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The Rosicrucian Forum

August 1942 - June 1945


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Entered as Second Class M atter at the Post Office at San Jose, C alifornia,

under Section 1103 of the U . S. Postal A ct of Oct. 3, 1917.

No. 1
AUGUST, 1942


. . In its sublime research, philosophy

M ay measure out the ocean-deep may count

The sands or the sun's rays but, G o d ! fo r Thee

There is no w eight nor measure; none can mount
Up to Thy mysteries: Reason's b rig h te st spark,

Though kindled by Thy lig h t, in vain would try
To trace Thy counsels, infin ite and dark;
And th o u g h t is lost ere th o u gh t can soar so high,
Even like past moments in e te rn ity.............

In me is m atter's last gradation lost,

1 can command the lightning and am dust!

A monarch, and a slave; a worm, a god!

Whence came 1 here, and how? so marvelously

Lives surely through some higher energy;

For from its e lf it could not be!

C reator, yes! Thy wisdom and Thy word

C reated me! Thou source o f life and good!

Thou sp irit o f my spirit, and my Lord!

Thy lig h t, Thy love, in th e ir b rig h t plenitude

Filled me with an im m ortal soul, to spring
O ver the abyss o f death; and bade it wear

The garments o f eternal day, and wing

Its heavenly flig h t beyond this little sphere

Even to its source to Thee its A u th o r there.

G avriel Romanovitch Dershavin.

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Page 2


Greetings !
D ear F ratres a n d S orores :

W hat are the dangers the individual not in

combat or liable to combat confronts in the present world-wide conflict? This is a question seri
ously contemplated by many persons who hesitate
to express it. Present events have already proven
that the non-combatant often has suffered equally
with the warrior in a physical sense. Historically
it is a false assumption that today, for the first
time in the sanguinary annals of war, man has in
tentionally sought to strike behind the lines of
conflict at the helpless non-combatants. Rather, it
should be said that from the military viewpoint
it is the first time that he has been so successful
at this operation upon a large scale.
It has long been a sound military theory that
war can go on indefinitely if the bases of supply
and the industrial army behind the warriors can
remain intact. Obviously the best trained army
in the field will fail if its sources of food and
equipment behind it are destroyed, not to mention
its demoralisation, if it learns that that which it is
fighting for has been decimated. One only needs
to refresh his memory on the military campaigns
of Sennacherib, King of Assyria about 681 B. C.,
to reveal how even that ancient sought to flank
his enemys armies in the field and strike back of
them at the granaries and capture the women and
children, and thus bring the foe to their knees.
Such methods more often failed, only because a
strong force could prevent the break through. To
day, air power and well organised sabotage succced, in the behind the lines attack, where the
ancient military geniuses failed.
W ar may start out upon a plane of ethics,
but usually, as the campaign becomes more in
tense, it reverts to its palmary basis of victory at
any price. Historians have a pleasant way of
glamorising .war, perhaps by emphasising the end
attained, which often, to the reason, seems to
justify it. Either their ignorance or intentional
omission conceals the methods which were often
used by past notable heroes to accomplish their
ends. Consequently, it is sheer stupidity for any
one to romance about war, or to surround it
with an atmosphere of decency or nicety. W ar
is what Sherman said it was. Therefore, no na
tions participating in a life-and-death struggle can
or doresort to chivalry. Chivalry consists of
that humanitarian quality of considering the other
fellow. W hen an adversary has his fingers tightly
clenched about your throat and the point of a
dagger at your heart, just how much can you af
ford to concede to him? A t least, this is the atti

tude of those whose responsibility it is to prose
cute the war.
This attitude is brought home forcefully, in
fact engendered in the consciousness of the soldier
on the front line, in a very brief time by the
realism of the circumstances which he confronts.
The non-combatant who stands watching his home
consumed by fire, the result of a ravishing air raid,
while perhaps the mangled body of his small
daughter lies at his feet, is also quite aware of an
instinctive urge to retaliate in any way. The re
sult, from a strictly military point of view, is that
the soldier's morale becomes higher. Conditions
require that his morale be that attitude of mind
conducive to fighting, namely, that he display a
belligerency toward the enemy. Futhermore, the
non-combatant whom the flames of war have
seared, as in the analogy above, becomes by the
experience a more ardent supporter of the behindthe-lines campaign. He develops an Ill do my
darndest to get even spirit.
The function of war is destructive, whether it
is an offensive or defensive one. N o matter how
idealistic the end sought, no war is won except by
the nower which causes the greatest destruction
of the lives and resources of its enemies. It is
impossible to expect war to be anything else but
of such a nature. It becomes, therefore, not a
question of having a nice war, but rather, of
avoiding any war. However, once a nation is
obliged to enter war, as we are, it must accept
it with all of its horrors. There is no compromise.
Either civilisation develops a substitute for war,
or it must endure it for what it is. Consequently,
when war descends, rests upon a people or a
nation as an evil cloak, it is too late to lament
that attitude of mind which by necessity comes
from it.
It is to be expected that certain writers of the
press, and of monthly publications, and speakers
in radio broadcasts who are professional propa
gandists, will stimulate and disseminate ideas of
hatred, retaliation, and revenge. Psychologically,
these ideas are essential to inculcating that fury
and passion which must be so that one can de
stroy, and as we have said, war is rooted in de
struction. It seems brutal, bestial, that we must
expect such doctrines to be extant, but they are
the attributes of war, just as pain and death are
the consequence of disease.
From a mystical conception, it is foolhardy, on
the one hand, to believe war necessary, and to
loyally patriotically, wish to support our govern
ment in it, and, on the other hand, hope to re
move from it that sting upon which war depends


for its successful culmination. W e are deep within a war, which no matter how you look upon the
struggle, is survival for those principles which the
majority of peoples in America and its allies con
ceive to be right. Therefore, we must expect to
be encouraged to hate those who, it is declared,
promulgated the conflict, and further, to hold no
method or acts in actual conflict in abeyance,
which will conclude the war victoriously for our
nation and its allies.
From the point of view of war psychology, such
propaganda is fundamentally essential. You can
not fight a man you love; you cannot kill the
people of a nation which has committed wrongs
against you unless your passions are aroused with
great intensity. That one is expected to feel this
way is most deplorable, it is admitted. That
humans should harbor such thoughts is contrary
to every religious and mystical preceptbut so
is war. If we have allowed international condi
tions to reach such a point of confusion that war
develops, then these conditions follow as a natural
consequence, just as day follows the appearance
of the sun.
The greatest danger to the non-combatant is
the psychological effect upon his mind, upon his
thinking, and his attitude toward peoples, which
will remain with him long after the war. Now
as Rosicrucians, we can generalise our feelings in
such a way that we do not lessen our sincere de
sire to help our respective nations in their hour
of peril, and yet, not embitter our souls and
become entirely carnal. In other words, unfor
tunately, many individuals have to personalise
their feelings, just as they personalise their God.
They cannot intentionally dislike or hate just a
principle, a method, a policy, or a system. It is
impossible for them to become aroused over an
inanimate, vague generality. They must always
reduce these things to material forms, principally
people. Each of you knows how some individuals
will manifest a hatred toward any person associ
ated with some activity which they dislike,
whether that person has personally brought them
an injury or not.
Consequently, we find today persons who do
not vent their hate upon the political systems and
groups which have precipitated them into the
present war, but rather, they have developed a
personal hatred toward all peoples of the nation
ality or of the race associated with the political
system. It is not uncommon to hear people refer
with intense hatred to the Japanese, as a race or
as a people, as bandy-legged,' slant-eyed,"
monkey-faced," etc. Such is a misplaced hatred.
It is a venom that is most dangerous, for it holds
a race and a people as a whole responsible for
what a few or a party have committed as a gross

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Japan as a nation was very wrong in the com

mission of many of her acts which have involved
America in war, and this country, therefore, is
justified in looking upon Japan as an enemy and
as a foe. However, the disparaging of a people,
that is, their physical proportions and their ap
pearance, is child-like and unwarranted. To criti
cise the physical appearance of any race implies
a racial superiority on the part of those doing the
criticising. A fter all, is not this just one of the
reasons why the Allies are engaged in war, name
ly, to do away with the false conception that one
race is more God-like than another?
The danger the average citisen faces today as
a non-combatant, we repeat, is that his hatred
will become personal, rather than impersonal.
Hatred cannot be turned off and on like a water
faucet. W hen the Allies are victorious, as they
eventually will be, and the systems against which
they have fought have been destroyed, if the
peoples have nurtured a personal racial hatred
in their consciousness, such will continue long
after the peace conferences. The ebullience of
that hatred may become the cause of future racial
wars at a time toward which we now look for
continuous peace.
The systems against which we fight are wrong,
at least that is the way we now see them with our
present understanding. It is these political struc
tures which are our foes, and they should and
must be defeated, and we must have that feeling
toward them that we have toward all wrong. But
certainly we should not display a hatred toward
every man, woman, and child who lives under the
yoke of those systems. In other words, they
should not be disparaged as human beings. Rosi
crucians, generalise, not personalize, your feelings.
R a lp h


L e w is ,

F ro z en F o o d s
Frosen foods have become exceedingly popular
during the past two or three years. They are now
used abundantly throughout the entire United
States, especially in the N orthern and Eastern
cities where it is difficult to obtain fresh vege
tables during the winter months. Even here in
California practically all of the markets have a
frosen-food refrigerator. These frosen vegetables
are attractively packaged, and since they are pre
pared for immediate use, have become a real labor
saver for the housewife.
It is natural that our Sorores would write to
us asking our opinion of frosen foods. Typical
of such questions is this one from a Soror in the
East: For practical reasons I have been using
quite a few of the frosen foods and should like

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to know whether or not to continue to do so.

Can you tell me whether the spiritual properties
are destroyed in the process of freesing?
This and similar questions are worthy of our
attention here in the Forum. Let us therefore
consider this matter for a few minutes. The vege
tables we eat restore to the physical body much
of the chemical and mineral elements that are
used up in the process of daily living. Green
salads are highly recommended because of their
abundance of mineral content. Sometimes much
of the food value is lost through cooking vege
tables, and thus the heavy meal of the day should
include a certain amount of fresh green stuff.
The question in our minds is whether or not
anything is destroyed by freezing these vegetables
for future consumption. Perhaps we can take a
clue from the laboratory of the biologist or from
the chemistry laboratory of a concentrated-food
manufacturer. W hen it is desirable to study the
action of a certain culture, the technician goes to
the refrigerator and brings out a test tube. If it
is examined immediately, it will be seen that the
culture is in a state of rest. To the untrained
it may seem that the life within the tube is dead.
But gradually as the tube warms up and reaches
room temperature or higher, a complete change
takes place, and the contents of the test tube
can be seen teeming with life. W e realise that
under the cold temperature the culture was at
rest, as though asleep. W e would call it a state
of quiescence or suspended animation. W hen the
tube is warmed up, however, the culture virtually
comes back to life. It continues its process of
assimilating, growing, and reproducing itself by
cell division.
Now if the researcher desires to destroy the
test-tube contents, he does not put them back
into the refrigerator, but rather he subjects them
to great heat. Heat will destroy the life in the
tube; cold will merely stop the process of ger
mination and growth. This is why it is neces
sary to keep milk, eggs, and other types of food
in a refrigerator. If milk becomes warm, it will
sour because of the germination of the bacteria
in it. You can freese the milk in the bottle and
keep it indefinitely. It will not sour when
thawed unless it is permitted to warm up too
In the cold limates of the North, it is still a
common practice of the farmer to freese meat
in the fall for use throughout the winter and
spring. W hen he desires a piece of meat, he
simply goes out to the icehouse and saws off
whatever he wants, takes it back to his kitchen,
and thaws it out before cooking. Incidentally,
such meat is far more tender and tasty than
fresh meat.


Experimentation has shown that the same thing

can be done with fresh vegetables if they are
properly packaged before putting them in the
refrigerator. They may be stored for many
months with no apparent harm. Upon chemical
analysis they are found to be unchanged and
just as nourishing as when first packed.
In order to destroy the spiritual property of a
food it is necessary to destroy the chemical and
mineral properties as well. Intense heat for a
long period of time will do this, but cold, on
the other hand, will preserve it. Those of our
Fratres and Sorores who wish to use frosen vege
tables on the table may do so without concern
for the loss of food value.

The Intuitive Urge

The intuitive urge is a phrase that all of you
have heard many times in our Forum as well as
read in articles in the Rosicrucian Digest. Per
haps you may feel it is becoming a boring sub
ject. The fact of the matter is, it can never
become a bore to the student of mysticism. There
are so many interesting ways in which so-called
intuition manifests.
A Frater asks, How is the intuitive urge best
recognised? He states that he has found upon
analysis that what he thought was intuition was
not, and that he has failed to realise a true intui
tive urge until it was too late to benefit by it.
It is easy to believe that almost all of us have
had this same experience. How often it happens
that we are forced to say, If I had only followed
up that hunch, everything would have turned
out all right. O r perhaps we have been forced
to think, I was sure my action would be for the
best since I was following an apparent Cosmic
urge. W e are forced to admit by these experi
ences that it is sometimes difficult to distinguish a
real urge from a decision which is the result of
cold, objective reasoning.
Although it has been explained many times, it
is possible that some of you do not realise that
true intuition is a function of the Cosmic Con
sciousness. In other words, it is one of the many
ways in which Cosmic Consciousness manifests
If you will keep this fact constantly before you,
you will gradually overcome the tendency to
worry because of failure to develop the intuition.
You will then concern yourself with the devel
opment of Cosmic Consciousness instead. You
will realise that with such development of Cos
mic Consciousness will come a natural use of
the intuition.
Intuition is not something that will manifest
after careful, logical, objective thought and reas
oning. It is a spontaneous thought or idea that
will break in upon your consciousness even dur
ing the process of trying to think your way out


of a problem or situation. Sometimes the intuitive

urge seems fantastic and unreasonable. Some
times it seems to have no place in the picture of
our objective thoughts. However, if it is truly an
intuitive urge, no logical thought will reason it
away. It will keep coming back time and time
again and will even pound at us when we are
carrying out action contrary to it. This is an
occasion when we perhaps will regret not fol
lowing the hunch.
Due no doubt to a simple experiment given
very early in the Rosicrucian work, the average
member has a wrong impression of the use of in
tuition. The result is that he becomes discouraged
with his attempts to stimulate and awaken this
dormant faculty of the subjective consciousness.
This simple experiment is the one that suggests
that the member ask questions of the inner self
and pause a moment in his thinking, awaiting
an intuitive answer. This experiment has a very
important purpose. It is to force the student to
become aware of the fact that he has an inner
self that can be relied upon in emergencies. It
forces the student to relax his objective mind for
a moment or two and seek help through medita
tion. The simple questions that are used such as
asking for the correct time of day are incidental
to the exercise. The answers received are of
little consequence, for after all it is still a simple
matter to look at a watch when one desires to
know what time it is. The act of doing the ex
ercise, however, has a far-reaching effect upon
the development of Cosmic Consciousness. It
trains one through practice to develop the habit
of calling upon the inner voice for help and
assistance. If the habit is formed in the simple,
unimportant things of life, then it will be used
at times when the student is truly in need of
Cosmic help and assistance. The results obtained
under these latter circumstances plainly demon
strate the progress and development that have
been the result of early practice and perseverance.
The thought, then, that persists in spite of evi
dence against it, may as a rule be considered an
intuitive urge, the whispering of the still, small
voice within. It is usually spontaneous and
comes in a flash. It is a completed picture or
thought. It does not come on gradually, step by
step, as a carefully thought-out-plan. It may
come to us in the form of a dream. It may arrive
while in meditation when the mind is relaxed
from the mundane affairs of life. On the other
hand, it may flash into our minds when otherwise
engaged mentally. W e may be driving down the
street in our car and have a flash or urge regard
ing some personal affair or perhaps even an affair
of another. It might even be an impression in
the nature of a prediction. But of one thing we

Page 5

can be sureit cannot be entirely forced out of

our consciousness if it is a true flash of intuition.

Care of the Teeth

Frater Nestor of the state of Massachusetts
presents an important subject for discussion to
day. It is the cause of sound and of decaying
teeth. He states that this question should be dis
cussed not so much from the physical point of
view as from the metaphysical viewpoint. He
specifically asks, W hy will a tooth decay in spite
of prophylactic precautions?
Now in spite of the fact that our Frater desires
this question discussed from the purely meta
physical viewpoint, we will have to concede that
actually it is a physical matter. Anything that
might be mentioned here this morning from the
metaphysical side must not be confined to the
teeth, for it would apply to every cell of the
physical body. There are metaphysical methods
of maintaining health and vitality, of stimulating
cell growth, but they include muscle, nerve, bone,
blood, and in fact every classification of cell life.
The Rosicrucian teachings deal exhaustively with
this matter of the application of metaphysics, not
only in the spiritual things of life, but the physi
cal as well. W e can say to Frater Nestor that
what he has learned in his studies in regard to
the maintenance of vital, healthy organs, what he
has learned in the way of polarisation of the
blood and the formation of cells, he should apply
daily to the maintenance of the teeth.
W hen we make a study of the teeth and how
they are formed, how they came into being in
the first place, we realise that fundamentally
they are no different than a cell of blood, a cell
of fat, and especially a cell of bone.
To the average person all that there is to a
tooth is that which he can see. This is indeed
unfortunate, for his attention is confined only
to the whiteness or dullness, as the case may be,
of the enamel of the teeth. Let us look beneath
this enamel for a moment.
If we examine the cross section of a tooth, we
find that it consists of the crown of enamel, and
next a layer of what is called dentine. This den
tine surrounds a cavity called the pulp cavity,
which continues down into the roots of the tooth.
The pulp is most important, for it is made up of
blood vessels, nerves, and loose tissue, including
special cells that send slender processes along
with nerve fibrilsthread-like fibersinto tubes
which run outwards through the dentine. All
around the roots of the tooth is a substance like
a cement. This cement overlaps the lower edge
of the enamel.
Nerve energy is fed through the roots of the
tooth, and the tooth cells grow and develop in
the pulp cavity. Metaphysically we would give

Page 6

our attention to the nerves and blood vessels that

feed the teeth through their roots. W hen we
have an unhealthy condition in any other area
of the body, we apply our treatment to the sympathetic nerves that are most closely related to
the affected part. The same is true of the teeth.
W e have ways and means of stimulating blood
circulation in the parts of the body. These same
methods should be applied to the jaw bones,
gums, and teeth. Simply because we do not
specifically stress methods of treating the teeth
does not mean they cannot be so treated.
W e have pointed out that although our frater
has stressed the metaphysical side of preventing
tooth decay, the physical is equally important.
Let us see, then, what causes it. First of all we
will concede that daily cleaning with a dentifrice
is the first step to prevention of tooth decay.
But, as our Frater points out, decay occurs in
spite of our efforts. W hat causes it?
It is generally believed and, in fact, proven,
that acids forming in the mouth either from fer'
mented particles of food or from an over-acid
condition of the body attack and cause the enamel
to erode and become soft, much as the chemi'
cal action of the sulphuric acid within a storage
battery will cause corrosion to form upon the
metal clips or wires connected to the terminal
posts. If this tooth decay is due to acid forma'
tion, then an alkalizing agent should be used to
prevent it.
Technically, tooth decay is known as caries.
In fact, this term is not confined to the teeth,
but refers to decay of bone structure as well as
other things that have no part in our present
discussion. And so we will find in the words of
the physicians such references as this: Caries
decay of the teethconsists in the dissolving out
of the earth salts in the tooth substance by acids
formed in the mouth. As we have suggested,
these acids can be due to other conditions than
lack of proper brushing. A generally acid sys'
tem, for example, will cause acid secretion of the
salivary glands. It is not too unwise to suggest
that the pulp formation in the pulp cavity might
at times be overly acid, thus causing a soft, pulpy
enamel, easy prey to attack from outside agents.
So far in these comments regarding the teeth
we have said little or nothing about the gums.
Insofar as maintaining healthy teeth is concerned,
the care of the gums is vital. They should be
thoroughly massaged twice each day with a good,
stiff"bristled brush. This, of course, can be done
during the orocess of the usual dailv cleaning
given the teeth. This massaging of the gums
stimulates blood circulation and promotes a
healthy condition of the mouth and hence the
sockets in which the teeth are mounted. The
gums, incidentally, can be treated metaphysically


just as can other parts of the body. Augment the

external, physical method of gum massage with
the metaphysical treatment.
W e have made no mention of seeing a dentist
regularly, for we feel it is a conceded point.
However, the next time you visit a dentist, ask
him his opinion of a proper dentifrice and what
system of gum massage is best. Your dentist is
in a better position to answer your questions
than anyone else.
Our Frater and Grand Counselor, J. Lewis
Blass, Ph. G., D. D. S., has written a book in
collaboration with a colleague, H arry Roth, B. S.,
D. D. S., that should be in every home. It is
entitled, Keep Your Own Teeth. This book
gives careful instructions in cleaning and mas'
saging the teeth and gums and has the added
benefit of instructions in proper food and meth'
ods of eating to keep the teeth healthy, in fact,
eating to keep the entire body healthy. This
book can, we believe, be obtained from The
Allied Dental Council, New York City.

