rosicrucian digest, september 1950

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DR. NAJI AL-ASIL

This photograph of Dr. Nafi al-Asil. the Director General of Antiquities ol Iraq, was taken in Ins private office (luring an interview with Mr. Ralph M. Lewis. Imperator of the

A. M. 0 . R. C.. wh ile Mr. Le wis and a party of Rosirrucians were visitin g the Iraqi M useum in Baghdad in 1948.

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stamps.)WHAT IS PSYCHIC POWER?

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THE ART OF MENTAL CREATING

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Vol. XXVIII SEPTEMBER, 1950

Dr. Naji al-Asil (Frontispiece)...............................

Thought of the Month: The Function of a Rosicrucian

Consecration of Talismans

Mysticism and Labor Relations

The Reader's Notebook

The 1950 International Convention

Cathedral Contacts: Problems of Honesty

Transformers .....................................

Sanctum Musings: Sun Worship

As Science Sees It

Is the Bible Infallible?

Real Enemies

Temple Echoes

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ih e

Rosicruc ian

Digest

September 1950

T H E

THOUGHT OF THE MONTH

THE FUNCTION OF A ROSICRUCIAN

h i s t o t LiK. in his renowned E th ic s, sought to definethe nature of good. Hesaid that each thing has

its function. The function is the ideal, that forwhich the thing exists.The perfect ion of a function is its excellence, the

fulfillment or the end which a thingattain s. T he excellence of a fun ction,then, is i ts sum m um bonu m, or. inother words, the highest good of thatthing. Fo r exam ple, a good harpist isone who is an excellent harpist: a goodcarpenter is one who fulfills his function, namely, the skill of his trade.What. then, may be said to be the function of a Rosicrucian ? W h at is the excel lence of that funct ion? W hat , maywe say. constitutes the good Rosierucian? T he fun ction or ideal of a Rosicrucian should be that reason for whichhe became a mem ber. Fu rthe rmo re, itshould be what is always expected of aRosicrucian.

Broadly defined, the Irue function ofa Rosicrucian is the acquisition andthe appl icat ion of knowledge. l ikew ise,whether one is a good Rosicrucian de pend s on th e excell ence of th is func

tion of acquir ing and applying knowledge. This excellence, in turn, dependsupon the knowledge which the Rosicrucian seeks. Th e end to which he ap plies the knowledge is ano ther fa cto rof the excellence of a Rosicrucian.

The knowledge with which Rosicru-cians must be concerned should beuniversal in character . One who continual ly channels his experience alongcertain line^. or in certain fields, orwho always focuses his consciousness

upon certain impressions onlv. cannot be co nsi dere d a good Rosi cru ci an . T he bri ll ia nt empir ic ist, or th e le arned scienlist who acqu ires thro ugh his research

or studies a useful knowledge, may notnecessarily be a worthy Rosicrucian.There is something more required ofhim. Pyth ago ras, the great philosopher,the leader of the mystery school atCroton a; Paracelsus, the physicia n andalchemist ; Michael Faraday, the physicist; Sir Francis Bacon, philosopherand statesman each of these personages gained eminence in the academicand scientific worlds. But their cred itable achievements by which the worldrecognizes them were not the principalreasons for their becoming distinctivein Rosi crucia n annals . Th ere were other factors, other functions, that causedthem to be honored by the brethren ofthe Rosy Cross.

Th<cianthe trinitylories are:other wavteries is:t ransi t ion.

knowledge which the Rosicruseeks must always be related to

of mysteries . Thes e lnys- bir th . life, and death . Anof referring to these mys-

bei ng . m anifestation, an dThe so-called mysteries are

really only aspects of one single nature.They are divisions of the totality of

hu m an experience. In other words, thehuman mind divides its experiencesinto the categories of these three so-called mys teries. T he fact dial we perceive the one as three stresses ihe necessity for us not to limit our search forknowledge to any one of them.

T h i ’ K m n c n a n i l i h v K n o t r v r

The first requisite of a Rosicrucianis to have ihe proper attilude of mind.The Rosicrucian must accept two basic



premises: First , that there is that whichis to be known. Second, there is theknower. Tha t which is to be knownis all-inclusive; it is the Absolute, theultimate, the omniscient—the perfec

tion. Therefore, that which is to beknown is the plethora or the fullnessof all being. Early in his metaphysicalstudies, the Rosicrucian realizes that nothing has real existence until it isknown. Nothing is, except what it isrealized to be. W e are often told in philosophical abstractions, and it is ascientific fact as well, that without theear, there is no sound. Likewise, without the consciousness, the Absolute iswithout form. W e can say that un tila thing is known, it is not; it has no

existence.Man is the knower. It is m an whogives being or the Absolute, its reality by his conceptions. Through m an whohimself is part of the Absolute, theCosmic acquires its self-consciousness,its own realization. W ith the gradual breadth of hum an consciousness, theAbsolute becomes more expansive. Itis not that the human mind actuallyadds anything to the Cosmic substance.That would not be possible. But throughhuman mind the Cosmic substance assumes identity. Its potential manifold

images increase in proportion to thestructure of human knowledge.

For analogy, the nature of a mirroris not the sum of all of the images, allof the reflections which may be seenin it. We canno t say tha t a m irror isa collection of the things which we perceive on its surface. But it is suchimages that cause mirrors to be knownto us as such. These images reveal that

phenom enon by wh ich we iden tify itas a mirror. In like m anne r the hum anmind helps us to appreciate, through

its concepts, that there is such an existence as the Cosmic. The majesty, the beau ty, the harm on y of the Cosmic arereally bom within the mind of man.Man is the knower. Tha t which is self-contained, self-sufficient, as is the Cosmic, has no opposed states or counterconditions; it has no determinative factors. In the Cosmic, there are no suchconditions as large or small, old or new,chaos or order. Th ere is but a one-ness of a being. It is man who in contrasting his consciousness and the variousstates of his mind to the Cosmic, con

ceives from this contrast such qualitiesas beauty, harmony, and others.

M e n t a l E x p l o r a t i o n s

The Rosicrucian comes to realize that

there is nothing which man cannotknow if he sincerely inquires. Thereare no definite mandates established proh ibiting human sc ru tiny of the universe. Theology once thought thatthere were certain limitations beyondwhich man should not go in his search.But there are no limitations which areirreverent. There are no Cosmic powers which attempt to constrain the mindof man. As Holbach, the great Frenchencyclopedist said, Nature tells man toseek light and to search for truth.

In his explorations, man cannotmake a serious mistake in his appraisalof the Cosmic. Now, it is tru e as welook back through the centuries at thevarious concepts that man has hadabout the universe, about being, and hisown nature, that some seem to be erroneous, but these concepts were inaccord with the level of man’s consciousness at tha t time. After all, theessence of the Cosmic assumes variousforms in the molds of the human understanding. As m an thinks, that is existence to him at the moment of his

thought.Like sand, the Cosmic contains with

in itself no permanent impressions butmay be molded into any kind or form.The Cosmic is ever-ready to assumevarious forms, different kinds of reality,when the human consciousness is pre

pa red to perceive and conceive them.Since the Cosmic is potential with allthings, it naturally is plastic, and themind can mold, or adapt this plasticsubstance to its conceptions. The moreextensive the understanding of the

human mind, the more magnificent ap pears the Cosmic design, just as themore extensive the ability and aestheticconception of an artist, the more magnificent become his creations.

The only serious mistake which mancan make is to deny the fullness of hisown nature . This denial is the mystical concept of the old theological doctrine of the original sin. In other words,the original sin, to the Rosicrucian, isman’s denial of his spiritual faculties,his divine powers. He who refuses tounderstand himself is damming his own



The

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September

1950

powers. I t has been tr uly said th atthere are none so blind as those whowill not see.

2Vo M a n I s F r e e

The problem of freedom enters earlyinto the functions of a Rosicrucian. TheRosicrucian learns that no man is actually a free agent. No m an is whollyan arb iter of his own wishes. The Rosicrucian knows that no man can set upideas or concepts which are absolutelyindependent of the inclinations of hisna ture . He who wills as he desiresmakes a choice which he considers free, but he is, in fact, dependent. After all,when we decide to do something, weare only conforming to what we reallyare. Our app aren t victory over our

selves when we say we are assertingour wills is, after all, but the dominanceof one impulse of our nature over another. As a consequence, the Rosicrucian says, if will is the product of theimpulses of our nature, and we aretruly free in the exercise of it, then itis advisable for will to represent not just one aspect of our being. W e wouldmake it represent our spiritual as wellas physical side.

The Rosicrucian understands life to be more th an just an attainm ent to a po int of observation. To the Rosicrucian, life is not merely the climbing toa pinnacle to look down upon a collection of ready-made realities ly ing a t hisfeet. Rut rathe r, to the Rosicrucian, lifeis a span of materialization. Life affords him the opportunity of converting Cosmic intangibilities into realities;or, in other words, life is a theater forCosmic expression. Our bodies and ourminds are the actors on the stage ofthis theater. It is here on this physical

plane th at beauty and the elements ofthe arts and sciences are bom. It is

here also that the heaven of ecstasy isexperienced, and that the hell of torment is fashioned.

During this conscious interval, thelight of the mind, our consciousness, islike light shining into a darkened room.At first, all is dark and formless. Then,with the entrance of the light, thingscome into existence. Th ey have a nature, a reality. It is the same with thelight of the mind which gives orderand form to an otherwise unrealizeduniverse. The hum an mind does even

more; it confers purpose on the Cosmic.Purpose exists nowhere else exceptwithin the inner vision, the idealismof man. Afte r all, the Cosmic has noend in view; the Cosmic is not tryingto perfect itself nor is it aspiring to besomething—it already is. The Cosmic,therefore, is perpetually in a state ofself-sufficiency. M an in his limitedconsciousness conceives purpose; he believes that there is an idealism towardwhich the Cosmic is moving, and inspired by that conception, he endeavorsto emulate it. He thus moves forwardin his own life. To use an illustration,it is like walking toward a star whichwe never reach but, in doing so, wetravel far and we learn much.

The Rosicrucian attitude toward our

mortal, physical, and earthly relationship is an expedient one. Th e Rosicrucian does not deny his material obligations. He is obligated to his family, hisfriends, to his business connections, tosociety in general. Th e Rosicruciandoes not try to escape the world byventuring into a series of vagaries andspeculations. The Rosicrucian does notseek a refuge where his ideals remainsound only because they have not beenexposed to down-to-earth realities.

The Rosicrucian attitude toward this

life may be summarized in these fewwords. We work to live that we may- live to know. By living as long as wecan and as intelligently as we can andwith an open, liberal mind, we glorifythe unknown. W e are then fulfillingthe function of giving the unknownexistence in our own consciousness.

11 a m a n R e s p o n s e s M a t e r i a l i z e

If our daily labors lie within thescope of the trades, the arts, and the sciences, we are indeed fortunate. We

are then given the opportunity ofmanifesting the so-called Cosmic mysteries. W e can then materialize ourhu m an response to the Absolute. Inother words, we are given the opportunity to express in some material formthat harmony of the Cosmic which wesense with in our own nature . We ex

perience, as inspira tions and as idealsand plans, our unity with the Cosmic.Such individuals are really buildinga microcosm, a small universe, which,to them, reflects the macrocosm. In



their creations, in the things they doand build, they believe they see theorder and ha rmo ny of the Cosmic. It islike the artist who tries to catch a sunset on his canvas. No ma tter how per

fect his work, it is not actually whatthe sunset is, but it becomes a symbolof what his eyes see and what his emotions experience. It gives him pleasurein feeling that he has caught part ofthe spirit of the great universe.

The real builder, the real creator, isnot one who merely provides the worldwith strange new devices. Th e worldis already too laden with gadgets, withinnumerable things which keep manfrom himself by compelling him to becontinually devoted to them. The gadg

ets we have today, the baubles we areturning out, figuratively have uponthem a label which reads: “To escapethe responsibilities of life, indulge me!”

The man who is really a builder isthe one who finds gratification in his personal humanitarian impulses. The

real builder finds satisfaction not in thething which he is building, but in itsimpact, the effect it will have, uponsociety—what it will do for mankindgenera lly. He believes, or wants to be

lieve, that his products, or his services,are in some way advancing man towa rd a fulle r living. This fullness oflife he interprets in the spiritual, intellectual, and cultural sense, not only inthe economic sense. Such mechanics,artists, scientists, teachers, are all contributing to the excellence of man, andthis excellence or goodness, as we haveseen, is the knowledge and appreciation of the great unknown.

Those whose daily labors may not bedirectly related to the crafts, arts and

sciences, should, nevertheless, be gratified that their labors provide sustenanceand certain leisure hours as well. During such leisure, the functions of one’s being may attain their excellencethrough such channels of study asAMORC.

\J a tn o u ± UBiL’itf ic la u iS o c ia l W o r k e r

September 6, 1860, Cedarville, Illinois. Jan e Addams. W ith most , thename Addams is synonymous withHull House, Chicago, where for somany years she exercised her rareexecutive skill and

p r a c t i c a l com m onsense. The world aswell as Chicago owesa debt to this womanwho once accepted themunicipal post of Inspector of Streets and

Alleys. R o s i c r u c i a n

September 6, 1766,Eaglesfield, Cumberland, England. JohnDalton—an amateurscientist whose law of proportions contributed greatly to the advancement ofscience. His interest was first intrigued by the atomic theo ry early in his Rosicrucian associations, and his main conclusions were arrived at by his studyof the law of the triangle.

Other September Birthdays

Georges-Louis Leclerc de Buffon Georges Clemenceau Antoine-Nicholas de Condorcet Maria Joseph Marquis de La

Fayette Anton Dvorak Richard March Hoe Alfred Noyes John J. Pershing Giacomo Robusti

S c i e n t i s t

September 22, 1791, Newington, Surrey, England. M ichael Faraday. Theworld of electricity of today traces backto this bookbinder’s apprentice whoseimagination was firea by a subject

about which little ifanything was known.Once he had found hiscourse, he pursued itwith singleness of pu r pose. Such is the pattern of every true life.

N o v e l i s t

September 29, 1547,Alcala de H en ar es ,Spain. Miguel de Cervantes. Obscurity surrounds most of theordinary details con

nected with this man. Controversyswallows up exact knowledge. Still

Don Quixote remains one of the mostintriguing allegories ever written of thelife of man. Its chivalric romancespeaks compellingly to all—the child,the youth, the man.



The

Rosicrucian

Diges t

September

1950

Consecration of TalismansF r a n c i s R o l t - W h e e l e r , Ph. D.

(Author of “Mystic Gleams from the Holy Grail,” “Occult Cosmology,” “Cabbalisme Initiatique,” “Christianisme Esoterique,” and also of numerous articles on occult

theory of which this one is representative.Editor of T he Science Histor y of the Universe, L'As trosophie—Nice, France)

h e s t r a n g e spell of modern science, more spectacular than the Alchemyand Magic of a formertime, objectifies and renders comprehensible manyforms of spiritual activity. The recent work ofthe atomic scientists,

mainly in America and England,

shows how true was the insight—albeitsometimes unconscious—which treasured the Mysteries as sources of InnerPower.

Thus Initiation, whether Osirian,Orphic, Eleusinian, Christian (baptismand then laying on of hands), Alchemical, or Rosicrucian, is now realized tohave been a procedure fully in accordwith the real Cosmic principles and

psychological reflexes now being workedout in our laboratories. The “Ray” ofour Age deals exactly with this sublimation of material knowledge.

