We are deeply impressed wath the resourcefulness of his reasoning.

Road* to Attainment

The drama of world progress un

folds, showing how the human intel

lect expands its quest for an understanding of the teleological significanceof Cosmic lawrs. We are not surprisedto recognize the next figure as Plotinus,whose philosophical teachings exerted

profound influence in the developmentof Mysticism.We imagine he is saying, “All that

tends to purify and elevate the mindwill assist in this attainment, and thereare three different roads by wiiich theend may be reached. The love of beauty which exalts the poet, that devotionto the one and that ascent of sciencewhich makes the ambition of the philosopher, and that love and those prayers by which some devout soul tendsin its moral purity toward perfection—these are the great highways conducting to that height above the actual andthe particular where we stand in theimmediate presence of the infinite, whoshines out as from the deeps of thesoul.”1 Truly, we marvel at the resourcefulness of Plotinus.

The next scene reveals a scholarlylooking gentleman in the costume ofthe early Sixteenth Century, in Switzerland. Intuition tells us that this isTheophrastus Bombastus von Hohen-heim—better known as Paracelsus—teacher, philosopher, alchemist, physi

cian and Rosicrucian. Although he wasridiculed by many of his contemporaries, the later recognition of nisachievements proves his resourcefulingenuity.

Even as a motion picture progresses,now the image of Robert Boyle dominates our attention. His resourcefulobservations on the relation of gasvolumes to temperature and pressureare of fundamental importance to modern science.

The English school teacher, John

Dalton, follows. His wrork, developingthe atomic theory and laws of chemicalcombination, advanced the science ofchemistry in its modem applications.Both Boyle and Dalton have honored

places among the benefactors ofknowledge.

The image of Michael Farad ay flasheson the screen. His patient, wise, resourceful experimentation in electricityand chemistry assuredly entitles himto an honored place in the nobility ofefficiency. But there are m any others

1 Vaughan, Hour s wi th the My st ic s



outside the fields of philosophy and pu re science; men whose resourcefulaccomplishments and wisdom in applying their discoveries gave us many ofthe joys, comforts and advantages ofour modern life.

Samuel F. B. Morse, who inventedthe telegraph, appears. Charles M. Hall,whose researches brought forth themodern electrolytic method for the production of aluminum, is seen in thecompany of Thomas A. Edison, whosename is synonymous with modem electrical necessities. Then comes Einstein ,whose reasoning is so profound thatmany people fail to understand hislogic. W hen we think of his relativitytheory and his most recent pronouncement, we are strongly reminded of thewords of Heraclitus: “Everything is

becoming.”

Across the sky, in letters of light,the now expected addition to the message shines forth for all to read:RESOURCEFULNESS.

Then the woman in white speaks,gen tly but authoritative ly. H er voiceis as musical and harmonious as therippling of a sparkling mountainstream flowing toward a reunion withthe mighty ocean.

“Let us never forget,” she says, “thatwhile these are very important characteristics and events there are otherswhich are equally fundamental andvital in the teleology of life. Withoutvision, the people will perish. Behold!”As she speaks the final word, she raisesher hand.

Immediately the scene below is suffused with an ineffable light. An Egyptian pyramid takes form; then atemple. The young Pharaoh, Amen-hotep IV, is instituting and establishing the worship of one God. It is a pivotal point in the development ofculture and enlightenment.

The man in the lavender robe says,“Only one other illustration of this

principle is necessary. This one is soT he powerful, so all-encompassing, that

Rosicrucian an^ °^ier would lose force by com parison. The veil is tom asunder, sothat all who are able to look throughthe open portal may witness it, andunderstand, and gain wisdom.”

Digest

Novem ber

1950

Netv Order

As in the twinkling of an eye, allis changed. The old has passed and thetransition to a new order of things isaccomplished.

A point of light in the center of the

cloud begins to increase in size and brilliance. A shaft of light brighterthan any earthly radiance leads upward in supernal glory to the messagein the sky. In the center of the heavenly beam, the vision of the Master Jesustranscends the celestial splendor. As

plainly as though it were spoken, themessage comes: “Inasm uch as ye havedone it unto one of the least of thesemy brethren, ye have done it unto me!”

Our inner mind whispers, “We musthave a definite purpose in life; we musthave a vision of the value of our tasks.”

Purposeful Qualities

The Master’s likeness fades, but Hisinfluence remains as we read the message with new understanding: SINCERITY, ENERGY WELL-DIRECT -ED, RESOURCEFULNESS, VISION.

“Student on the path,” the womancontinues, “these things have beenshown to you that you may remember,think, observe, and know the truth.”She pauses a moment for emphasis.“Each revelation has clearly demon

strated and emphasized a definite soulcharacteristic which every individualshould develop. However, every example shown has been distinguished

by other qualities of thought and action, equally important. In additionall have been true to their convictions—sincere, living examples of highINTEGRITY.”

Imm ediate ly the m an ’s voice is heard.“We also must realize that two morequalities of the evolving soul-personalityare always present. COURAGE isneeded, for the pathway of life often

is fraught with trials, temptations, andreal hazards. Furthe rmore, if youwould be truly efficient in the work oflife, you must perform your dailytasks with sincerity, zeal, andEARNESTNESS.”

As before, our attention is directedto the inspirational message: Sincerity,Energy well-directed, Resourcefulness,Vision, Integrity, Courage, Earnestness.

Looking at the potent words that illumine the sky from the zenith nearly



to the horizon, we anticipate the wordsof the woman master:

“You who have earned the privilegeand the ability to look from the Templeof your Heart through the open portal

into the eternal verities will realizethat the efficient life is always basedon the true application of the principles which you have witnessed. Thesequalities of thought and action arefundamental. And more than that—”The woman points to the flaming letters above.

“The initial letters of these wordsspell SERVICE. Th at is the criterion by which all action shall be judged,”she continues. “Whether your service be great or lowly, if you develop this

ideal as part of your daily life andactivities, you will be preparing yourminds and bodies to fulfill their rightful function as the temple of the Kingdom of God, which is not meat or drink,

bu t righteousness and peace and joy.”The vision of the valley and the hill

fades, grows dim and vanishes, but inour contemplation we still look through“that open portal” and observe life asit unfolds around us. Whatever be ourlot, whether our labors be great orsmall, though nations be greedy for power, and indiv iduals forget brotherhood in their mad scramble for selfishgain, may we strive for the efficientlife, with a prayer in our hearts.

V A V

F R A T E R N A L T I E C L A S P

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“ M A N , K N O W T H Y S E L F ”

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

h i l o s o p h e r s of all ages,as far back as the Del

phian oracle of the Greekm ys tery schools , havevoiced the admonishment: “Man, know thyself.” One may wonder.What is so profound

______ about these three simplewords? I know who I am. There in liesthe fallacy in men’s thinking and ac

tions throughout the centuries, excluding the immaterial to exult in the material. Not “who I am ” but “what Iam” is the key to unlocking the mysteries of existence; for, to know “whatI am” is to find the greatest inspirationand happiness of which the human being, in his finite existence, is capable.

Following the superficial interpretation further, one might ask, “Does thismean I should study physiology andanatomy to know myself?” This is theway science has chosen; and after thor

ough exploration and analysis of thehuman system, studying in great detail the physical properties of the blood, bones and tissue, the conclusion is beginning to be reached that what manis—that is, the unseen essence causingeach cell to vibrate with life—cannot be known by objective perception: tasting, feeling, hearing, seeing, or smelling. Thus knowing only the outer selfis not knowing oneself completely; toknow the real self and consequentlyunderstand the outer self, one must

know the Divine, infinite being within.This is the way of the mystic.

To know the inner self is to knowGod: when the cause of existence isknown, the results, or manifestationsof existence, are known. He who seeksthe cause will simultaneously realizethe results of all creation in far greaterscope than when he was aware of onlythe results, the limited finite; for, toknow the self within is to know the

unlimited infinite. With understanding of the infinite, the limitations ofthe finite are broadened. Thus thedual nature of being is learned.

How does knowing oneself solve the problems of existence? Mere knowledge is useless if it is not the hinge ofaction. Knowing oneself is more than

possessing knowledge: knowing the inner self is experiencing God, havinginsight into the Cosmic scheme of existence; knowing what actually exists,and what one realizes as existing. Aview into the Cosmic scheme of the universe is to understand the laws of system and order, of cause and effect—thelaws which form the migh ty warp uponwhich the p atte rn of existence is woven.This warp of existence is perfection,and having once perceived its goldenthreads, man is powerfully urged to blend the woof, his thoughts and actions, into a sublime design.

In striving to attain perfection, oneneeds to recognize that which is not perfection, and to discard it. Self



analysis, constantly guided by the infallible directions of the inner man, isthe tool to help accomplish the goal of perfection. Thoughts, actions, and emotions which discolor the pure hues in

the tapestry of life must be purifiedand redirected. Habits which retardone’s progress in attaining his goal must

be disciplined and channeled correctly.When man knows his inner self, he

recognizes its absolute supremacy andwisely submits the outer self to masteryfrom within. Limitations imposed bythe outer self are dissolved by innerm a s te r y . M a t e r ia lweaknesses d im in ishas the strength of theDivine within is allowed full expression.In knowing the innerself, one wondrouslytouches the expanse ofinfinity, and realizesat once his own worthand insignificance.