A frater in the high degrees of the Rosieru*
cian teachings presents us with a subject for dis'
cussion that has probably occurred to many stU'
dents. It is the question of sterilisation of food
through the application of heat. W hat happens
to the potential life when an egg is immersed in
hot water? In what way is milk sterilised as in
Our Frater suggests that we kill something, and
that something is the power to germinate. The
power to reproduce its kind is removed from the
bacteria in the milk. He states, however, W e
do not actually kill life, as in some shape or other
life still remains in the milk, otherwise there caiv
not be change from one condition to another.
The specific questions asked are : W hat micro
scopic cells have been destroyed and how?
W hat becomes of this particle that ceases to
W e learn early in our study of the nature of
matter that nothing in the universe can be de
stroyed. Nothing is ever lost. If it were possible
to measure the universe a million years hence, it
would be found to be the same as it is in the
The process of applying heat to a substance
so changes that substance as to destroy life seem'
ingly. The life force, however, is not actually
destroyed. Its direction of manifestation is
changed. This change by fire is such as to prevent
further development of the egg, the bacteria, or
cell in its natural form.
The process of pasteurisation is not, as sug'
gested by our Frater, the same as sterilisation.


In pasteurising milk, for example, only a pro'

portion of the bacteria are killed." Pasteurisa'
tion requires that the milk be raised to a certain
degree of heat, that is, the boiling point. This
kills" all the mature forms of organisms that
may be present. In order to kill" the spores
the seeds or reproductive body of bacteriaa
very high degree of temperature is required.
Boiling the milk for a long period of time will
do this. By a long period of time we mean several
hours. The spore or reproductive body of bac
teria and other low vegetable organisms is far
more resistant to heat and chemicals than the
full-grown, mature organism.
In sterilising surgical instruments, it is neces'
sary to subject them to strong chemical antisep'
tics or high temperatures for long periods of time
in order that the life force of the seeds be so
changed that the bacteria cannot grow, develop,
and reproduce themselves. Otherwise, should
they be transferred to the blood stream during a
surgical operation, infection would result, not as
quickly, perhaps, as it would if the mature or'
ganisms were so transferred, but there would
nevertheless be infection.
Fire, as we have learned, is the great purging
agent used for the purpose of transmutation.
Naturally, it is not the actual physical flame that
brings about the change, but rather the degree
of heat radiated by the flame. Thus any degree
of temperature above normal, i. e. room, temperature, will bring about some degree of change
in a substance to which this heat may be applied.
If prolonged, the degree of change that takes
place will be increased.
Since heat is the active agent in bringing about
the change, chemicals and antiseptics that radiate
heat may be used. Thus surgical instruments
that might be damaged by heat by fire or steam
are immersed in chemical solutions in order to
sterilise them. The life force of the mature bac'
teria as well as of the spores is so changed that
it does not manifest in the normal manner that
nature intended.
It has been stated by our Frater that life is
not destroyed in pasteurisation, for in spite of
this precaution, change will take place in the
milk, such as turning sour." W e have borne
out this fact by explaining that the life seed is
not affected by pasteurisation. However, the
process of sterilisation is sometimes used when
it is desired to preserve certain kinds of food.
From the Rosicrucian point of view we under'
stand that it is the vibratory rate of the cell, the
bacteria, that has been changed by the process of
raising to a high temperature. All that there is
in the universe is vibration. All that manifests
to us is the result of combining vibratory rates.
The difference between a live, healthy blood cell

Page 7

and one in a state of rest is the difference in the

vibratory rate of its positive nucleus and its negative shell or outer layer. W e can change the
nature of the cell by changing its vibratory rate.
This can be and is done by the application of
the purging agent, heat. Thus in sterilisation and
pasteurisation, no microscopic cells" have been
destroyed; they have only been changed by the
process of transmutation.

Mystical Insight and Perception

From our correspondence we find that most
members never tire of further explanations or
comments upon subjects closely related to mysti'
cism. To gain knowledge we must understand
the use of the apparatus with which we perceive
things and the ability to gain understanding
through insight into our subjective consciousness.
Of course, the first step in the gaining of any
ability is through knowledge. W e might ask who
can teach us, and the answer would normally be :
one who knows. By knowing" I mean one who
has gained the theoretical knowledge and has put
that knowledge into experience. If I had some'
thing physically wrong with me that seemed to
need adequate medical or other therapeutic care,
I would put myself in the hands of a capable
doctor. If I were reasonable and rational at the
time, I would allow that particular physician in
whom I placed my confidence to use his knowl'
edge and experience to decide what should be
done. This is because he would have experience
and knowledge in the field of therapeutics that
I did not have. O n the other hand, there seems a
tendency that any individual who reads a book on
psychic phenomena can set himself up to advise
others regarding mystical states, psychic appari'
tions and all kinds of non'objective experience.
He seems to feel he has gained a mastery over
subject matter which he has not adequately
An individual who enters this organisation en'
ters to study a philosophy, a science, if I may
call it that, which he has not had in an academic
field or in the usual field of physical experience.
He will have to begin at the bottom, and any
individual who is not sincere enough in his desire
to gain the knowledge of mysticism that Rosicru'
cianism can offer to study these Neophyte grades,
is not, in our estimation, ready for psychic de'
velopment. Therefore, these degrees will be ele'
mentary. They will be the equivalent of the
freshman or sophomore year in the University
which anyone would have to go back and repeat
if he changed his profession. Just as I would ex'
pect the professor in a particular field to be able
to direct me properly in gaining that knowledge,
so you who are potential mystics, who are begin'
ning this work, must put your confidence in the

Page 8

teachers who are directing you and who have

gone before.
Fortunately, in Rosicrucianism that does not
have to be confined to any two or three individuals. Rosicrucianism as contained in your
monographs is not the personal opinion of the
teachings of an individual. W hat the Orders
officers are attempting to do-is to direct you to
best understand the heritage of Rosicrucianism,
and to the best of our ability create an additional
heritage for the future with your cooperation. If
we are going to glimpse a mystical insight, we
must understand what we are approaching. I
have defined mysticism as the doctrine that true
knowledge of God, truth and the cosmic scheme
is attainable through immediate intuition or insight in a manner differing from ordinary sense
Mysticism throughout the history of all religions, throughout the long history of the Christian church and of those initiatory organisations,
such as the Rosicrucians, has been interpreted as
mans attempt to reunite himself with the source
from which he came, to actually become one with
the God. There are various routes by which we
might arrive at that union, and there are various
stages of union by which we gain a comprehension
of the light ahead. The lives of great mystics of
the past illustrate more than we can describe the
effect that this knowledge and experience have
In this definition I have related mysticism with
objective perception. Objective perception is
what we can perceive through our sense faculties.
Now, everything that cannot be perceived in this
manner must come from another source. It comes
from the mind of the soul, or that phase of our
mind known as the subjective. I wish to stress the
fact that we must conceive the mind as a unit
and the objective and subjective as phases. Fur
thermore, we must always be conscious of the
fact that the brain is the seat of functioning of
the objective mind, and as long as you and I are
in physical bodies it is in that objective mind that
we think and have our being, as far as our con
scious states are concerned. In this particular
stage of evolution and development man is not
an individual who can think in the subjective
mind. Every thought we gain through intuition
that comes as a result of the knowledge of the
totality of the experience of the soul that is in the
subjective mind is that which we learn and be
come able to bring over into objective conscious'
ness. It is then that we become aware of those
processes, and that is why very early in the work
of this organisationin apparently simple experi
mentswe start training you to work upon the
ability to bring to the objective consciousness that
subjective storehouse of knowledge where you
can grasp hold of it when you want it. Practice


those exercises, and you will find you will gain

benefit in direct proportion to the time spent with
them. They are the key to the source of all
knowledge, the key to the understanding of your
position in the cosmic scheme.
Perception and insight differ. W e have sense
or objective perception; then there is a subjective
or psychic perception that comes from the sub
jective mind into our consciousness. Perception
is usually associated with the learning process;
that is, without perception how would we learn
anything? Nothing would come into our con
sciousness. W hile insight, differing from percep
tion, is considered an innate ability, or more
properly a potentiality, we might illustrate by
saying that perception in its broadest aspect is
elementaryinsight is co-ordinating. If I wrote
two plus two equals four, everyone could easily
perceive the marks I made; everyone who knew
what the Arabic numerals were could read the
signs I placed there. Possibly there would be
some young children who could read and point
out that two and two are four. However, only
experience through insight would cause them to
conceive the thing as a whole, to conceive a state
ment of physical fact that there was taking place
there a symbology of a manifestation of a law of
nature that two plus two are four.
The concept, the idea of the whole comes
through insight, not through perception. No
amount of perception will make it possible for
you to bring unrelated facts together. A t this
moment I perceive movement, I perceive a door
opening ant| closing, I perceive lights; but, if I
should perceive an individual arising, moving
away, then a door opening and the individual dis
appearing, by insight and co-ordination of the
sense perception I would put that all together and
would know he got up and walked out of this
room. This is the elementary ability we have in
our minds to co-ordinate our sense perceptions.
W hat if you only had perceptive ability and no
insight? You would be unable to put together the
unrelated conditions of your perception. Insight
and intuition are more closely related, because
it is through intuition that we gain subjective
knowledge, knowledge that is in the storehouse of
memoryknowledge of experience that comes
over into this life from previous lives, and also
that which we accumulate here. W e cannot keep
all our memories in the objective mind; we can
only recall and recollect. It is to this great store
house that we must turn to think of the experi
ences of yesterday.
Intuition is the path of insight. W e recall cer
tain memories easily according to the laws of
learning that the psychologist teaches us, but we
do not so easily co-ordinate these laws or these
previous facts. It is through the function of in
sight that we are able to gather together all im


mediate perception and all past experience and

cause them to function as a whole, so we see the
whole thing. Someone said something to the effect
that this existence on earth is only a manifesta'
tion of truth, but the actors who play are only
known to us by the things with which we associ'
ate them, so consequently, we never see the entire
play, the entire drama never takes place before
us from a physical point of view. Therefore, man
must not only gain the ability of insight to put
together the sense perceptions that he can gain in
his particular nook or corner of his environment,
but he must further gain the ability through the
power of intuition to bring out that knowledge
which will make it possible for him to fit in the
blank spaces that the performers about him do
not fill in.
Do you know the difference between an indi'
vidual who is a victim of his environment and
one who is a master of his environment? Possibly
no one is an absolute master of environment.
Have you not somewhat envied the individual
who seemed to feel at home in any situation, and
compared him with the individual who never
left the village where he was born and possibly
does not conceive anything beyond that point?
W hat is it that the first one has? He has experi'
ence that has been correlated with the memories
of his entire being; he has brought it all together;
he has filled in the blank spots and has rounded
out his existence. It is true that travel and par'
ticioation with other people in various activities
will help bring that about, but there have been
great learned men who have also stayed within
the confines of their village and still were able to
gain an insight into human nature and into uni'
versai understanding that was not gained by many
who traveled
I have already stated that we readily distinguish
between two modes in which the mind functions.
W e usually call these the objective and subjective,
and sometimes it helps us to* turn over in our
minds the terminology that will cause us to see it
from different viewpoints. The external mode in
which our attention is absorbed in things around
us is the objective phase; that is, it is a mode of
our existence which is being constantly modified,
constantly being played upon, and constantly re'
acting with the physical phenomenal world. On
the other hand, there is the internal mode of our
existence in which the mind may be described as
opened or illumined. It is a phase in which per'
sonal consciousness exists. It is the source of all
the intuitive knowledge which can come into our
being Thus I have repeated the same thing in
about four different ways, because I want you, as
Rosicrucians, to become more and more conscious
that if you are to gain that which you seek in
affiliating with this organisation, you are going to
have to become more and more familiar with the

Page 9

equipment which you have to use for this pur'

pose. If mysticism is a state of attainment of
unity with our Creator, then it implies that man
is on the road somewhere between the beginning
of that future and the eventual attainment. If
we could see graphically, pictured the march of
human beings that move through the world,
through the worlds history, and through the pres'
ent time, we would grasp the various positions
that each has occupied in his particular point of
advancement and particular phase of understand'
No two of us can be at the same point, and
furthermore, no measure of instruction can de'
termine where we are, because what we are at'
tempting to attain is not something that can be
measured by any unit of measure that you can
possibly conceive. W e have to bear in mind that
when we are dealing with the metaphysical we
are in a field beyond our objective reasoning, ex'
cept insofar as we have developed our intuitive
abilities to gain an understanding of that field.
Our understanding does not set a scale or a basis
upon which to begin. In mysticism the impeding
or detrimental conditions to a mystic conscious'
ness are those due to the external type that affect
our mind, our being. Those who truly develop
intuition and become leaders have become aware
of the firsthand source of insight and intuition.
To compare these two modes by experience we
learn that the external world is a closed world,
closed down to the very limitations of the things
of which it is made, of the physical that exists
to provide a place for this physical body to mani'
fest, whereas the world of appreciation of the
internal mode of our mind is open and free. It
knows no limitations in the sense that we under'
stand limitations. The mystics describe it as the
eternal world, a world in which it is impossible
to conceive of a barrier on any phase of its boun'
dary, because barriers can exist only in a world
where physical standards are maintained.
How are we to go about the development of
this mystical insight and intuition? The Rosicru'
cian teachings are proyided for that very purpose.
However, I want to tell you something if you do
not already know it; that is, it takes hard wor\.
You would be surprised at the number of students
who affiliate with this organisation and then,
when they find that out, they begin to wonder if
they want to go on. If you sit still nothing will
ever happen to you, unless the roof falls in. You
have to do somethingput yourself into motion.
You have to have the impelling energy to start
using vour potential abilities, and while they can
be easily proven in the field of physical laws, it is
no less so in the fields of metaphysical or mystical
experiences. If you are to attain something you
must begin upon a basis that you already know
and understand. You will find that the ele'

Page 10

mentary experiments and explanations in our

monographs provide those media. You begin with
the time of day, with the flame and aura of a
candle, with the directing of your attention to
one fixed object, with the learning how to visual
ise by experience all things that are somewhat
familiar to you, with which you can begin to
work and begin to deal without a feeling of
strangeness and uncertainty. Some are disap
pointed when they think they have to work with
something they already know about. But you
cannot work with anything else. From the known
to the unknown is the process of the cosmic, and
it is the process of your life.
You are born into this world with certain ele
mentary reactions physiologically. It is even
doubtful in the minds of the best psychologists
as to what instructions or native abilities you are
equipped with when you come into this world.
How did you arrive at your present state of being
then? By gaining the experience of others
through what they could tell you. That created
your knowledge and only knowledge, because
secondhand experience, while it sounds good, is
never usable. You put that into effect, and by
doing so you became intelligent men and women
who became able to speak a language and to per
form certain skills, most of them in the particular
fields which you have chosen or in which you
are interested.
The psychological approach to a complete un
derstanding of being has clearly indicated that
the ideas, thoughts and values can occur from
external and internal causes. True insight after
it is developed, and it is always in the process
of being developed, makes it possible for us to be
able to solve the problems of our existence. Fre
quently there comes into the mind a fact, or
train of thought, which previously existed in the
field of attention but which escaped that field of
attention. In other words, we were looking at
something and then looked away and did some
thing else. A few days later there comes into
thought that very same thing. W hat brings it?
It comes from what we ordinarily term recall'
or memory. W hen we become aware of the
fact that that is a thing which was experienced
in the past and is not a sense experience of the
time being, we are using our insight; that is, we
are developing more and more our ability to co
ordinate the faculties of mind into the considera
tion of everything as a whole.
Sometimes insight expresses itself in a most
sudden phase. Some flashes of knowledge and
understanding come to us after periods of rest
or change of thought. I believe everyone has had
the experience of retiring with a problem on his
mind and waking up with the solution apparent;
or has had the experience of having a weighty con
sideration occupy his attention for days, but some


relaxation or some sudden condition that took his

mind off it for a while will bring him back to a
clearer view of the situation. W hat happens in
the meantime, what is that in our minds which
causes us to be able to reapproach a subject from
a different point of view with a clear picture?
Insight is the ability of the mind to co-ordinate
what it has gained. The degree of our co-ordina
tion depends upon the degree of our psychic de
velopment, and our psychic development, in turn,
depends upon the degree of confidence and use
we place in intuition. It is through true insight
that our conscious valuations rise to a free world,
or to what Plato described as the eternal realm
of ideas, where those things which are greater
than that but which can be perceived in terms
of physical limitations exist in the fullness of
their own being, and they are able to reach into
that world and cause it to be one with our con
sciousness. Various states or steps in that series
of acquisitions on the part of our own being are
developed at various times through our lives. In
tuition and insight are developed simultaneously.
Dependence and confidence are two of the great
est assets that man has for the developing of an
understanding of true values, and incorporating
these values into our consciousness. It is true
that Rosicrucian teachings say they do not
have to be based upon faith alone. However, faith
and confidence are important steps in helping us
to reach the next higher phase in the unknown
on the path that we are traveling. W e need not
be ashamed of having faith in the way that those
who have gone before us have selected. W e truly
will want to establish our own proofs as we go
along, but man must be shown and gain the com
prehension that he must accept for the things
until he can prove them otherwise. The infant
must accept the fact that food will nourish him,
and he does so without reasoning. The child in
school accepts the fact of the illustration which I
gave above, although his insight does not give him
a complete picture of the mathematical formula;
but as time goes on he is able to understand these
theories, these facts, in terms of his own experi
ence. It is only through that experience that a
true insight makes it possible for him to continue
to realise them.A.

W hy Various H um an Races?
W e have a Frater now arise to ask this
FORUM the following thought-provoking ques
tions: The how and why of the existence of
the various human races pussies me. W hat is the
role each race plays in the unity of mankind? In
other words, what does each race contribute to
the destiny of all humanity? Is the human con
sciousness, or rather the soul, obliged to pass
through the various races to acquire its necessary


experiences, and is that why races exist? Which

is the superior race?
In many occult circles, and in schools purport'
ing to teach mysticism, it is frequently expounded
that God, or the Divine Mind created the races
as they are by a fiat and for a purpose usually
associated with the mystical progression of human
consciousness. In such a doctrine, these organisa'
tions reveal a fault common to their philosophy,
and divergent from the true principles of mysti'
cism, and from the teachings of Rosicrucianism.
All things are not the fiat of God or the Cosmic
Mind. Upon a first consideration, this may even
seem blasphemous. In the ultimate, of course,
every manifestation in nature, every reality is the
consequence of teleological order, that is, of the
order of which the Divine Mind consists; how'
ever, this does not denote that each function, each
change, each particular of our world or of the
universe, which we can perceive, has been or'
dained to be just as it is at the time we experience
it. W e can believe and accept that the initial
cause of all, the Divine Consciousness having an
awareness of the whole, knew all things in their
potentiality, that is, was aware of any results
that would come from the causes that were es'
tablished by its natural laws. W e do not believe,
however, that there were always intents or pur'
poses for each result beyond the laws themselves.
Namely, for example, that the Divine Mind or'
dained the law of gravity so that its function
could be used by man in his construction of
things, and in his personal industry. Rather, we
contend that gravity is one of the laws of a
stupendous Cosmic order not yet fully realised
by man, and its functions are only conceived by
man to have been designed for his benefit. In
this we agree with Spinosa, philosopher and mys'
tic, that after men had persuaded themselves
that everything that happens happens for their
sake, they had to regard that quality in each thing
which was most useful to them as the most im'
portant, and to rate all those things which af'
fected them the most agreeably, as the most
Such students assume that man is the pivotal
point in the universe. They contend that nothing
is only the natural consequence of a physical law.
They hold that its final end exists in some re k '
tionship to man. Thus to them, for example, light,
heat, color, sound, and the chemical combinations
are not fully understood, or their function com'
plete, until the human mind can see in them
some Cosmic purpose to serve man. This kind of
reasoning is based upon the old orthodox re'
ligious concepts that the universe was created as
the theatre for man, and that he was spontan'
ously created to act in it. It is the result of con'
fusing man, the highest manifestation of nature,
with the idea that all else exists for him. A

Page II

majestic tree in a forest is no more a product of

nature than a toadstool, nor are all of the sur'
rounding living things conceived to bestow grandeur upon the tree.
Man himself is the result of a number of causes
which are of the Divine system. His functions
as man are also of the great universal order.
Therefore, there are many things contiguous with
his life and with his existence here on earth that
are part of the same Cosmic order as himself, but
they were not designed to serve him. It is part of
his nature that he can see in them benefit to him'
self and command them, but this does not mean
that the purpose he perceives is one that exists in
the mind of God as well.
Therefore, we boldly say that the races are the
result of physical causes, natural laws, and that
they were not created with the intent of serving
any spiritual or material end for man.
Several of the Praters questions can be an'
swered by the facts and particulars of the science
of Anthropology. Exactly where and when man
came upon earth is not yet agreed upon. It is not
definitely known. If it is finally accepted in
scientific circles that the Sinanthropus Pe\inensis
was actually a human, then man roamed the
earth the early part of the Quaternary Age, per'
haps ten million years ago. If we wish to have
man begin with the earliest known date of his
artifacts, that is, the first flint instruments which
he has left us, then his existence was compara'
tively recent, about three hundred thousand years
ago. It is a corollary that man must have tramped
the earth not unlike the dumb beasts about him,
for eons of time, for centuries upon centuries of
mental midnight, before even that light of intel'
ligence which made possible the chipping of flints
dawned upon him.
The first real differentiation of man, that is,
where we can determine the various characteris'
tics of him, is the Cro'magnon of about 10,000
B. C. Variability is one of the most potent fac'
tors in mans ascent to his status today. W e know
that no two people are exactly alike, even identi'
cal twins of the same ovum can be recognised
apart by those who know them very well. These
differences produce \inds. If these kinds are iso'
lated and perpetuate themselves, and are kept
separated, we eventually have types. And finally
these types develop into what we term races.
A fter isolation, adaptation appears, which is
still another contributing factor to racial develop'
ment. For example, people living in tropical
areas where solar radiation is extreme become
adapted to it by an intense pigmentation, a dark'
ening of the skin, which shields them from the
strong ultraviolet rays, and this adaptation also
causes their flaring nostrils, because of the heat
and moist climate. Conversely, a cold, dry climate
causes depigmentation, as the ultraviolet rays are