In one branch of esoteric work, the preparat ion and consecration of Talismans (upon which I personally havespent some years of research), this

progress of science has been an inestimable boon. On one side, nuclear physics has shown the incredible penetrative force of cosmic waves and otherwaves of radiant energy into thosevortices of force in the magnetic fieldof our world, which we call electrons (and so on to mesons, photons, ideons,etc.). On the other hand , some psy

chologists have claimed that so-calledinert matter, such as the agate andcornelian of Egyptian amulets, canconserve a consecration for untold centuries with so untroubled an influencethat psychometrists, today, can act asreceptors of the force continuouslyemanated . The consecration comparesto magnetic attraction, and thence toradioactive emission.

The writer, after extensive investigation of this branch of phenomena, formany years (awaiting the propitiousmoment for speaking of the matter, inAmerica), has reached certain conclusions and adopted certain methodswhich seem of value. Th is is no t tosay that other methods may not beequally efficacious, but a man does wellto write of what he knows and to tellwh at he himself has done. It is not amatter of dogma, but for a sorting outof traditions, for the establishment ofan empiric basis, for the making of a

long series of experiments, and for thetabulation of results.

S y m b o l » A t t u n e d t o P l an e s

Although the present article is todeal with consecration, a few wordsare necessaiy as to the preparation ofTalismans. The symbolism, the graphs,and the correspondences are separate

branches of the Tal isman ic art.It has been found that paper does not

hold consecration influences for anylength of time, though certain long-



fibre papers made exclusively of flaxor papyrus have some value. Pa rchment is always to be preferred—virgin

pa rchm ent, no t palim psest. Being ofanimal origin, it is receptive to mag

netism. This receptivity is heightenedwhen the parchment is lightly rubbedwith a piece of amber, wrapped inwhite silk. Sheepskin parchment should be used; pigskin parchment (not onthe open market) is employed exclusively in unholy rites.

There is much discussion concerningthe use of metals. Gold, silver, mercury,copper, iron, tin, and lead are the

planeta ry metals and have been muchused (there are five other “zodiacalmetals” ). All of these, however, with

the exception of gold, will oxidize, andthis oxidation (verdigris, tarnish, rust,etc.) produces grave disadvantages. Inthe case of gold, since all actual workmust be done by the hands of the Initiate himself, he must learn to engravewell. The softer the gold (high cara t)the easier it is to work; the harderalloys (18 and even 14 carats) wear be tter , but are more difficult to engrave. I know from experience, thateven 14-carat gold will retain the power given by consecration.

A Talisman may be framed in metaland this is advisable where the parchment is of large size; for this a burnished and heat-polished metal may be used, such as burnished copper- bronze or maillechort (“Britannia m etal” or “German silver”), but this is onlyan adjunc t. Small objects, such asminiature Talismans and protective prayers , are best kept in leather caseswithout metal fittings, since, like parch ment, leather is of animal origin. Several varieties of precious or semipre

cious stones are of talismanic value, butthis is another branch of this subject.

We will suppose then that we aredealing with a properly prepared Talisman, appropriate to the end sought,having been made at a propitious time,and with a chosen combination of sym bols designed to make contact withseveral planes along the lines of therequest of the possessor, for symbols donot all belong to the same plane. TheTalisman has been prepared, designed,drawn, inscribed, and written by the

Initiate-Consecrator himself, using Chi

nese (cuttlefish) ink and a pen reserved for the purpose. The timeshould (if possible) be in harm ony w iththe configuration of the planets at thetime of the demander’s birth. Every

detail should be strictly personal. Thisis the simple routine method of preparation. A so-called Talism an, not personally made and consecrated and notaccompanied by sacred invocations to be used by the possessor, is but acharm.

F i v e S t a g e s

The first stage in the Consecrationof a Talisman is the Purification of theroom (or Temple chamber) whereinthe rite is to take place. It can be

done alone. Let us keep to the simplestmethods. “Th e Banishing Ritual ofthe Pentagram,” known to most occultists, is the most usual form for banishing intrusive astral forms. Incensehelps, for this is a hindrance to grossetheric bodies, but not to subtle ones.(The use of earth, water, ash, andsalt may be omitted, unless the cham bercontains inharmonious influences, suchas may follow the treatment of obsession cases.) This rite is simple anddoes not take more than four or fiveminutes.

The second stage is that of Invocation. (The magnetization of the parchment, rubbing it with a piece of amber,has been done by the operator before

beginning work thereon.) The In itia teshould begin with one of the Invocations to the Threefold Name; thereare several good Hermetic and Gnostic praye rs which are of familiar use. Thismay be followed by a supplicationcouched in the terms of the personalFa ith of the Consecrator. In America

and Europe, such a prayer is likely to be Christian in character , bu t not necessarily so, for the splendor of God is inall His works, and the Spiritual Hierarchies have no man-made creed.

These introductory prayers said, theRite of Invocation should proceed. (Weare giving here a simplified, but efficacious form.) The first Invocationshould be made in the name of the Divine Attribute involved; (the ‘Schema’amphorasch or ‘Seventy-two Names ofGod’ affords a good classification);

then follows the Invocation to the the-



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Dig est

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1950

ophany, angelic being, spirit or genius,in correspondence to the Talisman.This Name often is inscribed thereon.

The third stage is that of Consecration. The Higher Forces having been

involved, their aid and blessing may be asked. The form varies little in thedifferent rituals in use, being basedon the universal fact of the Divine Immanence. It may be compared to theTheurgical Mystery attaching to theWords of Consecration in the Mass,Holy Communion, or the Lord’s Sup

per. The essential po int is the ensouling of the Talisman with the DivinePower. The inten sity of feeling in theConsecrator affords the channel ofentry.

The fourth stage is that of Intention. A Talisman should always (savewhere actually not possible) be consecrated in the name of its future possessor. This is a fundam ental in theceremonial magic of the Talismanicart. The name of the possessor hasonomantic power, and it is a truismthat the linking of Divine and Theo-

ph an ic names with th e nam e of the possessor establishes contact. This is aform of the ancient “Identificationwith the God-form,” especially Egyptian, but widely used in the Mystery

Schools. W ith this must be intim atelyassociated the “Intention” of the Talisman, whether it be for an increase ofmental powers, for friends, for goodfortune, for protection against malevolent forces, for happiness, for health,

and so forth. The principle links theDivine to the operative planes, to thenatural forces.

The fifth stage is that of Radiation. For this it is necessary to summon

(rather than to invoke) the spiritualhosts acting under the Hierarchy thathas been invoked. (The writer uses thehierarchical classifications of Dionysiusthe Areopagite; the Sephirotic powerson the Cabbalistic Tree of Life; andthe Aristarchies and Psycharchies in his“Jour de Brahm ” Volume II) . Theseministrants, obedient to the Great Spiritof the Talisman, give radiation-forceto the Talisman itself.

The Rite may close with any of thePrayers for Spiritual Peace (the ancient“Norwich Peace” is as fine as any),with the specification that this Talisman shall bring peace and harmony toits possessor and to all who come withinits influence.

This very brief article on the consecration of Talismans may serve as a

pract ical indication of the natu re ofthe work and will suffice for any Initiate or Seeker who is more or less familiar w ith this line of procedure. Sucha rite, even so simply told and with anentire absence of decorative detail, hasa long tradition behind it, and is, in

short, a brief compendium of one branch of occult theory. It has beenthought better to give the actual working practice, rather than to explain themarvels of the mystical and magical

principles involved.

V A V

Philosophy is an intelligent approach to life.—Validivar.

FOR THE HIERARCHY MEMBERS

Those who have attained to the Hierarchy and who understand the purpose and importance of the special Meditation Periods are invited to participate with the Im- perators of America and Europe upon the next two such occasions.

October 19, 1950, 8:00 p. m., Pacific Standard Time.

January 18, 1951 8:00 p.m., Pacific Standard Time.

Kindly mark these dates upon your calendar and arrange to be “with us.” In reporting to the Imperator, please give your exact degree and key number.



Mysticism and Labor Relations By W a l t e r J. A l b e r s h e i m , F.R.C., Sc.D

h i s discussion of labor relations may antagonizemystics and cynics alike.The mystics may ask:Why disturb our spirituala s p i r a t i o n s w i t h t h esquabbles of the market place? The others: W hatdo you dreamers know

about the hard facts of industrial strife?Mystical students should realize that

although their aim is peace and harmony, this goal cannot be attained by

occasional hours of meditation alone;the fruits of meditation must be ap

plied to everyday life. And who amongus doubts that labor relations are sorelyin need of harmonization?

As to the hardheaded realists, theymust judge for themselves whether themystical viewpoint presented in theselines can help to solve labor problems.Even if it is granted that the mysticalviewpoint, or principle, may be appliedto labor relations, the realists are justified in asking: Whose mystical view

point? For mysticism is by its natu re a personal experience; and, although different mystics may see various facetsof the One Truth, no two of them seeexactly alike. Since in this field everyone speaks for himself alone, I, too,as any other student, must outline andapply my personal views:

To me, the Cosmos is one living,conscious, and in spite of all strife andsuffering, a harmonious Organism.Every entity or “monad” within it,whether living or dead, according to

common usage of the words, is a sub

ordinate organism, striving toward itsown harmony and perfection.

The monads rank in complexity fromelectrons, atoms, molecules, crystals,organic cells, to plants, animals andsuperindiv idual groups. Entities of thesame type may grow in bulk and material power by mere aggregation; butan increase in rank and in level ofconsciousness results only from thecombination of different types, of polaropposites, into a higher organic unit.The recognition of composite structures,

as higher organisms, may be called the organic viewpoint. I fu rther believethat Man was given the privilege,through intuition born of love, to identify his own Self with that of fellowcreatures, with that of superpersonalentities, and ultimately with the DivineSpirit of the Universe Itself. This m ystical extension of consciousness finds its practical application by enabling M anto do justice to himself and to theworld in which he has his being.

This, then, is the personal mystical

viewpoint which shall be apphed tovarious aspects of labor relations.

Let us start with the relationship between the individual laborer and hisemployer. According to some followersof misunderstood Darwinism, the relation is inherently antagonistic; a fightof all against all. The worker fights toobtain a maximum of pay for a minimum of work; the employer wantsmore work for less pay. The w orkermust fight the competition of all otherworkers; the employer competes with

all other employers in the same field of



industry . Those of us who are not incurable pessimists know that this picture is incomplete and onesided. Wehave seen cases where peace andfriendship exist between worker andemployer, between servant and master.We know that even in the animal kingdom the fight for survival is not theonly driving force. Anim al instinctsinclude family love and communityspirit of such strength tha t anim als willlay down their lives for their youngand for their hive or herd.

We may better understand the possibility of harmonious group relations

by rais ing our view point from individuals to the group level, in accordancewith the mystical tenets outlined above.

T h e R i g h t S i d e

The first type of groups that come tomind when thinking of labor relations,are the unions—embodiments of theslogan: “In Union is Streng th.” Streng ththey offer indeed. No longer is the individual worker an unequal match fora powerful employer, subject to arbitrary dismissal and replacement by acheaper substitute. The Unions havewon for their members not only higherwages and shorter hours but safer working conditions, pensions, arbitration of

grievances, and other improvements.But are they an unmitigated blessing?The complete answer to the labor problem, even from labor’s point of view?Let us list some of the complaintsmade against them.

It has been claimed that unions de pr ive the worker of his freedom morethoroughly than did the employer—that he cannot even join some unionswithou t paying high tribute. Yet hemust join to obtain a job; and in slacktimes he must, in addition, be “on the

right side” of the union boss who allotsthe work. No matter how much he andhis family need the work, he must strikeat the union’s behest with the barestsemblance of a vote—sometimes for

polit ical reasons unre la ted to real gr ievances. W hen he does work, he is told

j how much he may produce; personal. . industry and good workm anship are

Ros icrucian discouraged by pay scales based on Digest seniority rath er than merit.

September W ithou t attem pting to take sides in1950 these conflicting claims, we m ay point

out again that the mystical and naturalway to harmonious group life is notmere mass aggregation but a synthesisof opposing elements into a higher organism. App lying this princip le to laborrelations, let us regard an entire industrial “plant” or “corporation,” with itsopposing forces of capital, managementand labor, as a single living organism!

“A nice analogy,” our realist willsay, “but absurd if taken literally!”As proof of absurdity he may remindus that one and the same person may be on the board of directors of severalcorporations, so that several separateliving bodies would have to share onemem ber. True enough. Even a simpleworker may be a member of manyoverlapping organizations, such as hisfirm, his union, his political party, fraternal order, and church.

To mystics this seeming paradox im plies no contradictions. The illusionlies in the separateness, not in the unityof overlapping entities. The grea t mystic and organizer, St. Paul, wrote: Yeare the Body of Christ, and Membersin particu lar. Ano ther famous mystic,Plotinus, said of spiritual beings: Eachis there All and All is each; and all, being everyw here, penetrate one another.

But, whether analogy or literal truth,let us apply the organic viewpoint toan industrial company. According toa commonplace cliche, capital providesthe lifeblood and nourishment of our“plan t.” M anu al labor is the muscle;the office force, the nervous system.Engineers and executives supply the

bra in , and sales and advertising de partm en ts , the mouthpiece. Where,then, does management come in, apartfrom the brain function attributed tothe executives? It embodies the Life

Force, the “Will-to-Live.”Without carrying the game of anal

ogies too far, we may draw some conclusions from the organic viewpoint:

No liv ing organism thrives unless thereis health in all its organs. Just as muscular idiots and brainy weaklings areequally unfit for life, an industrial organization must strike a reasonable balance between the manual and the white-collar workers. Tha t goes not only fortheir numbers but also for their pay,

because as cells of the body organs, the



individual workers must be nourishedaccording to their needs.

M u n c ie s V e r s u s I I r a in s

At present, the pressure of well- organized manual workers is much stronger than that of brain workers ,and the path of least resistance hasled to a situation where a graduateengineer, after four or more years ofintensive and costly study, may receiveless pay than the untrained helpers hesupervises. For this unbalance, unionorganizers have the ready answer:“Serves them right; W hy don’t they join our union or form one of thei rown?” And they may be right at that.But in the meantime, while individual

istic brain workers shrink from the leveling influence of unions, the trueinterest of the corporation demandsthat some balance be maintained. One possible safeguard agains t one-sidedunion pressure would be a bylaw to theeffect that all employee groups mustshare proportionally the pay raises and

benefits granted to an y one of them.

Our hard-boiled realists in management will laugh off such suggestions asa waste of company funds, on thegrounds that through loyalty, inertia

and fear, white-collar workers stickeven to underpaid jobs. Th ere is sometruth in that, although even vice-

presidents have been know n to switchallegiance for higher rank or pay; andhighbrow research organizations havesuffered mass resignations of specialistswho found more satisfying work elsewhere. However, unwillingness to quitand even loyalty alone does not make a bra in worker productive. F,very mysticand every creative worker knows thatcreativeness depends on emotional as

much as on intellectual factors. If a bra in worker worries and frets abouthis financial inability to send his children through college, his higher faculties become paralyzed and his productivity drops out of all proportion tothe amount of salary saved.

Progressive management recognizesthe advantage of a feeling of securityamong employees and, not withoutsome prodding by the unions, promotesit by pension plans, and by provisionsfor disability, sickness, and death. Some

farsighted concerns have introduced

systems of profit sharing. Workers orworker groups may become stockholdersfor the duration of employment, or receive a bonus dependent on companyearnings. However, company spirit is

not based on financial benefits alone but also on tru st . Therefore, management should welcome rather than fightunion requests for open books and laborrepresentation at board meetings. Bysharing the company’s problems theworkers are educated to think as mem bers of the group organism. Theirgroup thinking will make the firm moresuccessful and more adaptable to economic changes.