To know oneself isnot a selfish aim. Thediscovery of the innerself reveals that oneis an indivisible segment of the whole, andhelping others to grow

in understanding addsto one’s own growth.The law of cause andeffect is omnipresent.Giving good, means aninevitable return ofgood. The outer selfis the vehicle for ex pressing the inner andm an i fes t ing God’slaws. M aterial knowledge of arts and sciences is valuable, but

its use is marred unless brightened by the understanding ofthe unity of all knowledge which comesfrom being one with God, the Infinite.

In the self within is found thestrength and peace which so many individuals in the world are seeking. Hewho truly knows himself knows thatinner peace is not the inactive, passivestate of escape for which it is so oftenmistaken. He who lives in contact withthe Divinity of the inner self sees thewhole of things. This realization stirs

him to greater action and to the accom

plishm ent of more good, ra th er than toappeasing his tendency towards inertia,of living an isolated life useful to nonesave himself.

The cherished state of freedom will

never be wholly possessed by the manwho does not know himself. The manwho drifts along in the stream of life pushed this way and that by misdirected desires, confused and misunderstoodemotions, is a slave to materiality,

bound helplessly by inflexible conceptsand stunted abilities. To “know thyself”is to loose the fetters of the objective

world, and dwell inthe mansion of un

bo un d ed c re a tio n ,whose powerful estatesof purposefulness andand fulfillment haveno end.

T ruv Kichvn

Rich are the rewardsfor him who knowshimself. He lives har moniously with natural law, sensing well being in mind and body, with free ex pansion of po tentialities and the reaping of

their fruitfulness ins ure d. H is i n n e rstrength and its attri

butes of self-confidenceand mental peace arereflected in good healthand his adherence tocarrying out the lawsof righteousness is mirrored in his dealingwith others and thegood he accomplishes.The strength of har

monious unity withthe Divine within is radiated outwardfrom him; and he is able to give ofhimself, since he has recognized thathe has something he must give; something that is not uniquely “his” butthat he is urged to share because ofthe very affinity of his inner self withthe whole.

In coming to know oneself, one liveslife to its fullest and realizes life’sgreatest joys. The path he must follow is clear to him, and he humbly

exults in being the privileged traveler.

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

Director , AMOBC Technical Dept .

• A r che olo g is ts h a v e u n e a r t h e d w ha t is be liev ed to be th e o ld es tv i l lage s i te th u s far kn own . I tis located at J ar m o in I r aq, an dis estimated to be about 7000

y e ar s o ld , ba s ed on m e as ur em en ts m ade of th e am ou n t ofradioactive carbon 14 found insnail shells from the site.

•T h e m ost r ecen t ear th for m at iont h e o r y t o g a i n w i d e f a v o r a m o n gboth astr on om er s an d geologis tsp ostu lates th at th e ear th an doth er p lan ets of th e solar system developed into their presentfor m f r om th e con den sat ion ofa great, cold cosmic cloud ofheterogeneous particles. Heat der ived f r om r adioact iv i ty ef fectsis h eld r esp on sible for th e var ious chemical reactions whichcreated the atmosphere, water,con t in en ts , an d m ou n tain s of th eearth over 1,500,000 years aftercondensation of the cosmic cloud.

• V itam in B12 h as been fou n d h ighly ef fect ive in p r even t in g an ap h ylact ic sh ock m exp er im en ts ongu in ea p igs .




His personality is of a refined, tensilestrength capable of withstanding theseverest of trials and appreciating the

beau ty in all, including those he feelsare his persecutors. The radiance andstrength of one’s personality is not

found in the stature of the body or itsmuscles. It is found within. Regardless of the physical equipment withwhich one is endowed, each individualhas equally the greatest gift of life, theinfini te consciousness with in. The difference among men is the varying extent to which that gift is recognizedand utilized. M an’s most intense frustrations, his thwarted motivations arecaused by his blindness to this simpletruth.

As simple as profound truths are,and as simple as the ultimate realiza

tion of them is, man tenaciously holdsonto his illusions and false values, making life difficult for himself and standing in his own way, preventing his ownhappiness. True, he can acquire a degree of happiness even though denyingand stilling the Divine urges fromwithin, but such happiness is only avague shadow compared to the pureknowledge of God, the essence of man’sown being. Knowing oneself is beingtrue to that which creates, sustains, andIS self. To deny one’s real self may be compared to touching in the dark

the base of a magnificent pillar, andaccepting the base as the entire object,instead of beholding the column radiantly lighted in all of its splendor andtowering height, and realizing that the

base was formed for its support.The sincere seeker wall always find

that he is seeking for his oneness withthe Cosmic—the nearest thing to hisconsciousness; a consciousness which isan expression of that which he seeks.Travel as he will, through the tangled jungles of finite existence, through the

morasses of ignorance, disorder anddesperation, ultimately he will returnto himself and reach his destination.The darkness is without; know thyselfand the light within will be allowed toshine through. The impulse to delightin giving magnanimously of infinitelove comes from within and must not

be stifled. He who knows himself findsthe way to give every smile from aheart filled with absolute love, to speakevery word from the fount of genuine

kindness, to make every act one ofthoughtfulness and consideration. Toheed the urges of the Divine within isto be the instrument for fashioninggrandest goals and fulfilling the mostcherished desires; for, Divinity, when

allowed full expression, is a tremendousforce of dynamic, creative power immeasurable by m an’s finite faculties.

To know oneself is to have faith inand trust implicitly in the guidance ofthe Omniscient. All endeavors are destined to fail when success is presumedwithout a knowledge of the real self inside of man. W hat may be thei r ap

pa rent success from the present, limitedmaterial view is nothing more than atiny ripple on the Cosmic sea of causes;the effect and final outcome can be foreseen only by those whose contemplations

turn inward to view the pure imagerather than outward to see partialreflections.

In an old legend from the Talmud,it is said that Solomon was so powerful that whenever he spoke and desired anything, everything in the universe sprang to do his bidding. Allthe forces and powers above and aroundhim responded to the word of thiswise man. Although this is but a legend, its wonderful underlying truthis obvious. Solomon, by responding tothe admonition “Man, know thyself,”

had attained knowledge of the realstrength, force and power, which im

bued his being—a power which manifested outwardly from the Divinesource within.

Aloneness

Only you can fully know yourself.You, alone, can experience and expressthe real you, the inner self. Otherscan only point out the way so that youmay profit from the ir experience. Clinging to the enlightenment of anotherwho may be a great leader or avataris a fragile substitute for your knowingthat part within you which is God. Noone can evolve or progress for you anymore than another can live your lifeor breathe for you. The elevation ofyour consciousness to a higher planeof nobler thought and action can beattained by your efforts alone.

But once the above fact is understood,the wisdom of others which will helpto show you the way to know yourself




^ i i o m t l i £ c^ ~ fticf iL< jz± o f t f i E < L p a ± t

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

Literary Research Department of A M O R C

From time to time, books, manuscripts, and documents of the past, recalling thehistory of the Rosicrucian Order in its struggle against the traditional enemies of mankind—Ignorance, Superstition, and Fear—will be presented by illustration and briefdescription.

Soror or Sister House Dormitory of un

married Sisters in the Ephrata Cloister.

Th a t the group of German emigrantswho came into Penn’s Sylvania in1694 were Rosicrucians and mystics,

there is little doubt even though theyhave more often than not been identified by the various religious ideas they promulgated or those Old-World onesfrom which they dissented. As JuliusFriedrich Sachse wrote in The German

Pietists of Provincial Pennsylvania: “They were a company of TheosophicalEnthusiasts—call them Pietists, Mystics, Chiliasts, Rosicrucians, Illuminati,Cathari, Puritans, or what you may—who in Europe had formed what wasknown according to their mystical dogmas as a ‘Chapter of Perfection,’ and

then came to the Western world to putinto execution the long-cherished planof founding a true theosophical (Rosicrucian) community.”

Almost coincident with its arrival inthe New World, this group of mysticstudents gave its attention to the spiritua l education of others. Believing asmost of them did that the last dayswere upon them, it seemed but naturalthat they should become peacemakers

and reconcile all religious viewpoints totheir own millennial view.

Their first building, then, a log structure forty feet square and true to thecardinal compass points contained a

“Saal” or hall for religious exercisesand singing, as well as a schoolroomand individual rooms for the members.On the roof was built a sternwarte orcrude observatory where nightly observation of the heavens through theirtelescope took p lac e. A bov e this“lantern” was raised a Rosicrucianemblem—a variation of the solar wheel

—to catch the first rays of the morningsun.

As part of his plan to unite the various sects existing among the Germans,Magister Johannes Kelpius invited the

public to devotional services held everymorning and evening in the Saal. Itwas through these services, as well asthrough others equally necessary whichthe brothers were ever ready to perform for all both near and far, thatknowledge of the mystic community

became widespread.