Page 12

required for heat. Likewise, the nose becomes

narrow and pinched at the nostrils. In temperate
and northern climates, the stature is much greater
than in the tropics. Sexual selection also con'
tributes to the characteristics of a race. There'
fore, if those living in the jungles, whose pigmen'
tation is more intensenamely, those of black
skinare healthier and produce more children,
the racial color will tend toward deeper pigmen'
tation. The reverse is true in the northern
Anthropologists today recognise that there are
three great races of man. The constituent indi'
viduals have many points of resemblance, that is,
they have many physical characteristics in com'
mon. These three races have occupied the conti'
nents of the Old W orld, and have spread to the
New W orld where they freely mix. The three
races are the white, yellow-brown, and the blac\.
They are so called because the color of the skin
is the most obvious and discernible physical char'
acteristic. There are no species of man. Man
himself is a species. Consequently, all of the
races breed freely, with subsequent fecundity.
All of the groups are just races, or rather sub'
races, such as the Alpines, Nordics, and Hamites
of the white race. The Mongoloids, the American
Indians, and the Malays are of the yellow-brown
race. The Negroes, the Negrillos, and Negritos
are of the blac\ race. This division of the species
homo, or man, it is believed, came about through
six great dispersals of humanity over the face of
the earth.
1. The soread of the Neanderthal man over
habitable Europe. The late Neanderthal
man existed about 20,000 B. C.
2. The spread of the Australoid type, who was
like the Neanderthal man, but slightly more
modern, until he reached Africa. He was
perhaps the pre'Dravidian, who eventually
came to settle India.
3. The spread of the Negro over Africa and
eastward through Egypt and through
Arabia to India, the Philippines, and the
Malay Penninsula.
4. The spread of the Aurignacian types of the
Iranian plateau to modern Asia and back
to Europe. The Aurignacian is a later
modification of the Neanderthal man.
5. Spread of the Neolithic man, not later than
5000 B. C., from the Asiatic plateau,
through Asia to America, and also over
Europe to Great Britian. It is this type
which is believed to have become our Ameri'
can Indiansthe Mayans, Astecs, Incas,
etc.isolation and adaptation accounting
for the differences in their physical ap'


6. The spread of the Neolithic man from the

Eastern Mediterranean to India, and also
through Egypt into parts of Africa along
the shores of the Mediterranean.
The black and white races are the most diver'
gent. The yellow'brown race is nearer to the
white race. Anthropologists give us a schematic
diagram of the races and sub'races. This diagram
is in the form of a tree. The tree springs from
the Neanderthal man. The first branch is the
black race and it has its various limbs, the N e'
groes, Negrillos, and Negritos. Further up the
trunk is the yellow'brown race, with its sub'races,
and finally the white race, with its branches, the
Alpine, Nordics, Hamites, etc. In blood assimila'
tion, the yellow'brown race is closer on this tree
of races to the white race than to the black. The
order of arrangement is not by superiority, but
in order of appearance.
The black race has been held back by its geo'
graphical location. The climate greatly affected
them. They were enervated by the extreme heat,
and handicapped by dense jungles and the dis'
eases which are so prevalent in them. In other
words, the black race was compelled to spend so
much of their life energy in just living that their
intellectual and cultural attainments were result'
antly slower. The white race was stimulated by
the cold winters and the healthfulness and fer'
tility of the temperate sones in which they flour'
ished. The Negro, however, when removed from
these environmental obstructions and afforded the
same opportunities for intellectual development
has advanced himself rapidly, and there are many
noted examples of his contributions to science,
literature, and the arts. W e only need mention
one of thesethe renowned Dr. George W ash'
ington Carver. He is now eighty years of age.
He was born a slave in a log cabin; today he is
an eminent scientist and a collaborator with
Henry Ford in the experimentation for producing
synthetic foods. Simply, it amounts to the fact
that the white race had a tremendous advantage
which the Negro, or those of the black race, are
gradually overcoming, to their credit.
The Neanderthal man, who settled in the Nile
Region, perhaps about 8000 B. C., had a rich
soil with an ideal climate to further him. He
flourished in this incubator of civilisation, at a
time when the black race was still struggling with
the far more rigorous, almost insurmountable
forces of nature in equitorial Africa.
From the mystical point of view, the soul es'
sence in each of the three primary races is the
same. It is the same flow of Divine Consciousness
from the Universal Soul, and it is no more or less
perfect in the black man, than in the white or
yellow'brown man. The soul gravitates to the
physical body best suited for the development of
the personality which accompanies it. In the Cos'


mic scheme of things, it is the personality which

evolves from incarnation to incarnation, until it
is as perfect as the soul which it reflects. If the
soul, with its personality needs the experience of
a life within the body of a Negro, or within the
body of a Mongol, it will enter such bodies.
It is a false conception or doctrine to believe
or expound that the soul enters the body of the
white man last because it experiences its greatest
expression in that form. The highly evolved per'
sonality displaying spiritual qualities may fre'
quently dwell in the body of a Negro. Certainly
each of you of this FORUM, in your own world'
ly experiences, has known men and women of the
black race who exhibited more compassion, more
humanitarian qualities, more kindliness, more toi'
erance, and more love for their fellow human
beings than many persons of white skin whom
you know. The pigmentation of the body does
not denote the degree of ones spiritual attain'
As explained, though the races, regardless of
their physical differences, can breed freely, it is
inadvisable to practice miscegenation. Especially
is this so between the black and the white races.
W e have seen that these races through eons of
time have developed, out of an extremeness in
environmental or physical conditions, opposite
physical characteristics. It is not a question of
which is the superior race. Both have their ad'
vantages, but they are so biologically divergent
that they repel each other, even though sexually
they might be attracted. Consequently, marriage
between the two races is detrimental to the best
qualities of each. Thus these hereditary qualities
do not freely amalgamate as they do in an ad'
mixture of the Chinese and Nordics, for example.
The only moral wrong in such intermarriage,
from a mystical point of view, is that it is a sin
against nature. In other words, by such breed'
ing, man is breaking down what nature has built
up in each race as its strong qualities. However,
because marriage between the black and white
races is biologically improper, there is no reason
not to look upon each race with equality other'
wise. In a Cosmic sense, they are equal, and in
an intellectual sense, the black race, as a whole,
just needs the advantages which the white race
has so long enjoyed, and then it will make equally
tremendous strides.X.

Shades of Meaning
A Frater of the Pacific Coast, and another of
the Atlantic Coast of the United States, ask
about the same questions of this FORUM. The
Frater from the W est asks: W hat is the dis'
tinction between Cosmic Consciousness and
Christ Consciousness, if any?" The Frater of the
East Coast asks: Kindly make clear for me the

Page 13

shades of difference and merging of Cosmic law,

natural law, spiritual law, and divine law. Are
they different aspects of one universal law apply'
ing as manifestations on different planes of con'
A good workman is made better by good tools,
but a poor workman is never made good by any
tools. Every science, every philosophy, every pro'
fession, has its vocabulary, its mode of expression.
Its coined words are the tools to help its work'
men. Unfortunately there is often a tendency to
become lost in a mase of technical terminology
which may obstruct the workman rather than
assist him. This proclivity develops from different
workmen fashioning their own tools to do the
same kind of work, and giving them different
Some scientists, for example, are so submerged
in their laboratories, in paraphernalia, and equip'
ment, that most of their mental effort is utilised
in knowing how and when to use such equipment
rather than in the development of new ideas to
disclose natures laws. It is rather old humor, but
true nevertheless, that the barefoot boy with a
fishing pole cut from the limb of a tree, and with
a bent pin for a hook, will frequently secure a
greater catch of fish than the prosperous vaca'
tioner with his expensive tackle, reels, and im'
ported artificial bait. Sometimes, too, the amateur
photographer with just a "fixed lens box camera is
able to obtain better photographs than one who is
burdened down with multi'lensed cameras, filters,
exposure meters, and range finders. The formers
mind is free to devote to the end in view; the
other is buried beneath a mass of instruction for
operating his complicated technical equipment.
In schools of philosophy, it is also a common
practice to attempt to show distinction and a de'
viation from previous or contemporary lines of
thought, not by developing virgin ideas or con'
cepts, but by coining new words and phrases for
the same definitions, principles, or laws.
Now let us first consider whether there is a
distinction between Cosmic Consciousness and
Christ Consciousness. Cosmic Consciousness
means the consciousness of the Cosmic. It denotes
the Divine Intelligence, the Mind of God, which
as a system of law and order pervades the entire
universe, and is thus known as the Cosmic. This
consciousness exists within every mortal as his
soul. W hen we become soul conscious, that is,
aware through attunement of this great conscious'
ness of the Divine, of the Cosmic within us, we
are consequently in rapport with the Cosmic. W e
are then experiencing Cosmic Consciousness.
Such an ecstatic experience may last for but a
moment, and usually does. In that brief interval
we experience not only that physical unity with
the universe which the mystics have long called
at'one-ness, but our minds are likewise freed from

Page 14

any limitations, namely, all things are known to

us. Unfortunately, we retain but a portion of the
impressions of such a noetic experience. That is,
perhaps but very little of such gleaned wisdom is
brought back to our objective consciousness.
This Cosmic Consciousness is the supreme state
of consciousness which any being in mortal form
can experience. Let it be said, therefore, that
there are not gradations of Cosmic Consciousness.
One either experiences it as it is, or he does not
at all. The only differences are the frequency
with which persons may enter the state of Cosmic
Consciousness, and the degree to which they
bring back into the objective state the impressions
they had.
To put it more pointedly, Zoroaster, Confucius,
Buddha, Moses, Mohammed, Amenhotepand
Christdid not exceed each other in the \in d of
Cosmic Consciousness which they experienced.
From our records, it would seem that Christ was
the most enlightened, as a consequence of His
frequent periods of Cosmic Consciousness. Be'
cause He was, His experiences, His attunements,
have been called the Christ Consciousness, as
though it were distinctly different in nature than
the Cosmic Consciousness had by Moses, for ex'
ample. The Mohammedans might just as well
refer to the Cosmic Consciousness of their avatar
as Mohammedan Consciousness, and the Parsees
to theirs as the Zoroastrian Consciousness, and so
on. Mystically, therefore, that is, from the point
of view of the true student of mysticism, Christ
Consciousness and Cosmic Consciousness are
As to the other Fraters questions, he really
answers them himself, precisely and effectively.
In the universe there are but two kinds of law.
First, that which is of divine origin; second, that
which is of mans conception. In our Rosicrucian
teachings we are told that the great creative force
of the universe is J^ous, and that it consists of
two polaritiespositive and negative. The posi'
tive is that which manifests in the immaterial
realm as life force, consciousness, and the psychic
qualities. It is also the constituency of soul and
the attributes of soul. The negative polarity
which we Rosicrucians term spirit energy, mani'
fests as matter and as all those laws found in the
physical things in the universe. W e Rosicrucians
call the positive aspect of Nous, that is, its mani'
festations, spiritual, and the negative material.
The unity of both is the Cosmic, the Divine.
Therefore, all laws other than those which man
conceives, as the laws of the land for example, are
really divine, whether they appear as the phe'
nomenon of conscience or the compounds in a
chemistss test tube. There is but one universal
system of laws. Man, however, has given them
various names to denote that difference in their


function and manifestation which he perceives, or

imagines that he does.
Fratres and Sorores, remember that every true
philosophy endeavors to develop a unity of all
nature. T hat is what a true philosopher strives
for, and every true system of mysticism strives
toward an all'inclusiveness of things with God.
W here a terminology tends toward disunity and
separateness, you are being led from truth, not
toward it. X.

O ur Brothers Keeper
A Frater from the Southwest, we believe ad'
dressing our Forum circle for the first time, asks:
How careful must we be not to impose upon or
make prisoner of another mind, even for good?
Must each mind have a certain liberty of choice,
even of knowledge to work out its own progrs'
sion? Can we interfere with this progression?
Each of us is familiar with well'meaning
friends and with those relatives who endeavor to
help us, and yet who in reality interfere with our
own welfare. The decision as to how much or
little, or when we should aid another, is a most
difficult one. Suppose, for example, we see a
friend about to commit some deed which we very
definitely know is legally, morally, and particular'
ly Cosmically wrong. The first impulse is im'
mediately to warn and restrain him, for his own
benefit. Under such circumstances we are actu'
ated by the highest moral purpose, the influence
of the inner self. On the other hand, mystically
we should ask ourselves, Has it been intended
Cosmically that that individual shall commit an
error, suffer, and learn through such suffering?
If we intercede, are we obstructing the Cosmic
This whole question reverts to certain princi'
pies of Karma. As stated in the Rosicrucian
monographs, and as has often been stated in this
Forum, the Cosmic does not punish man through
Karmic law with the intention of inflicting suf'
fering upon him, nor even to punish him. The
Cosmic is not a disciplinarian, but rather, in its
manifestation of Karmic law it is an instructor.
It desires that man shall learn and change his
ways of living and thinking by his own evolution,
and not by any compulsion. If man, for analogy,
butts his head against a stone wall repeatedly and
painfully, and finally learns how futile such an
effort is, it is not that the Cosmic erected the wall
to punish him, but rather, that it lets him ex'
perience the consequence of his own acts so that
he may learn the right from the wrong.
If we have committed human mistakes without
realising their severity or the pain they may have
inflicted upon others, the Cosmic by means of
Karmic law may place us in a series of circum'
stances where, if we continue our wilful wrongs,


we will suffer until we learn. The suffering comes

as a result of our attitude of mind, and of the
acts which come from that attitude. Karma mere'
ly establishes the path along which we must
travel. Since, therefore, the Cosmic wants man to
learn through Karmic conditions, and not to pun
ish him, we can and should help our fellows
under certain circumstances.
W hat are these circumstances? Every time
that you are aware of an impending danger
physical, mental or moralto another human be'
ing, it is your duty as a human to forewarn that
person, to help himif he displays the right at tv
tude. First, such a person must be willing to have
you assist him. If he is adamant in his refusal, if
he is blindly stubborn, will not listen, then make
no further attempt to help, as such an attitude
of mind indicates that he must yet experience the
pain of his misconduct, to learn. Second, if the
person admits that you are right and acknowl'
edges that what he or she seeks to do is ethically
and morally wrong, and in violation of Cosmic
law, and expresses himself as believing that he
can evade retribution, again you must do nothing
further to aid such an individual. His wilful,
conscious violation of what he is aware consti'
tutes a Cosmic law, proves that he is in need of
that lesson he most surely will learn from his
own acts. If you persist in aiding an individual
under such circumstances, then you yourself be'
come a transgressor of Cosmic law.
It is simple to learn whether you can be of
help to another in these matters. Kindly call the
person aside and explain the situation to him, and
then guide yourself accordingly by his reactions.
Do not be arrogant, pedantic or officious. Some
well'meaning persons who wish to be benefactors,
compel those they seek to help to resort to the
very wrong conduct they want to prevent, and
bring misfortune upon themselves as well, by their
thoughtlessness. Every normal individual has a
sense of pride. He does not want to be humiliated
by being reprimanded in public, by appearing
ignorant or malicious in the presence of others.
Thus if you are aware of the indiscreet conduct
of another, which may cause him ill, do not rep'
rimand him or demand that he cease his activities
in the presence of others. Whereas in private he
might heed your admonishments and advice,
under the circumstances of being in the presence
of others he will desire to maintain his pride as
an individual, presumed capable of thinking for
himself. Thus he will continue to do what you
do not want him to do. By your lack of thought'
fulness you will have forced him to do the very
thing you wanted to save him from. Therefore,
be judicious in wishing to help others. Do not
treat people as children or insult their intelligence.
Another point to realise is that to gain master'
ship in anything we have to be self-reliant. There

Page 15

is nothing that quite instills confidence like per'

sonal victory by the realisation that we have ac'
complished something by our own direction and
powers. The more confidence one acquires
through individual attainment, the more inde
pendent he becomes of his fellows. W e do not
mean to suggest by this statement that one should
no longer seek to work with his companions, but
rather that he should expect to contribute to the
united effort of society, not constantly be a re'
cipient of it.
One who has everything done for him becomes
a parasite. He is continually dependent upon
others. Further, he becomes a weakling in every
sense of that word. He lacks experience in the
use of his own attributes and abilities, and con'
sequently has not the courage to venture on his
own initiative. Most regrettable is the fact that
his own faculties of imagination, or reason, and
of will power may atrophy from non'usage. Self'
reliance is born out of effort. It takes mental and
physical energy to rely solely upon what you can
do yourself. Since by nature most men are so
constituted as to be indolent and to avoid effort,
they welcome things done in their behalf by
others which they should, and could do, for them'
selves. Each of us only needs look at incidents in
his or her own life to realise this inherent weak'
ness. Consequently, if you start doing those
things for that kind of peopleof whom there is
a tremendous number in the worldyou rob
them of their initiative. It is one thing to come
to the assistance of one who is striving to accom'
plish something for himself through his own ef'
forts. It is another to undertake it for someone
without his participation.
You are not a philanthropist, a benefactor, or
a good humanitarian if you make men dependent
instead of independent. Also, one who realises
the success of his own efforts acquires from that
a far greater enjoyment than as if the results
were brought about by another.
One of the greatest of all pleasures which men
enjoy is the realisation of an ideal. It is the
climax of a mental stimulation. This climax is
built up by our own desires and efforts. Each
thing we do to reach it, each time we try it, each
time we think about it, makes the distant end to'
ward which we are moving more enticing, until
when we finally reach it there is nothing that can
take the place of that sweet realisation of attain'
mentof victory. W hen others do things for us,
which we can do for ourselves, we have been
spared the effort and the exertion, it is true, but
we are also denied the tremendous satisfaction
that comes from doing it ourselves. Cosmically
we should conceive ourselves as each others as'
sistant, especially if we need and desire such
assistance, but we are not each others guardians
or mentors. X.


Page 16

Earthbound Personalities
Now, it is a Soror's turn to ask some challenge
ing questions. This Soror is of the New England
States. She asks : Does the psychic body live, for
want of better expression, in the Cosmic or spirit'
ual world until the next birth, and return with
the soul to the body, still looking as it did when
transition occurred? I am sure there are earth'
bound bodies. Do they thin\ that they are work'
ing, eating, etc.? If so, how do they work
through someone elses mind? Are there many
departed in the streets, in our homes, and here
and there going around the same as we are in
our daily life, and do we see them if we are so
In answering these questions, let us first admit
that the somatic quality of the psychic nature of
man is puzzling to many Fratres and Sorores. W e
refer to the psychic body of man, and yet we
affirm that it is entirely unlike the corporeal body
of man. Concisely, we declare that the psychic
nature of man is quite different from the physical,
and yet we assign to each the word body. It
is from this word body that the confusion arises.
By common usage and experience, we think of a
body as a material substance, and metaphysically
we use the word to differentiate the physical as'
pect of man from the Divine or Soul Essence.
However, body is used frequently and correctly
to designate the entirety or the whole of any'
thing. Thus, for example, we refer to a body
of laws. The psychic body is, therefore, the
whole or entirety of the psychic essence in man.
It is the psychic substance within him. Again,
we are inclined to think of a substance as matter,
as that which has a destiny, for example. How
ever, we will agree that the collected properties
or qualities of a thing are its substance, even
though it is not matter. Thus, for example, the
magnetic field around the pole of a magnet is its
quality, its substance. W e can readily under'
stand, therefore, that a horseshoe magnet, for
analogy, has two kinds of bodies; first, that body
which is composed of its atomic and molecular
structure, the material side of it, which we can
touch, and which, if we strike it with a hammer,
will ring with the sound of the blow. Second,
it has that body which is the field of attraction,
which surrounds the open ends of the magnet,
namely, its poles.
This magnetic body even has a shape, which is
the limits of its sphere of attraction. To make
this understandable, if you place some fine iron
filings, spread thin, upon a flat sheet of paper,
and then place a horseshoe magnet beneath it,
with its open ends or poles turned up toward the
bottom of the paper, you will observe the filings
attaching themselves, or rather arranging them'
selves, above the poles of the magnet, even though

the paper is between them and the magnet. You

will, therefore, see the limits of this attraction,
that is, you will see the extent of the pull of
the magnet upon the filings. This limit is the
sphere of attraction, the magnetic body. You
fratres and sorores who have Unit No. 1 of the
Rosicrucian Laboratorium (which is obtainable
from the Rosicrucian Supply Bureau), which pro'
vides equipment for magnetic experiments in
your home, have noticed this.
To use another analogy, you have walked along
a street in a dense fog and have come upon a
street lamp which seemed to have a halo of light
about it, or rather an aura of light. Now, did
not this aura have as much body in the sense that
its qualities had a substance which was confined
to a certain area, as did the lamp itself? I am
certain you will answer this in the affirmative.
Therefore, the psychic consciousness within man,
which resides in each cell of his being, and which
enters with the air that he takes into his lungs,
and which contains the positive polarity of T^ous,
the divine, creative force in the Universe, forms
a kind of magnetic field within him. To put it
simply, all of these cells in the human body
radiating the psychic consciousness are harmoni'
ously united, and together they constitute a body
of consciousness, or to put it more specifically, a
psychic body.
A shadow is not a substance, in the sense that
we think of matter. On th other hand, a shadow
has its body, in that its characteristics constitute
a certain whole. A shadow has a form. Specifical'
ly the shadow of a tree is different than that of
a horse. Likewise, the psychic body has a form.
W hen it resides within the physical body, it fol'
lows its contours or shape, because the cells with
their psychic consciousness are in every part of
our material beings. However, the psychic body,
unlike a shadow, has more than just form. It has
certain qualities. Its qualities depend upon the
human personality. To the extent that we de'
velop, that is, strengthen, the psychic body by al'
lowing the psychic consciousness within us to
manifest to our mortal minds, it becomes like we
are. By this, we mean that the psychic body then
has those qualities of kindness, goodness, crude'
ness, or refinement that we display in our daily
Now, it is true that the psychic consciousness
is perfect, because it is Divine, but it is also
clothed with the robe of the influence of our
thinking and acting while it is in our mortal body.
Think of the psychic body being you, the self,
that is, what you believe, think, love, hopeall
of these intangible qualities having existence, but
without the physical part of yourself. The soul
is the psychic consciousness flowing through you,
but the shape, to use a homely expression, that the
soul takes in you, that is, as it is molded by your


objective self, that then is the psychic body.