However, this intelligent cooperationfails if the initiative of individual work

ers is crushed bv union regimentation.That brings us back to the objectionsraised against some present-day unions.Unions, too, should function as livingorganisms, for the common benefit andnot for political ends or racketeer bosses. Union ized groups working in anindustrial firm must feel and act asmembers of that corporate organismas well as of the ir union. They are asimportant as is the management andas responsible for the well-being of the

plant that feeds and includes them all.

If unions betray their trust, for instance, by condoning or not preventinga wildcat strike of their members inviolation of agreements, they should beheld financially liable.

But liability belongs to the vocabulary of coercion and of the fight forsurvival. As mystics, we prefer tothink in terms of volunta ry cooperation.If union groups are treated as partners

by an en lightened managem ent, theyin turn will help to strengthen the joint enterprise. They will find it totheir own advantage to permit incentive

pay: honest piecework rates accordingto quantity of work, and individualgradation of work according to quality,especially among professional workers.Admittedly, individualized pay ratesdo not fit easily into collective contracts. But with mu tual trust they can be achieved. Minim um, average, andmaximum rates for each classificationmay be stipulated, and the individual’srating adjusted by consensus betweenthe management and either the uniondelegates or a poll of the workers

themselves.



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1950

O n e O r g a n i c B o d y

The above shows how the organicviewpoint may improve labor relationswith in each “plan t.” But a plant doesnot live alone; it is surrounded bycompeting organizations. From the m a

terialistic standpoint the entire plant,whether viewed as a group or a singleentity, is involved in the same oldfight for survival, except on a largerscale. This group fight, too, affects laborrelations.

Like individual workers, collectiveenterprises can and do band togetherto combat external pressure. They mayform cartels, trusts, and secret agreements in restraint of trade amongthemselves and even with suppliers andcustomers. Such measures work for a

time, but they bring on a reaction. Antitrust laws, double-crossing members,and a decline of trust-ridden industries

bring failure to unethical combinations.Our economic system suffers from thisdestructive selfishness on the industrylevel which cannot be cured by preachments nor by legislation alone. Thecure may be found in a further extension of group consciousness to the

point where en tire industries, an d evenentire communities and nations arerecognized and fe lt as one living organism, as our “body politic.”

In this organism all members must perform a usefu l function; otherwisethey atrophy or become a cancer, thatruins the whole body and itself. A p lantmanagement imbued with this higherorganic viewpoint seeks success not byfighting competition but by enhancingits own usefulness. It shares profitsthree ways, with capital, labor, and

customer, and thus secures good will.Application of the organic viewpoint

to entire industrial communities affectsindividua l worker relations. In living bodies, individual atoms are free ly interchanged between the most remote

organs. Workers should have the samefreedom. At present, even the mostliberal private pension plans tend tochain workers to their jobs, for if theyquit they will lose all pension rights.If separate firms are recognized asmembers of one economic body, an em ployee who tran sfer s to an other firmwithout breach of trust, should carryover to the new employer’s pensionfund the equity acquired in the priorfirm. A modera te loss of seniority maycompensate for the employer’s expensein training new employees, althoughin the long run, the employing firmsmay gain by cross fertilization of ideas.

We might extend the scope of thisanalysis to humanity as a whole. Thenations of the world, like industrialfirms and individual workers, have a

bet te r chance to survive and prosper by unitin g into one organic body ofMankind, than by banding togetherinto rival fighting gangs. But sym

pathet ic readers m ay well elaborate forthemselves the ramifications of the Organic Viewpoint. The purpose of this

article is achieved if a few among the“hardheaded realists” admit to themselves:

Mysticism is applicable to labor relations and it offers solutions which yielda better return in terms of happiness,and even of dollars and cents, than doesthe anarchy created by cynicism and bl ind greed.

CANADIAN LODGES WILL BE HOSTS

The Vancouver Lodge and the Victoria Lodge are planning a Pacific Northwest

Rally to be held at Vancouver, September 22, 23, and 24. Among the outstanding

features are the First and the Ninth Degree initiations to eligible members, the new

film Egypt, the Eternal, and the Pyramid Building ceremony scheduled for Sunday,

September 24, in Stanley Park.

For hotel reservations and copy of the program, write to the Secretary of the Van

couver Lodge, 878 Hornby St., Vancouver, B. C.



The Reader’s

NotebookBy

J o e l D i sh e r , F. R. C.

Literary Research

Department

Opinions expressed are the writer’s own. In no way are they to be understood as AMORC’s endorsement or recommendation of books quoted or mentioned; nor do they

constitute an official judgment.

n 1870, w hen Samuel Butler was thirty-four, hemet in Venice an elderlywoman who said to himin parting, “And now,Monsieur, you are goingto create .” Butler wrote:“This sank into me and

pained me; for I knew Ihad done nothing as yet, nor had I anydefinite notion of what I wanted to do.All was vague aspiration, admiration,and despair; . . . still, I went homeresolved to do at any rate something in literature, if not in painting. So I began tinker ing up the old magazinearticles I had written in New Zealand,and they strung themselves together into Ere w h o n ”

The book, published anonymouslyin 1872, G. D. H. Cole calls “not astory, with some philosophical quirksand observations thrown in: it is aseries of humorously expressed moral

and social judgments with a story builtround them .” The “m oral and social judgmen ts” were m ainly the old mag azine articles Butler had written in NewZealand as first statements of themesfrom which he never departed—theGrundyism of Victorian England,church doctrine and religious practice,education, Darwin’s theory.

Around these, he built his tale ofstumbling onto the kingdom of Ere-whon, “Over the Range,” while lookingfor a new site for a better sheep run

in Canterbury, provincial district of New Zealand. The strange an d colorful New Zealand scene provided justthe locale for what Cole calls Butler’s“Victorian England back to front” society. The themes about which hismind kept perpetually turning werethe ones he fathered upon the Erewhon-ians. His hum or was mordant, splenetic; but the moils, real or imaginary, inwhich he spent his life sometimes madehis humor a little less effective thanit would otherwise have been.

Erew hon achieved success with theEnglish-reading public—success largelydue, it must be admitted, to the factthat The Coming Race. a novel of Uto

pian character published anonymou slythe year before, more or less preparedthe way for it. “I do not doubt,” Butler wrote, “that Erewhon owed its success in great measure to its having ap

peared anonym ously. . . . The reviewersdid not know but what the book might

have been written by a somebody whomit might not turn out well to have cutup and whom it might turn out very-well to have praised.” He was referring to Sir Edward Bulwer-Lytton,whose authorship of The Coming Race becam e kn ow n at the tim e of his deathin 1873. Shortly thereafter, Butler announced his authorship of Erewhon, then in its third edition of a thousandcopies. Imm edia tely, its sales droppednine ty percent! W hat Mrs. Grun dywas willing to tolerate from a Some-



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1950

body, she was ev idently in no wayready to put up with from a Nobody!

The satire of Erewhon has prettymuch received its due from critics andreviewers. As a picture of a nightm arish sort of Utopia, it has been subjectedto minute examination—but the resultis none too satisfying. It was not aUtopia, for I doubt whether Butlercould have conceived one. His mindworked always in inverse fashion. Hewas never at his best in being for something but in being against something. It was not for him to be a builder. He could only direct the demolition crew to clear the ground of uselessand encumbering structures. He wasafflicted, too, with a kind of mentalmyopia which threw everything a bit

out of focus. It m ay be that he madeof his affliction an art. but the habitof inverted thinking did result in distortion, no matter how amusing.

He may have wanted to write abouta Utopia; certainly he was looking forone—but he could neither conceive oneoutright nor recognize any existing ap

proximation to it. This aspect of Butlerand his Erewhon has been but littledealt with; yet it may open the way tosomething of more positive value thananything yet said on the subject—and

that without in any way detractingfrom the essential satirist and socialcritic that he was.

The years 1859-1864 Butler spent asa successful sheep farmer in the newly-opened province of Canterbury, NewZealand. Th at such firsthand knowledge of the Maori people impressedhim is shown by the fact that manyErewhonian customs are merely distortions of Maori culture.

The character of the Victorian mind,as well as the fact that the Canterbury

settlement was a Church of England project, made it impossible th at anyone (much less Butler himself who hadno ethnological bent) should give serious attention to a primitive culturewith the expectation of finding anything in it of use to civilization. Tremendous and exciting ideas of soundvalue in the fields of science, religion,social relationships, and the arts layimmediately at hand if Butler couldonly have opened his eyes sympathetically to them.

But he was too full of himself, too busy wrestling contra mundu m (sym bolized by his fa th er who was to himcompounded of all the vicious virtuesof respectability, the proper thing, theright people, the true religion, etc., etc.).

It was an exaggerated Oedipus complexwhich embraced the whole pantheonof gods worshipped in England, that isto say Everywhere, which by inversionof letters he reduced to Erewhon—

Nowhere.The Maori society, therefore, could

not be other than incomprehensible tohim and could only suggest the willful

pe rversi ty of pr im itive peoples. Itcould only be something upon whichthe missionary effort of the Church ofRespectability could be expended.

So first, there was the article called“Darwin Among the Machines”—inwhich he “proved” machines dangerousthings to be discarded lest they sup

pla nt man by developing a new kindof consciousness. It was logic reductio ad absurdum , but it was clever andwas one of the things later refurbishedfor Erewhon. Then came “The MusicalBanks,” mainly a satire on the church.Here again, it is likely Maori religious

practices and personal reminiscence ofreligion in England were mixed ill-assortedly.

“An Erewhonian Trial,” where aman is treated as a criminal for hisoffense of contracting pulmonary consumption, is an admixture of Maorihealth culture and a newspaper account of a criminal trial. He had merely to change purging to flogging , andquarantine to imprisonment , to makethe matter plausible in the implausiblesociety of Erewhon. The same is truein “The W orld of the Unborn.” And,of course, “the straighteners” of Erewhon, those doctors of the mind, were

exaggerations of the Maori tohunga —Hawaiian, Kahuna —native experts whowere specially tra ined in the psychologyof individual social adjustments.

The Colleges of Unreason, teachingonly hypothetical languages, are moreeasily connected with the impracticalcharacter of instruction in the publicschools and universities at home thanwith the Maori. “W e like progress,”he has one of his Erewhonian Professorsof Unreason say, “but it must commend itself to the common sense of the



eople.” His own comment was “Per-aps, after all, it is better for a country

that its seats of learning should domore to suppress mental growth thanto encourage it. . . . It is essential that

by fa r the greater part of w hat is saidor done in the world should be soephemeral as to take itself away quickly; it should keep good for twenty-four hours, or even twice as long, butit should not be good enough a weekhence to prevent people from going onto something else.”

There was enough material at handin New Zealand in the Maori cultureto have given Butler the vision andground plan of a real Utopia if hecould have torn himself away from his

Handel, his painting, and his shadow- boxing with Darwin and Mrs. Gru ndy

long enough to have discovered it. And,never believe that Utopia is the concernof only idle dreamers. W ithou t visionof the ideal, the people perish, said theProphet. W here would St. John have

been on his lone ly and barren isle ofPatmos without it? And how muchdifferently have we lived because ofJohn’s vision?

Butler was, however, not a visionary,not a Plato, a Sir Thomas More, a SirEdward Bulwer-Lytton, not a mysticeven. He was only a w itty and disgruntled m an, fum ing at circumstanceshe recognized as imperfect yet knewnot how to change. If he had on ly hadeyes to see, what a difference it wouldhave made to him—but, then, there

would have been no Erewhon, and thatwere a pity, too.

GRAND COUNCILORS OF A. M. O. R. C.

Officers elected to serve as councilors of the Grand Lodge may be contacted in ) their respective territories, concerning the welfare of the Order. Matters pertaining j

\ to the teachings, however, should be directed to the Grand Lodge in San Jose, California. (

) At the 1950 convention the following men were elected to the Grand Council of the j | Order, for the term ending with the annual convention of 1951: |

| North Atlantic States Mr. Joseph Weed ) 350 Madison Avenue, New York City, New York

* South Atlantic States Mr. William V. Whittington4700 Connecticut Ave., N. W., Washington, D. C.

l Midwestern States Mr. James French1610 Stevens Ave., Minneapolis, Minnesota

i Southwestern States Mr. Camp EzellP. O. Box 366, Beeville, Texas

1 New England States Mr. Robert Wentworth j132 Russell Street, W., Peabody, Massachusetts 1

I Great Lakes Area Harry L. Gubbins | 6212 Westwood Avenue, Detroit, Michigan

( Pacific Northwest States J. Leslie Williams | 3282 West 27th Ave., Vancouver. B. C., Canada |

j Eastern and I Midwestern Canada Mr. Frederick P. Robinson , 208 Avenue Bldg., Winnipeg, Manitoba, Canada \

) South and ( Central America

Dr. G. A. Pardo ]Apartado 143, Caracas, Venezuela (

ATTENTION!A new item for the binding of copies of the Rosicrucian Digest has been added to

Student Supplies. This binder was designed after numerous requests and a definite need by our readers. For more details, please note complete description on INSIDE FRONT COVER of this issue.



The 1950 International Convention

The

Rosicrucian

Diges t

September

1950

By R u t h F a r r e r , Convention Secretary

t h r i l l e a c h evening, profitable days, an d themaking of happy memories! In words like thesethe attending membersdescribed the ann ual Convention of Rosicrucians,he ld July 9-14, a tRosicrucian Park, San

Jose, California.

Following a short organ concert byFrater Iru Price, of San Jose, the tem

porary ch airm an , James French , ofMinneapolis, Minnesota, grand councilor for AMORC in the North Central

States, officially opened the Convention. He then introduced the Impera-tor, Ralph M. Lewis, who addressed theassembly on “The Function of a Rosicrucian .” The text of his discourse may

be found in th is issue of the Digest.

Frater J. Leslie Williams, of Vancouver, British Columbia, Canada, andgeneral representative for the Order inthe Pacific Northwest, was then introduced as perman ent chairman. FraterArthur Piepenbrink, of Chicago, amember of the 1950 Rose-Croix Uni

versity staff, was presented as deputychairman. The Order’s representativein the Southwestern Area, Frater JamesBlaydes, of Dallas, Texas, was introduced as sergeant at arms.

The governing body of the Rosicrucian Order, the Board of Directors, wasthen presented: Mrs. H. Spencer Lewis,

president of Rose-Croix Therapeu ticResearch Institute; Mrs. Ralph M.Lewis; Cecil A. Poole, supreme secretary, and Fra ter J. A. Calcano. As Director of the Latin-American Division

of the Order, Frater Calcano welcomedin the Spanish language the many delegates from the southern hemisphere. Thethree Grand Lodge officers were thenintroduced: Rodman R. Clayson, grandmaster; Harvey Miles, grand secretary;and James R. Whitcomb, grand treasurer. Each of the latter greeted thevisiting members most warmly, assuring them of every service during theirstay. Retu rning to the platform, theSupreme Secretaiy commented on theOrder’s part in bridging the prevalentwave of nationalism and world-wide

rejudices; he spoke of the part played

y the Order, here and abroad, in educating men to think clearly and tomeet together constructively regardlessof their differences.

The theme of world brotherhood wasdramatically brought home to the Convention audience through a remarkableseries of verbal greetings from officersof the Order residing in foreign lands.The stirring national anthem of GreatBritain introduced Raymund Andrea,grand m aster of Great Britain. As acolored slide revealed his personality

upon the AMORC screen in FrancisBacon Auditorium, his words of greeting were heard by means of a tape-recording. Seeing and hearing our English representative indeed stirred theemotions of all present.