So much did the community dependupon the leadership of Kelpius, whowas able to spread respect for his mystical ideas even when he was not ableto persuade all of his own group tocontinue the rigorous asceticism to

which he gave himself, that when he passed through transitio n a few yearslater at the age of thirty-five, the breakup of the “Hermits on the Ridge” wasunavoidable.

Johannes Seelig, assuming the titleof Magister, briefly, later gave it up to become even more of a recluse. DanielGeissler, the erstwhile famulus of Kel

pius and Dr. Chris topher Witt , re turn ed to Germ antown to live. Conrad



Matthai then took over the leadershipof the dwindling community. Thosewho remained continued to live quietlyamidst the encroachments of the growing community about them and be

came the inspiration of various otherindividuals and communities althoughno longer making any attempt to maintain a com munal way of life themselves.

About 1720, more than a decade after Magister Kelpius’ transition, ConradBeissel and three companions arrivedin Pennsylvania from Germany to jointhe Chapter of Perfection which theythought was still flourishing. On theadvice of Matthai whom Beissel accepted as his spiritual mentor, the groupabout a year later went a little dis

tance away to the banks of the Cocalicoand established what was virtually thespiritual successor to the first Rosicrucian Community. This they called

Ephrata, and there were built on theearlier model of the older communitythose romantic buildings still standingwhich are known as the EphrataCloisters.

Though the “Chapter of Perfection”was short-lived in point of time as amaterial manifestation, it became acontinuing spiritua l influence. Therecords of those that we have come tocall the Sect People of early Pennsylvania—among these we must numberthe Mennonites, the Labadists, theDunkers, the Schwenkfelders, the Moravian Brethren, the Seventh-day Baptists of whom Conrad Beissel and PeterMiller were the leaders, the Quakers,and the Lutherans—all give eviaence of

their contact with the mystic spirit andidealism of that little band of Pietistswho brought Rosicrucian mysticism tothe New World.

C H R I S T M A S G I F T C E R T I F I C A T E

A special gift or purchase certificate is now available, as a result of continued demand. W hatev er you r remittance—larg e or small—you will receive a certificate whichcan serve for purchase of items in the Supply Bureau—or for fees, special courses, Rose-Croix University matriculation, or any special payments to the Rosicrucian Order.

The gift certificate can serve members and nonmembers alike for the facilities thisorgan ization has to offer them. You may use this purchase certificate for Christmas

gift s to friends, giving them a broad choice of many needs.

Accompany your remittance for the gift certificate with your name and address . . .and tha t of a friend. The nam e given will be inscribed on the certificate.

Address:

ROSICRUCIAN SUPPLY BUREAU

San Jose, California, U. S. A.

V OT E “N O .”

Animals, too, are entitled to that justice which h um anity claims for itself. The spirit

of justice is to be found in forbearance among the strong—and man, at the moment,holds a superior position in the anim al world. Therefore, he should extend justice tothe lesser living things which share his world and have placed dependence upon him.

Is it jus tice that pets who find their way into public pounds should be transferred toresearch laboratories to be used for the practice of vivisection?

A number of propositions advocating pound pet seizure for vivisection will appearon public ballots in Am erican cities this fall and win ter. One of these propositionsappears on the ballot for November in the City of Los Angeles. Wa tch for sim ilar ones

in your city—oppose them— vote “no." Do not permit st ra y pets to be used for

vivisection.



The “Cathedral of the Soul” is a Cosmic meeting place for all minds of themost highly developed and spiritually advanced members and workers of theRosicrucian fraternity. It is the focal point of Cosmic radiations and thoug htwaves from which radiate vibrations of health, peace, happiness, and innerawakening. Various periods of the day a re set aside when m any thousandsof minds are attuned with the Cathedral of the Soul, and others attuning withthe Cathedral at the time will receive the benefit of the vibrations. Those whoare not members of the organization may share in the unusual benefits as wellas those who are members. Th e book called Liber 777 describes the periodsfor various contacts wi th 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 important.)

W H A T A R E O U R R IG H TS ?


t is not unusual to hearindividuals assert thatthey do a certain thing

because they have therigh t to do it. Actually,few people pause to analyze just where tha t right

may come from, who _ __________ gives them the right, or why it exists. To insist upon an actregardless of its consequences, merelyon the basis that the idea of right mayexist in the mind of an individual, or

because he has been taug ht or learnedfrom some outside source concerningsuch right, is not sufficient reason to

perform certain acts. Actually, a rightis an obligation. It is difficult to clarifyin the thinking of some people that

responsibility and rights run hand-in-hand. When we exercise what we may

believe to be our rights, we at the sametime are assuming a responsibility bywhich, through the exercising of aright, we also are liable for any consequences, good or bad, that may come

from our own act.In the universe there are two defi

nite classifications of laws upon whichwe might base our consideration ofrights. First is the Cosmic lawr. Thismay also be called a manifestation ofthe laws of God. These laws are immutable; that is, they stand regardlessof what man’s opinion may be, or evenin many cases regardless of whetheror not man becomes familiar with themand abides by them. We can, if we



wish, refuse to acknowledge the lawof gravity in thinking, but that processand that refusal has no consequencewhatsoever upon the effect or manifestation of that law upon our behavior.

We can do no more than mentally denysuch a law. The physical fact of itsexistence will continue to manifest inour ability to leave only to a degreethat gravitational force of the earth.

Cosmic law or God-made laws aretherefore put into existence to servethe purposes of the Creator. Th ey donot lend themselves to be amended ormodified by man. Man-made laws indistinction to the laws of God are thosewhich are necessarily set up becauseman is a social animal and lives in a

society which must agree upon procedures which are to be the bases ofacts. Without man-made laws, societywould be chaos, but we must neverlose sight of the fact that man-madelaws are no more than just the decisionof a group of human beings. They arenot necessarily given Cosmic approvalor tha t of a higher force. Under alllaws regardless of their source, we ofcourse obtain certain rights. The rightof man to walk upon the earth might be, if we stretched our consideration to

the fullest extent, the result of the lawof gravity. The right of man to livein society with reasonable protection ofhis person and property is the result ofman-made laws, but there is a limitation to our right to express a right ifwe may put it in that phraseology.

We need not always be standing upon our rights, always reminding thoseabout us that a right is the excuse bywhich we govern our whole behavior.Rights are only to be expressed insofaras they assist us to a better living with

in our environment. They are not toys,something to be played with merely toshow that we have the ability or theright to use any principle or procedurelaid down for us. M any things whichwe contact in life bring out the factthat some things have more value thanothers. To analyze the rights tha t areavailable, or that we may exercise, isto immediately classify within our ownthinking, and in the results of behavior,which of the rights we are able toexercise have more value than others.

An analysis of all these rights indicatesthat the most important right which a

man can possess and which is one ofthe greatest gifts of our Creator to us isthe right to growth.

T hree Phases ot Evolution

Man may grow physically, mentally,and psychically. Physically his bodydevelops so that he may better adapthimself to the physical environment inwhich he must live. We do not haveto think in order to grow. The lawsthat govern physical growth continuewithin our body regardless of whetheror not we give them our continual attention. This is because man would probably disobey or disregard manylaws of growth if they were left entirely under his voluntary control. We are

so constituted that the physical bodyhas a wide range of adaptation andeven the individual who constantly refuses to recognize the good habits ofhealth, diet, and rest, still is able tolead a more or less normal life becausethe body can adapt itself to certain extremes. In living a reasonably normallife we find that physical growth willtake care of itself. We advance froman almost helpless infant to the com-

lete coordinated condition of adult-ood and thereby express the physical

growth by which we are able to livein this world.Mentally, more volition is required.

While it is true that the brain, including the nervous system, grows alongwith the rest of our physical body, themental aspect of the individual is something that can he cultivated. This is done by the addition of knowledge andexperience. Knowledge consists of thefacts we learn—those things having todo with the physical environment ofwhich we are a part. We learn these

by trial and error or by reading, studying, or observing the experiences ofothers.

Experience is part of this process because it is both through knowledge andexperience that we advance to the position of being able to apply that knowledge and use the things in our physicalenvironment for the attainment of ourfullest mental potentialities. As we become more aware and certain of theconditions under which we live, our increase of knowledge makes it possible

for us to extend our horizons and become better fitted into our environment.




The greatest of all phases of growthis psychic or, as it is sometimes referred to in popular terms, spiritualgrowth. This form of growth is thatof acquainting ourselves more intimately with the source of the immutable

laws of the universe. By psychic growthwe mean the development of our innerself and our inner potentialities to the

point where we are capable of relatingour whole being physically, mentally,and spiritually to the source where itoriginated. This is the mystic concept.The ability to attune oneself to God isthe potentiality which man has andwhich he can express above all other

phases or manifestations of life.

I llumination a Fact

Man alone possesses that internalurge of the inner self to advance to the

attain ment of the Absolute. This doesnot mean that man can in an ordinarysense of the word become a God himself, but it does mean that man canrelate himself to the higher force whichcreated and ordained the life and theenvironment through which he functions. This is a fundamental law ofspiritual growth. While man’s physical

being takes care of itself to a ce rta inextent, and his mental perceptions areat all times able to absorb certain factsof the physical world in which he findshimself, it takes an act of will for man

to really become familiar in himselfwith the higher forces of the universe.