A t transition, the soul and physical body are
parted. The physical body disintegrates, loses its
somatic form. The elements of which it is com'
posed, return to their original state in matter.
The soul, with the personalitythat is, all of
those qualities which you have attached to it, and
which are your psychic bodyis drawn into the
Cosmic, into the great Universal Soul from
whence it came, and there it must reside for the
unexpired portion of the 144'year cycle, before
it may again enter a physical form. The person'
ality, the ego, the you remains intact in the Uni'
versai Soul or Cosmic. It retains its memory of
experiences of the earth plane. It, however, has
no traffic with the earth plane; that is, it does not
flutter hither and yon among mortals, or concern
itself with their affairs in this interim of existence.
Neither in the strictest sense of the word does
the personality select its next body. Rather the
two, the physical body and the soul and per'
sonality are attracted to each other. The soul
essence, with its personality, when it is the exact
time for it to return to earth, is drawn to that
mortal body which has been created, and which
will best serve it, according to Karmic law. You
have seen or heard of those extremely intricate
filing systems where each card has its information
punched in it as little holes, like the perforations
of a player piano roll. The cards are then
dropped in a machine which automatically segregates them by air. The air suction passing
through the perforations draws all cards which
are punched alike, that is, having the same in'
formation, into the same compartments. Likewise,
when the soul draws to itself a body having the
exact constituency it needs for the further evolu'
tion of the personality which accompanies it.
There is one general exception to all of this,
that is, the earthbound personality. Naturally a
personality that has attained that development
where it heeds conscience and strives to live ac'
cordingly is evolving rapidly. There are, how'
ever, those personalities who commit or omit deeds
that are wilfully in defiance of their conscience.
Such persons expect or believe that they can
avoid the consequent Cosmic penalty. They, of
course, must learn their lessons. If not here, then
in a future incarnation. However, occasionally
the personality has this realization of its errors,
just at the time of death or transition. In other
words, the personality, while on its death'bed,
while the soul is still in the mortal body, will
realize that what it has done during its lifetime
is extremely opposed to Cosmic law, and that,
further, it has set into motion such acts as will
continue to bring harm to another or others
after it leaves this earth plane. It realizes it can'
not undo what it has already done as injury to
others, and that they must be compensated for in

Page 17

the future, but it does desire to prevent further

wrongs which may accrue as a result of what it
has done. A fter transition, such a personality,
because of this extreme agitation, this contriteness,
this vital change in its conception and its desire
for rectitude, will hover on the earth plane.
Since this realization of its own imperfection
occurred before actual transition, and constituted
a tendency toward proper development, the Cos'
mic affords the personality the opportunity after
transition to move upward in the scale of evolu'
tion, by preventing further wrongs which might
add to its Karma. Such a soul is thus allowed
as an earthbound personality to do its construc'
tive work, that is, to prevent wrongs which would
otherwise come about through its previous acts,
and to do this kind of work through mortals on
earth. The unexpired portion of the Cosmic
cycle, or that number of years which the soul
personality should remain on the Cosmic plane
before rebirth do not begin under such circum'
stances until it has performed its duty, namely,
until it is no longer earthbound. This is why
earthbound personalities are so insistent upon
accomplishing their ends.
This insistence, and often their difficulty in
working through mortals on earth, is what hinders
them, because those who do not understand fight
against them, in the fear of such phenomena. If,
for example, one before transition has created a
condition which would bring harm to a mortal,
after transition, then, as an earthbound personal'
ity, he will endeavor to acquaint the mortal with
the impending particulars, namely, to forewarn
him. The earthbound personality will try to warn
the mortal by words, by sounds, or by acts. It
will try to manifest itself as a projection and then
enact the future dangerous event, simply trying
to get its message across.
If the mortal is superstitious and if, unfortu'
nately, he is ignorant of psychic phenomena and
of Cosmic laws, he will become quite alarmed
at these attempts to reach him: Such a mortal will
do all within his power to exclude such experi'
ences and consequently the earthbound personals
ty becomes more and more frantic, and the mortal
becomes terrified about that which in reality can
simply and easily be concluded. The mortal, if he
does not understand these things, should consult
a true mystica deep student of mysticism, such
as a Rosicruciannot the numerous frauds who
often advertise themselves as spiritual advisers,
and who will resort to trickery and charlatanism.
The Rosicrucian will permit the earthbound
personality to attune with his consciousness, to
convey its vital message, and then he will impart
it to the mortal for whom the message was in'
tended. More often, the Rosicrucian or mystic
will help the other mortal to himself attune with
the earthbound personality. Once th earthbound


Page 18

personality has been successful in reaching the

right person, and if that person does as he is
requested, which will always be a proper request,
the psychic phenomena caused by the earthbound
personality will cease, and it will be released to
enter the Cosmic realm and begin that period of
the 144'year cycle which it must remain there.
Earthbound personalities do not tramp about
the streets and eat, sleep, and indulge in physical
things and needs, for their bodies are purely
psychic, as explained above. They have no earth'
ly connections, except to convey information
about that which will keep them earthbound
to the consciousness of those who should know
about it. They do none of the things, nor resort
to such conduct as the superstitious attribute to
entities called ghosts. The phenomenon of
earthbound personalities must not be confused
with the practices of spiritism. Those who fear
these attempts of earthbound personalities to
reach them, more often do so in their ignorance
of the Cosmic laws, and because of their un'
familiarity with such phenomena. X.

Mass Suggestion
1 am sure you will all be interested in the ques'
tion of a Frater who attended the Convention
here at Rosicrucian Park this year. In presenting
this question let me explain that this Frater is in
the advertising and publishing business, and
naturally he is primarily interested in the Rosi'
crucian principles as they may be related to his
personal interests, and this is quite the right atti'
tude for him to have. This Frater has asked the
question If enough people have faith in a
product, would not this mass suggestion make the
product beneficial to others? I can see by the
smiles and expressions on your faces that you
have deducted the flaw in the reasoning of this
question. Perhaps the frater did not even realize
the error of his reasoning, but you will notice
that he presumes that this mass suggestion is going
to change the physical substance of the product
so that it will benefit others in spite of what it
may be made.
A re we to assume that mass suggestion is go'
ing to change the physical structure of a denti'
frice that has been made popular by advertising?
W ill the contents of a fancy package be im'
proved and finally become beneficial to one simply
because advertising has convinced thousands of
people that it is the best product of its kind?
Since this frater's question is a direct one, we
can answer him directly by stating that this mass
suggestion would not make the product beneficial
to others. But remember thisthat if the product
did not measure up at least partly to the claims
made for it, its thousands of original users would
soon lose confidence in it. Then there would be

no further mass suggestion that the product was

If our frater had worded his question a little
differently, we would have an entirely different
point of discussion here this morning. Suppose,
for instance, his question had been W ill mass
suggestion on the part of thousands of users of a
good product increase the sales of this particular
item? Now we have a horse of a different hue.
Most certainly this mass suggestion that would
be accompanied by whispering campaigns and
over'the'back'fence gossip would have an effect
upon the sales of this product. Its fame would
be spread rapidly throughout the land. This
might happen even with an inferior item or
product. Note that the effect here is not upon
the product itself but upon the buying public.
In this country at least, the majority of us are
affected to some degree by bombastic advertising
and specialized advertising psychology. For this
reason it is often possible for the high'pressure
promoter to build a successful business with a
partially inferior product simply through the me'
dium of clever advertising.
Briefly we recall such an instance that occurred
quite a number of years ago. There was an inci'
dent in the life of a well'known business man
who placed on the market a sweet'smelling nicely'
packaged soap and charged 25 cents a bar, a
small bar at that, and bragged to business asso'
ciates that the soap cost him less than one cent
per bar to manufacture. Even at that time this
product was far below the average standards of
the day. The promotion campaign was a success;
this business man made millions of dollars. In'
cidentally, this particular soap is still a popular
seller, and it is still an inferior product insofar
as actual ingredients are concerned. Advertising
made this possible. The people were affected by
this advertising and not the soap. This was not
changed in any way by the mass suggestion that
it was a good product and, in fact, the best soap
ever offered to a gullible public.
In conclusion let us say that our thoughts may
influence others around and near us, and our
mass thoughts may be far reaching in their effect
but they will only affect the minds and thoughts
of others. They will not, except under certain
unusual and ideal circumstances, exercise control
over matter in the manner suggested by the
frater's original question.

Choosing O ur N ext Life

A British frater joins our FORUM CIRCLE
to ask: W hile giving thought to reincarnation,
I have often wondered if one can choose or de'
cide for oneself what profession or calling to fol'
low in the next incarnation. Suppose a man or
woman is unable to follow, or fails for some


reason or other to pursue the calling for which

he is most fitted, and supposing this is not discovered until late in life1is it possible to decide
for oneself to come back and follow that calling
in the next incarnation, or is that beyond our
I wish, according to mystical interpretation,
that the Cosmic principles were as simple as this,
and our choice or desire was all that was neces
sary to fashion the course of our future incarnations. If this were so, man would be the master
of Cosmic law, insofar as it relates to him. It
must also be realized that mans choice in mat
ters such as this, would not always be motivated
by the highest ideals. A person might have such
talents that could be employed in a nefarious
way, and not succeeding with them in one in
carnation, he might choose to continue in the
next. But even if this is an extreme illustration,
and presuming that the individual has great talent
in music, and wishes to use it constructively, but
is unable to accomplish all he wishes with it in
one lifetime, he still has not the absolute preroga
tive to demand or to select the same profession in
the next.
To answer this question fully, again we must
resort to basic Cosmic principles which are
known, such as Karmic law. O ur personalities,
as we know from our Rosicrucian monographs,
evolve from incarnation to incarnation. They are
like gems in the rough, which through contact
with lifes experiences and vicissitudes become
highly polished. As they are polished, they be
come translucent, that is, they allow more of the
light of the soul to emanate from within us. It
is a Cosmic law that this progression of the per
sonality to attain the perfection of the soul within
shall ever go on. There is never any retrogression
we never slip backward, no matter what our
conduct or foibles. W e do at times, however,
have an arresting of our development, namely, we
make no further progress until our consciousness
is imbued with the experiences of certain Cosmic
principles which we should know.
To the extent which we fail in one incarnation,
according to Karmic law, do we involuntarily
acquire the conditions of our next life. For ex
ample, if we wilfully suppress our feelings of
compassion and sympathy for other human beings,
and look upon all others and their lives and prob
lems from a strictly rationalistic point of view,
we thereby create another life for ourselves of
experiencing that lack of human understanding
on our own behalf which we displayed toward
others. If we have been instrumental in ruining
anothers life, in destroying his reputation, and
perhaps robbing him of the rewards of years of
labor, we must in some other incarnation come to
know consciously the pains such a person ex
perienced, by ourselves going through similar cir

Page 19

cumstancesunless we become enlightened and

make amends in our way of living. Thus some
persons are allowed to gain prominence, fame, and
fortune, to the amazement of others, in spite of a
demeanor of arrogance and intolerance. It is be
cause the Cosmic realizes that they can only learn
by the force of a fall from a great height.
If you are guilty of extremely nefarious con
duct in one life, no matter what your talent, your
inclinations, or your desires, you would not be
permitted to pursue them in another life, if they
are not consistent with those events and circum
stances needed to teach you a lesson in the next
incarnation. If one is not guilty of any severe ill
conduct during his life, and his personality has
really expanded in this incarnation, then the per
sonality will be influenced by the memory of its
previous experiences and interests, and in the next
life it will be drawn again to the same cultural
and intellectual sphere. In other words, under
such circumstances, the Cosmic will not intercede
by the negative imposition of Karmic law. Such
persons, for example, will often manifest a genius
for music during childhood, even though the
parents have no such talent. Such talent is not
a biological heritage, but rather a Cosmic one.
It behooves us then, if we are aware of no great
breaches in our conduct, nor of any violations of
Cosmic law which stand out glaringly in our con
science, to prepare ourselves for the next incar
nation by furthering a talent or talents which we
may have. If you discover too late in life to
change, that your real interest is not in your
present occupation or profession, but rather in
an awakened talent, develop it with a view to
fully enjoying it in a life to come. Make it be
come your avocation or hobby now. Learn all
you can about it. Surround it with the deepest
affection and sincerity. Do not make it a per
functory interest.
Perhaps this one great possibility adumbrates
all else in the Rosicrucian teachings. Several thou
sands of Rosicrucian members have come to
realize talents and faculties which they possessed
in a dormant state, and of which they had no
knowledge prior to their membership in
AMORC. I have known AM ORC members who
were bookkeepers, merchants, engineers, and
housewives, who, for example, always admired
literary ability, but who had been unable to ex
press themselves satisfactorily in writing; yet,
after a year or two of AM ORC membership, be
came promising writers. N ot only did they come
to write essays quite satisfactorily, to the extent
of having some of their articles published in peri
odicals, but they discovered in such writing an
immense source of personal happiness. For years,
even though they had many of the usual material
things that go to make for comfort in our present
living, they had been aware in their lives of the

Page 20


lack of something. In other words, there was

something, they did not know what, which was
needed to make them rapturously happy. The
Rosicrucian teachings, by quickening their inner
consciousness, aroused their imagination, stimu
lated them intellectually, directed them into new
channels of thought, and made it possible for
them to coordinate this faculty aptly with their
powers of observation, concentration, and eventu
ally there manifested a longing to describe their
perceptions and feelings.
Still others developed through the Rosicrucian
teachings, a talent to play musical instruments, or
to create something by the means of some art or
craft. In fact, a goodly portion of those who at
tend the three wee\s term of the Rose Croix
University each year here in San Jose are those
men and womenRosicrucianswho late in life
have learned what they have missed. They now
want to enjoy this interest, even though they can
not change their profession or domestic life, and
so by means of the Rose-Croix University, they
prepare themselves for a field of endeavor toward
which they wish to be drawn in a later incarna
W e have students at the Rose-Croix University
each summer, men and women just like your
selves, who have families, children, husbands and
wives, jobs, trades, and professions, who are giv
ing vent to an awakened talent, perhaps in art,
music, or one of the sciences, which in their youth
they never had a desire for, or an opportunity
to study. Many of these persons have had just
a common school education, but through the
simple, effectual presentation of the subjects in
the Rose-Croix University, they are now finding
themselves and preparing for the next incarnation
and, in addition, getting so much more out of
life now. W hat they hope to pursue in their
next life may become a reality, unless, as said
above, they have committed such actsor will
do so in this lifeas will compel Karma to inter
cede; and then, of course, they will have to ex
perience a series of events which might possibly
compel them to deviate from their present inter
ests and preparations.X.

T he Absence of Light
Here is a very interesting discussion that I
would like to bring before the Rosicrucian Forum
this morning. This question is the result of a
statement comparing evil to darkness and good to
light. In other words the statement that evil holds
the same relationship to good that darkness holds
to light has brought forth the question How
can we be aware of darkness if there is no such
thing as darkness?

Briefly we can only be aware of the fact that

there is no light. W e are not aware of a created,
actual condition opposite to light. Darkness is
not an active positive condition or thing. It is not
real although we may become conscious of it
through the sense of sight. But do we see the
darkness? N ot if the theory of the mechanics
of the human eye is correct. W e learn through
our study of the eye that it depends upon light
for its function. Light entering the eye activates
the sensitive nerves that make up the optic nerve,
and impulses are sent to the brain, and the result
is that we see. The eye is sensitive to light waves
only, not to darkness.
Now how can we bring about darkness?- W e
cannot create it or bring it into being by pushing
a button or snapping a switch. W e can, however,
obtain light in this manner. The only way in
which we can obtain darkness is to shut out the
light. If you wish to protect the eyes from the
light rays, you close the eye lids or place an
opaque substance over the eyes; by drawing blinds
and draperies, or similar objects, you can to some
degree shut out the light and bring about this
darkness. Even so you only obtain a condition of
lesser light, never a condition of darkness. There
are not degrees of darkness, rather there are de
grees of light. The shutter of a camera, for in
stance, exposes film to various degrees of light.
It does not create various degrees of darkness
within the film chamber. W hen we make the
statement There is no darkness we do not mean
that there is never a condition that the average
person thinks of as darkness, rather we mean there
is not a created, active condition of darkness.
On the other hand there is such a condition of
light. Light is active, positive, creative, stimula
tive and travels through so-called space in ac
cordance with the wave theory of light. Dark
ness has none of these characteristics or qualities
because it is not something of itself, rather it is
the absence of something. You can dispel dark
ness by turning on the light but you cannot dispel
light by turning on darkness. W e are not truly
aware of darkness in the strictest sense of the
word for darkness is not something that activates
the optic nerve. It is not truly a condition at
all but rather the absence of something. W e see
light and light reflections, and these reflections we
see in various grades or degrees. But without
some light we cannot see at all. Thus in the
darkness what we are aware of is the fact that
we cannot see, not the fact that we can see dark
ness. Darkness is the lack of a manifestation.
Light is the reaction or manifestation of natural
Evil is comparable to good as darkness is to
light. W here goodness fails to manifest evil will
seem to have existence. It is not, however, a mani
festation but rather the failure of a condition to


develop. W e can and do dispel evil with good

ness but we cannot affect goodness with evil ex
cept by removing, discarding or eliminating good

Determining Cosmic Impressions

A frater asks this FORUM a series of questions
which I believe will interest all of our FORUM
CIRCLE. He asks: How can one distinguish
between impressions that arise in ones mind that
come directly from the subjective consciousness
and those which come from the objective con
sciousness? In other words, when one receives an
impression, how is he to determine whether that
impression is born as a virgin thought in the
subjective consciousness, or whether it is some
thing that the objective mind had received in the
past and has remained in the storehouse of mem
ory until the present? Permit me to use an
analogya man is in a restful, quiet mood, not
particularly meditating, but rather in a mood of
reverie. He is suddenly seized with an idea. The
idea concerns a new chemical formula. Did this
idea come from an infinite psychic source, a subconsciousness, or is the idea the result of some
previous suggestion, impression, or thought being
registered on the brain by either one or all of
the five objective senses?
This is rather an intricate question, or rather
series of questions, because it concerns alike psychological and mystical principles, both of which
are of course treated in the Rosicrucian mono
graphs. First, let us make plain that we cannot
have any, as the frater puts it, virgin thought.
All of our concepts must be and are composed of
the elements of that which is known, and which
is the content of our knowledge. If we were
suddenly to become aware ofthat is, to perceive
sensations as an ideaa concept that had no re
lationship to previous concepts or objects of
knowledge, it would not be intelligible to us. Our
common experiences make that comprehensible to
each of us I am sure.
Every idea you have ever had, that is, even if
it is a radical departure from anything you actu
ally have experienced, is inherently composed of
forms, shapes, things, and colors that are some
what like something else that you already know.
In other words, an idea must be similar to the
qualities of the things with which our senses are
familiar, or we could not describe it or orient it in
our consciousness. A n idea we have is new only
in that it has not been objectively perceived by
us or others in its present form, that is, we have
not heard, read, or externally experienced it as
we now conceive it.
Things of which we become conscious, even
ideas, must be of the nature of that substance of
which our consciousness is composed, or we can

Page 21

not relate them to time, place, or to substance in

the universe. Some of the elements of every idea
we will have are now inchoate in our storehouse
of memory in the subjective mind. As time goes
by, we of course add to the modification of these
elements, which in turn become further elements
for our future use. W e know that everything we
objectively perceive through one or all of the
objective senses is segregated into impressions and
filed in the association areas of our mind, the bins,
if you will, of the storehouse of memory. Each
time there is a recurrence of similar experiences
by suggestion and by association, these original
elements drop out of the bins and reassemble
themselves into the original experience had.
To take the analogy given by the frater, if he
did not know what the term or science of chemis
try was, or if he had never seen the symbols used
in chemistry to denote natures elements and the
compounds of them, he would not know that
he had received the impression of a chemical
formula while in reverie. This indicates that
what he received, and which was new to him was
the formula, not that of which it was composed.
W hen we try to reason a problem to a con
clusion, we are utilizing our will forcefully to
draw from memory the experiences had and to
relate them to impressions in our objective con
sciousness, to attain the desired end. It is like an
individual who wants to enter one room from
another through a narrow door and take with
him several pieces of furniture. He may try first
and find that the furniture seems too bulky. Then
he may go to a shelf to look in a book to see
whether there are any experiences recorded there
which will tell him how to nest the furniture
properly so that it will pass through the door
freely. This looking in the book is equivalent to
trying to recall past useful experiences from
memory A fter considerable effort and placing
the furniture in various arrangements, possibly
following a suggestion he may have read in the
book, he succeeds in moving all of it into the
next room. Such a procedure is a crude analogy
of the process of reasoning, using impressions in
the objective consciousness as objects of knowl
edge, and receiving from memory others as well.
A t times, as we all know, we may struggle
with a problem, applying to it syllogistical reasoning, and yet the desired combinations of the ele
ments of thought are never satisfactorily arrived
at. In such instances, objectively we seem to fail.
W e may, as directed in our Rosicrucian mono
graphs, just before falling asleep and while in
that borderline state where the objective and
subjective consciousnesses are about equal, sug
gest the whole problem to the subjective conscious
ness, and then dismiss it in its entirety from our
outer mind. The next morning, or perhaps the
next day when we first again think of the prob