The rousing anthem of France, La Marseillaise preceded the greeting ofMile. Jeanne Guesdon, the efficientgrand secretary of AMORC, France;she was pictured holding a bouquet offlowers in her own garden in the suburbs of Paris; she spoke in English,



French, and Spanish. In similar m anner, Arthur Sundstrup, grand masterof the Jurisdiction of Denmark and Norway, greeted the members here, the photograpn of this devoted w’orker re

maining on the screen throughout hisshort talk.The Rangitoto Maori Choir from

distant New Zealand introduced Soror E. M. Wood, master of the AucklandChapter; h er w7ords and smile gave deepmeaning to the far-flung nature of ourBeloved Order.

The Sao Paulo Chapter was introduced by the Brazilian national hymn.The Master greeted the Convention inSpanish. Th e familiar face of G. A.Pardo, grand councilor for the South

and Central American countries, nextappeared on the screen to accompany agracious welcome. A Mexican marimbaorchestra preceded the Spanish-spokenwelcome of Ruperto Betancourt, pastmaster of Quetzalcoatl Lodge, MexicoCity.

Other equally thrilling greetingswere received from Albin Roimer,grand master of Sweden; Jan Coops,grand master of the Netherlands; andS. C. Saad, grand master of AmenhotepLodge, Cairo, Egypt. Unfo rtunately ,

these arrived too late for re-recording.However, plans are imder way fortheir use some time in the comingyear.

Written greetings to the Conventioncame from Frater Victorius, grandmaster of the Order in Germany; fromSoror M. C. Zeydel, grand-master general of the Indonesian Grand Lodge;from Orlando Perrotta, grand master ofItaly; and from Sydney, New SouthWales.

D a i l y O p p o r t u n i t i e s

Special class instruction groups metin the Supreme Temple and in FrancisBacon Auditorium each day. Duringthese meetings, able representatives ofthe Departmen t of Instruction addressedthe members and discussed questions.Each such instruction period was devoted to the students in certain degrees,and in some classes, a number of themembers participated in actual experiments. Similar practical classes wereconducted in the Spanish language by

Frater J. A. Calcano.

Taking advantage of the opportunityto actually see documents and lettersauthenticating the Rosicrucian Order,AMORC, in America and its relationto the FUDOSI, members congregated

at various times during the week in theRosicrucian Research Library. This dis play was presented by Frate r Joel Dish-er, of the Literary Research Department. In similar manner, throughoutthe week, the members were privilegedto view rare books, ordinarily kept inthe archives of the Order and seldomavailable in public libraries; thesevolumes, some delicate with age, included works by Sir Walter Raleigh,Sir Francis Bacon, Michael Maier, andRobert Fludd.

Num erous science demonstrationswere given in the Rose-Croix University building, thus enabling everyoneto see them. By means of special ap paratus, the principles of color andlight were illustrated together withtheir use in demonstrating the manifestation of the human aura.

The traditional and inspiring Convocations of the Order were repeatedthroughout the week so that all mightattend. One such ritual was presentedin the Spanish language by special

ritualistic officers.S c i e n c e F e a t u r e s

That the teachings of the Order aresecurely anchored between the extremesof the spiritual and the material wasclearly shown to all those who attendedthis year . The new Rosicrucian Science Museum and Planetarium, a development from the old planetarium,constructed by the late Imperator, Dr.H. Spencer Lewis, many years ago,served to swell the reasonable pride of

all Rosicrucians. In this fam iliardomed-building in Rosicrucian Park,the Science Museum provides bothmembers and nonmembers alike withthe opportunity to see various exhibitsdealing with the physical sciences andoperated by the onlookers themselves.

One of the more popular exhibits wasthe model of a longitudinal w'ave; demonstrating some of the qualities ofsound, this exhibit presented a numberof magnetic rods, suspended, pendulumfashion, from an overhead support.

The pendulums all have the same peri-



The

Rosicrucian

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September

1950

od of swing, or vibration, thus beingin resonance. W hen the leftmost pen dulum is set into vibration by a push button, its vibrat ion is tran sferred progressively to the other pendulums. TheConvention visitors (as will the future

guests of the Science Museum) thuswitnessed a slow-motion display of alongitudinal wave of sound in air. Thelower tips of the pendulums are imagined to represent individual moleculesof air.

Directed by Frater Lester L. Libby, physicist an d electrical engineer , theScience Museum will increase the num be r of its presen t exhib its—exhibitswhich are arranged in order accordingto the spectrum of energy, that is, a progression of phenom ena of the lowervibratory rates upward in the scale of

manifestation. Rosicrucians are justifiably proud in the fact that this is thefirst museum of the physical sciences to be established on the Pacific Coast.It is to be noted that throughout theConvention the members enjoyed the“Theatre of the Sky,” which is anintegral part of the Science Museumand devoted to the promulgation ofknowledge of astronomy and its relation to man. The new planetarium , or“Theatre of the Sky,” replaces the nowworn-out mechanism personally built by Dr. Lewis. Th e visitors were high ly

pleased with the extension and improvement which constitutes the RosicrucianScience Museum.

On Monday evening, everybody hadthe opportunity to see and hear thespecial, combined science demonstrations presented in Francis Bacon Auditorium by Frater Lester L. Libby, Director of the AMORC Technical De pa rtmen t. Efficiently and dram atically ,through the use of carefully preparedequipment, he lectured on the integral parts of the Cosmic keyboard of vibrations. Magnetic pendulums on thestage served to illustrate the interchange of potential and kinetic energy,resonance and attunement. Water-trough equipment aided in demonstrating the nature of sound, radio, heatand light waves.

Discussing sound waves, Frater Libbyillustrated the vibratory characteristicsof sound by means of tuning forks,audio-oscillator, and music. The sub jective color disk, such as used in Gen

eral Electric demonstrations, showed,through its aspect when whirling, howthe eye m ay be deceived. W ithoutdoubt, the dramatic climax of the evening was the introduction of theAMORC Electronic Sound-to-Color

Converter, a unit constructed in thelaboratories and workshops at Rosicrucian Park, which produces various colors in harmony with sounds as theyare presented to it. Speaking of theassociative effects of particular soundfrequencies and colors on certa in regionsof the sympathetic nervous system,and the octave relationship, FraterLibby introduced the first showing ofthis sound-to-color converter. The spoken word, the singing voice, musicalinstruments, and finally orchestrations,were accurately and beautifully inter

preted as color before a fascinatedaudience.

T h e A r t s

It is not unusual to find gifted artistsamong Rosicrucian groups. On M onday afternoon, several recordings ofthe music of Alan Hovhaness, notedRosicrucian composer, were played toan assembly in Francis Bacon Auditorium. As a prelude to the evening program, the talented young tenor, FraterChurchill Jackson, of San Jose, sangseveral numbers, including Aria by the

Comte de Saint-Germain. ColombeFelice Miles, daughter of the grandsecretary, performed very ably at the piano, preceding the evening events ofTuesday and Wednesday.

To begin the Thursday evening program, Frater James H. Rigby, baritone,of San Jose, sang two songs, accom

panied by Soror Rigby. During thecourse of the traditional banquet onFriday evening, Soror Sylvia Swearerand Frater Carlos Parker, of San Jose,gave an exhibition waltz which washighly applauded.

On Thursday afternoon, an informal period of entertainment was given inFrancis Bacon Auditorium by severalvisiting and local artists, including anorgan number by Frater Iru Price, ofSan Jose; a series of costume dances byColombe Arlin Drake; a vocal duet byFrater and Soror Ernest Detwiller, of

New Westm inste r, British Columbia; agroup of English folk songs in costume,

(Continued on Page 303)



The “Cathedral of the Soul” is a Cosmic meeting place for all minds of the most highly developed and spiritually advanced members and workers of the Rosicrucian fraternity. It is the focal point of Cosmic radiations and thought waves from which radiate vibrations of health, peace, happiness, and inner awakening. Various periods of the day are set aside when many thousands of minds are attuned with the Cathedral of the Soul, and others attuning with the Cathedral at the time will receive the benefit of the vibrations. Those who are not members of the organization may share in the unusual benefits as well as those who are members. The book called Liber 777 describes the periods for various contacts with the Cathedral. Copies will be sent to persons who are 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 postage stamps. (Please state whether member or not—this is important.)

PROBLEMS OF HONESTY

t t h e first thought itmight seem that no problem could exist in relationship to honesty. Onsecond thought, we mightconclude that if problemsof honesty did exist, they

would be those having todo with social relation

ships. However, outside the realm ofthe moral problem, there is also the psychological one which has to do withman’s attitudes or his general over-all behavior. It is acknowledged th at, ifsociety is to function for any purpose,honesty mu st exist. This considerationhas to do with m oral living. If menas a unit will not honestly get alongin the world, if the problem of honestyis such that each individual will not

attempt to practice it, it becomes neces

sary to enforce a degree of honesty bylegislation.

Laws and regulations have, therefore, been established in hum an society andare made effective through various enforcement agencies. The idea is thathonesty in society is a fundamental

basis upon which individuals can function harmoniously as a group. If thevarious members of society deviatefrom honest conduct, then the functionof society is impaired and the enforcement of regulations must be made effective. Every individual would, to adegree, suffer the results of deviationsfrom the practice of honesty by othermembers of society, as well as byhimself.

Outside the realm of the moral andsocial viewpoints regarding honesty,

there is a deeper meaning which re-



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lates itself to the individual, to his attitudes, as well as his habits amongothers. If an individual is going to putinto effect and honestly exemplify idealsto which he has subscribed, the honesty

becomes evident in the practice of the

attainment of these ideals; it aids theindividual as well in establishing thestandards of living and behavior.

These ideals may be private in thatthey are related to the most intimate part of consciousness. Once th ey areestablished and proved by experienceto be worth while and of use to theindividual, there are times when onemust decide to what extent they must

be upheld. Honesty to ideals meansthat one’s behavior and thinking willat all times exemplify the existence

of these ideals. If one believes in im mortality, for example, and has subscribed to the ideal that a higher intelligence has ordained the purpose oflife and its ultimate achievementsthrough immortality, then an individual wath such ideals will constantly liveas if eternity is an existent conditionnow and no t only in the future.

To postpone immortality to a futuretime is to be dishonest to such ideals.On the other hand, to constantly beaware that the continuity of life is a

continuance of a force beyond the limitations of our physical nature that hasno beginning and no ending is to always be alert to the possibilities of each

passing mom ent; to so live, th ink, and behave is to be crea tin g a continua lexpression of the ideals to which wresubscribe.

Complete honesty to ideals meansthat they find expression in all phasesof think ing and behavior. This concept will not permit an individual tosubscribe through act or thought to a

set of ideals on one day of the weekor month, and to conduct himself insuch manner as would be contrary tothem at other times.

Honesty to self is a complete awareness of the potentialities of self. If we

become aw are th at life is a continua lexisting force temporarily resident within us, then we will also realize that thereal self, sometimes called the innerself, must be given every opportunityfor growth and expression. Those whosubscribe to these principles know that

the full purpose of life is that the self,the inner self, may grow—grow intoits eventual union with the greaterinfinite force of which it is a part.Honesty to self presumes the necessityof learning as best we can those pro

cedures, processes, and manners of behavior that tend to cultivate thisgrowth, and to constantly direct ourattention and efforts into such channels. We learn, for example, that meditation, concentration, and the contem plation of higher laws are means bywhich we can better acquaint ourselves wdth those laws and fit the innerself into its eventual culmination, because honesty with self will direct usto avail ourselves of each opportunity by which we can use these tools for

self-development.To know ways and means by which

this accomplishment can be broughtforth and self-expression raised to itshighest level, and then to disregard theactual practice of such procedures, isan example of the problem of honesty becoming a personal one. To fail tocarry out these obligations for self is,in this sense, dishonest. It is a process

by which we refuse to recognize valuein this social world. Refusal to recognize the value rightly assigned to phys

ical things, and to misuse or to ap propr iate va luab le possessions of others,is obviously dishonesty.

The same principle applies to our inne r selves. Not to avail ourselves or

pa rtak e of the opportunities for growthand development, to let lie in our consciousness unused tha t knowledge whichwould direct us toward higher achievements and accomplishments, is to disregard values, values even higher thanthose in the material world, and thisis dishonesty to self. Th e difference prim ari ly concerns our relationshipswith others. Dishonesty on the moral plane will hurt others as much as itwall hur t us. Dishonesty to self hurts principal ly o u rse lv e s , r e ta rd s ourgrowth, and permits inconsequentialactivities and thoughts to predominateour lives rather than those w'hichwould direct us toward growth andhigher achievements.

For tbe purpose of assisting men andwomen w’ho have subscribed to thehigher ideals of life, by devoting or



setting aside certain periods to thesehigher principles, the Cathedral of theSoul was established. In this institu tion, which is of a nonphysical natureand exists only within the minds of

men, each individual may establish asystematic basis by which he may giveattention to the higher laws of theuniverse and devote himself to the development of his inner abilities and

poten tialities , as well as to better pre pare himself for service in the worldin which he functions. In a complex

V A

world where many physical demandsare made upon us every waking moment, it is well that we avail ourselvesof a systematic procedure by which wecan, in close attunement with others,

direct our attention or thoughts andour problems to higher sources of inspiration and improvement. The function of the Cathedral of the Soul becomes, therefore, an instrument or toolwhich we may use. To avail ourselvesof it is to express to the fullest extentof our abilities honesty to self.

V

THE 1950 INTERNATIONAL CONVENTION(Continued from Page 300)

presented by Soror Kathleen Duthie,of Portland, Oregon; a Beethoven pianoconcerto by Soror Marion Ainsworth,concert pianist from Dearborn, Michigan; and a solo by the talented lyricsoprano, Colombe Nancy Bissett, of LosAngeles, California.

The informal dance held across thestreet at the Herbert Hoover JuniorHigh School on Tuesday evening wasquite popular. Throughout the week,an exquisite collection of paintings,

copied from the Cave of the ThousandBuddhas, the work of Shao Fang, wasexhibited in the Rosicrucian ArtGallery.

S p e c i a l B i f t c o u r s e t t

The Curator of the Rosicrucian Egyptian and Oriental Museum, Frater JayR. McCullough, gave two lectures inthe Museum during the week. “TheSacred Sun” included a review of thesignificance of the sun in antiquity.Frater McCullough dwelt upon the

culture nourished in the priestly cityof Heliopolis, and traced the influenceof the sun on the teachings of the ancient mystery schools, the predecessorsof the Rosicrucian Order. La ter, inlecturing on “Magic and Mysticism inTibet,” he touched upon the ancientreligions of India and Tibet and showedhow the early faith of Buddhism, withits high Tantric content, was superimposed upon the early Bon religion.The fantastic elements of those religionsgreatly interested his audience; they

were likewise intrigued by the displayof unique prayer wheels and images

of the gods. These and o ther items, including an old Tibetan astrologicalchart in the form of an elaborate block

print, were exhibited.Twenty Colombes attended the Con

vention and took part in a special ritualfor Colombes held in the SupremeTemple under the direction of SororGayenelle Jackson, Colombe counselor.

Dr. H. Arvis Talley, in charge ofthe Rose-Croix Therapeutic ResearchInstitute, addressed the Convention

on Tuesday afternoon on the subject:“Scientific Evidences of the RosicrucianHealing Force.” Speaking of the bioelectrical energies of the body, he

po inted out th at Rosicrucians mustnot overlook the material world norrebel against science.