The first manifestation of this is inthat intuitive knowledge which seemsto come to all of us. Often we referto such knowledge merely as a hunch.It is information that originates withinour being and is not related directlyto the physical and mental experiencesof our day-to-day living.

Man potentially has the ability toadvance himself in the realization ofthe purpose of the universe and thatof his life. This is true psychic growth

—the development of those qualit iesand potentialities within man that arenot definitely limited to the physicalworld which composes his material

body and the physical universe abouthim. It is through the growth of his

psychic faculties that man may riseabove the limitations of the materialworld of which he is a part. Therehave been many examples in the history of individuals who were confined

or limited, because of physical defectsor actual barriers but nevertheless wereable to view the conditions of life beyond the immediate sphere of existence.They have been able, literally, to take psychic journeys out of their own nar

row life and raise themselves to thatlevel where they could be inspired bythose forces or laws which are ordainedand established by God.

The ultimate purpose of life must be in some way linked with man’s com plete realiza tion of the purpose of theCreator. In order tha t man may beabsorbed into an intimate relationshipthat would be a source of knowledge ofthese higher laws, he must lift up hisown consciousness to the point of at-tunem ent with those higher forces. Inthis manner man becomes able to see

beyond the horizons or the limitationsset by the material wrorld in which helives and from which his sense faculties

bring him impressions. To advancespiritually so as to contribute to the

psychic growth of our being, we mustever be alert to the higher forces thatexist. It is through concentration andmeditation that man finds this channel,and in proportion as he uses it he acquires peace of mind, understanding,and a realization of those facts and

principles which norm ally lie beyondthe realm of physical consciousness.

The Cathedral of the Soul is onemedium by which man may be helpedto receive those higher phases of illumination. Through meditation and concentration in unison with those whohave like purposes and ideals, manfinds that his psychic nature is raisedup so tha t he may direct it. Throughthis intimate association of himself withthe Absolute, he becomes more conscious of the higher laws of life. It isdifficult to explain such satisfaction except in the phrase, peace of mind. Thiswell-used expression, nevertheless, sums

up the experience of man’s harmonywith all nature, with all the forces ofthe universe; then, all things that may be ir ri ta ting him on the physical plane become secondary to the higher aimswrhich he has glimpsed. The Cathedralof the Soul will assist us to so directour consciousness that we can each exercise our right of psychic growth anddevelopment toward ultimately experiencing some degree of illumination.



A Philosopher Considers Good and Evil By D r . A n a t o l v o n S p a k o v s k y

h e problem of good andevil is an important onenot only to philosophy,

but also to life, becausethe whole of m an ’s behavior is dependent uponhis answer to what is“good” and what is“evil.”

It may be argued that: “All is goodand nothing is evil; that all that existsis good, and that which is evil is not

good and therefore does not actuallyexist . . . . has no actual existence butseems to have.” If “vibrations” constitute the world, then such vibrationsare, so to speak, beyond good and evil.Only our consciousness makes fromthem that which we call good or evil. Without the human consciousness, vibrations remain merely vibrations andnothing more.

But let us question why we considerone complex of vibrations as good andthe other as evil. In the domain of

good and evil, there are the same lawsin action as in the domain of colors.Vibrations of human actions and ofradiations given off by men, just ascolors, can be harmonious or inharmonious. If they are harmonious, blending with and complementing one another, we feel them as good. If theyare inharmonious and stand in the relation of dissonance to our own actionsand radiations, we feel them as evil.

Even so, two aspects of good and evil

could be distinguished: (1) the absolute,if we consider harmonious and inharmonious vibrations only in their own

relations, without any relation to ourown vibrations (i. e., if we accept theexistence of harmonious and inharmonious vibration as a Cosmic fact);(2) the relative, if we consider thevibrations in their relation to our own.This last aspect makes clear to us whythe opinions as to what is good andwhat is evil, are so relative, so changeable from one person to another, fromone people to another, and from oneepoch to another. W hat is good todaycan be evil tomorrow, and vice versa.A man can be a hero for one peopleand a criminal for others. The historyof mankind presents many examples ofthis relativity of good and evil.

Five Aspects

Good and evil in their absolute as pect, express the following five possi bilities in the so-called ethical structureof the world: (1) the world is absolutely good when there are only harmonious relations among all complexes of vibrations (the idea of paradise); (2) theworld is absolutely evil when there areonly inharmonious relations among allcomplexes of vibrations (the idea of hellor of the world as a chaos); (3) theworld is more good than evil whenthere is a predominance of harmonious relations among vibrations; (4) theworld is more evil than good whenthere is a predominance of inharmonious relations among vibrations; and(5) the world is, so to speak, in the

same proportion of good and evil, whenthe quantity of harmonious relations isequal to the quantity of inharmoniousrelations among vibrations.




The first and the second possibilitydo not exist in our world of perception;and it is very difficult to say which ofthe last three possibilities do, for wedo not know the total distribution of allvibrations in this world of perception.

Therefore, we can have only “a belief,” but no knowledge. Our und erstanding creates in this domain eithera belief in predominance of harmoniousrelations among vibrations, that is, ofgood; or a belief in predominance ofinharmonious relations among vibrations, that is, of evil.

The following statement is to befound in the Rosicrucian teachings:“The moment we accept the interpretation and impression that all that is,is good, and that it is only the differences or grades and degrees of goodnessthat we know, which seem to constitutethe evil in the world, we will begin to be conscious of a bette r world and findmore joy in living.”

A strikingly similar thought is ex pressed by the Russian philosopher andmystic, Vladimir Soloviev: “Evil is onlythe imperfect good, ugliness is only theimperfect beauty, a lie is only an im perfect tru th .” Out of this in te rp retation was developed Soloviev’s optimismus, which he preserved till the lastyears of his life. Th en he began tofeel that evil had the same reality asgood; and, in fact, that evil rather thangood predominated in our wTorld of perception.

Under the influence of this change inhis thinking, his optimismus became a

pessimismus, and he began to considerthe whole matter differently, coming tothe conclusion that the triumph of goodis possible only ultimately and that

only those faithful to the Christian religion till the end of history will participate in it. In other words, his philosophic reasoning reached an impasse,a deadlock, and he decided that theonly reconciliation lay in religion.

E vil Huh Keality

Personally, I am not an absolute optimist nor an absolute pessimist. Tome, evil is neither an illusion nor merely a degree of good. Evil has the samereality; but I do not believe that itwill ultimately triumph and returneverything to chaos, which would meanthe triumph of inharmonious relationsamong world vibrations. Such a resultwould make the evolution of the worldsenseless and meaningless. It wouldseem more reasonable to believe thatevolution goes from chaos to cosmos,from evil to good, and that the roleof man in this evolution is great andnoble because the self-conscious manalone is able to distinguish betweenharmonious and inharmonious relationsamong the world vibrations. M an, there fore, can create the first (harmony)and overcome the second (inharmony)if he will.

V A V

The Rosicrucian Science Museum and Planetarium brings the universe witliin yourreach, so that you can understand and app reciate its wonders. Special push-button

demonstrations of the phenomena of nature make it possible for each person to in

dividually experience laws of the universe.Instructive and entertaining presentations—fascinating star descriptions and lectures—

occur every Wednesday and Sunday, at 2 and 3:30 p.m., in this unique San Jose

institution. The program is completely changed each month.

NOVEMBER — Legends oj the Cosmic . . . the mythology of the constellations.

DECEMBER — Yuletid e La mp s oj the N ig ht . . . story of the Christmas star.

Get acquainted with the stars and planets in the Theatre of the Sky. Visit the Science

Mus eu m and delight in the many devices showing the Miracles of Nature!



C P&'X:m

f t e r reading the article“From Organic Gardening to Better Health” byJ. I. Rodale ( Digest , May1950), Soror Barada ofSouthern California wrote

to say a word in behalfof commercial fertilizersas well as to inquire how

to overcome nematodes which seemed toincrease with the use of organic matter.Soror Barada’s query was directed tothe author of the article. He thought

perfecting compost and time to be theanswer to that one. He called attentionto The Living Soil by E. B. Balfourwhich recounts experiences pertinentto the problem.

* * *

Organic gardening came in for someenthusiastic comment at a post-commencement round table at this year’ssession of Rose-Croix University. Frater A. S. Kirkpatrick of Albuquerque, NewMexico, was instrumental in bringingthose interested together. He turned upa surprisingly large number of gardening enthusiasts—all waiting to hear alittle more about the organic method ofcomposting.

V A V

The recently announced list of Rosi

crucian Grand Councilors should havedesignated G. A. Pardo of Caracas,Venezuela, as Grand Councilor of Latin-Americ.an countries rather than justof South and Cen tral America. Thescope of Dr. Pardo’s activity is muchmore extensive than would seem to beindicated by those two countries.