Page 22

lem, the solution may flash into the objective con

sciousness in vivid detail. W hen this occurs, the
solution, as it often is, may appear so simple that
we are amazed, if not just a little chagrined, that
we did not arrive at it in our previous deliberate
How is this accomplished? The subjective con
sciousness is far more proximate to the Divine
Mind which constitutes complete knowledge than
is the objective mind. The elements which we
have suggested to it, and in fact implanted in our
subjective mind just before falling asleep, are
there assembled by the Divine intelligence in
their proper order. W hen we again think of the
problem the elements are released in a complete
and desired order, which is a solution of the
problem to the objective mind.
The above is an experience that I am quite cer
tain is not uncommon to many fratres and sorores,
and there is nothing strange or mysterious about
it. W e do not always succeed because sometimes
what we are working with as a problem is Cosmically impossible. This may be known or un
known to us at the time. It may involve the
misuse of Cosmic and natural laws, therefore,
there cannot be any successful solution to it. For
example, we cannot speculate that the moon is
composed of green cheese, and try to support this
absurdity in our reasoning, and failing to do so,
implant the problem in the subjective mind and
expect that it will become an actuality which
later will be released to us in a logical form.
However, aside from this psychological pro
cess, there are higher Cosmic principles which we
must understand, and the results of which come
to us as intuitive \nowledge. The fraters ex
ample first given above is of that kind. He was,
as he states, in a reverie, in a reflective state, yet
not thinking about anything relative to the
chemical formula which flashed into his objective
consciousness. It was not the result of having
struggled with a problem and having suggested
it to his subjective mind where it was finally
worked out and returned to him objectively.
W hether we realize it or not, many times we
make ourselves channels for such Cosmic impres
sions, or intuitive knowledge such as this frater
had, not alone by our kind of thinking, but the
idealism which we maintain. W e often unwit
tingly prepare ourselves to become an instrument
to be used by the Cosmic to serve humanity.
Allow me to state how this is accomplished. A
man may have studied chemistry in high school,
perhaps in college. It may have interested him as
a hobby as well. Yet he is not a professional
chemist, nor does he seek to earn his livelihood
by such profession. He is, however, and this is
important, sufficiently acquainted with the science
to recognize its symbols and to read a formula.
He has never set about to engross himself with


any of its serious research problems or to apply

it to any urgent industrial need.
Perhaps one day while walking through the
slums in his city, he is moved by the darkness and
dinginess of the homes, and the fact that they are
devoid of some of the health-giving rays which
emanate from the sun, and which freely enter the
homes in the more prosperous districts of the
city. To rebuild many many blocks of these
homes would be a terrific expense to the community, as would be the installation of lighting
elements which radiate the necessary energy ar
tificially. Perhaps he surmises, while moved deep
ly within by the plight of the people, that some
how, some day a chemical substance can be
painted upon the walls of the rooms which will
be energized by merely switching on an ordinary
electric lamp; that is, when an ordinary lamp is
switched on the light from the lamp will cause
the wall substance to become irradiant with its
health-giving rays. He has not the slightest con
ception of how this may be brought about chemi
cally, nor does he undertake the solution of such
a problem. The whole idea, the wish for such an
achievement, was motivated by his intense sym
pathy and desire to help the unfortunate people.
Perhaps almost immediately after leaving the
district, he dismisses the idea, I repeat, without
once dwelling upon its technical aspects. Some
night months later, or maybe even years later,
(and if fundamentally his character and comport
ment remain on the same plane of sympathetic un
derstanding) while alone in his study, stretched
out in his favorite chair before a fire, with a sense
of well being and of peace, seemingly from no
where suddenly enters his consciousness a chemi
cal formula, which is associated with an idea that
greatly helps the distressed people whom he had
seen years before.
The Cosmic had selected him to provide the
way and the means of aiding those persons. Tt
had intentionally organized in his subjective mind
the objective knowledge which he had already had
into a useful, complete idea, to fulfill a motive
which was born out of the finer impulses of his
psychic self. The Cosmic had merely arranged
the formula in his objective mind, like an in
visible hand reaching over the shoulder of a chess
player and properly setting a play on the board
before him.
The Cosmic has often given man intuitive
knowledge in a manner even more indirect than
this. To use the same analogy, the man might
have had a knowledge of chemistry, as we said.
He also might have visited some poverty-stricken
district and had compassion for the people and
wished he knew how he could help them, but he
might not have had the slightest idea of how it
could be accomplished. The Cosmic might then
later not only intuitively have given him the for


mula of the special fluorescent paint with its

health-giving qualities, but the idea as well.
W hy would the Cosmic delay several months
or years before giving this intuitive knowledge?
Upon this, of course, we can only speculate. W e
may surmise that it is to allow the individual more
worldly experience, or to give him a further intellectual background so that he would be able to
grasp the magnitude of the intuitive knowledge
when he received it. Then again perhaps to ascer
tain the stability of his character in the interim,
to put him through tests which would determine
whether he would become acrimonious toward his
fellow beings, or continue his love for them under
all circumstances.
How may we tell if such ideas are Cosmic impressions direct, that is, intuitive knowledge, or if
just a rearranging in our subjective minds of that
upon which we have first mentally labored with
reason. I believe I have already answered this.
If we have reasoned upon the content of the idea
we have, then it is a subjective process when its
solution comes to us. If we have never gone into
the nature of the subject, never dwelt upon it, or
never reasoned about it, then it is intuitive JnowL
edge, the whole idea and the structure being of
Cosmic origin. Only the elements, the concepts
of which it is composed, or the material knowl
edge with which it is integrated are of the mortal

W ere the Ancient Druids Mystics?

A frater asks the question: W ho were the
Druids, and were these ancients mystics? If they
were, did they in some manner perpetuate their
teachings and are they extant today?
This frater desires to know three definite things
1. The ethnic origin of the Druids; 2. their
culture; 3. the dispersal of their culture. The incunabulum of the Druids is very negligible and
has resulted in much confusion and controversy
about these peoples. Having considerable interest
in this subject personally, and, fortunately, having
a rather large specialized private library, I made
enough research to convince mvself that this con
fusion does prevail in fact. However, sufficient
direct and indirect evidence does exist to convince
one that the Druids must have, by something they
did, tremendously influenced the minds of the
people in antiquity.
Lewis Spence, in his admirable work on the
subjectwhich is one of manysays : The earli
est notices of religion in Britain allude to a
strange cult called Druidism, which, as we have
seen, the Gauls believed to have originated in
their country. An extraordinary mass of ponder
ous nonsense has been accumulated through the
centuries relative to the nature and beliefs of this

Page 23

cult, and it is only recently that modern methods

of study have been applied to an examination of
such fragmentary material relative to it, as is
worthy of examination and has come down to
There is in America today an extensive society'
known as the Druids. However, some years ago
Dr. H. Spencer Lewis, at that time also having
an interest in the subject, inquired of the officials
of this modern organization what their connec
tion was with the ancient Druids. The officials
courteously replied that there was no direct rela
tion and that the name was borrowed, and in
their rituals, if I recall their reply correctly, they
commemorate the ancient Druids. So much for
any modern connections of the same name.
Archaeology discloses that the Druids did exist
as a sect in ancient Gaul and in Britain, and there
are artifacts of their culture and megalithic re
mains of what are believed to have been their
temples. Archaeology, however, disputes the mys
ticism and culture which have long been associ
ated with their name, because there is no direct
scientific evidence of same. On the other hand,
the great classical historians and geographers, as
we shall see, whose words are otherwise accepted
and have often been proven scientifically correct
by later findings, refer to the great culture of the
Though archaeology has not yet been able to
find evidence of the learning and wisdom of the
Druids, neither has it been able to disprove the
weight of classical literature, to the effect that the
Druids were a people who possessed great esoteric
attainment. One theory prevails that the Druids
were a continuation of the Cult of the Dead,
which came out of Northwest Africa. This is
based upon the similarity of the sacerdotalism
and ritualism of the Druids, as we know it by tra
dition, to that of other peoples of the era. It is
generally conceded that the content of the Boo\
of the Dead of the Egyptians, being first reduced
to writing about 3400 B. C., and the Osirian
myths were an inheritance of a ritualism for ante
dating that date, and the source from whence the
Egyptians obtained that liturgy was the same as
from whence the Druids obtained theirs; namely,
it is believed that neolithic man, or, more spe
cifically, the cromagnon established himself in
Northwest Africa and developed there a quite
high state of civilization prior to the earliest
Egyptian civilization, and then about 10,000 B. C.
migrated Eastward to the Nile Valley, and N orth
ward up through the Iberian Peninsula (Portugal
and Spain) to ancient Gaul and to Britain. There
fore, this theory purports to show, as I have said,
a common relationship of the religious postula
tions of the Egyptians and the Druids, and to
which, incidentally, many of the classical writers

Page 24

A t the dawn of British history, we discover

Druidism as a sect highly praised by people of
the Keltic (or Celtic) race, but not having been
of Keltic origin. In all probability, the religious
concepts and practices of the Druids were
adopted by the Keltic invaders of Britain. Caesar
said in his accounts that Druidism ascended in
what is now Britain, but it is not known whether
at that time he spoke authoritatively, or but
voiced his opinion. Caesar further stated that
Britain was the mecca of Druid disciples from all
parts of the civilized world. Of that, we do not
think there should be any question because of the
great admiration of the Druids had by the classi
cal writers, and of the latters' direct statements to
the effect that the Druids were visited by the
learned of the ancient nations.
In the popular mind, Stonehenge, the great
megalithic ruins which stands upon the Salisbury
plains, not far north of London, erected it is esti
mated about 1700-1800 B. C., is held to be a
temple of the Druids. I had the pleasure of per
sonally examining it and photographing it with
both still and cinema cameras. I am certain that
the thousands of Rosicrucian members who have
seen it in our motion picture entitled, Along
Civilizations Trail were impressed with the mys
tical significance of its structural arrangement.
All archaeologists concede that it was used as a
temple. That appears obvious in its relationship
to the East, and the rising sun, its altar, etc.
W hether it is the work of the Druids must, how
ever, still remain a mystery.
Since numerous theories as to the ethnic origin
of the Druids prevail, it is well to venture still
another, and that is that they were aborigines,
peoples indigenous to Britain and Gaul, and made
contact with a culture which either came from the
East, or which flourished in Northwest Africa.
On the other hand. I do not lose sight of certain
impressions which have forced themselves upon
me in my travels to the sites of ancient civiliza
tions, and in making a study of the primitive
religions of peoples in many sections of the world.
I am definitely of the opinion that a people will
attain certain enlightenment and will alike apo
theosize certain profound phenomena, without
having been influenced by each other. To put it
simply, that masses of people alike have mass con
sciousness at certain stages of their ascent, no
matter where they are geographically located.
Let us now consider such learning as the Druids
were said to possess. Strabo, geographer and his
torian of 64 B. C., informs us in his renowned
Geography, that the Druids of Gaul were stu
dents of a natural and moral philosophy, namely,
students of science and of philosophy. He also
informs us that they were the most just of men
and arbiters of disputes, both public and private.
Then again, Pomponius Mela, A. D. 40, some


one hundred years later, and also a geographer,

refers to them as teachers of wisdom. He also
states that they professed a knowledge of the
size and shape of the world, and the movement
of the stars. It is known that the Druids did
possess an alphabet known as the Ogham. It de
rived its name from the Keltic king of eloquence
and learning. Inscriptions of this have been
found, and it is the forerunner of the Q-Keltic, or,
namely, the Gaelic language. Caesar informs us
that the course of instruction given by the Druids
lasted twenty years. He also states that the young
men flocked to the classes and that some such
classes had as many as a hundred pupils at one
It is interesting to analyze some of their teach
ings, as they are related to us historically by the
ancient Kelts, upon whose accounts we must rely
for want of direct evidence. The Druids believed
in the eternity of matter, in an atomic condition;
namely, they held, as do modern physicists, that
matter in its essence is indestructible. They also
affirmed the eternity of water, which for want
of knowing iust how they meant this would ap
pear to be a less enlightened concept. Remarkable
is their doctrine that the passive or female prin
ciple of the Divine pervaded both; in other words,
that the negative bolarity of the Divine Creative
Force existed in all matter. This dualism, account
ing for manifestations, does reveal an intellectual
They also held that at some inconceivably dis
tant period, Celi, the active principle (positive)
concentrated its energy in the passive principle
or Ced (negative), and as a result of this contact
or union, the sun was produced. Under the in
fluence of the sun, the atomic elements took solid
shape, became a plastic chaos known as Calem.
To define this, it was their conception that the
cause of the physical universe was the coming to
gether of the positive quality in the universe, with
its opposite the negative, resulting in the creation
of the sun and the unity within the sun of a
creative force, being both negative and positive.
The sun in turn creating atoms which were
molded to comprise all reality, all the particulars
of matter Rosicrucians will seriously contemplate
these concepts of thousands of years ago, and will
be amazed at the similarity to certain aspects of
their own teachings.
The Druids had developed a Zodiac; the name
of the Zodiacal signs are those of the deities or
gods, whose various emanations come to the earth
through the sun. The vernal or Spring equinox
was called Eilu (second generation). The sum
mer solstice was known as Havhin (summer tem
perature) . The autumnal equinox was Elved (or
harvest) ; and the winter solstice was Arthan. In
this knowledge of the equinoxes and solstices, we
see an understanding of the fundamentals of as


tronomy, comparable to that had by many of the

ancient civilizations.

Though, on the one hand the Druids had an

alphabet, and inscriptions are found which are
attributed to them, yet, we are told that they
imparted their knowledge to students orally, Pos
sibly the imparting of their wisdom in this manner was done as a sacerdotal rite after each pupil
had assumed certain obligations and made necessary vows. Of course, so far as we know, they
left no hagiography.
It is also interesting to note that they practiced
the healing arts. Of especial interest to Rosicrudan students of alchemy is that they gathered
certain herbs for the purpose, notably mistletoe.
The gatherers had to be clothed in white, the
almost universal symbol for purity, and, further,
the gatherer had to have his feet naked. He was
obliged to precede his undertaking with a sacrifice,
and to cull the plant in a prescribed sacred way.
The religious rites and mystical conceptions
which are attributed to the Druids, and the
legends of their wealth of esoteric knowledge, are
perhaps the most renowned of their accomplish"
ments. I quote from the Prologue in Book One
by Diogenes Laertius, Third Century B. C., biographer of the ancient philosophers:
. . . and
among the Celts and Gauls, there are people
called the Druids or Holy Ones, for which they
cite as authority the M agicus of Aristotle and
Sotion, in the 23rd book of his Succession of
Philosophers. In other words, Diogenes Laertius,
in his work two hundred years before Christ,
makes reference to an account appearing in the
literary work of Sotion of Alexandria, now lost,
and written about three hundred years before
Christ. All of these references to the learning
and the esoteric attainments of the Druids by the
ancients cannot be wholly discarded.
W e are told elsewhere that the true temples
of the Druids were natural groves. This, however, conflicts with other accounts.
They as a sect taught immortality, to which
almost all of the ancient writers, who allude to
the Druids, make reference. Their religious views
also included the doctrine of reincarnation; however, they believed that the soul did not return to
earth until quite a lengthy time had elapsed. In
other words, it dwelt for some duration in the
other world. According to Strabo, Diodorus, Cic
ero, and Tacitus, their religious organization had
several well-defined, priestly classes, each with its
subdivisions. In other words, it consisted of, first,
its strictly religious rites. Then the oracular, for
divination or prophecy. The magical, the ad
ministrative, and finally the bardic, the last being
the poetical or literary division.
W e know, I repeat, as much as we do about
these things because of the Keltic religion. It is
believed that the Keltic and Druid religions were

Page 25

interchangeable. The Kelts being great admirers

of the Druids, adopted their doctrines and litur
gies almost in their entirety. The inner teachings,
ritualism, and esoteric truth of Druidism were
perhaps taught by secret priesthoods, as in ancient
Egypt. There is much strength given the convic
tion that there was a later exchange between
them. That there was a traffic of the scholars
between the two remote regions is evidenced by
numerous references to the Druids by the ancient
scholars. It is held by students of comparative
religions, that there is a similarity between the
doctrines of the Druids and those of ancient
Persian Mithraism. It was in Mithraism and Zoro
astrianism that there was developed the concept
of a definite conflict between good and evil, each
being personalized so that the struggle was really
between a god of righteousness and a satanic be
ing. Accordingly in Druidism, this conflict was
extolled and the good principle always triumphed.
Plutarch, in his celebrated essay On the Face
in the Orb of the Moon, gives us fragments of
what are purported to be Druidic teachings. The
translaters of Plutarchs works, I have noted, have
appended a footnote that the characters men
tioned in that part of the essay may have been
Greek sailors, who were left stranded in Britain,
and gave themselves over to the songs and litur
gies of the Druids, preferring them to their own.
W e also notice that the Druids, as is so common
among primitive peoples, apotheosized the sun, or
caused it to become a central principle in their
religious philosophy. To the Druids, the sun was
a Divine force and influence, and it was symbol
ized by the bird, the wren.
The chief seat in Scotland of the Druids was
the island of Iona, the ancient name of which was
Inis Druineach, or the Island of the Druids,
but they fought the Romans throughout Britain
and in Gaul, to preserve their own customs. It is
held that they believed the Romans a decadent
people. Tradition informs us that in many ma
terial and utilitarian respects, they were superior
to the Romans. The Druid boats were held to be
far superior to the first Roman galleys to touch
the shores of Britain.
Most historians agree that the Druids disap
peared due to two reasons: First, in Gaul and
in lower Britain there was tremendous Roman
opposition to them, and a consequent Romanizing
influence of the nature of their religion. Second,
in Britain, beyond the sphere of Roman influence
the introduction of Christianity tended to lessen
the strength of Druidism. Christianity was far
cruder at that time than Druidism; nevertheless,
in its philosophy, in its teachings, in its ritualism,
and in its dogma, it referred to Druidism and its
mystical principles as paganism.
The Romans attacked Druidism on political
and not on religious grounds. The Druids had

Page 26


splendid organization ability and were zealous

patriots. It is this that the Romans are said to
have feared. On the other hand, Caesar was
quite strident in his writings about the fearful
human sacrifices of the Druids. If the Druids had
practiced human sacrifice, they most certainly
would not have had so highly evolved a system
of instruction and practiced the mystical prin
ciples which they did. Such an inconsistency
cannot be conceived. I venture to say that
Caesars references to their human sacrifices
were part of an ancient campaign of prapaganda,
atrocity propaganda, if you will, to discourage
interest in Druidism, and to justify the Roman
suppression of themhistory repeats itself, does
it not? The Druids, under this onslaught, re
treated to the mountains and into the forests, and
hid in caverns where it is related they continued
to teach surreptitiously the sons of noble Gaulish

H ealing W hile 111

In our weekly lessons, especially those of the
early degrees, we occasionally give a warning to
our members in connection with the use and ap plication of the Rosicrucian principles in their
daily lives. W e recall one such warning in which
it is stated that a person should not give healing
treatments unless he or she is well. This warning
does not say that one cannot heal when ill; it
simply states that one should look to his own
physical condition before using the work to heal
others. Recently this warning has been, chal
lenged, and this morning I would like to read
this challenge to you and then discuss the ques
tion here in The Rosicrucian Forum. Here is
the statement from our Soror :
Some people challenge the idea that they can
not heal another while ill, saying they have
proved that they can.
Now let us look at the question carefully.
Notice that it implies the statement has been
made that one cannot heal another while ill. The
challenge is against something that has not been
said. W e have only stated that it is better to
treat others by contact methods only when one
is in a healthy physical condition. This warning
is given because one in ill health needs all the
energy he can possibly obtain for himself. He
requires the retainment within his own physical
body of all of the magnetism he can build up by
deep breathing and proper eating.
Regardless of the negative condition of the
physical body it can be quickly polarized on the
positive side by deep breathing. Once there is an
abundance of the positive element, a positive con
tact treatment may be given, but the difficulty
is that the treatment cannot be as lasting and as
strong when given by one who is ill as by one in

good physical health. Now it is quite true that

one may be used as a medium for Cosmic healing
regardless of his own personal condition, but it is
wrong to say, I can heal even when I am sick.
In the first place, we do not actually heal others;
we are simply mediums for the healing soothing
vibrations of the Cosmic. This being true our
own personal health is not an important factor in
giving an absent treatment. Since the operator of
the system becomes the medium for the Cosmic,
he naturally is a recipient of soothing, healing
vibrations just as is the patient.
In order to heal it is necessary to attune to the
great Cosmic forces within. Such attunement will
bathe the healer in strong, healing vibrations just
as the patient will be so bathed through the effort
of the healer to bring the patient into harmony
with the Cosmic. W e can realize by this reason
ing the great value, to the student, in applying
the teachings he has received in regular daily
periods of directing health, peace and harmony to
his fellow beings everywhere.
W e can urge all of our members to follow a
regular planned system of work and worship in
behalf of fellow members and mankind generally.
A period for such work should be selected from
those listed in Liber 777 and then maintained
daily. It is not necessary to focus upon any one
individual or personality, but a general radiation
of peace and harmony will bring the best results.
The more often you repeat this process the closer
you become attuned to the divine forces. This
close attunement will result in better health with
steady inner growth and development. In short
one may be a medium for Cosmic healing regard
less of his own ill health; however, his magnetic
healing by laying on the hands will be weak if he
is ill and run-down.