The grand master, Frater RodmanClayson, discoursed on “Mysticism inPractice,” on Tuesday evening, repeating this lecture on Wednesday. It is to be no ted th at the main even ing eventswere given twice to enable the entireConvention attendance to participate.Frater Clayson emphasized the necessity of fearless thinking and doing onthe part of mystical students and theimportance of seeking new experiencesand the developing of our unknowncapacities. He showed that the courageous application of the teachings could

bring order and power in to our lives.

A great number of the officers of ourLodges and Chapters throughout theJurisdiction were present and took part

in a special discussion Wednesday afternoon, led by the Grand Master and



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the Grand Secretary. This gave themthe opportunity to obtain helpful suggestions for the successful operation ofthe Lodges and Chapters.

M e m o r a b l e E v e n t s

Although the Convention programwas replete with dramatic and fascinating features, it was agreed that theImperator’s mystical demonstration andthe mystical allegory, were indeed sublime experiences. Assisting the Im-

perator in his demonstration, Thursdaynight, was the Grand Master, who presented the address. The use of rhy thmas an ancient and present-day meansof bringing about a condition in the

psychic body conducive to Cosmicawareness was the theme. Following acareful explanation of this process, the

Imperator’s d em on stra t ion began.Through the aid of the highly amplified beat of a metronome and of specialilluminated devices on the darkenedstage, the audience was enabled to

bring about a change in th eir in nerconsciousness. These dram atic aids onthe stage, including the portrayal of amoving, ultraviolet spiral, did much to bring abou t the desired effects. Thatthe audience was deeply moved by this

performance wras easily to be seen.Many reported that they would long

remember these instructions and theclever stage presentations.On Tuesday evening, and again on

Wednesday, a most unusual mysticalallegory was presented in FrancisBacon Auditorium. Agains t a background of strikingly designed scenery,actors in colorful Renaissance costumes,especially made for this performance,depicted the myste ry of “C.R.C.” Adefinite mystical ritual underlay theouter structure of symbolic actions, portraying the discoveries made by “certain Brethren.” Based on an authentic

historical source book, published threecenturies ago, the allegory, while conforming to the text, wras presented flexibly enough to allow' for three types ofinterpretation—as an actual history, ifone so wished; as a symbol of a periodicrebirth of the Rosicrucian brotherhood;or, as a personal initiation.

V a l u a bl e C o m m i t t e e s

Voluntarily formed on the first dayof the Convention, were two committees—Resolutions and Adjustments, and

Adm inistration. These performed animportant service for the Supreme andGrand Lodges and for the members atlarge. Composed of some twen ty mem

bers each, and representing widelyseparated parts of the globe, these com

mittees probed into the inner workingsof the Order, thus being able to testifyin final reports the results of their

pen etra ting investigations. Outlin ingtheir findings in brief, they found theAMORC administration to be operatingmost efficiently and smoothly with asatisfactory financial condition. Th eirsigned and notarized reports spoke ofthe true Rosicrucian spirit present atRosicrucian Park, and acknowledgedthe diligence of the officers; also included were a few suggestions and recom

mendations, which will have the careful consideration of the Supreme G randLodge.

W o r t h y o f N o te

Near ly nin e hundred members attended this 1950 Convention. Its in ternational na ture was showrn by the rep resentation from many foreign countries: the large delegation from Canada,the enthusiastic members from Mexico,Cuba, Chile, El Salvador, Honduras,France, Israel, and Sweden. Bay Areanewspapers gave considerable space to

the Convention activities.Cognizant of the need of stressing

wTha t Rosicrucians may do to bringabout better international relations, aspecial International Forum was heldWednesday afternoon in the Auditorium. Members of the AMORC Staffacted as moderators. The abatement offear, the part members may play usingRosicrucian principles, and the factthat we must courageously participatein what must be done to preserve peacewas dwelt upon at length. The com

ments from the audience representeda fair cross section of current thoughtupon the Korean situation.

Throu gho ut the Convention, memberstook advantage of the opportunity ofhaving interview's with the officers ofthe Order and with their Class Masters.A number of conducted tours made themembers familiar with the elaboratesystem of offices and the departmentswhich form AMORC.

The farewrell banquet, Friday evening, was a festive occasion. Over



eight hundred members and friends en joyed dinner and a subsequent programheld in the San Jose Civic Auditorium.Soror Martha Morfier Lewis (Mrs. H.Spencer) proved to be a most gracious

and charming mistress of ceremonies.Following the entertainment, the newAMORC sound and color film, Egypt ,the Eternal, was shown, consisting ofrare motion pictures taken during theImperator’s latest trip to Egypt. Aftera few closing words by the Imperator,Ralph M. Lewis, the Conventioners ad

journed, the official proceedings of theConvention being over. M any attendedthe gala dance given by the Colombesof the Grand Lodge in the EmpireRoom of the Hotel Sainte Claire.

P o s t - C o n v e n t i o n A c t i v i t i e s

A specially arranged scenic tour onSaturday provided the visitors a readymeans of seeing the interesting pointsin and near San Francisco.

Likewise on Saturday, July 15, theGrand Temple Heptad, the local chapter of the Traditional Martinist Order,conferred honorary initiations into itsfirst degree. This beautiful rite was

presented also in the Spanish language.Some fifty Rosicrucians enjoyed the inspiring rituals of this mystical Orderwhich like AMORC is also a memberof the federation of authentic, mysticaland initiatory Orders known as theF. U. D. O.S.I.

V A V

* Z 7 t a / 2 1 t o x m s .

By H e l e n J. T u o h i n o , F. R .C .

a d i o and other electricalequipment is operatedday by day by currentscoming from vast power

houses where generatorscreate this marvel calledelectricity, but have youever cons idered whatwould happen to your

electrical equipment if you were toconnect it directly to the high voltagewhich power lines ca ny ? Your equipment would literally burn up—hence, power is tran sm itted by high voltageover long distances, and then steppeddown through transformers to the proper voltage for consumer use.

Just so, the Source of Energy fromthe Center of All Things is of such a

high frequency that it is necessary forus to receive this energy or powerthrough various steps of transformerson a Spiritual plane to enable us to tune

in, or use this power that pervades theUniverse. These transform ers are theleaders, or highly evolved soul-person-alities, who have mastered Life’s problems to that degree where they cancontact these higher rates of vibrationsof the Cosmos and step the power downto a degree where other beings working through organizations for the benefit of mankind m ay step it down further,or to the point where the neophytecreeping toward the Greater Light mayalso be able to receive a bit of this

power to his enlightenment and everlasting Joy, and thereby safely set hisfeet upon the Upward Path.

SUPREME TEMPLE CONVOCATIONS

The Supreme Temple Convocations will be resumed beginning Tuesday evening, September 26, in the Supreme Temple. Members in the immediate vicinity of San Jose, as well as members of the Rosicrucian Order who are visiting in the vicinity, are welcome to attend. These Convocations will continue each Tuesday evening throughout the fall, winter, and spring months.



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SUN WORSHIP

By Ro d m a n

R . Cl a y s o n

, Grand Master memorate the equinoctial passages ofthe sun which occur in March and September, and the solstice passages of thesun which occur in June and December, by the accepted ca lendar which we useat the present time.

Whereas sun worship has been practiced in varying degrees at one timeor another, by all peoples, we knowmore about the habits and beliefs ofthe Egyptians since they seem to havea longer known history than that of

other countries. History, for instance,tells us of a great power which the priesthood in Egypt held over the common people. The pries ts wrere the possessors of knowledge, particularly theknowledge of the secrets of nature andna ture’s laws. These secrets helpedthem to wield considerable power overtheir subjects.

The priests and Pharaohs had theearliest Egyptian Temples constructedto face northeast or northwest, so thatthe rays of the rising or setting sun onthe occasion of the summer solstice

would fall upon the full length of thefloor of the building. Some of thetemples were built to commemorate thesun; and this, of course, caused thesun to become involved in the Egyptianreligious beliefs. The larger pyramidswere built to face the east and thewest. There was a reason for this, inthat it helped the Egyptian priests intheir study of the apparent movements of the sun. The great Tem ple of Kar-nak, which was completed by Thutmose

a n k i n d has good reasonto give much consideration to the sun. Withoutthe sun and its forces,man could not enjoy existence on the earth. Therevelations of the scientific world today do notallow for sun worship,

we can understand howcame into existence withwhen we consider that

they knew, just as we know today, theimportance of the sun and the sunshine.It is not likely that the ancients

realized that the sun is the originalsource of the ear th’s energy. Theycould not know that this energy assumes m any forms. The y were notfamiliar with the fact that the sunoriginally provided the earth with necessary chemical compounds, that thesun in one way or another is responsi

ble for indus trial power, th at the sunmakes green cells possible in plant life,that the sun is responsible for the rains

which make possible the habitation ofthe earth. The ancients did know, however, that the sun made possible abundant crops, the change of the seasons,and that its heat and light were necessary to all living things. Undoubtedlyearly man found much significance inthe rising and setting of the sun on thehorizon, and he learned to anticipatethe reasons.

In earliest times, and even today,various peoples held festivals to com-



Ill in 1500 B. C., faced the setting sunat the summer solstice.

We find buildings set to the sun inother countries, too. We find templesset or built to the sun far away in

Central America among the Mayanand the Aztec ruins. In China, in thecity which was formerly Peking, wasa Temple of the Sun. The Druids inGreat Britain left monuments w hich indicate sun worship. The Pueblo Indiansin America built theirkivas to the sun. TheS um erian s and theBabylonians built step

pyramids or zigguratsfor observation of thesun. At the apex wasa shrine to the sun-god. It is said thatthe Tower of Babelwas a sun monument,and that this was aforerunner of our ownchurch spires.

In Persia the sunwas worshiped long before the tim e ofZoroaster. Zoroasteridentified the God ofLight with the God ofGood. Th at the Chal

deans and the Syriansworshiped the sun isevidenced by a wheeled disk which represented the sun. InChaldea the sun waslooked upon as theshepherd of the stars.Chaldean astrologersobserved the ancient law of the macrocosm and the microcosm. This law im plied th at as above so below; in otherwords, everything that happened in the

heavenly spaces would be reflected tothe earth, the world below.In Peru the sun was venerated, and

a temple was erected to the sun inevery city and large village. In Peru ,as well as many other countries, tem-

les were erected not only to the sunut also to the moon, the stars, the

winds, the mountains, and the riverswhich were considered as inferior deities or gods. Even today we find thatthe rising sun is an emblem of variousnations, among them being Japan,

Persia, and some of the Central Ameri

can republics. In Mexico is the enormous Pyram id of the Sun. Sun worship connects the early cultures ofEurope, Asia Minor, and the Americas.Even the Basques of today are essentially sun worshipers.

In Egypt, as in other countries, various aspects of the sun were deified.There were hosts of little gods, some ofthem to the sunshine, others to the sunitself, and some to the moon and the

planets. There weremany symbols to represent the gods, animals and birds being

p a r t ic u l a r ly prominent. For the Egyptians, there was a boatsailing through the skyto represent the sun-god.

The worship of Ra,the physical sun, wasuniversal throughoutEgypt. The name Ra was prefixed with thearticle pi which became phrah. From thisthe word pharaoh wasderived. No doubt, because the sun waschief of the heavenly

bodies, the solar diskwas an appropriateemblem for the kingwhose regal title wasPharaoh. Th at the sun,as a deity, was important is borne out bythe fact that Pharaohsalso carried the title

of “Son of the Sun.”

T h e y L o o k e d f o r G o d

The Greek historian Diodorus wrote:

“The first generation of men in Egyptcontemplating the duty of the superiorworld and admiring with astonishmentthe frame and order of the universeimagined that there were two chiefgods, eternal and primary, the sun andmoon, the first of whom they calledOsiris, the other Isis. They held thatthese gods governed the whole world,cherishing and increasing all things, but in th eir nature s they contribu tedmuch to the generation of those things,the one being of a hot and active na

ture, and the other moist and cold, but

By Le s t e r L . L i b b y , M . S . , F . R . C .

Di r e c t o r , AM ORC Te c h n i c a l Ue p t .

• E x p e r i m e n t s a t i h e L o s A l a m o sSc i e n t i f i c La b o r a t o r y i n d i c a t et h a t t h e r e e x i s t s a s h o r t - l i v e d

p a r ti c le c a ll e d th e dineutron. Th i s p a r t i c l e , o f n e u t r a l e l e c t r i cc h a r g e a n d d o u b l e t h e w e i g h t o ft h e o r d i n a r y n e u t r o n , i s f o r m e dwh e n t r i t o n s , n u c l e i o f h y d r o g e ni s o t o p e t h r e e , a r e f o r c e d t o c o l l i d e b y a n e l e c t r o s t a t i c g e n e r a t o ra t o m - s m a s h e r . T h e d i n e u t r o nq u i c k l y d e c a y s i n t o t wo n e u t r o n s .

• P h y s i c i s t s a t t h e U n i v e r s i ty o f N o r th C a ro li n a ha v e re c o rd e d

‘ ‘ac t ion po ten t i a l ” e l ec t r i ca l im p u ls e s , r e m a rk a b ly s im il a r toh u m a n n e r v e i m p u l s e s , i n t h ei n s e c t - e a t i n g p l a n t c a l l e d Venus’s - f ly trap.

• An A u s t r a l i a n s c i e n t i s t i s c o n d u c t i n g e x p e r i m e n t a l t e s t s a im e da t p r o d u c i n g a n a r t i f i c i a l a u r o r ae f f e c t i n t h e i o n o s p h e r e — a l a y e ro f i o n iz e d a i r h i g h a b o v e t h ee a r t h — b y m e a n s o f h i g h - p o w e r e dr a d i o wa v e s .



both hav ing something of the air. Theyalso said that every particular beingin the universe was perfected and com

pleted by the sun and moon.”That the sun and moon held first

place in the belief of the Egyp tians is

evident. In a later Egy ptian periodthe myth of Osiris became the storyof rebirth and resurrection. There wasa prevailing desire to have a physicalrestoration of the dead. A favored godmight bring about a restoration, particularly Horus. Horus, we find, wasanother representative of the sun. Heonce enjoyed the position which waslater held by Ra.

In the myth of Osiris we find thathe “when lying dead had become asoul.” It seemed th at he received an

eye from Horus, his son, an eye whichhad been wrenched from the socket inthe conflict of Horus with Set, anothergod. Upon recovering the eve, Horu sgave it to his father, Osiris; and uponreceiving it Osiris became a soul. Osirisas a superior god is related to manymythological triumphs of light overdarkness, right over wrong, et cetera.

The familiar obelisk in Egypt wasdedicated to the sun; in fact, it wasreferred to as the finger of the sun. Heliopolis, the On of scripture, was asmall but celebrated city of Lower

Egypt. Obelisks which stood in Heliopolis were dedicated to Ra. For theHeliopolitans the sun was probably the

prevailing god.Priests of the Sun a t Thebes, Memphis,

and Heliopolis were greatly admired fortheir learning, and it was to Heliopolisthat Plato, Eudoxus, and other Greeksages traveled to study the wisdom ofthe Egyptians. It is said tha t Py thag oras went to Heliopolis for learning,where astronomy and other branches ofscience were given much consideration.

The hawk, or falcon, was dedicatedto the sun, probably because of thequickness of its motion and its abilityto swiftly fly high in the sky. A manwith a hawk’s head surmounted witha solar disk from which the Uraeusserpent issued came to be a representa-

The tion of the god Ra. In fact, the sun Rosicrucian on t^ e outspread wings of the

falcon became a common symbol inEgyp tian religion. Perhaps it was theoutspread wings on the solar disk whichinspired artists and sculptors to bring

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us “Wings of the Morning,” and “Sonof Righteousness.” As a sun-god thefalcon was given the name Harakhte ,which means Horus of the Horizon.