V A V

Pronouns and articles as parts ofspeech are small and may seem relatively unimportant; yet they can mix

things up considerably when they getout of place. In the Digest for Septem

ber they did get out of place and didmix things up although perhaps not tooseriously: It was stated that “FraterCalcaiio’s beret with his calabash pipetied for top honors as the most photographed object.” Tha t little pronoun

“his” made the calabash pipe belong toFrate r Calcano. It really does not. It belongs to another staff member. Fra terCalcano does not wish to be associatedwith it. He wants only his beret. Solet’s try again: This is the way the factwas originally stated: “Frate r Calcano’s beret tied with a calabash pipe for tophonors as the most photographed ob

ject.” Now we have the pronoun “his”out altogether and the article “a” inits proper place and at least two peopleare better satisfied —F ra te r Calcano and the owner of the calabash!

V A V A bus boy hopping tables couldn’t

have been any busier than the misguided grasshopper who recently putup for the night in a Park typewriter—or any more fagged when it was allover either. W hen discovered at 8:02*4,he was more grass than hopper and tooweak to be interviewed. His singlecomment later was: “That’s no placefor meditation.”

V A V

Leonardo da Vinci Chapter was established in Lansing, Michigan, threeyears ago this month. Its first bulletin

—a very creditable effort—has just been published. The bu lletin’s browncover carries a pen portrait of Leonardoda Vinci superimposed upon a suggestedtriangle and crux ansata —the work ofFrater Douglas Robbins. This department will welcome future issues of this

bulletin.* * *

From Amsterdam, Holland, comes

the Mciandhlad published by the GrandLodge of the Netherlands. It is re-




strained, neat, well ordered with a finely executed cover consisting of a RosyCross suspended in an Egyptian doorway. Rosicrucian symbols are inscribed on the stone supports, and theAMORC winged-disc emblem is im

printed on the lintel.* * *

From Caracas, Venezuela, comes the Bulletin of Alden Chapter. It is botha friendly and an ambitious undertaking. This issue contains in en tirety adiscourse on “Service” by Grand Master Clayson. The list of monthly activities bears witness to the enthusiasm andenterprise of all chapter members.

* * *

Harmony Chapter New s of Mel bourne, Austra lia, has been printing aseries “Australia—Legend and Truth.”

This is indeed interesting to readersoutside the country and must be valuable, as well, to tne member at homein helping him get his own country in better focus.

* * *

The tone of the New England Rosicrucian, bulletin of Johannes KelpiusLodge of Boston, retains from month tomonth its individual flavor and charm.It continues quotable, too—this forexample:

“Sitting by the radio, listening toTschaikovsky’s F if th Sy m ph on y, I

had a recollection of the openingverses of Genesis. Chords in the deep

bass appeared as being without formand void. Then, out of this darknessof the deep emerged a melody of arresting sweetness, which rose with increasing strength until it dominated themovement, becoming its motif. It wasas if once more, ‘God said. Let there

be light: and there was light.’“In Nature, this miracle occurs daily.

Poets and artists have recognized it aswell as musicians. The illumina tingcover of our Rosicrucian Digest for 1948

was inspired by it. Robert Browningin ‘Pippa Passes’ described the comingof day in memorable lines:

The whole sunrise, not to be suppressed,

Rose, reddened, ’til its seething breast,

Flickered in bounds, grew gold, then overflowed the world.

“So with us, when dark days come,if we can sit quietly in a peaceful spot

and listen, we may soon become awareof vibrations flickering into our superconsciousness until we too experience asunrise as the Word proclaims ‘Letthere be Light.’ ”

Soror Frances M. Dadmun

* * #The August-September issue of the

Bulle tin of George Washington CarverChapter of Washington, D. C., containeda photograph and article concerning aunique gift to the Chapter. It is a musical scale conceived, designed, and carved by Fra ter Albert C. Hurst. In presenting the scale to the Chapter for use inits rituals of work and worship, FraterHurst said:

“In frantically hunting through theClassified pages of the telephone directory for an available piano tuner to

come to my home to time a xylophoneI was building, it appears he ATTUNEDme to the mystically harmonious vi brations of the Divine Rosicrucian Order. Although he came to me tha t nightas a total stranger and a member of another race, the vibrations of our thoughtseasily and quickly leveled the seeming barriers between us and synchronizedour relationship into one of unity andenduring friendship.

“It is for this reason I am deeply pleased that the George WashingtonCarver Chapter has become the Cus

todian of the Scale, our symbol of Universal Harmony.”

* * *

In passing, it should be noted thatthe addressograph which was only adream of Vancouver Lodge a fewmonths ago is now an actuality----The Microcosmus published by IndianapolisChapter offered a 15-flavor assortmentof jello to its members—a bargain tomembers, a profit to the Chapter. . . .At the third annual rally of First Pennsylvania Lodge in Pittsburgh, PastMasters of other lodges and chapters

were on the program: Fraters L. F.Wiegand and George Fenzke of Nefer-titi Lodge, Chicago, and Soror ChrystelAnderson of Thomas Jefferson Chapterof Washington, D. C., were among thespeakers. . . . Akhnaton Chapter ofPasadena, California, was well represented at Rosicrucian Park a few weeksago when Frater Christopher and SororClaire Robb, together with Lois Eleanorand Christopher, Jr., visited San Jose.



backs. The aftermaths of wars, for in stance, when so many people are preoccupied with the struggle for existence,are no t conducive to moral and spiritualadvancement. The impact of the sudden development of science on a gen

eration that was, educationally and intellectually, not sufficiently preparedfor it, caused much harm among thosewho were not able to reconcile itsteachings with those of Christianity.Probably the growth of materia lismhas done most to weaken man’s moralvalues. As a result of this, the civilisation of whole nations today exists on asterile morality which consists in conforming to a certain code of behaviourmerely to avoid public censure or civil punishment. This type of morality hasno powers of regeneration and must end

eventually in the spiritual decay ofthose who are subject to it.

In spite of all these contrary forces,man does seem to have made a certainamount of moral progress. In the 7thcentury B. C., it became evident amongthe Greeks. The old Greek word forvirtue came to mean not only valourin war but kindness and unselfishness.About this time, too, was heard theearliest plea for social justice whichlater resulted in democracy. In 527B. C. the Romans compiled the legalcode which became the foundation oflaw in subsequent ages and remains toa large extent in the governments ofcivilised people today. W ith the coming of Christianity man was taught to practise the virtues of humility andcharity and, under its inspiration,strived to adopt a way of life which farexcelled anything he had previouslyattempted.

A H appier Destiny

Modern man appears to be a muchmore humane creature than he was

even fifty years ago. This is particularly apparent in his methods of warfare.He may use his knowledge of scienceto destroy his enemies, but he also usesit to revive them when he wounds themon the battlefield instead of leaving

The them to die as formerly. He treats his Rnsirruris in prisoners much better than his an

cestors did, for they often tortured or put them to death. Most of his socialreforms are the result of his awakeningconsciousness of his duty to his fellow

Diges t

Novem ber

1950

beings and to those who are dependenton him. He is gradua lly becomingaware that materialism is a theory thatis no longer tenable, and that evolution, so far from being divorced fromthe teachings of Christianity, is indeed

the true interpretation of the text ofGenesis. Nevertheless, his moral progress has

been slow, while his advance in science,owing to wars, ever-increasing facilitiesfor education, and the wealth of knowledge he has inherited from his predecessors, has been swift. This hascreated the dangerous position in whichhe is today. No sane being would wantto see the growth of science checkedeven if such a thing were possible. Onthe contrary, we are looking forwardto seeing it achieve even greater heights,

especially in the field of medicine andits allied sciences. The only solutionthen is for man to endeavour to makehis moral development measure up tohis advancement in science. No easytask. He will have to make an internalchange that will vie with the spectacular external changes which now condition his life. He will have to strive,as never before, to cultivate the qualities of mercy, tolerance, and charity;to overcome the barriers which exist

between him and the peoples of othernations; to establish his civilisation ona high ly disciplined moral basis. Moreover, he must bring his educational system up to date, so as to make it aninstrument capable of producing menand women more adequately preparedto deal with the problems of theirtimes.

Lecomte du Noiiy advocates theteaching of a universal history in whichthe history of one’s country is linkedwith that of other countries with im pa rtia lity and truth . This would obviate the practice of exploiting the teach

ing of history for the purpose of propagating racialism and the sort of nationalism which eventually becomes the

breeding ground of war. He also suggests a universal morality consisting ofthe “fundamental and invariable principles accepted by countries of theworld.” “Education,” he says, “consistsin preparing the moral character ofthe child. Instruction consists in making him absorb the accumulated knowledge of man in every realm.”



It is with this object in view that theeducation of the future will have to bedirected if man wishes to save himself.The war for peace will, if it is to succeed, have to be conducted not in the

laboratories of the world but in itsclassrooms and in its homes. It willrequire patience, vision, and wisdom.It is much easier to conceive economic plans designed to alleviate ou r material

wants than it is to devise a plan forthe moral amelioration of the universe,the results of which, perhaps, will not be obvious for generations.