Success W ith Experiments

A Soror, I believe new to this Forum circle,
says: I am often distressed and considerably dis
couraged in my Rosicrucian studies; first, because
I am not successful with each of the given experi
ments, even though I conscientiously try and I
thoroughly understand the explanations given in
the monographs. Second, in discussing the teach
ings and my progress, or sometimes I believe the
lack of it, with other members of my degree, I
am disheartened to learn that they have often ac
complished that wherein I have failed, though
occasionally I have had success with the same
thing they have. Also at times they have not
succeeded in those experiments with which I have
had modest success. I would like to know why it
is that I have this sporadic success. W hy is it that
others can succeed where I fail, for they describe
their successes in such glowing terms.


W e begin our answer by first considering the

human equation. W e are not equal, and we of
ten forget this fact. That is why we reiterate it
in so many ways in The Rosicrucian Forum,
the Rosicrucian Digest, and in the monographs.
As a species, we are all Homo sapiens. If we are
normal, we all have arms and legs and all of our
organs and functions, and there does seem to be
such a similarity between us. On the other hand,
just a little thought will make each of us realize
that we are extremely different. Science recog
nizes that we are entirely unlike; even identical
twins are unlike to some small extent. Mystics
hold that we are alike only in the fact that we all
originate in the same manner and all have the
same divine essence or soul force within us. That
being so, how can we expect to react alike to
every experience?
People attending the same classes in school do
not comprehend each lesson alike. People do not
react alike to the same environmental circum
stances. Some will take them calmly, some be
come excited, others extremely emotional. A
group of people will not observe, and recall from
memory alike, the same incident they have wit
nessed. Every person who has served on a jury
more than once or twice knows from experience
that witnesses of an automobile accident, for ex'
ample, will each, as a rule, differently describe
the particular circumstances. One will say that
the automobile was in motion when the accident
occurred. Another will say that it was standing
still. One witness may say that the automobile
was in the middle of the intersection, and another
will say that it had not yet approached it. Now
this deviation in testimony is not due to the fact
that these individuals are perjuring themselves,
nor that they have any ulterior motive in not
agreeing with each other. It is just due to the
differences in concentrating, in analyzing what
they perceived, and in recollecting the entire in
Then again, our responsiveness is different.
O ur natural sensitivity, our talents, and our abili
ties are not alike. Some of us are artistically in
clined. W e like to paint, to draw, and we have
some talent in that line. Others are musically in
clined; they can play a musical instrument, or
sing. There are those who are mechanically in
clined, who like to build or construct something.
Others are literarily inclined; they like to write.
Some love to study. Some are inventive; still
others adventurous. I hardly believe there is any
individual among us who does not excel his neigh
bor in some way or other. He may not be the
most proficient man in his town in that particular
trait of character or facultv, or even in his very
block or street, but he will be able to do some
thing: just a little bit better than his next-door

Page 27

Now, isnt all this true? If this inequality is

so evident in a material way, and in an intellec
tual way, it also applies to our psychii responsive'
ness. True, the soul force in us is perfect and
divine. The souls in each of us are alike; but we
are in various degrees of development insofar as
expressing that soul force is concerned. That
makes us each a little different psychically. Each
of us can be reached, or rather affected, some
what differently psychically. Again, some of the
endocrine glands or the psychic centers within us
are more or less developed in some than in others.
That makes it possible for us to have success with
certain experiments which use those glands, where
others might fail, and vice versa.
In interviews with members, I have met Fratres
and Sorores who were very discouraged with ex
periments concerning the mystical phenomenon of
projection. A fter drawing them out in conversa
tion, they would finally admit that they were not
completely devoid of success in projection, but
they were unable to perform all of the experi
ments concerning it alike, and they would have
no success with some and fair success with others.
In other words, some Sorores have never been
able to receive a projection. They have never
been consciously aware of the personality of an
other in such a manner as could be called projec
tion. On the other hand, they relate, with a sense
of pride in accomplishment, that they have been
able to project to others, or that others have re
ported having seen their projections, and they
knew it was theirs because their friend described
what they were doing upon the occasion, what
they wore, and would even give the time and
place. This just proves that certain members are
more responsive to reception than to transmission,
and conversely with others.
Then I have known those members who, to
date, have had no success at all with projection
either reception or transmissionand yet have
remarkable healing powers. The radiation of the
energy from their hands can be sensed by anyone,
even by those who have no knowledge of these
laws and principles. Yet these persons bemoan
the fact that they are failures in projection. In
other words, it is unfortunate that members ex
pect to have complete success with every mystical
principle. Such is hardly possible.
You might ask, then, why we include all of
these experiments in our monographs, if everyone
cannot succeed. W e put into our monographs a
great variety of experiments so as to demonstrate
a number of laws and principles and include a
number of exercises to stimulate and awaken all
of the faculties of the individual. W e know that
the individual is bound to have success with some
of them, those toward which he is most re
sponsive, and which are most in accord with his
or her particular stage of advancement. If we did

Page 28

not do this, we would then be obliged to guess

which of the exercises and experiments would be
best for all members alike. W e would be contra
dicting ourselves. W e would be reverting to the
false belief that everyone is alike, and that there
fore, everyone will react to those exercises which
we might arbitrarily select. It might be our mis
fortune, then, just to select some with which cer
tain types of individuals would never have any
success, and so consequently, such individuals
would have a continuous failure throughout the
monographs. On the other hand, I have never
known a conscientious member, that is, one who
has honestly tried and has been intelligent in his
application of the Rosicrucian teachings, who has
had continuous failure.
Then, again, we must look at this matter in this
light. The various exercises and experiments
which we want our members to try have to be
introduced sometime in the monographs; that is,
they must come up somewhere in the system of
instruction. W e try, and it has been the policy
of the Order, to introduce them in those degrees
most related to the principles which they use. As
soon as they are introduced, the member imme
diately, or a short time thereafter, tries the ex
periment. But it must not be expected that as
soon as he learns of it and tries it, he is going to
have immediate corresponding success. Some
members do think this. As soon as they learn of
an experiment which is supposed to produce cer
tain results they try it, which in itself is all right,
but if they fail they are extremely discouraged.
They must realize that often an experiment must
be tried several times, allowing a reasonable inter
val betweenperhaps a week or ten days.
If you bought a book on swimming and diving,
for analogy, and turned a page to a new chapter
and saw there an illustration of a certain kind of
dive, and opposite, instructions as to how it
should be accomplished, I do not think you would
expect immediately after seeing the picture and
reading the page of instruction, which might take
five minutes, that you could go out to a swimming
pool and accomplish that dive as proficiently as
the illustration shows. You would realize that
you would need some practice, that you would
need to repeat it a few times, before you could
have the success shown in the illustration. That
is the same kind of good common sense and reas
oning which you should use in performing your
experiments and conducting the exercises of the
Rosicrucian teachings.
Remember, too, that your general health and
environmental conditions play a great part in
whether or not you are going to succeed. Let me
make it plain that one does not have to be a
physical culturist, nor does he have to be in per
fect health to have success with the psychic dem
onstrations and experiments. So long as you are


not in physical pain and your consciousness is not

agitated by any distress, you are physically sound
enough to conduct the experiments. On the other
hand, if you have had a very severe day, if you
have been toiling hard, if you have spent a lot of
nervous energy and are pretty much exhausted,
mentally and physically, more so than usual, then
of course you cannot expect to have the same re
sults that you would have if you were fresh. If
you are grief-stricken, terribly worried, again you
will not have the same success with the experi
Now, almost all of our members have their
duties, their home lives, and their business or
professional lives; consequently, at the end of a
days work or activity, they have a normal fatigue.
But just because they are normally tired does not
mean that they should abandon or not attempt
their studies. I say with a degree of modesty
that I believe I work mentally as hard as most of
our members, and I think I dissipate just about
as much of my mental energy in performing my
duties. And yet, I find that if I relax after dinner
in a comfortable chair, or lie down and take a
nap for fifteen minutes, I am rejuvenated suf
ficiently by this relaxation so that I can have a
fair degree of success with those experiments to
which I will naturally react.
To some I may not react, as I mentioned above,
and I may not succeed with them. If there are
experiments which you are required to do which
you feel need more than the usual effort, then
put those aside for a Sunday morning, or for
whatever time during your schedule you will find
yourself the most refreshed. There are very few
of our experiments that take over five or ten
minutes to perform, especially those of a psychic
nature. If you have carefully studied the prin
ciples in the monographs, the laws underlying
them, and familiarized yourself with the pro
cedure, you can conduct the actual experiment
almost any time, anywhere, in just a few minutes.
W hen someone tells you of his or her success
with experiments and exercises in the mono
graphs, and especially of those with which you
have failed for the time being, regain your confi
dence in yourself by recalling those experiments
with which you have had success. Relate your
own dominant experiences. You will find those
equal to the ones had by the other Frater or

News and C hatter

Perhaps the greatest news to bring to the at
tention of you Fratres and Sorores throughout
the world who compose our Forum circle, and
who in spirit are assembled here with me in my
office, is the fact that the 14th annual Rosicru
cian Convention just concluded was exceedingly


successful. I do not mean alone that everyone

just enjoyed themselves, or that they derived great
benefit from the, lectures, lessons and demonstra
tions which they witnessed and heard. Rather,
I mean that the attendance was far greater than
we, the officers of the Supreme and Grand
Lodges, had anticipated. W e are not inclined
to be pessimistic. On the other hand, travel con
ditions throughout the country made it appear
that it would be quite some inconvenience to
members to come to the Convention this year,
and that therefore in all probability we might ex
pect a diminishing to perhaps even one-third of
our usual annual conclaves. To our joy and
amazement, the attendance was many hundreds,
and fell short of normal attendance by very little.
This was exceedingly gratifying to all of the
officers, for two reasons. First, there is just as
much labor and just as much preparation required
to arrange a convention for a handful of persons
as for many hundreds, so we were glad to have
the greater number participate in the activities.
Secondly, it indicated that the Fratres and Sorores
realized that this was a critical year. They knew
that there is a certain weakness among people
in every emergency, in every adverse circum
stance, a tendency to resort to abandonment, to
give up all worthwhile things, and figuratively to
crawl into a hole and pull the hole in after them.
If such an attitude of mind would really help to
bring the war to a close, we would be the first to
recommend it; but it does not. Psychologically it
is detrimental to the individual himself. Further
more, economically and in every other way it is
injurious to institutions, organizations, and so
cieties that should be perpetuated. O ur members
realized this, and so despite the handicaps and
the more than usual effort required to come to
the Convention, they attended.
Nearly every state of the Union was repre
sented and several foreign countries as well. So
far as we are concerned, and so far as we have
heard from all those who attended, it was a joy'
ous occasion. If you were not one of those pres
ent, or even if you were, plan to come next year.
W e are going to have another Convention, unless
governmental decree because of any emergency
may make it impossible.
W e have already mentioned in the last issue
of the Rosicrucian Digest that our recent RoseCroix University summer term was the largest
that we ever had. Isnt that encouraging? Isnt
that representative of the Rosicrucian spirit? A l'
though the war required a change in faculty (that
is, some of our professors were tied up with other
institutions and could not get away for our summer term) we did have a most efficient faculty
and added a number of new courses that were
well accepted.

Page 29

While speaking upon the subject of the RoseCroix University, I want to reiterate that every
member is eligible to enroll. It is not open just
to high degree members but to every student of
the Rosicrucian Order. Furthermore, you do not
have to have a college or a university education.
In fact, you do not even have to have a high
school education. It is true, we have a good many
students who hold degrees from other universities
attending the Rose-Croix University. Then we
also have a great number who have just a common
school education. I f you can read your Rosicru
cian monographs, if you can understand them
(and you do or you would not be a Rosicrucian
member) then let me assure you that you will be
able to understand fully and get the utmost bene
fit from the instructions at the Rose-Croix U ni
versity, as they are simply and effectively pre
sented bv the faculty. W rite today for the free
book, The Story of Learning. Now you may
have had that book some time past, but there are
new editions of it. It explains the present subjects
included in the curriculum, some of which are
entirely new. The tuition fee is very reasonable,
and in this way you can combine a vacation, the
Convention, and a term at the Rose-Croix U ni'
versity all in one, for a short period of time and
for an economical amount.
A great number of our Fratres are now in the
armed forces, in every branch of the service of
our Government. W e are happy to sav that the
great majority of them are retaining their Rosi
crucian membership, and in fact, there is no
reason why they should not. Sometimes, how
ever, when a Frater is suddenly inducted into the
army, he will send a telegram of this nature:
Have been inducted into army. Must discon
tinue membership. W e know that he is con
fused, that he does not understand, and he be
lieves that the circumstances will compel him to
cease his membership. Then we write to him,
explain the conditions, and ciuote to him from the
letters of many of those who are already in the
service. He learns that the United States Govern'
ment (and the Canadian Government as well) is
desirous of having its men receive mail, because
mail keeps up morale, and that no matter how
often their addresses are changed, the Govern
ment will forward the mail to them.
True, if they are sent to a foreign country,
there may be a delay of a few weeks before they
get their mail; but once the contact is established,
it comes through regularly. Further, they will
learn, as many have, that except when in actual
combat they will have time to read their mono
graphs as they would read a newspaper or maga
zine. It is true they will have to dispense for the
time with some of the experiments or rituals, but
they will have the advantage of the inspiration of
the teachings and of the principles. And once

Page 30

they are in army or navy life they will find that

different attitude of mind, that uplift, that en
couragement and vision that comes from the
monographs, a valuable adjunct to keeping the'
morale high and helping them to adapt them
selves to their new surroundings, as has been so
expressed by many of the Fratres in the service.
Sometimes we receive letters which would be
amusing if the circumstances were not so serious.
A member will write: Please discontinue my
membership as I must buy war bonds. Now the
absurdity of this is that their nominal monthly
membership dues would not equal a war bond in
the first place. Secondly, everyone today is trying
to do his bit, and will buy war stamps an,d war
bonds. But the United States Government does
not expect us to stop eating, stop sleeping, or
cease or reject our affiliations which are morale
builders, nor our assistance to those institutions
which are an integral part of and needed in our
civilization. If we were to cease all of our ac'
tivity, all of our support of worthy institutions,
and just buy war bonds, we would bring about a
national disaster. That is not expected of us.
There are many little things we can cut out,
not completely but to some degree, so as to add
to our purchase of war bonds, but certainly the
elimination of our membership is not one of them;
and if we think it is, then it shows how lightly
we hold our membership and how superficial it
is to us. A M O RC buys war bonds as an institu
tion as well, and it makes some sacrifices to do so,
but it certainly is not going to hold up your
monographs or do some other drastic thing which
is necessary so as to buy more war bonds. Let us
be reasonable about it. O ur country wants us
to be reasonable in the service we render it. W e
most certainly would not stop eating or buying
clothes that we need, in order to buy war bonds.
In many ways, as the sensible member realizes,
his membership is a necessity; if it does not have
the value of a necessity, then one should not be
a member of it at all. Rosicrucian membership
is not a plaything or a superfluous interest.
Now I would like to call your attention to an
interesting new book. It is entitled The Secret
History of Francis Bacon and it is by that cele
brated author, Alfred Dodd, who has written a
number of works on the life of Francis Bacon,
his Rosicrucian connections, and his authorship of
the Shakespearian writings. This book will be a
very valuable addition to your library, and as
well you will find it very interesting. W e have
secured a limited number of copies from London,
England, and we offer the book to you postpaid
at $1.45 per copy. May I suggest that you obtain
a copy, but do not delay in placing your order
because when our supply is exhausted, we may
not be able to obtain any more, or there may be
a great delay before the next shipment. A few


of the Chapters of the book are as follows:

The Personal Story of Francis Bacon
W ho was Francis Bacon?
Queen Elizabeth and Francis Bacon
The Personal Relationship of Queen Elizabeth
and Francis Bacon
Shake-Speare, Nom de Plume
The Feverish Haste to Finish His Lifes W ork
This work contains many of the original poems
and writings and also refers to the secret code or
cipher of Francis Bacon.
I wonder how many of our Fratres and Sorores
are getting the utmost from their Rosicrucian
monographs. W e here at Rosicrucian Park, who
are occupied with the Rosicrucian teachings daily,
writing about them, talking about them, preparing
them, are expected to be very conversant with
them and know exactly where every principle or
law is to be found, and in a general way we do.
W e know that certain principles are discussed in
the Sixth Degree, others in the Fourth Degree,
others in the Seventh, the Third, etc. But we
cannot say definitely on what page and in what
paragraph every phrase or sentence or definition
may be foundand no one would have such a
perfect memory as to be able to. Conseauently,
in answering letters or in conducting this Forum,
if we had to thumb through two or three or half
a dozen monographs of the degree each time we
wanted to hunt up a point so as to quote it
exactly or so as to refresh our memory, we would
waste considerable time. Frankly, therefore, we
are very thankful each day that we have com
piled indexes to the Rosicrucian monographs, indexes that not only tell us exactly what degree
a subject is in and what monograph, but what
page and paragraph as well. The index directs
us, without loss of time, right to the source of
the information we want.
I know of many good members who are faith
ful students and who do not have these indexes.
I cannot understand why they have not, since the
indexes are economical, and since these members
can afford them. Do they realize how much
valuable time they are wasting in thumbing
through monographs looking for that which is
needed? Furthermore, just to turn the pages of
the index and look at the list of subjects re
freshes ones memory with the topics, and stimu
lates interest.
Then the index serves another purpose. It tells
every place in all of the degrees where a subject
may be found. For example, we know that the
topic of 'Nious is principally discussed in the
Fourth Degree, and yet there are many other im
portant references to it, not so elaborate, in many
of the other degrees. Suppose you wanted to
gather together for study and for review, all in


formation pertaining to Nous. W ithout an index

you would turn to the Fourth Degree, and there
you would find it. But, vaguely you would remember that the subject was also discussed in
other degrees here and there, but where? Think
of the time lost in making that search.
Frankly, the indexes weld your monographs
together in a very efficient way. I am reminded
of their value by the fact that I have just seen
a copy of the newly prepared index for the
Fifth and Sixth Degrees. You need not purchase
all of the indexes at one time, but by all means,
at least purchase the index of the degree in
which you are studying. The following is a list
of these indexes and the prices of them, postpaid
to you:
Neophyte Index (1st, 2nd, and 3rd Degrees) .25
Temple Index (to and including 4th Degree) .50
Temple Index (5th and 6th Degrees)............1.00
Temple Index (7th, 8th, and 9th Degrees) ....1.00
Temple Index (A Degree)...............................1.00
Temple Index (BDegree, Part 1)..................... 75
Temple Index (B Degree, Part I I ) ................... 75
Temple Index (C Degree, Part I ) ..................... 75
The actual printing cost of an index is insig
nificant. The price is a result of many days
labor in compiling it in its present form.
W hat are vou doing with vour Rosicrucian
Digests? Actually, most of you like to keep them.
A number of you have them bound, which the
Rosicrucian Supply Bureau does for you at an
economical price, but you should, if you can,
allow others to read the magazine before you file
it away. Your Rosicrucian Digest is not a
private publication. It is in all of the public
libraries that are prominent in various parts of
the world, and in this country. There are topics
in it that are bound to interest others if they are
at all studious, if they are at all mystically in
clined, if they are at all interested in the various
aspects of life.
The average man or woman is interested in
current events, because they touch life so strongly
at this time, and he or she is greatly concerned
with the tomorrow, with whether or not there
will be a great social revolution, whether or not
many of our institutions will change, how many
things we have accepted will be done away with;
will we have greater freedom or less, assurances
of peace or none. Therefore, the current series

Page 31

of articles entitled, W hat of Tomorrowap

pearing in the Thought of the M onth depart
ment of the Rosicrucian Digestshould inter
est any person who is alert to the times and in
terested in tomorrow. H need not be a Rosicru
cian, but the article may be instrumental in bring
ing him into the Rosicrucian organization. So
lend your copy of the Rosicrucian D i g e s t But
see that you get it back.X.