The hawk as a sun-god came to be

closely associated with the mythical phoenix. Herodo tus wrote of the phoenix: “I have never seen it but in a

paint ing, for it seldom makes its ap pearance an d if we m ay believe theHeliopolitans it only visits their country once every five hundred years onthe dea th of its father. It comes, asthe Egyptians say, from Arabia, bringing with it the body of its father, enveloped in myrrh, and buries it in thetemple of the sun.”

Pliny described the bird by stating:“A phoenix of Arabia surpasses allother birds, but I do not know if it bea fable that there is only one in thewhole world and seldom seen. According to report, it is the size of an eagle,with a gold color about the neck, therest being purple, its tail blue variedwith red feathers, its face and headrichly feathered with a tuft on top. InArabia it is held sacred to the sun,that it lives 660 years, that when itgrows old it builds a nest with twigsof Cassia and frankincense, and having filled it ’with arom atics dies upon

it.”This imaginary bird is found repre

sented in the sculptures of the templesof Egypt. It is the hawk or the phoenixwhich is frequently seen on obelisksand other monuments dedicated to thesun or deities of the sun. Ra, the haw kgod, is generally given the color red ,and when found carved on monumentsis accompanied by two horizontal lines.Sometimes he is accompanied by ascarab. Some historians believe that thescarab was an emblem of the sun.

Sometimes Ra, the sun-god hawk,was supported on the backs of lions.The Egyptians placed lions under thethrone of Horus because, it is said, theywere supposed to have had some resemblance to the sun. Th e Romanauthor and rhetorician, Aelian, tells usthat lions were kept in the courts of theTemples of the Sun as emblems of thesun. Depending upon the position ofthe sun in its daily course, the Egyptians assigned to these positions variousforms of sun-gods. For instance, at



sunrise they had Harpocrates, the childsun-god, represented by the figure ofthe hawk. The god Ra symbolized thenoonday sun. Sunset had variousnames, chiefly Osiris, Turn, or Atmu.

The dying sun typified old age.James Breasted, renowned archeolo-gist and Egyptian historian, relatesthat the Egyptians were greatly im pressed with the realm of nature . Sunshine and verdure were of much im port to them. At first there were twogods of na ture , Ra and Osiris. Ra gradually shifted into organized human affairs, and subsequently became the verdure god. This followed the periodwhen there was both a solar and anOsirian theology. He points out that

at one time there were two ancientEgyptian cults: that of Osiris, a beliefin a paradise in the West; and that ofthe sun worshipers who believed in acelestial paradise in the East. Therewas conflict between the two cults, asis evidenced in old mortuary textswhich date back to about 2700 B. C.With the uniting of the two cults, however, and the shifting of the sun-godto the world of men, the sun-god became a man, an ancient Pharaoh.

T h e S u n a S f / m b o l

Breasted tells how Amenhotep IV entered on this Egyptian scene of sunworship, a sun-god, and a vast numberof lesser gods, about 1360 years beforethe time of Christ. Am enhotep wasinspired, and was truly a prophet of both natu re and hum an life. He contemplated upon the lilies of the field,the birds and clouds of the sky, andthe various manifestations of nature.Although he accepted the solar doctrine of a moral order, he could nottolerate the idea of his people idolizinga sun-god and numerous other gods.Amenhotep saw the sun as a source oflife, a single great power. Thus wasacquired the first monotheistic concept

—a belief in one God. His monotheisticmovement was undoubtedly the culmination of the recognition of Egyptian thinkers of the Pyramid Age concerning a moral order in a realm ofuniversal ethical values; all designated by the inclusive term Mciat.

It is now well known that the newcity, Akhetaton, which Amenhotep

built, was no t a city for sun worship

or the worship of a sun-god. Amen

hotep IV tried valiantly to bring to his people th e concept th at th e sun wasonly a symbol of a real Infinite Godof a universal order. But apparen tlyEgypt in the fourteenth century was

not ready for monotheism, and with the passing from this life of Am enhotep IVhis people reverted to their old beliefs.

It was the Pharaoh Amenhotep IVwho unsuccessfully tried to take his people aw ay from the practice of worshiping the sun. Un fortunately theydid not understand that the solar diskof Amenhotep was not God or a symbolof God. W ith our knowledge today,we may say that the sun is a symbolof God’s power and manifestation.

It is said that Egypt is an eternal

land, that it has had many highs andlows of culture and civilization. W he ther or not sun worship had its inceptionin ancient Egypt is perhaps not known,

but history reveals that the Egyp tiantype of sun worship was lasting. Itcontinued for thousands of years, being only briefly interrupted by theinspired Amenhotep IV (sometimes referred to as Akhnaton), after whichthe Egyptians returned again to sunworship and a decline such as Egypthad never before experienced.

The winged solar disk, symbolical ofEgypt’s sun worship, may readily befound on Egyptian monuments. Oftentimes a visitor in Egypt will perceiveinscribed on temple walls a solar diskwith rays of light extending downwardtoward what is represented to be theearth. Fre quently at the lower end ofsome of these rays of light will befound a hand. In many instances thehand holds a cross of a sort, the uppersection of which is composed of a loop.This cross is the Crux Ansata, theCross of Life, or the Key to Life.

While today we may not be sunworshipers, we know that we owe ourvery existence to the sun. Perhapsthose Pharaohs of long ago had a faintglimmer of the real light of truth whenthey had chiseled in the granite wallsof their temples figures of the wingedsolar disk with downward rays inwhich was a hand holding the Key toLife, the Key to the Sun, which makeslife in mortal man possible. The figureswill last as long as the walls stand, andthey cannot be erased because they are

chiseled in granite six inches deep.



& t L B t i C z ( J n f a U L ?By D r . H. S p e n c e r L e w i s, F. R. C.

(Reprinted from the Rosicrucian Digest, April, 1938)

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 publishing each month one of his outstanding articles, so that hi9 thoughts would continue to reside within the pages of this publication.

Th r o u g h o u t the pastfive years we havereceived hundreds of

letters from sincere anddevout Christians andBible students com men ting upon s tate m en tscontained in some ofour books which dealwith the life of Jesus,the Christian doctrines, and the practices of the Christian churches of today. In ne arly all of these critical letters the basic complaint has been thatwe have ignored or set aside the definite and positive statements containedin the Christian Bible, and that sincethe Bible is “the Word of God” andtherefore infallible, no human beinghas the right or privilege to utter a

statement or to offer a proposition thatdoes not conform to the letter and thedot of the Christian Bible.

Nearly all of these cri tics have eitherignored or were unaware that theChristian Bible has passed through somany interpretations, translations, anddifferent printings under different commands and with varying motives andintentions, that the most modern editions of the Bible do not conform literally to the earliest editions, and thatwhen one speaks of strict adherence tothe wording of the Bible, one must

qualify that statement by saying whichedition or version of the Christian Bibleis being referred to.

Ever since the Christian era, eminentecclesiastical and scriptural expertshave been commissioned and assigned

T he an d commanded by church councils, Rosicrucian ting s, queens and rulers of coun

t y tries, to revise the Bible or to bring? * * * forth new editions, new versions, andSeptember new interpretations. In some cases the1950 church councils have definitely limited

these groups of expertsin what they are to revise or accept or inter

pre t in prepar ing theirnew versions of theBible, and in some casesthey have been commanded in advance toreject certain books thatoriginally composed the

scriptural writing from which theBible was compiled, and to classify certain holy books and scriptures as un-authoritative, unacceptable, untrue, orunauthentic. An unbiased and carefulstudy of the history of the ChristianBible as we have it today reveals thatin its arrangement, interpretation andtranslation, emphasis and selection oftext, the Bible is almost a human docu

m ent rather than a divine book. Butcertainly one cannot believe, after analyzing the whole history of the Christian Bible, that the present-day versions,or the accepted King James Version, isso exact and so precise, and so truly“the Word of God” or the word of theDisciples and Apostles who were quoted in it, that it is infallible.

And in regard to the application,interpretation, or understanding of thedoctrines of Jesus the Christ and Apostles as accepted by and preached by thevarious Christian sects, we have to admit that most of the Christian doctrines, practices, principles, rules, andregulations set forth by the larger ofthe Christian denominations are morehuman-made, m ore of hum an m anufacture and churchly invention or creation, than spiritual and divine. For centuries the high councils or high commissions and Holy Fathers of the various Christian denominations have metand held secret sessions and long andvery controversial arguments regarding



the emphasis to be placed upon certainChristian doctrines, the rejection ofother early Christian doctrines, the acceptance and understanding of fundamental Christian principles, and the

convenient or harmonious adoption ofcertain Christian principles that would blend most easily and most satisfactorily with the standards of Churchi-anity regardless of the interpretationwhich any student of the life andteachings of Christ might place uponthem.

And now we learn that once againa high commission has rendered itsnewest interpretation, understanding,and acceptance or rejection of important doctrines of the Christian church.

In the year 1922 the Archbishops ofCanterbury and York appointed whatwas called the “Commission of Christian Doctrine.” Very eminen t ecclesiastical authorities and scriptural ex

perts were assigned to this commission,and for fifteen years the majority ofthem had been laboring, individuallyand collectively, not only in revisingor reinterpreting all of the important passages of the Bible, but in revisingthe very nature and understanding ofChristian doctrines and the doctrines

of the Church of England, to conformto their newer interpretation or understanding of the Bible. This Commission rendered its report in a 242-page book which it presen ted to the Churchof England. In this repor t it made certain recommendations and presentedits views in regard to many matters ofdoctrine and many matters of Bible interpretation . Ancl so once more wehave a version of Christian doctrinesand Christian scripture that is admittedly of human creation, human edi

torship, human understanding, and human application.Because of the many changes made

by this high Christian Commission asrendered in its report, we have to admit once more that either the Bible isnot infallible, or that “the Word ofGod” is subject to church authority andchurch interpretation, and to modernization and modern application in accordance w ith modern h um an evolution

—or th at the doctrines of Jesus and thedivine principles which He taught were

of only temporary usefulness and de penden t for their efficiency upon the

passing of tim e and the developm entof human nature.

S c i en c e M a y B e R i g h t

This High Commission, for instance,

admits that the church has been wrongin the past in taking the attitude thatthe scientific theories of the evolutionof the earth and the people living uponit were heretical in nature and inconsistent with the Bible and the teachingsof Jesus the Christ. The High Commission now claims that the scientifictheories and explanations, postulationsand propositions, regarding the evolution of the earth, the evolution of plantand animal life, and even the evolutionof man, may be absolutely correct, and

that the stories of the creation of theearth and all life upon it as given inthe few accounts in the Book of Genesisin the Christian Bible may be onlyallegorical and symbolical and not absolutely true in the spirit of every wordand thought expressed therein.

Thus, the Commission admits thatthe story of the creation of the earthin seven days may be the story of theevolution of the earth in seven cycles,or seven centuries or seven periods oftime, and not in seven days; and the

Commission also admits that God mayhave created the universe, and particula rly all anima l life, in stages of evolution as science claims, and that thiswould not be inconsistent with thefundamental fact that God createdeverything. In other words, this Commission takes the viewpoint that theimportant point about the whole storyof creation is not how God created it,or what process He used, or what stepsor stages of development may have

been employed, nor how long a time

it may have taken, but the simple factthat God did decree it or that it wasdone under His command and control.This certainly is a new and unique position for the Christian church totake, and it is a very marked victoryfor science and its findings and postulations.

But the Commission has gone evenfurther than this, and has expresseditself in regard to a large number ofChristian doctrines and Christian understandings. In the first place, the

Commission claims that the sexual union of man and wife should not be



looked upon as a sinful act and that“human generation” is not sinful in itself, nor is sin conveyed to the offspring of any sexual union because ofany sinfulness in the sexual process.Even the Virgin Birth of Jesus theChrist and the general conditions ofHis Birth in earthly form are commented upon. And the Commission ex

presses its conviction th at it is legi timate for a devout and true Christianeither to suspend judgment regardinghis belief in the existence of spiritual beings other th an hu mans, or alternately to interpret the language of scripture regarding angels and demons “ina purely symbolical sense.”

The Commission also expresses itselfregarding the miracles of the Bible, and

it seems that the Commission was divided in its opinion regarding thegenuineness or authenticity of manyof the Biblical miracles. In part, thereport of the Commission says: “Weought to reject quite frankly the lit-eralistic belief in a future resuscitationof the actual physical frame which islaid in the tomb. It is to be affirmed,none the less, that, in the life of theworld to come, the soul, or spirit, willstill have its appropriate organ ofearthly life—in the sense that it bearsthe same relation to the spiritual entity.” In other words, the Commissionadmits that a devout Christian mayquestion the literal interpretation ofthe Church doctrines regarding theresurrection of the physical body fromthe grave. The Commission seems toadmit that the soul or spirit of man,

being the only im mortal part an d theonly part of man worthy of existence inthe spiritual kingdom, is the only partof man’s expression here on earth thatis required to have a place in a futurespiritual kingdom, and that there is no

necessity in such a spiritual world fora physical body.

This decision will certainly be ashock to a great many Christians whohave argued against cremation on the basis th at it would so disrupt an d disintegrate the hum an form tha t it would

T h e t>e difficult for the hum an body to arise Rosicrucian from grave and ascend to Heaven

when the great day comes for suchworld-wide ascension. It has alwaysseemed to us ridiculous to think thatGod could reassemble the disintegrated

Diges t

September

1950

par ts of a hum an body th at had beenallowed to decay in the ground and to break down into its prim ary ea rthlyelements, but that God could not assemble into human form again theashes of a cremated body.

T r u t h s a n d U n t r u th s

The British newspapers have published much regarding this report ofthe Commission, and the letter columnsof the London newspapers have beenfilled with letters by eminent churchmembers protesting against the attitudeof the Commission, and in other casesapplaud ing it. Even eminen t ecclesiastical leaders of the Christian ProtestantChurches of America have expressedthemselves pro and con in regard to

the Commission’s report, and it appearsquite evident that in the very nearfuture the Church of England, and verylikely the Episcopal Church in Americaand some other Protestant denominations, will modify their Church doctrines and their interpretations of theBible in accordance with the report ofthis Commission.

The important matter for our mem bers an d readers to keep in mind is thefact that what was looked upon as the“infallible Word of the Bible” and the

infallible interpretation of the mosthigh ecclesiastical authorities duringthe past few years is now to be modified, and what was unquestionably“true and beyond human doubt” yesterday is now legitimately and properly questionable, and in some instances unreliable. To the mystic whofinds his truths in the laws of life andthe laws of God as expressed in allthings, there is never the embarrassment of finding that a so-called truthof yesterday is either an untruth todayor a questionable fact. W ha t the mys

tic learns from interior and spiritualexperience is always an immutablelaw, a fixed principle, and a universaltruth.

Those of our members and friendswho have read our book dealing withTh e Secret Doctrines of Jesus' will realize now what is meant in some of thechapters of that book by the referencesto and illustrations of various interpretations, modifications, an d misrepresentations of the origina l doctrines of Jesus.In the hands of human editors, human



authorities and representatives of specialized creeds and sects, the pristinedoctrines taught by Jesus and the fundamental laws of spiritual life as ex pressed by Him have been mutilated

and so modified and misapplied and somisunderstood that there is little wonder that mystical students or students

of the mystical life and the spirituallaws of God are ever seeking outsideof sectarian doctrines the great truthswhich will reveal God in a divine manner rather than through a human

interpretation.1The Secret Doctrines 0 / Jesus , Rosicrucian Supply Bureau,

San Jose. $2.5 0

V A V

Real Enemies By M a n u l a l J am n ad as S h r o f f , o f Bombay, India

p e r s o n whose acts aredetrimental to another is,

in ordinary parlance, anenemy. But if we ponderover the real problemsof life we will realizethat there are various desires within us whichmake us uneasy, angry,

and disappointed—and these desires areour real enemies.