Man, however, if he could only real

ise it, is . . . being presented with thechoice of a great future; a fuller andhappier destiny than he has known inthe past. W hether he makes that choicedepends on his strength of character.

V A V

< M o < zSna jiz± Lf 011*1 (D l i i n i o m ?

By E l i z a b e th C . W a l k e r

p i n io n , wh ether spoken ina soft voice or accompanied by a banging fist ona table, should signal themind to be on guardagainst its intrusion!

The dictionaiy says,“Opinion is belief stronger than impression, less

strong than positive knowledge; a senti

ment that the mind forms of persons orthings.” Yet in private and public life,we are ruled by opinions formed byothers; and are all too seldom governed by our own knowledge. “M en get opinions as boys learn to spell by reitera tionchiefly,” wrote E liza b eth B a rre ttBrowning.

To most people, “opinion” and“thought” are synonymous; however, avast difference exists between them.Opinion is belief, judgment, or persuasion, all too often cluttered with nega

tive emotions. Opinion is a vampire bysucking self-determination from others.It can never stand alone.

Thought, on the other hand, is the product of reasoning. The poet whosaid “thoughts are things” meant thatthoughts expressed take form in an actuality for the benefit or detriment ofmankind. In the last analysis, this isthe test as to whether we are “thinking”or just forming “opinions.”

If thinking is such a precious andvital thing, you may ask, why is opin

ion so much more in evidence? There

are many reasons but the simplest isthat less than two percent of the peoplethink constructively and objectively. “Iwant” on a materialistic level, is theruling emotion, the goal and the god ofmost lives. Emotional imm aturity isthe curse of today’s civilization.

Culture

People filled with the opinions of

others are always cocksure; tney bludgeon you over the head with their talk.Those who reason seriously and meditate before they speak, withdraw beforethe bombastic, opinionated person. Theyare repelled by his manner and by thehatred, jealousy, and prejudice so ap parent in his words.

This does not mean that they accedeto his viewpoint. The person who thinksand reasons intelligently does not haveto force his “opinion” on others; he hasnone. He either knows, through inves

tigation and reasoning, that his conclusions are right, or he does not knowat all. His manner, his tone, and hissincerity in listening to others are the

badges of the intelligence he wears; bu t he arrives at his answers throughcold factuality, coupled with intuitive

perception.Knowing, as he does, that not all

persons are read y for the depth of hismature conclusions, he does not expressthem every time an opportunity presents itself; he waits until people of

like m atu rity are his audience. This



hate and kill, and spend the abundanceof earth for mass destruction?

So-called Communism, by true r standards Marxism, is wrong and to beabhorred; but do not other systems op

erate for selfish motives—for greedand gain? Ear th’s bounty was nevergiven to an individual for self; yetone who steals a million on the stockmarket may get a monument, andanother who steals bread for his hungryfamily may land in jail!

Occasionally, people rouse from thestupor of their materialism and self-interest to sense something wrong and bring pressure on a legislative group to“pass a law.” Promptly, the ma jorityinhales the opium of indifference, and

the evil starts its destructive crawlagain.

No one has ever legislated evil outof existence; it must be pinged out another way. As long as people acceptemotion-whipping opinion without deep,serious evaluation, evils will be. When

mankind begins to think deeply andconclusively, and translates tha t thoughtinto action, peace will prevail. By accepting emotion-drugged opinion, westrengthen the power of forces that enslave. By thinking for ourselves, westrengthen the integrity of man.

As a question, then, “who shapesyour opinions?” is a challenge. If youcan answer as did Turgenev, “I agreewith no man’s opinions, I have some ofmy own,” then there is hope; but if

you must repeat “other people’s opinions,” then it is later than you realize.

V A V

^W(iat bjou ZJfiinfz?

By F r a n c e s A n d e r s e n , F. R. C .

u t h l e s s des t ruc t ion byrunaway cells; the stunning quiet of paralysis;

blindness; the shatteringdiscordance of alcoholism: these observationschallenged the author tosolve the tragic puzzle inher own way. Is it pos

sible for a layman, through meditation, to sense causes of diseases that baffle

the medical profession? W ha t do youthink?Today, we are able to determine

with clarity that the vibrations of certain rays which reach the earth’s surface affect sensitive instrum ents. Thehuman instrument, infinitely moresensitive, and capable of response andadjustment, may at times be so “keyed”as to be irritated chemically by certain “earth rays.” Could it not bethat infantile paralysis is the resultof such irritation under certain condi

tions? True , a virus may be found to be present in the bodies of such afflicted

persons, but this, seemingly, is a secondary condition and not part of theinitial cause. Such virus might developan automatic germination within such bodies, a condition already present butactivated by the stimulus of certa in rays,“short-circuiting” the nerve—burningit out, either partially or wholly, justas a fuse is “blown” in an electric circuit when a current too strong for itsmake-up enters it.

It is the PARALYSIS at the terminals that seems to hold the secret andreflect the cause. Therefore, to know

polio is to know the chemical status ofthe body at the time it was susceptible.To change the effects of polio will beto know the chemical that can re-establish chemical harmonium.

Blindness and the Endocrine Glands

There seems to be a relationship between the breaking-up of the endocrine-gland circuit and those appearances associated with older age. For when nat-



ural old age comes to man, parts of theendocrine circuit have dried up orceased to add their effect to the body.Then does not man virtually precipitate old age upon his body if ne prematurely dries up certain prime and

united functions? We know tha t whenwe pass well beyond middle years, certain functions slowly dry up and ceaseto exist actively. We call this particular period older age. Often when old ageis upon man his vision, for one thing,is not as good as it was, even thoughactual cataract may not be present.

Two women in th eir late thirties hadhad their female organs removed. Neithe r one was concerned about this majorchange, but their attention was uneasily centered upon the fact that theirvision was impaired to a major degree.

This was a number of years ago and Igave it no particular thought until alittle later a third and almost identicalcase presented itself. W ithin a fewmonths two of my friends remarkedthat their female dogs, which had beenspayed, were losing the ir sight. I tried

pu tting two and two together, fromobservation. Then intuition seemed tofill in the details.

There is a relationship, in the bodymechanism, between the fluid that thenormally present female organ-circuit pours into the blood stream and tissues

and that of vision. The y may be inter related to such a degree that vision perishes prem aturely in the absence ofthe fluids. Possibly the na ture of thisfluid is such as to act to keep the otherwise “hardening” (or congealing) elements of the body (and more specifically the eye) in more liquid form. Asthe gonads are one of the glands in theendocrine family of glands, it seemedlogical to suppose that the “Endocrine-Laboratory” is a SINGLE-CHEMICALUNIT, so far as the body is concerned.

Therefore, materially speaking, manis a chemical laboratory and, accordingto the chemical content of his body,things can attach themselves to his body. It seems logical to suppose that

T he the hormones necessary to the body Rndmiristr t cannot be manu factured when (and if) j .. the “chain11 is broken. Although there

5 l are other (and many ) contributing fac-Novetnber {0rs t0 blindness, this seems a leading1950 one.

Runaway Cells

W hat makes a cell run wild? Canit be that the cell has acquired, or takenon through chemical adjustment, someof the properties and possibilities ofother cells, while remaining strongly

within its own properties. Thus twoor more sets of action or growth take place in the initial region while underthis split activity.

Why can cells take on this split activity? Because of the existence of duality in m atter which, in reality, meansmultiple form, through the unendingalteration of possible patterns inherentin atomic relationship from Cosmic decree. Those cells which respond tosuch “adjustment” are cells whose sensitive chemical content is such that theycan absorb, attract or react to chemicalsclose to, and other than, their immediate own.

The very key to life and the continuance of life, materially speakingsis adjustm ent. But the very vastness ofadjustment possibly can cause eithera related adjustment or an unrelatedone.

Subtle Painful/ testi

The beginning of genuine awakening in man may come as a sensationof inadequacy. From years of closeobservation of many persons afflictedwith alcoholism, it would seem that itis not a disease, as so thought by alarge group of people today. Ra ther itis an INNER feeling, a realization orsense of INADEQUACY, and the inability to understand and cope withthis inadequacy. M an ’s temporal worldcalls for “unity of being” and CONSCIOUS strength through acquaintancewith and understanding of all functionsand parts involved, and there may beonly a vague subconscious feeling ofstrength, which is fleet until it has beenmade part of the conscious strength aswell. A person who has, as yet, experienced only broken and disconnected parts of life is housed in a personalitythat may seek relief in alcohol.

The human instrument responds tothe vibrations of life. W hen there isdisharmony there may be diseases; suchas cancer, paralysis, blindness; or theremay be alcoholism. W hat do youthink?



MYSTICAL SANCTUARY

In natu ral harmonious surroundings along the Hooghly River nea r Calcutta is this splendid temple. It was erected to thememor \ of Ramakrishna. celebrated mystic and philosopher. From a simple beginning , lie rose to be a revered counselor

and spiritual leader to thousands in India and elsewhere. Hallowed within this sanc tuary is a startling lifelike image of

his avatar. Sacred Brahm an cows graze peacefully before the temple portal. I Photo by AM ORC Camera Expedition)

A

/



THE MYSTERY OF LIFE

W k i t l i e r . . . W h e r e . . . W h e n c e ?