Projection and Prophecy

A Frater again asks the question, Can we
project into the future? As this question has
been discussed from various viewpoints in these
pages before, we will only comment briefly here
concerning the subject. The question might be
answered by asking another question; that is,
Can you or any individual project to any state
or condition which cannot be conceived? In
other words, if you projected to the future, in all
probability you would be projecting to your con
ception of the future. How would you be able to
distinguish between what you conceive to be the
future and what is actually the future? Until
we have advanced to a high degree of psychic
understanding and achievement, our abilities are
confined or limited by our conscious experience.
As long as we are so limited we are going to be
influenced by our own desires and imagination.
The only purpose of projecting into the future
would be to determine the answer to some ques
tion that would serve us now. In all probability
most desires to know the future are based upon
selfish motives. Prophecy that is reliable is prob
ably not based so much upon the ability to see
the future as it is to read and understand intelli
gently that which exists now and in the past.
How often it is that we look back on our lives
and see how simple it seems now to be able to
have foreseen what was going to happen. Possibly
you can remember a serious error you made at
some past time, and now in looking back at the
experience you can hardly understand how it
was that you did not see what was coming. In
other words, we have been given by our Creator
the abilities of judgment and understanding, and
what we need more than to try to gain additional
powers is instead to gain control and full use of
the abilities which we already have. Then the rest
will come as a matter of course.A.

Within Your

The world is at your fingertips in ihe peace and quiet of your home. Free
dom to investigate the unusual, to study the mysteries of the earth, now exists
within the friendly atmosphere of your home circle. For centuries those who
openly dared to study the nature of God, declared the earth round or probed
the inner workings of the mind, were scoffed at, scorned and subject to death.
The thinker and seeker who had the sincere desire to satisfy the urge to
"know" was obliged to expose himself to these abuses. No longer is this
necessary. The Readers' Research Academy brings to you in simple, interest
ing manuscript form the startling disclosures of the scientists who challenge
obsolete ideas, the suppressed teachings of the
modern philosophers, and the fascinating mysteries
of our universe. Within the dignity of your home
the members of your family may participate in
the fascinating discussions which will arise from the
reading of these unusual discourses. Select any
Stonehenge. T h e a n
series below you wish. Anyone may receive them.
cient temple of an early

Amenhotep IV, Egyp

tian Pharaoh. One of
the worlds g r e a t e s t
m y s t ic s . B ea d th e
course, Faiths of the

brotherhood whose sec

(No. 1) ARCANE COSMOLOGY. Man has always wondered
rets of nature are grad
about the Cosmic speck called the earth. Is the earth a cell
ually becoming known.
with life on its surface, or i3 it a great cell with life on
its inside? In other words, have we a cellular universe? This new theory is startling
in its revelation, complete with charts and diagrams.

(No. 7) MYSTICAL BIBLE INSTRUCTIONS. This course reveals outstanding informa

tion. Did Christ die on the cross? The facts of the unknown periods of Christs life.
Was He a member of a secret brotherhood? Who were His sisters and brothers that
are referred to etc., etc.?
(No. 5) MYSTICAL ADVENTURES. Do you feel there is something beyond the every
day life that casts an influence over you? Would you like to venture into the realm of
psychic experience and phenomena? This course will enchant you with its simplicity
and interest.
There are a number of other courses available. Two discourses of any course
you select will be sent to you each month as long as you desire them. When
ordering, please do so by number, and send to address below. The courses
are extremely economical. Two large discourses sent each month for only

~ /\J
Per Mo.


* 'V WW v
T H E R O S IC R U C IA N P R E S S , L T D . , S A N JO S E

Cellular C o s m o lo g y .
The universe as a cell
with the earth as its
center. Amazing in its
i n t e r e s t in g scientific
facts. Can you refute
it? Bead about it.


A A A A A A A A A A A A A A A A A A A A A A A A A ,,

ia ml m



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Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.

No. 2






Stern Pain, relentless tiller of the soil,

Has laid his furrows deep across my heart,

Has sowed compassion's seed and now I wait




Then spring again, new growth,

Then summer's ripening wheat.


And as I wait I pray;


I trust the soil that holds the seedlings


Will nurture them with care,


That songs may mingle with the sound of reaping,








* t>




( I (js m
V v v v v v v v v v v v v v v v v v v rW V V V V V

Page 34


Greetings !
D ea r F ratres and Sorores:
W h y does G od perm it this terrible conflict?
T h is is a common plaintive query h eard to
day. Because of their inability to answ er it,
the religious faith of m any persons is being
sorely tried. Still others, because no satisfac
tory explanation is forthcoming from their
church, feel justified in term inating their re
ligious affiliations, if not actually developing
atheistic tendencies. D uring these times, the
mystic and m etaphysician can, if they realize
it, especially serve hum anity well, for their
doctrines go far tow ard answ ering those
questions w hich orthodox religions either
evade, or to w hich they make further u n sat
isfactory replies.
T h e problem of orthodoxy today is the a t
tem pt to perpetuate outm oded theological
conceptions, an d to have them accepted
conceptions w hich do not correspond w ith the
general know ledge which is extant. T o the
old theology, G od is personalized. H e is a
being in m any respects paralleling the human
himself. In other w ords, to millions of minds,
G od is actually anthropom orphic. T h a t is,
he has a form w hich resembles th a t of man.
In fact, m any sincere C hristian believers con
ceive the D eity as a benign old gentlem an
like the traditional paintings depicting the
H ebrew patriarchs. T hese believers, in their
theophanic experiences, actually se e m to
see G od in just this m annerin a flowing
robe, and w ith a w hite beard.
T h is relationship of G od to man, namely,
th a t of a father to his children, is a most
lim ited concept, an d implies a paternal bond.
T h is conception is borrow ed by C hristianity
from Judaism, as one can easily discern by
an exam ination of the books of the O ld T e st
am ent. T o the devotees of m any orthodox
C hristian sects, G od is the im m ediate creator
of all things. T h a t is to say, to them each
thing on earth, in the universe, in fact, w as
conceived in its form and spontaneously pro
duced by the arbitrary edict of G od, in ac
cordance w ith a pre-existing plan, man him
self being no exception. F urth er, this plan,
according to orthodox dogma and creed, has
n o t yet been fully culminated; it is still pro

gressing; it is incomplete. F o r example, that
branch of theology know n as eschatology
treats of the end of the w orld, ultim ate re
surrection, final judgm ent, etc., all of w hich
are in the future of the plan.
A ccording to orthodox conception, events
occur in the w orld by virtue of tw o funda
m ental causes, w hich really reduce to b u t one
cause. F irst, the M ind of G od, the personal
desire and creation of the D eity; and, second,
those things w hich man creates or motivates
by the virtue of his mental processes and con
duct. M an, how ever, is not entirely as free
a cause as this w ould indicate, according to
orthodoxy. T h e ethical influence enters into
w h at we do as humans. It is said, th a t if our
acts are virtuous, consistent w ith those dic
tates of right conduct w hich G od and H is
only begotten Son have laid dow n, they are
good an d w e are then conform ing to the will
of G od. In other w ords, w e are doing just
w hat w e are supposed to do. It is the equiva
lent of G od acting through us, says the
O n the o th er hand, if w e oppose the good
as set forth in canonical law, the T e n Com
m andm ents, etc., we are not displaying a
freedom either. Such evil conduct is said not
to have originated solely in our thinking, but
rath e r w e are being influenced b y S a ta n by
th a t m alevolent spirit opposing G od. T o sum
marize then, w e have a universe, a w orld of
things im m ediately created by G od, and,
further, as w e find in G enesis 1:31, A nd
G od saw everything th at he had made, and
behold it w as v ery good. N otw ithstanding,
however, th a t all things are of the good,
S atan is said to exist, and he corrupts and
interferes w ith this program of good. T h is
malevolent being may even seize upon man
and claim him. H ow ever, orthodoxy affords
man a certain medium of protection. If he
heeds the w ords of G od, the laws of the
Scriptures, he m ay be draw n back into grace,
into the folds of G o d s goodness, w here he
has an imm unity to the assailm ent of Satan.
N ow , here is w here confusion begins to
enter. T h e confusion is caused b y the fact
th at these dogm as are neither consistent w ith


rationalism nor w ith hum an experience. T h is

salvation is not a collective enterprise. T o p ut
it more cogently, all of hum anity need not
subscribe to the orthodox doctrines o r to the
literal interpretation of G od's w ords before
the individual w ho does so can be blessed.
A million persons can be sinners and suffer
w hat is related to be their punishm ent or final
judgm ent, and, yet, one w ho has lived the
life" will be rew arded. A ccording to this
conception, then, it would appear necessary
only for each hum an to be either a follower
of G od or of S atan, and then either be re
w arded or punished accordingly. W h e n ,
however, the individual has led a G od-fearing life and faithfully adheres to his creed,
and suffers calam ity and misfortune, it is
most shattering to the faith of the orthodox
M an evaluates the circumstances on the
basis of his p aternal relationship to G od. If
G od is a father, as man is to his m ortal flesh
and blood children, then G od m ust certainly
be aw are of m an's personal conduct. If man
is righteous in his living, w hy then m ust he
suffer at the hands of God? Since all things
occur as the fiat o f G od, according to this
orthodox view, then it is believed th a t all suf
fering, all m isfortune is arbitrarily imposed
by the D eity. But w hy, w hy, mourns the
confused orthodox devotee, m ust this be so?"
Since his G od has been m ade to parallel
himself so greatly the orthodox C hristian lik
ens D ivine justice to hum an justice. H e, man,
w ould not affirm it good or just to punish a
son w ithout revealing w hy he did so, espec
ially if th a t son had faithfully sought to live
in a m anner w hich w ould please the father.
T h e w icked m ust be punished. T h e orthodox
can understand that. Such is com m ensurate
w ith their own m undane affairs, b ut w hy
should the innocent suffer as well, especially
w hen they seek to live according to a p re
scribed G odly conduct? T o d a y sees the
cathedrals, the churches, the sanctuaries, and
the homes of the orthodox bombed, burned,
and in shambles. W h e re is the om nipotent
beneficence of G od during such times?
T h e clergy of orthodoxy m ay seek to ex
plain th a t the aggressors are the nefarious
agents of the Devil, and that the conflict is
one betw een the good and the w icked ~ and
th a t ultim ately th e orthodox will survive in
victory, and the wicked will be defeated and

Page 35

find further retribution in a hell. Still this is

not good reasoning and it is not satisfying,
and the orthodox C hristian does apply the
rule of reason to much of his spiritual faith,
w hether he adm its it or not. A s said, from
the theological point of view, all hum ans are
the children of G od. Is it patern al wisdom
to allow the good, the w ell-behaved, the
righteous children to be attacked by those
under the direction of a malevolent spirit?
M u st the good lose their lives by being vic
tims of the evil ones, w ith a father looking
on? M en w ould ad judge such conduct in
hum an family relations as b rutal an d lacking
in filial love, an d y et in orthodox theology
such a condition prevails in the relationship
of men to their G od.
Is it any w onder then th at the orthodox
C hristian believer wails: W h y does G od
perm it this terrible conflict?" H e must be
lieve, he w ants to believe as he has been
taught, th a t a G od exists. H e w an ts to think
th at th at G od, his F ath er, is the creator an d
director of all things an d their functions.
W h e n , how ever, bloodshed, m assacre, and
the horrors of w ar b reak out, engulfing those
who, by his religious standards, are the good,
it is so glaringly inconsistent w ith the con
duct of even a good mortal th a t it bew ilders
him and often causes him to lose faith. It is
not sufficient to say th a t G od acts in divers
w ays and man m ust not presum e to under
stan d them. O rth o d o x theology has purpose
ly sought to m ake G od understandable by
making him th a t kind of father w ho corre
sponds to the relationship of a m ortal father
to his children. It has declared G od to be
the shepherd of his flock. All of these home
ly similes have been given man so th a t G od
can become com prehensible as a D ivine Be
ing w ith a com passion tow ard men, as men
have tow ard each other, only of an infinitely
greater extent.
T h en w hen there are occurrences such as a
great w orld w ar, w hich cannot be satisfactor
ily explained b y such a relationship, it is easy
to conceive the effect upon the mind of the
orthodox believer. A ll of his life such a b e
liever has spurned philosophy. H e has look
ed upon mysticism, m etaphysics, occultism,
yes, even science, as anti-C hristian, as ag
nostic, if n ot even o ut and out exponents of
the devil. H e cannot, therefore, immediately
accept their doctrines, once his faith is brok-

Page 36

en, so he becomes bitter an d cynical, and

more likely an atheist.
T h ere are m any devout C hristians, of
course, w ho recognize science as being based
upon the stu d y of the operation of n atu ral
law. T o such persons, physical phenom ena
show the M ind of G od w orking in the uni
verse to develop a theatre or a place in w hich
the soul of man can function. T h e y never
theless hold th a t each thing has its originally
conceived Divine place, th a t each rock, tree,
or star, though functioning according to
physical law s or scientific principles, w as
conceived by G od, th at is, th a t particular law
w as conceived by the D eity to do just th at
thing, to serve an end related to the further
ance of m ans spiritual life. G od, to them,
becomes the individual supervisor of H is
handiw ork, nam ely, H is laws an d the souls
of men. T hough these latter views are a
little more progressive, and therefore liberal,
they still leave unansw ered in the minds of
such individuals the question of w h y a just,
all-wise G od, the F ather, perm its the perver
sion and the m isapplication of those n atural
laws he has created.
It is such a catastrophe as the present w ar
w hich becomes a severe test for orthodoxy.
Each time she endures, but is alw ays w eak
ened just th a t much more, losing more and
more of those she needs to spread her gos
pel. It is only a m atter of time w hen such
limited conceptions m ust fall ap art, and an
other conception of G od will take its place.
W ill C hristianity itself survive? Yes, but
only if it casts out the literal interpretation of
the w ords of its great avatars and of the
C hrist himself, and takes as its creed their
true m ystical m eanings. It m ust be learned
th at things w ere not spontaneously created,
but th a t all is the m anifestation of the crea
tive pow ers in the universe, the active prin
ciple of the Divine M ind. Evolution is a
divine exam ple of this progressionone thing
merging into another, spiralling upw ard in
its development.
All things are good because all things are
of the same ultim ate D ivine source. T h ere
are no satanic or m alevolent forces function
ing in the universe as external agencies, prey
ing upon man. W h a t man conceives as evil
is his inharmonious adjustm ent to all th a t of
which he is a part. W h a t suffering he ex
periences is not arbitrarily imposed upon him;


the suffering is merely a functioning of the

same law s as give him his being. H um an
m isfortune is a m an-m ade product. T h e good
have perm itted the conditions to develop
which now envelop them, and so they suffer,
not by punishm ent but as an effect of a cause,
a cause th a t comes about through their own
neglect. Fire, for analogy, is both good an d
evil, the distinction being m ade in how we
direct it, or fail to do so. If individuals do
not take the means to prevent a forest fire,
or to supervise the negligent ones very care
fully, th ey m ust burn in the forest w ith the
careless ones w hen the fire begins. T h e fire
makes no distinction.
T h e Divine Pow er, to make our lives con
sistent w ith the Infinite Intelligence, rests
w ithin us. G od is at all times w ithin man. If
man fails in his life, fails in his own world,
he has no one to find at fault b ut himself or
human society, of which he is a part. N o G od
neglected him. M an is his b ro th ers keeper
to the extent th a t he m ust make his brothers
u nderstand these things so th at they can
work intelligently w ith the Divine M ind
functioning through them. T herefore, the
mystic, the Rosicrucian, says th at G od does
not perm it o r order, nor does H e interfere
w ith the w holesale destruction of life and
property now being experienced as w ar.
M a n is the cause o f that which now con
sum es him . Even those w ho did not directly
bring it about and w ho consequently seem
innocent, indirectly, through their toleration
of political corruption and economic evils,
brought the situation about. T h e mystic says,
therefore, if you w an t to look to G od in times
like these, or at any time, then tu rn to your
own inner consciousness for understanding
and for a com prehensive view of m ans true
place in hum an society. T h ere you will find
th at means w hich will m ake it impossible for
such catastrophes to come about in the future.
F raternally,
R A L P H M . L E W IS ,
Im perator.

O u r emotions and the m anner in which
they affect us are among the most interesting
phases of the study of psychology. W h e n we
recall the sensations we have experienced as
a result of em otional activity, we find that the


seat of these sensations is invariably the

region of the solar plexus. T his fact has resuited in m any false impressions as to the
importance of the solar plexus region. T h u s
it is claimed by m any so-called teachers of
mystical sciences th a t the solar plexus is the
most im portant o f all of the psychic centers.
T h ere are those who will tell you th a t the
development of psychic pow er is dependent
entirely upon the activity of the solar plexus,
and all th at is needed is to sit quietly for sev
eral hours concentrating upon this plexus of
W e frankly adm it th at a great plexus of
nerves of the general nervous system does
term inate in this solar region, b u t this is not
the only p a rt of the body w here such nerve
plexuses are to be found. In fact, such ter
minals supply nerve energy to all parts of the
body, keeping the vital organs in proper
working condition. T his is one of the im
portant reasons w hy the Rosicrucian system
of healing is so stim ulating to sluggish in
active organs and glands of the body.
Let us alalyze for a moment the physical
sensations th at accom pany a sudden shock
caused by intense fright. T h e very first con
dition w e notice is a sort of sinking hollow
feeling in the pit of the stomach, followed or
accom panied by a feeling th a t the blood is
rapidly draining aw ay from the face. In fact,
this is exactly w hat is happening. T h is ac
counts for the pale appearance of one b adly
frightened. W e have all heard the expres
sions, he turned w hite w ith f e a r/' an d he
was w hite as a sheet."
U sually there is an intense quivering over
the entire body; w e lose m uscular control.
T h e teeth wil chatter, the knees will become
weak. M any persons are unable to w ithstand
such shock, and will actually lose conscious
ness or faint. T h ere will be rapidly altern at
ing sensations of heat and cold w ith intense
perspiration. M a n y even have the experience
of losing the ability to speak. T h e statem ent,
he w as scared speechless," is no joke. T h ese
sensations are reactions th a t usually accom
pany great fear, but nevertheless they are not
entirely confined to the emotion fear, for
practically all expressions of the emotions
result in these same physical sensations.
T h e degree of reaction naturally is in di
rect proportion to the degree of excitement.
In other w ords, if the stimulus is not great

Page 37

and is of short duration, the reaction will be

slight, and w e quickly recover or return to
normal. O n the other hand, if the stimulus
is great and of long duration, the emotion is
intensely excited an d consequently our re
action is of a larg er degree.
T h ese emotions w ith w hich w e are all
familiar, through their reaction upon us, are
the sensations of the subjective mind. T h e y
are set into motion or action by the instincts.
F o r example, w hen w e are in great danger,
the instinct of self-preservation will set into
action the emotion fear. T h e emotions are
ag itated either from external stimuli received
through the physical senses or they m ay be
agitated from w ithin through memory. F or
example, you m ay recall a terrifying experi
ence h ad in the past, and by concentrating
upon it, visualizing it, actually reliving it,
bring about every sensation of the emotion
Sometimes a person will quite suddenly,
for no reason th a t is apparent, have physical
sensations an d a feeling of w eakness th at is
identical w ith th a t w hich accompanies an ex
citation of the emotions. T h ese are the dif
ficult experiences to understand an d explain.
In view o f the fact th a t the emotions are the
sensations of the subjective mind, it seems
quite plausible th a t these unexplained experi
ences m ust come from the inner subjective
self rath e r than through physical objective
conditions. Since the emotions m ay be stim
ulated from w ithin, as well as from w ithout,
it is quite possible to experience an emo
tional reaction to a subjective experience.
T h is is proven to some degree by the fear
one experiences from a so-called b ad dream
or nightm are."
In recent correspondence w ith a frater of
our O rd er from the northw est portion of the
U nited S tates, w e found th a t he experienced
a great sensation of fear during one of his
Rosicrucian experim ents. H e has stated th a t
only on one or tw o other occasions in his life
has he h ad such a sensation, an d each w as
caused b y external stimuli; in other w ords,
through the objective senses, hearing and
seeing. T h is frater is not subject to easy
fright an d has faced physical danger on
m any occasions w ithout great emotion or
fear. N evertheless, he reports th a t during a
dem onstration o f Rosicrucian laws and prin
ciples of concentration and attunem ent, he