The door to hell is triple, accordingto Lord Krishna in the Bhagavad-Gita,

Chapter 16, Verse 21. He places desires into three categories: (1) KAMA,lust and passions; (2) KRODHA, anger; and (3) LOBHA, greed. Th e realconqueror is he who commands theseenemies.

Let us consider them one by one.KAMA is animal desire—lust, the im pulsive craving of the bru te man , andthus is evil. Desire in itself is no t for

bidden. It all depends on the object ofdesire. For example, amb ition to acquire a good partner in life, to achieve

a good position socially as well as economically is good and praiseworthy.

It is when a man’s desire is flesh thatit becomes KAMA and evil, and theman becomes an adulterer; but if aman desires things of beauty, he becomes an artist; if he desires God he becomes a saint. It is from the ty ra nnyof lust and greed and anger that weare asked to free ourselves.

If we look to the history of anycountry we will find that in the olddays many battles have been foughtfor the passions of man. Even saintslike Vaishwamitra fell prey to the de

signed temptations of Maneka (a celestial damsel) who was sent by Indra(King of Heaven) to break the tapa(penance) of Vaishw amitra. It is verydifficult to win this enemy. Even amongdevas there is a story of Siva (the Lordof Death) running after Mohini (LordVishnu, who took the form of a beautiful girl to infatuate the rakshasas, andcaused a fight between devas and rakshasas concerning the distribution ofne cta r). Such is the power of passions by which the greatest saints were over

powered for a while, yet one must become master of one’s passions. This



The

Rosicrucian

Digest

September

1950

can be done by self-confidence and anunflinching faith in God and one’srighteous path.

Passions lead to many evils, describedin Chapter 2 of the Gita.

Th ink ing about sense-objectsW ill attach you to sense-objects.Grow attached and you become

addicted;Thwart your addiction and it turns

to anger. Be an gry and you confuse yo ur

mind.Confuse your mind, and you forget

the lesson of experience;Forget experience, and you lose

discrimination; Lose discrim ination and you miss

life's only purpose.Thus the evils of vanity and allied

evils spring from lust. The modemscience of psychology teaches us to becalm and contented, to consider and

pu rsue , to persevere and preserve, andso a man must try to win battles in hisself (within himself) with his passions,anger, and greed.

KRODHA, anger, is another adversary. To overpower anger in the midstof circumstances designed to make oneirrit ated is difficult. To keep peacefulin such circumstances is real wisdom,and to love the person who makes youangry is the kind of nonviolence

reached and practised in life by Ma-atma Gandhi, the father of the Indian

Nation. From history we find manyexamples of man perishing because ofnot being able to control anger. Thereis an apt example of King Parikshit,who, although a virtuous king, in hisanger and rage threw a dead serpentaround the neck of a saint who wasin samadhi (contemplation).

Anger leads to hatred, and hatredto failure of one’s ambitions, attainments, and accomplishments in all thespheres of life. If a man ponders peacefully he will find a lesson and somegood even in the midst of irritating cir

cumstances. He should control hissenses and describe the good to thosewho are irritating. As a result he willwin, and the provokers, feelingasham ed, will begin to love him. Thus,even enemies can be made best friends.The ultimate reality to be achievedcan be obtained only by being calm atall times both in mind and body. Although difficult to accomplish, through prac tice and experience it can beachieved.

LOBHA means greed, the greatest

foe of one’s self. To desire more andmore without devoting it properly anddiverting it to right and economic channels denotes greed. Suppose a personhas millions. If he neither spends discriminatingly nor enjoys, but desiresmore and more, the result is that afterhis death his fortune may be squandered by his successors. Thu s it is destroyed uneconomically. W ealth must be made to serve us, no t to mas ter us.There is a story of a king who demanded from a goddess that everything hetouched should become gold. Th e god

dess granted his wish. The king touchedhis body and it became gold. He touched his food, and it became gold. Howcould he live without food? Th us thegreed which made him ask for such blessings became in the end a curse tohimself. Therefore, we mu st vanquishgreed, too.

We must endeavor to conquer theseenemies within ourselves, to root out pride, resentm en t, lust, and cu ltiva tetender feelings of sympathy, compassion, and love.

AMORC RADIO PROGRAM

Members living in the San Francisco Bay area are invited to listen to the radio program “Concert Stage” sponsored by AMORC and presented every Friday evening

at 9:30 p.m. over KSMO, 1515 Kilocycles.

This program presents outstanding musicians and will be enjoyed by both you and

your friends.



v e r y o n e knows about leftovers: They are the tem

pora ri ly unu sed par ts orelements or tag ends ofthings which are toovaluable to discard alto

gether and yet not of pr im e im portance ei ther .In New England, such

remainders and reminders of Thursday’s boiled dinner, for instance, reappear as red flannel hash at Fridaynig ht’s supper. Our grandmother’s leftovers in the way of material and wearing apparel, always turned up sooneror later as quilt scraps.

In journalism, leftovers are tuckedin here and there on a page to keeptoo much white space from showing.

It is reasonable, then, to expect thatConvention leftovers should make theirappearance in this department.

There were many such leftoversfrom the six-day association of mem

bers here in Rosicrucian Park —eventsand happenings, not of sufficient moment, perhaps, to be called high lightsand yet too interesting and significantto be forgotten.

V A VIn addition to the usual badges, the

prevalence of pink an d yellow ribbonsseemed to indicate a larger Conventionattendance of those who were studentsthis year at Rose-Croix University. Itmerely may have been that more RCUstudents this year advertised the factof their attendance.

As in former years, many delegatescame from outside the United States,the largest number being from theBritish Columbia Province of Canada.Other foreign countries represented included Israel, France, Sweden, Mexico,El Salvador, Honduras, and Chile.

Understandably, California had the

largest of the U.S.A. delegations, al

though both New York and Oregonwere heavily represented. Thirty-on eof the forty-eight states had membersattending.

This year’s Chairman was J. LeslieWil liams of Vancouver, B. C., whose

friendly and informal management of proceedings was to everyone’s liking .He was ably assisted by Arthur Piepen-

brink of Chicago, whose youth fu l charm made his introductions acceptable evenwhen they came at the end of a num

ber instead of at the beginning.The p erennial sergeant at arms, Frater

James Blaydes of Texas, was on handa week early bringing with him hiswife and young grandson.

Another early arrival was FraterWilliam H. Schultz of Angels Camp,

California, who acknowledged this ashis thirteenth consecutive Convention.That may be something of a record, but all statistics on the subject havenot yet been assembled.

V A VAs in the past, talent popped out all

over the place. On the previously planned side, the recorded compositionsof Frater Alan Hovhaness of Boston,were heard on Monday afternoon; onTuesday and Wednesday evenings,Colombe Felice Miles presented piano

selections, pleasantly played and carefully interpreted. There were, too, thecustomaiy noon recordings for the en joyment of those who were lunc hing orresting in the Park.

The Conventioners themselves, however, provided the delightful surpriseswhich enlivened at least two sessionsof the week. Colombe Ar lin Drake ofAptos, California, whose oil paintingswere recently shown alongside thework of her teacher, Claude Buck, inthe Rosicrucian Museum, gave six va

ried and beautifully executed dances,



The

Rosicrucian

Diges t

September

1950

her mother playing her accompaniments.

Colombe Nancy Bissett of Los Angeles, who sang at last year’s Convention, was welcomed again on this year’s program. Iru Price of San Jose andMarion Ainsworth of Dearborn, Michigan, contributed an organ-piano duetthat was wholeheartedly enjoyed.Frater Price is well established in theminds of the local community as soloistand church organist. Soror Ainsworth,a pupil of Josef Lhevin, has appeared

professionally as a pian iste both he reand abroad.

Soror Kathleen Duthie of Portland,Oregon, delighted with songs of OldEngland—in costume; her accompaniments were played by Soror Eileen

Hall, also of Portland.Frater and Soror Detwiller of Vancouver, B. C., contributed a vocal duet.

V A V

Among the changes in the Park itself, the one receiving the most comment was the fountain which is nowthe habitat of rocks, lotus plants, andfish. W hile cascading wa ter m ay bemore spectacular, the new arrangement definitely seems more friendly.

The statue L ife and Death, by IrvingWinterhalder, near the Rose-Croix Uni

versity building came in for special attention. One soror emphasized the im portance of the child in the piece,which has become somewhat hidden bythe shrubbery. The child, representingLife, contrasts prominently with thereclining figure of the dying mother.This statue, which was placed at therequest of Dr. H. Spencer Lewis, is onewhose symbolism is so beautifully andunobtrusively expressed that it is often passed by the casual Park visitor.

One afternoon during Conventionweek, a small dawn-redwood was plan ted with due ceremony in a well-chosen spot between the RosicrucianResearch Library and the new SupremeTemple. The seedling had been givento Mrs. H. Spencer Lewis who in turnasked that it have a place in the Park

as a living memorial to the first Im- perator . Those who pa rticipated in the planting will long treasure the mem oryof the occasion.

V A VEven in a leftover column, there are

many things almost too numerous tomention; but mention will be made ifonly to let the memory have full play:

Those participating in the TempleBuilders Ceremony numbered 120. Allreceived certificates . . . Los Angelenosand Portlanders vied with each otherin basking in the Santa Clara Valleysun . . . The Children’s Hour exhibitand demonstrations drew the usualquota of surprised and delighted visitors. . . Frater Calcano’s beret with hiscalabash pipe tied for top honors as

the most photographed object . . . SororJoan Detw iller of Vancouver, B. C.,held the winning number in the Co-lombe’s raffle, and so went away witha very chic bit of headgear designed by Soror Teresa Pr ice of San Jose . . .An outsize birthday cake decoratedwith red roses made its appearance inthe lunch counter area on Thursdaysince that was the day for ColombeCounselor Gayenelle Jackson . . . Twovery fetching dachshunds were in evidence several days in the Park . . . Thisyear some of the officers on the staff

took advantage of the periods for interview to make appointments with otherofficers . . . Italian orchids, garlicflowers to you, were suggested by SororMary Burke of Seattle as the officialConvention flower . . .

The Hermes Lodge delegation obtained tape recordings of some sessions,so that lodges and chapters in the LosAngeles area might enjoy at their leisure, some of the Convention’s goodthings . . . Committee reports at thefinal business session were better and briefer . . . M any coming to the Con

vention decided to remain—so the Rosicrucian contingent in the Valley ofHeart’s Delight will be greater thanever . . . In closing, a happier groupof people was never found anywhere atany time.

1950 CONVENTION PHOTOGRAPHThe Convention photographs of the members and delegates attending the 1950

International Rosicrucian Convention are still available in limited quantities. You may place your order with the Rosicrucian Supply Bureau at $2.00 each, postpaid.



ANCIENT BANQUET HALL OF THE PERSIAN KINGS

Impressive still are Ihe surviving ruins of the royal palace at Ctesiphon on the Tigris River. ;t few miles north of

Baghdad, once the capital of New Persia. This is the largest domed building m Asia, being over eigh ty feet high. It is

built entirely of masonry without wood or metal supports.(Photo by A MOR C Camera Expedition)



S & i< z * t y e 'T t t id c i le 'W a t ld

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SCRii iK: S.P.C. Rn>iorm'ian Order,A MOR C San Jose, California

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M em ber o fF U D O S I "

i Fed e ra t i onU n ive r se l le des

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

'1 1TF. P U R P O S E O K

THE ROSICRUCIAN ORDERThe R os i c ruc i an O rde r , ex i s t i ng i n a l l c i v i l i zed l ands , i s a nonsec t a r i an

f r a t e r n a l b o d y o l m e n a n d w o m e n d e v o t e d t o t h e i n v e s t i g a t i o n , s t u d y , a n d p ra c ti c a l a p p li c a ti o n o f n a tu r a l a n d s p i r i tu a l la w s . T h e p u rp o s e o f th e o rgan i za t i on i s to enab l e a l l to l i ve in ha rm ony w i th t he c r ea t i ve , con s t ruc t i veC o s m ic f o r c es f o r th e a t t a i n m e n t o f h e a l th , h a p p i n e s s , a n d p e a c e . T h e O r d e r

i s i n t e r n a t i o n a l l y k n o w n a s ’ A M O R C " ( a n a b b r e v i a t i o n ) , a n d t h e A M O RCin A m e r ic a a n d a l l o t h e r l a n d s c o n s t i tu t e s t h e o n l y f o r m o f R o s i c r u c ia na c t i v i ti e s u n i t e d i n o n e b o d y f o r a r e p r e s e n t a t i o n i n t h e i n t e r n a t i o n a l f e d e ra t i on . Th e A M O R C do es ’no t s e ll i ts t e ach ing s . I t g ives them f r ee ly toa f f il ia t e d m e m b e r s to g e t h e r w i th m a n y o t h e r b e n e fi ts . F o r c o m p l e te i n f o r m a t i o n a b o u t t h e b e n e f i t s a n d a d v a n t a g e s o f R o s i c r u c i a n a s s o c i a t i o n w r i t ea l e t t e r t o th e a d d r e s s b e lo w , a n d a s k f o r t h e f r e e b o o k The Master* of Li fe . A dd ress Scr ib e S. P. C ., in care of

AMORC TEMPLE

Rosicrucian Park, Sao Jose, California, IT, S. A.(Cable Address: "AMORCO")

Supreme Executive for the Jurisdiction of The Americas, British Commonwealth and Empire, France, and Africa: Ralph M. L ewis . F. R. C.—Imperator

D I R E C T O R Y PRINC IPAL AMERICAN BRA NCH ES OF TH E A. M.O. R. ( .

T h e f o l lo w i n g a r e t h e p r i n c ip a l c h a r t e r e d R o s i c r u c i a n L o d g e s a n d C h a p t e r s i n t h e U n i t e d S t a t e s , i tst e r r i t o r i e s a n d p o s s e s s io n s . T h e n a m e s a n d a d d r e s s e s o f o t h e r A m e r ic a n B r a n c h e s w i l l b e g iven uponw r i t t e n r e q u e s t .

CALIFORNIA

Long Beach:*Abd iel Lo dge. 2155 A t lant ic Ave. Norva l W.W ard. M aster . 438 Ea st 15th St .

L o s A n g e le s :*H erm es Lod ge, 1-18 N. Gram ercy Place . Tel .G La dsto ne 1230. A lber t Moore . M aster , 1212 Coste l l o A ve . , She rm an O aks .

Oakland :•O akland L odge , 263 Tw e l f t h S t. Se lm a C arash ,M aster, 1405 Grand A ve . . P i edm ont .

P a s a d e n a :A khna ton C hap te r . C row n H ote l , 677 E . C o lo rado

Blvd. (4th Floo r) . Elo ise C. An derson , M aster ,Tel. Cleveland 7-4353.

S a c r a me n to :C lem en t B . LeB run C hap te r . I . O . O . F . B ldg . . 9 th& "K" Sts . .Joseph N Kov el l . Master , 2661 C ast roW a y .

S a n D ie g o :S a n D i e g o C h a p t e r . H o u s e o f H o s p i t a l it y . B a l b o aPa rk . N e l i a L . C onrad . M as t e r . 2535 Je f f e r son S t .

San Francisco:*Franc i s B acon Lodge . 1957 C hes tnu t S t . . Te l .W Es t 1-4778 . V incen t M a tkov ich . J r . , M as t e r ,167 Ethel Ave. , Mill Valley.