I"k o m w h e n c e arises (lie idea of self, of immortality , of eve rlasti ng life? C .in we prove by logic th at life co nt inue s af te r death ? O r is tlie concep t bu t a foible ol mankin d?Have you ever stood in solitude upon the brink of a yawning chasm, a deep canyon, inthe dead ol night ( Do you realize tha t ea ch h our ol your life you stand upon th e brinkol just .such a chasm . . . the chasm ol ete rni ty? Is the span of your lile sus pen ded be tween a vast mystery prece ding your birth an d <t great mystery still to come? Are yousatisfied to endure years ol conscious life in ignorance ol the purpose ol life . . . the endtoward which lile is moving/ 11 these subjects appeal to you, il they present a challengeto your thinkin g, then one ol the following series ol discourses will part icu larly interestyou. I hey are profound in thoug ht, hut si m ply and forcefully written. Do not missreading them.

No. 3. The Faiths of the World

No. 15. Life’s Mysteries No . 17. Life Everlas ting

I wo discourses will he sent you every mon th for only 75 cents.'l 011 may subscribe lor only one month or lor as many monthsas you please until one or all of the courses are completed.W he n ordering, plea se give number as well as the name ol thecourse (or courses) you select. Sen d yo ur order to the address be low.

I t E A I ) E H S I t E S E A I t 111 A C A I I E M V

For Only

7 5 c ’

Monthly

You Receive Two

Large Discourses

Every Month

f t O S MCRV I'M A PA Ml K S A JV J O SE , r . s . . t .



M ember o f" F U D O S I "

(Federat ion11niver.selle den

Ordres etSocietes

J n i t i a t i q ues)

T I IE P U R P O S E O F

T H E R O S I C R U C I A N O R D E R T he Ros icrucian Orde r, ex ist ing in all civi l ized lands, is a nonsectarian

fraternal body of men and women devoted to Hie invest igat ion, study, andpract ical applicat ion of natur al and spir i tual law s. The purpose of the orga nizat ion is to enable all to l ive in har mony w ith the creat ive, constr uct iveCosmic forces for the attainm ent of health, happiness , and peace. The Or der

i s i n t er n at i o n al ly k n o wn as "A J I O R C " ( an abbr ev i a t i o n ), an d t he A M O R Cin Ame rica and’ all other lands co nst i tutes t l ie only for m of Rosicrucianact ivi t ies united in one body fo r a repre sentat ion in the inter nat ional f ederat ion. T he A MO RC does not sell i ts teachings. I t gives them freely toaf f i l i a t ed member s t o ge t h er wi t h man y o t h er benef i ts . F o r co mp lete i n fo rmation about the benefi ts and advantages of Rosicrucian associat ion writea let ter to the address below, and ask for the free book The M ast er y of Life. A dd r e s s S cr ibe S. P. C., in ca r e of

AMORC TES1PLK Kosicrucian Park, Sail Jose, California,

(Cable Address: "AMORCO” )

U. s. A.

Supreme E xecutive for the Jurisdiction of The A m e r i c a s , British Commonwealth and Empire, France, anil Afric a: Ralph VI. Lewi s. F. K. C.—Imper ator

D I R E C T O R Y PRI NCI PAL AMERICAN BRA NCH ES OF THE A. M. O. R. C.

Th e fo l lo w i n g ar e t h e p r i n ci pa l ch ar t er ed R o s i cr uiterr i tories and possessions. T he names and addres:

w r it te n r eque s t.

CALIFORNIA

Long Beach:* A bd ie l L o dg e , 2455 A tl a nt ic A v e. N or v a l W . W a r d, Ma s te r , 438 B as t 15 th St .Los Angeles:*Hermes Lodge, 148 N. Gramercy Place. Tel.GL ads tone 1230. A lber t Moore, Master, 4212 Cost e l lo A ve. , S h er man Oaks .Oakland :*Oak land Lodge , 263 T w elfth St. Selma Carash,Master, 1105 Grand Ave., Piedmont.

P a s a d e n a : A k hn a to n C ha pt er , Cr ow n H o te l. 677 E. C ol or ad oBlvd. (4th Floo r) . Eloise C. A nderson, Master.Tel Clev eland 7-4353.

S a c r a m e n t o :Clemen t B . LeB r un Ch apt er , 1 . 0 . 0 . F . B ldg . , 9 t h& "K " Sts. Jose ph N. K ove ll, Master, 2661 Castro

W a y .San Diego:San Dieg o Chapter, 2691 '*B" St. Nelia L. Conrad, Master, 2535 Jefferson St.San Francisco:*Francis Bacon Lodge. 1957 Chestnut St . , Tel.

W E s t 1- 4778. V in ce nt M atk o v ic h. J r ., Ma ste r,167 Ethel A ve., Mill V alley

COLORADO

Denver:Denver Chapter, 206 Cooper Bldg. Daniel O.Ferris, Master. Box 1536.

DISTRICT OF COLUMBIA W a s h i n g t o n :T homas Jeffe rson Chapter, 1322 V ermont Ave.Embert A. Le Laeheur. Master, 3408 LivingstonSt. , N.W.

G eo . W ash i n gt o n Car ver Ch ap t er , I . O. O. F . Hal l .9th & ” T " Sts. Hube rt E. Potter, Master , 1324

•R " St .. N .W .

F L O R I D A M i a m i :Miami Chapter, B iscay ne T emple, 120 N. W . 15th

A ve . Mr s . R . E . T ho r nt o n, Ma s te r , B ox 724,South Miami.

ILLINOIS

Chicago :*Nefert i t i Lodge, 2539 N. Kedzie Ave., Tel. Evergla de 4-8627. Geor ge Fe nzke, Ma ster . 1219 A ltg eld

INDIANA

Indianapol i s :Indianapolis Chapter, 311 Ober Bldg., 38 N.Pe nnsy lva nia St. Ru th M. Boyll, Master. 2216Madison Ave.S o u t h B e n d :

S o ut h B en d Ch apt er , K n i gh t s o f Py t h i as Hal l ,519 S. St . Joseph St . Harold H. Hosford, Master,G r an ger , I n d.

( Di r ect o r y Co n t i

: ian Lodges and Chapters in the United States, i ts■=es of other Am er ican B ranche s w ill be give n upon

MARVLAND

Baltimore :*John O’Donnell Lodge, 301 W. Redwood St .Mrs. Clara C. Mayer. Master, Tel. Catonsvi l le9192.

MASSACHUSETTS Boston :*J o h an n es K elp i us Lo dge. 284 M ar lbo r o S I . A ugustH. R. Johnson. Master, 27 Barrett Court , Lynn,Mass.

MICHIGAN Detroit :*T hebes L odge. 616 Hancock A ve., W. A ndrew .1.Heck, Master, 6680 Pelham Road, Dearborn.

L a n s i n g :Le onardo da V inci Chapter. 603 S. W as hingto n.R. E. Van Hoosear, Master, 818 N. Jenison.

MINNESOTA

Minneapolis:Essene Chapter, Spanish Room, Radisson Hotel,45 S. 7th St . Mrs. Robert S teenberg, Master,428 Penn Ave., S.

MISSOURI

Kansas Ci ty:K a n s a s C i ty C h ap te r , 1 W . L i n w o o d . F r e d D e n ison. Master. 3428 V irg inia St .St. Louis:*T h ut mo se L o dge, G eo r ge W a sh i n gt o n Ho t el . 600N. K i n g s h i g h w a y B l v d . F r a n k A r a n d , J r . , M aster, 7817 Weaver. Maplewood, Mo.

NEW JERSEY N e w a r k :H. Spencer Lewis Chapter. 413-5 Broad St.

Charles C. Weiss, Master. 535 Pennington St . .Elizabeth, N. J .

N E W Y O R K Buffa lo:Ra ma Chapter, 225 Delaw are Av e.. Rm . 9. Dr.Marie Zit tel, Master. 96 Buffalo St . , Hamburg.N. Y.New York City:*New York City L odge. 250 W. 57th St . W alter F.Schidlo, Master , 7826 - 90th Av e., Wo odhav en,N. Y.B o o ker T. W ash i n gt o n Ch apt er , 69 W . 1 25 t l’ S t .Cliffor d D. P anton, Master, 205 W . 140th St.Rochester:Rochester Chapter, Hotel Seneca. Mati ldaSchweizer, Master, 426 E. Main St.

OHIO

Cinc innat i :Cincinnat i Chapter. 204 Hazen Bldg., 9th & MainSts. Mrs. Li l l ia n Kuec k, Master. 8243 Daly Road.

C o l u m b u s :Heli o s Ch apt er . 69 7 S . Hi g h S t . W alt er J . Ko h-berger. Master, Galena, O.

ued on Next Page)



I>a> Ion :Elbert Hubbard Chapter. Rauh Hall, 5(1 B. HhSt. Mary T urner . Master . 436 Holt St.T o l e d o :Michael Faraday Chapter. Roi Davis Bldg., Rm.304. 905 Jef fer son Ave. Jo hn C. Davis, Maste r,2222 Lawrence Ave.