COLORADO

Denver:D e nver C hap te r . 206 C oop e r B ld^ . D an ie l O.F err is , M aster , Box 1536.

DISTRICT OF COLUMBIA

W a s h i n g t o n :

Thom as Je f f e r son C hap te r . 1322 V erm ont A ve .Em ber t A . Le Lac heur , M as t e r , 3408 L iv ings tonSt. , N. W.

G e o. W a s h i n g t o n C a r v e r C h a p t e r . L O . O .F . H a l l.9 th & “T " S t s . H i lbe r t E . Po t t e r . M as t e r , 1321• R ” St. , N. W.

FLORIDA

M i a m i :M iam i C h ap te r B i seayne T em p le , 120 N W . 15 thAve. Mrs . R E. T ho rnto n, M aster . Box 724,Sou th M iam i .

ILLINOIS

Chicago :* N e fe r ti t i L o d g e , 2539 N. K ed z ie A ve. , T e l. E v e rglade 4-8627. George Fe nzk e, M aster , 1219 Al tgeldS t.

I N D I A N A

I n d ia n a p o l i s :Indianapol is Chapter . 311 Ober B ldg. , 38 N.Pe nns y lvan i a S t. R u th M . B oy l l , M as t e r , 2216M adison Ave.

S o u th B e n d :S o u t h B e n d C h a p t e r . K n i g h t s o f P y t h i a s H a l l .519 S . S t . Josep h S t . H a ro ld H . H os fo rd , M as t e r,G r a n g e r , I n d .

MA R Y L A N D

Baltimo re :*John O 'Donnel l Lodge, 301 W. Redwood St .M rs . C lara C . M ayer . M aster . Tel . Oatonsv i l le9192.

MASSAf 11! SETTS

Boston :*Joh an nes K e lo ius Lo dge . 284 M ar lbo ro S t . H . R .Joh nson , M as t e r , 42 N ew ha l l S t ., Lyn n , M ass .

MICHIGAN

Detroit :*Thebes Lodge , 616 H ancock A ve . . W . A ndrew J .

H eck . M as t e r . 6680 Pe lham R oad . D e a rborn .L a n s i n g :Leo na rdo d a V inc i C h ap t e r . 603 S W ash ing ton .R . E. Van Ho osear , M aster , 818 N. Jen ison .

MINNESOTA

Minneapol is :E s s e n e C h a p t e r . S p a n i s h R o o m , R a d i s s o n H o t e l ,45 S. 7th St . Mrs . R ob er t S teen berg . M aster ,428 Penn Ave. , S.

MISSOURIKansas City:K a n s a s C i t y C h a p t e r , 1 W . L i n w o o d . F r e d D e n i son, M aster , 3428 V irginia St .

St. Louis:*T h u t m o s e L o d g e , G e o r g e W a s h i n g t o n H o t e l . 6oo

N. K in g s h ig h w a y B lv d . F ra n k A ran d , J r . , M as te r,7817 W eav er , M aplewo od, Mo.

N E W J E R S E Y

N e w a r k :H . Spence r Lew i s C hap te r . 443-5 B road S t .Charles C. Weiss. M aster, 535 Pennington St.,E l i zabe th , N . J .

NEW YORK Buffalo :R am a C h ap te r , 225 D e law are A ve ., R m . 9. D r .M ar i e Z i t t e l , M as t e r , 96 B uf f a lo S t ., H am burg ,

N . Y.

New York City:* N ew Y ork C it y L o d g e , 250 W . 57th S t. W a l te r F .Schidlo, M aster , 7826 - 90th Ave. , W oodh avei i ,

N. Y.

B ooke r T . W ash in g ton C h ap te r , 69 W . 125th S t.Clifford D, Pa nto n, M aste r, 205 W. 140th St.

Rochester:R o c h e s t e r C h a p t e r , H o t e l S e n e ca . M a t il d aSch weizer , M aster , 426 E. M ain St .

OHIO

C in c in n a t i :Cincinnat i Chapter . 204 Hazen Bldg. . 9 th & MainSts . Mrs . Li l l ian Ku eek, M aster . 8243 Daly R oad.C o lu mb u s :H el ios C ha p te r , 697 S . H igh S t . W a l t e r J . K oh -

b e rg e r , M as te r , G a le na , O.

(D i r ec to ry C on t inued on N ex t Page )



D a y t o n :E l b e r t H u b b a r d C h a p t e r , K a u li H a l l. 56 E. UhS t . M a r y T u r n e r , M a s t e r . 4 36 H o l t S t .T o l e d o :M i c h a e l F a r a d a y C h a p t e r . R o i D a v i s B i d s . . R m .304. 905 J e f f e r s o n Aw. Jo hn C. Davis , Mas te r .2222 Law rence Ave .

OKLAHOMAOk l a h o ma Ci t y :A m e n h o t e p C h a p t e r , R m . 3 18 . Y .W .C .A .320 N. W. 1st St . Zu ra B. Spra nk le. M aster . 123 N. W . 16 th St .

OREGON

Portland :*Po r t lan d R ose Lodge , 2712 S . E . Sa lmo n. Grov erC . P o e . M a s t e r , R i v e r v i e w A p t s . . O r e g o n C i t y ,Ore .

I'KNNSY1,Y ANIA Phi ladelphia:*B e n j a m i n F r a n k l i n L o d g e . 1303 W . G i r a r d A v e .B. F r a n k R o m i n g e r . M a s t e r, 615 M a y l o r s R u nR d . , H a v e r t o w n . P e n n .Pit tsbur gh :*F i r s t P e n n s y l v a n i a L o d g e , 615 W . D i a m o n d S t ..

N. S. D r. H a r ry S t. J o h n M id g le y , M as te r. 3619F o r b e s S t .

R H O D E I S L A M )

P r o v i d e n c e :R o g e r W i l li a m s C h a p t e r . H o t e l S h e r a t o n - B i l tm ore . J . A . D aude l in . M as te r , 63 F le tch er S t .,Cen t ra l Fa l l s , R . I .

T EXASE l P a s o :E l A m a r n a C h a p t e r . A m e r i c a n L e g i o n H a l l, 519

N. S a n ta F e S t. T e re s a R. fie G a li n d o . M as te r.401 E. R ive r St .

H o u s t o n :H ous ton C hap te r . 1320 Ru sk Ave . M ar t in M.Bu rke , M as te r , 2611 Ba ldw in .

WAS HI NGTON

Seattle :*M ichae l M aie r Lod ge . Hote l W in tom a, 1131 MinorSt. E. M. Sh an afe l t , M aster . 2002 E 63rd St .

T a c o m a :T a k h o m a C h a p t e r . I .O .O .F . T e m p l e . 5 08 6 t h A ve .C hes te r A. H ow ard , M as te r , 82(1 S . Ceda r S t .

WISCONSIN

Mi l wa u k e e :K a r n a k C h a p t e r , H o t e l R e p u b l i c a n . A lo i s F . E r km ann. M as te r . 2923 W. H ighlan d Blvd .

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

l i e g iven upon reques t .wil l

AUS TRALI A

Adelaide , South Austral ia:A d e l a i d e C h a p t e r , 97 C o o m b e R o a d . A l l e n b y G a r dens . R . K. W i l l iam s , M as te r , 33 W ood S t . .Mi l l swood.

Brisbane, Queensland:B r i s b a n e C h a p t e r . N e w C h u r c h H u l l , A n n S t.T h e o d o r e K a t r a k i s . M a s t e r. 10 W e s t b o u r n e S t . .Highga te Hi l l S . I ..Mv I bo u r nv , V if to r»a :M e l b o u r n e C h a p t e r . 2 5 R u s s e l l S t . J o s e p h S e s t a k ,M as te r , 37 B e lgrav ia Ave .. Box H i l l N .

S y d n e y , N . S . W . :Syd ney Ch apte r . I .O .O.F . H a l l . 100 Cla renceSt . Re ina Mi l l i ean , Mus te r . 73 Gardvne S t . . F la t5. Bronte.

BRAZIL

Sao Paulo:S a o P a u l o C h a p t e r . M a s o n i c T e m p l e , R u n T a b a -t in gu era 165. L au ro cl*- Alm eida Soa res. M aster .'"c B a n c o d e B r a s i l S - A , R u a A l v a r e s P e n t e a d o

No. 112.

CANADA

Montreal , Que. :M o u n t R o y a l C h a p t e r . V i c to r i a H a ll . W e s t m o u n t .Fra nk L . Peck . M as te r . 3255 Ridge woo d Ave . ,Apt. 11.

Toronto, Ont.:To ron to Ch apte r . M oose Ha l l . 12 Queen S t . . E .W i l f red E . W ate rso n , M as te r . 2031 D uffe r in S t .

\ an co uv er , B. C. :*V a n c o u v e r L o d g e . 878 H o r n b y S t . P a u l S c h e n k e l .M as ter, -111 Se ym ou r St.. No. 33.

Victoria , B.C. :*V i c t o r i a L o d g e , 7 2 5 C o u r t n e y S t . P e r c y P e a r s o n ,M as te r , Glen L ake P . O.

Windsor, Ont.:W indso r Ch apte r . 808 Mar ion Ave . W i l li am ( ’.Blake , M as te r . 1216 A rgyle Rd ,

Winnipeg. Man.:

C h a r l e s D a n a D e a n C h a o t e r. R o y a l T e m p l a r H a ll .360 You ng S t . H aro ld W ang, M as te r . 272 Do l la rdBlvd.

C H I L LS a n t i a g o :S a n t i a g o C h a p t e r . ( ’. S a n e u e s a L a R i v e r a . M a s t e r . C o n t r a l o r i a O r a l , d e l a R e p u b l l c a .

CUBAC a m a g u e y :C a m a g u e v C h a p t e r . I n d e p e n d c ii c ia Y R a u l L a m a r .E m i l i o T o r r e l l a F l o r a t . M a s t e r. P a b l o L o m b i d a44.H a v a n a :Havana Chaote r . Masonic Temple . . Jose de laLuz Cabra l le ro . San ta Em i l ia 116. a l tos . San tosSu arez. H. G. M eireles. M aster . Calle C. No. 6,Al tos Ent re 30 y 32 Rpto la S ie r ra .

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

DENMARK AND NORWAY Co p e n h a g e n : *

T h e A M O R C G r a n d L o d g e id ' D e n m a r k a n d N o r w a y . A r t h u r S u n d s t r u p . G r . M a s t e r. V e s t e r V ol d-gade 101.

KdVI’T Ca i r o :A m e n h o t e p G r a n d L o d g e . S a l im C . S a a d , G r a n dM a s te r , 1 K a s r - E I -N i l S t.

ENGLANDT h e A M O R C G r a n d L o d g e o f G r e a t B r i t a i n .R a y m u n d A n d r e a , G r a n d M a s t er . 34 B a y s w a t e rA v e .. W e s t b u r y P a r k , B r i s t o l 6.L o n d o n :F r a n c i s B a c on C h a p t e r. I n s t i t u t e o f J o u r n a l i s t s .2 and 4 Tu do r a t B r idge SI . E l len J . Gonin ,M a s t e r, T h e G a b l e s , S h o r t l a n d s . K e n t .Ma n c h e s t e r :M a n c h e s t e r C h a p t e r . H . D . G r a y , M a s t e r, 2F r o d s h a m S t .

FRANCKMile. Jean ne G uesdo n . Sec .. 56 Rue G anibe t ta .V i l l e n e u v e S a i n t e G e o r g e s ( S e i n e & Oise ) .

GERMANYA M O R C . (1 3 b) M u e n c h e n - P a s i n g , P o s t l a g e r n d ,Bavar ia (U. S . Zone) .

HOLLANDAmsterdam :*D e R o z e k r u i s e r s O r d e . G r o o t - L o g e d e r N e d e r l a nden. J . Coops. Gr. M aster . H unz e.straat 141.

INDONESIABandung, Java:*Mrs . M. C . Zey t ie l , Gr . M as te r -G enera l , D ja lanS u l a n d j a n a . n r 1.

ITALY R o m e :I t a l i a n G r a n d Lo u i r i e s r e g a r d i n gto A. M. O. R. t\ .Ca l i fo rn ia . >

>i i : \ k oMex ic o, I). I1’. :*Qu etza lcoa t l Lod ge , Ca l le de Colombia 24. Sr .G e r m a n R a c k o w A r r o y o , M a s t e r, C o l. S t a . M a r iade la Rib era Nat an in 64.

N E T H E R L A N D S W E S T I N D I E S Aruba:A ruba C hap te r . Gay B. Ab ram s , M as te r , 15 Gu l fW e g . S a n N i c o l a s .

NEW ZEALAND Auckland :Auckland Chapte r . Vic tor ia Arcade . Rm. 317 . F .H. V incen t , M as te r , 102 G rea t S . Rd . . M anurewa.

PUERTO It lCO San Juan:San Ju an C hap te r . 1655 Pro gre so S t . , S top 21 .S a n t u r c e . P e d r o E . Q u i n o n e s O t e ro . M a s t er ,A n a r t f d o 5 251, P u e r t a d e T i e r r a 27.

s W E D E N M aln io :*G r a n d L o d g e • 'R o s e n k o r s e t . " A l b i n R o i m e r , G r.M as te r . Box 30 . Sk a lderv iken . Sweden .

\ i ;n e / u l l a

Ca r a c a s :Alden C hapte r . V e lazquez a Miser ia 19. Adol foBlanco A. . M as te r . A par tad o de Cor reo s 305.

due of AMORC.the ac t iv i t i e s o fR o s i c r u c i a n P a r k .

(D irect int h i s L o d g e

San .lose.

Latin-American DivisionArm ando Fo nt De La •Lira, F. It. t . . De puty Grand M aster

D i r e c t in q u i r i e s r e g a r d i n g t h i s d i v is i o n t o th e L a t i n A m e r ic a n D i v i s io n , R o s i c r u c i a n P a r k . S a n J o s e .C aliforn ia, U. S. A.

T H E R O S I C R U C I A N P R ES S , L T D . , P R I N T E D I N U . S . A .



THE SILENCE WITHIN

OURS a surface life? Are you continuously caught up in a whirl

of objectivity — of material demands and obli gatio ns? Have you ever had a chance to

honestly understand yourself? Do you sense welling up within you strange impulses —

ideas struggling for expression?

Adapt your real capabilities to life. Let this free manuscript. The Silence Within, reveal

how you may enter the cathedral of your Being. You can be shown how to bring forth

inspiration and mental rejuvenation. Learn to transform inner silent words into dynamic

thoughts and actions.

THIS G i f t MANUSCRIPT

If sincere in wishing to awaken and use all your

mental faculties, write to the address below and

ask for your FREE copy of the manuscript The

Silence W it bin.This free manuscript is given with

a six-month subscription or resubscription to the

Ros ic ru cian D ig es t. Just enclose $1.75 to cover

the subscription cost and you will receive your

copy of the free discourse. The Si lence Within.

USE THIS COUPON .

T h e ROSICRUCIAN DIGESTRosicrucian ParkSan Jose, California, U. S. A.

Dear Sir: W ill you please send me the free manuscript, The Site nee W ithin and a six-month’s subscription to the Ros icru cian Dig es t. Enclosed is SI.75 to cover the cost of the subscription.

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i f i r

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



OSICRUCI

LIBRARY

rfclveKtccic4 Ck ^etuicKyThe following are but a lew ol the many books of the Rosicrucian

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SYMBOLIC PROPHECY OF THE GREAT PYRAMID

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

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BEHOLD THE SIGN—Ancient Symbols and Their Mystic MeaningBy Ralph M. Lewis, F. R. C.

rosicrucian digest, september 1950

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