OKLAHOMA

Oklahoma City: A me nho te p Cha pt er . R m . 318, Y .W .C .A . B ld g ..

320 N. W . 1st St. Zar a B. Spra nkl e. Mas ter. 123N. W. 16th St.

OREGON

Portland :*

Por t land Rose Lodg e. 2712 S. E. Salmon. GroverC. Poe, Master, Riverview Apts. , Oregon City.Ore.

PENNSYLVANIA

Philadelphia :*Benjamin Franklin Lodge, 1303 W. Girard Ave.B Fr ank Roming er. Master, 615 Maylors RunRd., Hav«ru>wn. Peniy.

Pittsburgh :*First Pennsylvania Lodge. 615 W. Diamond St . .N. S. Dr. H arr y St . John Midg ley , Master, 3619Forbes St .

KHOOK ISLAM)Providence:R o ger W i l l i ams Ch apt er , Ho te l S h er ato n- B i lt -more. J . A. Daude lin, Master. 63 Fletc her St.,Centr al Falls . R. 1.

T EX ASH ous t on :Hous ton Chapter. 1320 Ru s k Ave. Mar tin M.Burke, Master, 2611 Baldwin.

WASHINGTON Seattle :*

Michael Maier Lodg e. Hotel W inton ia. 1131 MinorSt. E. M. S hana fe lt. Mast er. 2002 E. 63rd St.T a c o m a :T akhoma Chapter, 1 .0.0.F . T emple, 508 6th Ave.Chester A. Howard, Master. 820 S. Cedar St.

WISCONSIN Milwaukee:K arnak Chapter. Hotel Republican. A lois F. Erk-mann, Master. 2923 W. H ighla nd Blv d.

Principal Canadian Branches and Foreign Jurisdictionsforeign Grand Lodges, or the names and addresses of their representat ives, wi l l

12 Queen St., E.2031 Dufferin St.

The addresses of otheibe given upon request.

Al'ST KALIA

Adelaide, South Australia: A de la ide C ha pt er , 17 W a v m o nt h St . R . K . W illiams, Master, 33 Wood St., Millswood.Brisbane, Queensland:Bris bane Chapter, New Church H all, Ann St .

Th eo do r e K at r ak i s , M ast er , 40 W es t bo ume S t ..Highgate Hill S . 1 .Melbourne. Victoria:Har mony Chapter, 25 Russell St . Jos eph Sestak.Master, 37 Belgravia Ave.. Box Hill N.Sydney, N. S. W.:Sy dney Chapter. I .O.O.F . H all. 100 ClarenceSt. Reina Mill ican, Master. 73 Gar dyne St . , Flat5, Bronte.

BRAZIL

Sao Paulo:Sao Paulo Chapter. Masonic T emple, Rua Taba-t ingue ra 165. La uro de A lmeida Soares. Master.

Banco de Bra sil S- A, Rua A lvar es Pentead»»No. 112.

CANADA

Montreal , Qne.:Mount Roy al Chapter. V ictoria H^II . We slniount.Fr ank L. Peck. Master, 3520 MtTav ish St . . Apt35.Toronto, Ont.:T oronto Chanter. Moose Hall.

W il f r e d E. W ate r s on , Ma ste r .Vancouver, B.C.:*

V an co uv er L od g e , 878 H or nb y St . Ra ul S ch en k el ,Master. 441 Seymour St., No. 33.Victoria, B.C.:*

V ic to r ia L od g e. 725 Cou r tn e y St . Per cy Pe ar s on ,Master, Glen Lake P. O.Windsor, Ont.:

W in ds o r C ha pt er , 808 M ar io n A ve . W il li a m C.Blake. Master, 1216 Argyle Rd.

Winnipeg, Man.:Charles Dana Dean Chanter, Roy al T emplar Hall.360 Y oung St. Har old Wan g , Master, 272 Dullar dBlvd.

CHILL

S a n t i a g o :Santiago Chapter. C. Sanguesa L a Rivera, Master. Contraloria Gral. de la Republiea.

CUBA

Camague) :Camaguey Chapter, Independencia Y Raul Lamar.Emi l i o T o r r e l la F lo r at . M aster , Pablo Lo mbi da44.Havana:Hav ana Chapter, Masonic T emple, Jose de laLuz Cabrallero, Santa Emilia 416. altos. SantosSuarez. H. G. Meireles, Mas ter, Calle C. No. 6.

A lt os E nt r e 30 y 32 R pt o la S ie r r a.

DENMARK AND NORWAY Copenhagen:*Th e A M OR C G r an d Lo dge o f Den mar k an d N o r

w ay . A r th ur S un dS tr up . G r . Ma st er . V es te r V old-gade 104.

*i Init iat ions are performed.)

EGY PT

Cairo: A me nho te p G r a nd L od g e. S a li m C. S aa d. G r and

Master, 1 Kasr - EI- Nil St .ENGLAND

Th e A M OR C G r an d Lo dge o f G r eat B r i t a i n .

Raymund Andrea, Grand Master, 34 Bayswater A ve. , W e s tb ur y P ar k , B r is to l 6.L o n d o n :Francis Bacon Chapter. Hall of Inst i tute ofJo urn alis ts . 2 & I T udor St., Bla ck fria rs , E. C. 4.Ellen J . Gonln, Master. The Gables. Short lands.K e n t .Manchester :Jo hn Dalton Chapter. H. D. Gray , Master. 2Frodsham St., Rusholrne. Manchester 14.

FRANCE

Mile. Jeanne Guesdon, Sec.. 56 Rue Gambetta. V il le ne uv e S a int e G eor g es tS e ine & Oi s e).

GERMANY

A M O R C . (13 b) Mu enc he n- Pas in g , P os tl ag e r nd .Bavaria (U. S. Zone).

HOLLAND

Amsterdam :*De Rozek ruisers Orde. Groot-L oge der Nederlan-den. J . Coops, Gr. Master. Hunzes tra at 111.

INDONESIABandung, Java:*Mrs. M. C. Zey del, Gr. Master- General. Djala nS ulan djan a. n r I .

ITALY

I tome:I talian Gr and Lod«:e of A MORC. (Direct inquiries regarding the act ivi t ies of this Lodgeto A. M. O. R. C., Rosicrucian Park. San Jose.Cal i fo r n i a) .

MIX ICOMexi co, D. F. :*Quetza lcoatl L odge , Calle de Colombia 24. Sr.German Rackow Arroyo. Master, Col. Sta. Mariade la Ribera Naranjo 64.Monterrey, N. L., MexicoMonterr ey Chapter . Calle Dobla do 622. Norte. Sr.Eduardo Gonzales, Master. Hidalgo 2625 Pte

N E T H E R L A N D S W E S T I N D I E S A r u b a :

A r ub a Ch ap te r . G ay B. A br am s , Ma ste r, 15 G ul f W cg , Sa n Ni co la s .

NEW ZEALAND Au ckl and •.

A uc k la nd Cha pt er , V ic to r ia A r ca de . R m. 317. F.11. Vince nt. Mas ter, 102 Gre at S. Rd., Manurew a.

PUERTO RICOSan Juan Chapter. 1655 Progreso St.. Stop 24,Santurce . Pe dro E. Quinones Otero, Master.

A pa r ta do 5251. P ue r ta de T ie r r a 27.S W E D E N

Malnio:G r an d Lo dge "R o sen ko r se t . " A lb i n R o i mer , G r .Mas ter. B ox 3(1. Sk alder vik en, Sw eden.

VENEZUELA Caracas:

A I de n Cha pt e r . V elaz quez, a Mi se r ia 19. A do lf oBlanco A., Master, A parta do de Correos 305.

Latin-American DivisionArmando Font De La Jura, F. R. t'., D eputy Grand Master

Direct ini iuir ies reg arding this division to the Lat in- A merican Div ision, Rosicr ucian Park ,Cali fornia. U. S. A.

T H E R O S IC R U C I A N P R E S S . L T D . '

San Jose.



E a r t h b o u n dIs there a strange, ethereal, mental cord that hinds

the consciousness of those departed from this world

with those that remain? A re souls denied liberation

after transition until they have communicated im

portant messages to their loved ones? Do the expert

ments of the seance room spell trickery and fraud—

or are they the result of earthbound entities seeking

freedom from the confining interests of this world?

Is the human consciousness suspended for an indefi-

nite period between the spiritual and earthly realms?

Is psychic communication, with minds gone on, a

farce or a fact?

Strange HappeningsYou have had it— everyone has . . . that

unexplainable feeling of an invisible pres-

cnce, that someone unseen was near or

standing behind you. You have become

suddenly conscious of your name being

called— and yet no sound was outwa rdly

audible. These and innumerable other

strange experiences cannot be brushed aside

as imagination or fancy. These occurrences

are just as much established ph enomena —

manifestations of natu re and Cosmic law—

as the coming of day and night. In past

times, men and women were willing to

condemn to oblivion the mysteries of self

— the psychic functionings of th eir being—

all because a skeptical and bigoted material

nineteenth-century science scoffed at them.

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