Page 38

w as gripped w ith such fear th a t he could not

even extinguish the lights in his sanctum an d
retire to his bedcham ber. H e w as virtually
afraid to go into any dark hall or room in his
home. Y et he states th at it w as not outw ard
fear or a fear of bodily harm , b ut seemed to
be entirely w ithin, coming from the inner
A short time after his experience, he learn
ed of the sudden and violent transition of his
nephew to w hom he h ad been extrem ely
close. N atu ra lly this new s brought him great
sorrow an d a desire to know w hen his
nephew met his untim ely end. U pon investi
gation and careful inquiry our frater suc
ceeded in obtaining this inform ation, an d to
his surprise found th at the day and hour co
incided w ith the day and hour of his unusual
sanctum experience. In other w ords, a t just
about the time he w as in the sanctum per
forming the experiment, his nephew w as fac
ing death w ith the U nited S tates N av y in
one of the im portant engagem ents in the far
Pacific. H e feels that perhaps somehow he
w as attu n ed to his nephew an d took unto
himself the sensation of fear which, w ithout
doubt, the nephew w as a t th a t very moment
N ow , this is not a t all an impossible
thought. T h e emotions, as w e have stated,
are of the subjective self. T h ey have their
expressions deep within, though usually they
are the result of external stim ulation. Being
closely associated w ith the inner subjective
self, w hich is m ost closely related to the soul
force and its attribute soul personality, an
experience of the nature described b y our
frater m ight easily provide the stimulus for
an outw ard experience of the emotion fear;
th a t is to say, the actual physical reactions
th a t are usually attributed to the emotion
T h e re are those who have developed their
psychic sense organs to such a degree th at
they enjoy so-called clairvoyance and clairaudience; th a t is, they see and hear p sy
chically. W h ile in attunem ent, such a one
m ight have an impression of an impending
danger; perhaps to someone closely related
to him, or perhaps even to a perfect stranger.
O n the other hand, the impression m ay be of
a great catastrophe th a t will have no personal
effect upon him. Such m ight come through a
m ental picture or may even register upon the


sense of hearing. A n experience of this n a

ture w ould cause the sensation of fear which,
depending upon the clarity o f the m ental pic
ture or impression, w ould be either of long or
short duration.
In such a case the individual is fully aw are
physically as w ell as psychically of w h at is
occurring, w h at is causing the stim ulation to
the emotions. It is also possible for one to
have an identical experience psychically and
not be aw are of it objectively. W e quite fre
quently attain a condition of attunem ent w ith
the psychic forces w ithin y et have no outer
objective experience. U n d er such conditions,
if psychically w e contact a condition or ex
perience th a t on the objective plane would
cause great fright an d intense emotion, the
experience coming from w ithin w ould cause
the sam e reaction. H ow ever, w e would not
know the actual cause of the emotional upset.
It is practically impossible to state w ithout
reservation th a t our frater, w hose letter in
spired these rem arks, is rig h t in his analysis
of his experience, but his analysis is never
theless a possible explanation of his sudden
fear w hen outw ardly he h ad nothing to fear
and nothing objectively disturbed or startled
him. It is true th a t he did not come to this
conclusion until after he learned of the tra n
sition of his nephew , and b y cold reasoning
he arrived a t his explanation. H ow ever, as
a general rule the explanation for an experi
ence th a t persists in our consciousness, in
spite of all possible evidence to the contrary,
is usually the correct conclusion.
It is extrem ely beneficial to our grow th and
developm ent to stu d y and analyze our emo
tions and the m anner in w hich w e react
to them; in other w ords, our physical sen
sations and responses to great emotional

A ttaining Happiness
N ow a soror asks several questions which
command the attention of this Forum . A t this
time, however, w e will consider b u t one, one
which w e think to be of the m ost general in
terest. She asks: W h y are happiness and
abundance so confined, and sorrow and strife
and lack so w idespread?
T h is m ight be briefly answ ered by just
saying, the form er is a positive acquisition
and the latter is an undirected an d inevitable
effect. N ow to define these term s simply, let


us think of hum an activities, the things w e do

consciously and unconsciously, as a num ber
of small stones w hich have been throw n into
the air. If w e place a certain value upon some
of these, such as calling them happiness,
and wish to catch them, th a t requires concen
trated effort. It am ounts to a positive action.
C ertainly you will concur that it is more dif
ficult to catch some of the stones in m id-air,
than it is just to perm it them to rain dow n
upon us and on the ground. T h e law of
gravity will bring the stones to the ground
an d dow n upon us if w e are in their path,
w hether w e w an t this to be so or not. If w e
w ish to control the fall of some of the stones
or to arrest some of them, that, as said, re
quires m ental and physical exertion.
H appiness, therefore, is a state of mind
and a kind of pleasure, depending upon our
personal defining of it, w hich w e seek to ac
quire. W e desire to convert some of our ex
periences into it. W e hope or try to direct
natural influences and conditions to shape
themselves into happiness, by various means,
some more or less intelligent than others. O b
viously, as w e well know, th a t dem ands an
effort upon our parts. Concom itantly, how
ever, the conditions of our environm ent, and
those acts of ours which w e do not inquire
into or attem pt to supervise, bring about more
num erous results w hich we m ay not favor.
It is not th at the function of n atu ral law,
uncontrolled or undirected b y the hum an
mind is going to w ork to m ans detrim ent.
T here is no good or evil in the function of
natural law. T hese values are placed on them
by man, in accordance w ith how they affect
his w elfare. W h e n we are ignorant of n a t
ural law, the possibilities of its affecting us
unfavorably are very great because w e inad
vertently oppose it. Since most men give little
thought to nature generally, in pursuing their
own aims, they, therefore, find th a t life con
sists of a greater am ount of sorrow an d
strife than happiness and abundance.
U pon first blush, it w ould seem th a t the
more man sought to attain happiness, th a t is,
to transm ute the experiences of his life into
that state, the less w ould become his sorrow
and his lack. How ever, the opposite is often
true. Some men rob P eter to pay P au l.
T h a t is, they devote all of their energies to
reach a single goal, the elements of which
comprise their ideal of happiness. In doing

Page 39

this, they neglect their health, their moral

standards, and they disrupt their proper rela
tions w ith their fellow hum ans. C onsequent
penalties for such violations, as disease, sor
row, and h atred displayed tow ard them by
those envious of such success as they m ay
have had, rob w h at they finally achieve of
the content of much of the happiness they
H appiness, it is safe to proclaim, is the ul
tim ate aim in the life of most men, an d
though it is sought after so extensively, it is
nevertheless a m ost ab stract ideal. N o two
men conceive it exactly alike. T h ere is no
fixed happiness, no one state b y which the
other kinds of happiness can be measured, or
be declared as falling short of it. H appiness
is as diversified as the minds of men and
their appraisals of the rew ards of life. P er
haps this point can be made more succinct b y
saying th at w hatever w e like, an d w an t more
of, is happiness.
T h is m ight be an effrontery to the m oral
ists who would not w an t to concede th at the
satisfaction of concupiscence and of the vari
ety of the appetites in general is the happi
ness w hich is sung by the poets. W h e re,
however, is the distinction to be made b e
tween the gratification a miser has in count
ing his coins an d th a t which the artist finds
in painting the gorgeous tints and the pe
num bra of a sunset? You cannot remove the
pleasurable content of happiness. W h a te v er
constitutes the ideal of pleasure to an indi
vidual, th at is his happiness.
T h ere is, however, the utilitarian aspect of
happiness which m ust not be overlooked. It
is p atent th at the constancy of happiness is
a quality th a t is preferred. A lm ost all who
seek happiness w an t it to become a perm a
nent condition of their lives and not an evan
escent one. C onsequently, a happiness th at
is ap t to dissolve or be easily decim ated by
circumstances m ust have a lesser value than
one th at w ould not. P lato tells us in his d ia
logues th at the m ental pleasures are the true
happiness. H e reasons th at the philosophers
nam ely, the students and those culturally
inclined have h ad the opportunity to ex
perience both kinds of pleasure bodily and
mental and since they choose the latter it
must, therefore, be the more satisfying and

Page 40

E picurus defines happiness as pleasure, but

he holds th at the latter is of tw o different
kinds, th at is, positive and negative. T h e
pleasure most men seek is negative in nature.
It is but a freedom from pain, says Epicurus.
Such a pleasure proportionately increases in
ratio to the diminishing pain. T o use the
classical simile, it is like the pleasure th at
comes from scratching an itch. F irst one
m ust have the itch, and, second, only to the
exten t th a t the itch becomes most disagree
able can great pleasure be had in ridding
oneself of it.
A true positive pleasure, according to E p i
curus, consists in avoiding pain and seeking
pleasure in an agreeable state as som ething
to be sought afte r in its own right, and not
as a desired after effect.
W e m ay also look upon pleasure from the
point of view of its qualitative and quantita
tive natures. It is far better to indulge in a
general state o f pleasure than to experience
an intense one of limited duration. A care
free life, w here peace of mind prevails and
the horizon of our daily existence is free from
the clouds of w orry, but w here possibly no
intense gratification can be had is preferred
to periodic moments of great ecstasy, w ith
intervals of strife. It must be adm itted th at
a general state of happiness could be had by
more people, by avoiding a conflict w ith life
th a t is, by sim ple living. W h e n man pits
his purposes against nature, he finds pleasure
in his achievem ents, but he often m ust p ay a
terrific toll in suffering and sacrifice to attain
his end, especially if he gives no concern to
his body and to nature in doing so.
F urther, m ost of the things men strive for
are evanescent. W h e n man finally acquires
them, their content has changed, or he him
self has changed, and he finds them devoid
of much of w h at he expected. T h e R osicru
cian and the mystic, in their conception of
happiness, take the middle course, or rather,
w e should say, they em body some o f the ele
ments of the philosophies of happiness which
w e have considered above. T h e Rosicrucian
contends th a t the ultim ate aim of life is per
sonal happiness. In the event th at this may
be considered a selfish motive for living, let
us further explain. A happiness th a t is de
rived solely from bodily pleasures, the g rati
fication of the passions and appetites, is in
deed ephem eral. W e say this not from the


m oralist's conception, but from a strictly

practical point of view. T h e m ore we indulge
a passion o r appetite, the more satiated we
become an d the less pleasure is derived from
it. Logically, w ith the n atural diminishing of
such pleasures in later life, the less enjoyable
becomes our existence, if th at has been our
C onsequently, though the Rosicrucian con
tends th at one should live life fu lly , not w ith
draw ing from circum stances from w hich ex
periences can be had, he should also live life
intelligently, kn o w in g ly. Avoid, through un
derstanding, not by retirem ent from life or
the practice of self-abnegation, those situa
tions and those conditions w hich m ay bring
such discomfitures and irritations as will
cause you to m ake your ideal of happiness a
mere relief from them. T o o m any men and
women live so unintelligently an d w ith such
abandon th a t they are forever contracting
m ental an d physical pains, w hich eventually
cause them to see the end of life and of h ap
piness- as existing in nothing but a freedom
from their particular distemper.
If one lives know ingly and tem perately, he
finds sheer joy in just living. Such freedom
from distraction, however, is n ot complete
happiness to the Rosicrucian. T h e other as
pect consists in the exercise of his mental
creative faculties. It is found in the satisfac
tion th a t comes from the developm ent and
exercise of ones talents and abilities. It is
found in intellectual attainm ent an d spiritual
aw akening. M an is never fully living until
he is able to bring som ething useful into
existence in his w orld, no m atter how small,
just as he him self has been b ro u g h t into exist
ence. M a n is causative. H e can conceive and
bring about effects, an d o f all living things
he excels in this. U ntil he functions, th ere
fore, as a creative being, he is not truly liv
ing. H e is missing som ething, an d th at lack
makes him uncom fortable and dissatisfied
with life.
Such a happiness as w e have ju st described
is unlimited. It knows no boundaries but the
im aginative capacity o f the individual. E ach
such pleasure inspires a still greater one.
M an thus lives physically in accord w ith n a
ture, an d m entally and spiritually in accord
with the Cosmic M ind, and from each aspect
of his life, he enjoys a pleasure, b u t neither
conflicts w ith the other. A happiness of this


kind m ay not be the final happiness th at

m an m ay experience: sometime in the distant
future, bu t today a t least it is the most con
stan t kind of happiness, and one from w hich
as yet there have been found to be no ill
consequences.X .

How Closely A re W e Attuned?

A frater in the early degrees, and w e m ight
say a new -com er to our Forum circle, asks an
interesting question this morning: W h y is it
that w hen our souls are attuned w ith each
other, th a t as one segm ent of the universal
soul experiences a certain thing or problem,
all other souls do not experience it also?
H e bases his question upon the teaching
th at w e are as one, since all beings are ani
m ated by the same soul force w hich is uni
versal. H e desires to know w hether or not
all beings will have the same experience at
the sam e time since there is no soul sep ara
tion. W e m ust be rem inded again th at though
the soul force perm eating all beings every
w here is identical and of the same U niversal
soul force, w e nevertheless do have individual
personalities. In other w ords, each has his
own personality th at is, and alw ays has been,
unique w ith him, different from the personal
ities of all of his fellow beings everyw here.
W e re this not the case there w ould be no dif
ference in the genus man. All men w ould be
alike in grow th, understanding, know ledge
and evolution.
T his personality which is different in each
of us, w e often call the personality of the
soul because it retains its identity even after
transition w hen the soul force is released
from its earthly bonds and is absorbed back
into the source from whence it came. It is the
personality th at grows and develops as we
learn the lessons of life and face problem s of
an everyday existence.
Insofar as attunem ent is concerned, this is
constant a t all times. In other w ords, the soul
force in all persons is in constant attunem ent.
T his m ust be so since the same force ani
mates every soul, every bit of life tissue and
each live, anim ate being.
H ow , therefore, can the soul force of one
be out of attunem ent w ith that of another if
all is a part, an unseparated part, of the uni
versal soul? It could and perhaps w ould be
out of attunem ent if each being h ad an

Page 41

individual soul or even a sep arate segm ent

of soul force. T h e very fact th at attunem ent
is constant makes possible such experiences
as mental telepathy, intuition an d divine
W h e n one speaks of being attu n ed to an
other, w hat he really means is th a t an a t
tunem ent has been established betw een his
ow n outer objective consciousness and his
own inner subjective self. T h is is an impor
tan t point to keep in mind. T h a t is, attu n e
ment is not som ething th at takes place out in
so-called space or a t the location of the one
to whom thoughts are being directed, but
rath er w ithin the m ind and consciousness of
the experimentor. Y ou m ust seek attunem ent
w ithin yourself, for therein lies the contact
w ith the Cosmic forces and w ith the mind of
any individual from whom you seek thought
But let us n ot digress too far from our
fra te rs original question, w hy do not all
souls that are attu n ed experience the same
problem s? H ere he infers physical, m aterial
problems, those th a t we face in lifes every
day experiences. W h e n w e are confronted
w ith such a serious problem of life an d w e
have exhausted every know n channel to solve
it, w e then seek Cosmic assistance an d guid
ance in meeting these trials and tribulations.
W e retire to the sanctum or some quiet loca
tion th at is conducive to m editation and there
concentrate upon the condition th a t is giving
us so much difficulty. A fter carefully an
alyzing the problem an d its ramifications, w e
ask divine guidance and wisdom w hile at the
same time removing the problem from the ob
jective consciousness and placing the objec
tive mind in a receptive mood by eliminating
all thought, all impressions, of our m aterial
self and its surroundings. In this m anner we
attune to the inner self, the Cosmic force
within us. W e thereby become one w ith the
Cosmic and enjoy the spiritual peace and
harm ony of Cosmic Consciousness.
D uring this process of seeking Cosmic
help and guidance, it is possible for a fellow
being in m editation at the same time to have
an impression of our problem, b u t he need
not necessarily experience our problem; that
is to say, have the problem become an actual
p art of his own personal everyday affairs.
W e do, while attuned to the divine inner
self, sense or feel joy and happiness of

Page 42

others. W e also sense and feel the sorrow s

and grief of our fellow beings, though we
do not necessarily sense their actual physi
cal experiences of gross material conditions.
T h ere is a definite line of dem arcation be
tw een the purely physical and the purely
spiritual side of m an's dual qualities through
w hich the physical cannot penetrate. H ow
ever, w hat does penetrate are the emotional
sensations and inner experiences, the result
of our outer m aterial problems.
W h e n we are w orried and mentally upset
because of financial reverses, for instance,
our m ental condition will be reflected in our
Cosmic attunem ent periods and perhaps
sensed by others. T h e fact that our trouble
is financial reverses may never be know n by
others whom w e contact or who contact us
on the higher plane.
Suppose we are extrem ely pleased or h ap
py over some pleasant event that has occur
red in our life'perhaps an unusual prom o
tion in our business affairs bringing w ith it a
large increase in salary this w ould be pure
ly a physical m aterial experience of m undane
life. D uring this particular time of joy an d
pleasure, if we should seek attunem ent w ith
the Cosmic and there contact others and be
objectively aw are of such contact, these
others w ould probably know and sense our
joy and elation but they might never know its
cause. In other words, m ight never know
th at we had recently received the business
prom otion and increase in salary.
O n the other hand, some m ight receive the
impression intuitively and realize not only
our elation and happiness but actually know
its cause. Y et they need not necessarily have
the same experience in their own m undane
W e can see th a t m any more or less physi
cal m aterial experiences have their counter
parts in the spiritual realm. F o r instance,
under the same conditions described above,
w e w ould display our joy and happiness to
those w ith whom we are associated on the
m aterial plane by our physical reactions and
enthusiasm . O thers w ould sense th at some
pleasurable event had occurred in our life
but unless we revealed the cause of o ur h ap
piness, they w ould not know of it.
T h e fact is, then, that others do sense,
through spiritual attunem ent w ith their inner
beings, our own reactions and emotions to


physical m aterial experiences on this earthly

plane. A ll who are attuned to each other
have virtually the same spiritual Cosmic ex
periences. N o t all are aw are of this fact, for
far too often w e are not objectively con
scious of the results we obtain through C o s
mic contact.

M ans Physical Evolution

A frater of the N ew E ngland states arises
before this Forum to ask, Is the theory of
evolution w hich contends th a t man has as
cended from the apes offensive to Rosicru
cians? D oes it seriously contradict our m ys
tical conceptions and our belief as to m an's
spiritual attainm ent as man?"
A theory of evolution, philosophically, a f
firms th at things or particulars have had a
common origin in a single substance, and
from th at simple state have gone through n u
merous successive changes, one thing m erg
ing into another, becoming more developed
and more complex. E volutionary processes
are all about us in nature. Sometimes the de
velopment seems to be m erely a process of
grow th, the necessary changes betw een birth
an d m aturity, such as a rose passes through
from the time it appears as a bulbous leaf
until it has finally bloomed. A t other times,
it is possible to trace w h at seems to be a di
rect descent from one kind of distinct plant
or animal life to another.
N o one will deny the fact th at man as a
species has also evolved, an d th a t environ
ment, geographical and cultural, has h ad a
trem endous effect upon human life. Side by
side w ith our most advanced specimens of in
tellectual attainm ent, products of our highest
cultural ad vantages and of our civilization,
such as scientists, philosophers, mystics, a r
tists, and adm inistrative geniuses, w e find in
the w orld today the A ustralian bushm en and
other aborigines equally primitive. T h a t this
latter type of primitive person can have in
tellectual an d cultural evolution has often
been dem onstrated by taking the offspring
and rearing them in modern civilized circles,
affording them the advantages of presentday education. A generation or two later,
there are types produced having a high degree of intelligence and refinement. T his,
then, is a kind of evolution.
T h e objection by certain people has not
been to this ethnic evolution, but to the af


firming that man has ascended from a lower

form of anim al life. T his is offensive to cer
tain religious groups because it contradicts
the Biblical story in the O ld T estam en t th at
G od created man in his image. But even the
Bible itself is in conflict on this point. T h e
Book of J a s h e r/'o n e of the apocryphal books,
condem ned by church councils and intention
ally removed from the O ld T estam ent, in
C hapter 1, V erse 11, states concerning crea
tion: A nd w hen all of these things w ere ful
filled, behold Jehovah appeared in E den and
created man and m ade him to be an image in
his ow n eternity." H ere w e find man de
clared to be an image o f G od's etern ity,
w hich w ould mean G od's immortality, his in
corruptible and indestructible nature. It ob
viously does not refr to m a n s physical form
or body, which is most certainly not eternal.
H ad this story been allowed to rem ain in the
Bible instead of being expurgated, the reli
gious groups w ould not have even their pres
sent reasons for feeling offended by the
theory of m an's ascent from a lesser organic
T h e principal point of objection is th at
this theory lessens m an's degree of divinity,
makes him but an animal. T h e literal inter
pretation of the Book of G enesis," puts the
homo sapiens in the exalted position of hav
ing been spontaneously created. It makes
m an's body, physically as well as spiritually,
not the result of a progression through eons
of time, by means of a system of natural laws
and physical phenom ena to its present form,
but a being especially conceived by the C re a
tor. T o these religionists, if the evolutionary
theory as advanced by Jean Baptiste Lam arck,
then C harles D arw in, later by T hom as H u x
ley, and now a host of others is true, it casts
a cloud of doubt upon the spiritual n ature of
man. If, these creedists protest, man is but
an outgrow th, a development of other or
ganic life, a m utation of a species brought
about by natural selection and physical en
vironm ent, this w ould truncate the belief th at
he has a soul; and, of all living things, only
man distinctly possesses this divine essence,
they contend. In other w ords, if man is
but another animal, it is not probable th at
the D eity would imbue such a lesser being
w ith such a spiritual property as soul, they

Page 43

H ere w e see a queer kind sof reasoning.

T h ese religionists believe an attem pt is being
m ade to deny man the possession of certain
spiritual attributes, only because the conceiv
ed cause of his physical existence is clouded
in doubt. It is the equivalent of a m ans be
coming alarm ed th a t a fish he has supended
from a pole w hich rests upon his shoulder
doesnt exist because someone has told him
th a t there is no b ody of w ater near a t hand.
T h e opposition to the theory of evolution
became crystallized by the doctrines and
w ritings of the celebrated naturalist, C harles
D arw in (1809-1886). H is w ork, T h e D e
scent of M an ," caused a w ave of contention
to rise against his w ritings, and he w as her
alded by religious groups as an heretic and
an atheist. A s is usual, prejudice took the
form of com pletely excluding all know ledge
which m ight rem ove it. In other w ords, all
scientific data th a t w ould tend to support the
fundam ental relationship of man to his p ur
ported nearest of kin, the anthropoid apes,
w ere suppressed or efforts m ade to do so.
F or example, fresh in the memory of most
men and women to d ay is the celebrated T e n
nessee trial, w here a school teacher w as to be
discharged for teaching the precepts of evo
lution in a public school in th at state, an d
w as defended ably by a noted criminal a t
torney. It once and for all bro u g h t the issue
out into the light. It, of course, could not
culminate it for there still remains much to
substantiate the scientific postulations, on the
one hand, an d to break down narrow preju
dice on the other. T o all intelligent, rationalminded persons w ho had not previously given
thought to the m atter or studied much about
it, it w as established, however, th a t man has
ascended from a low er form of life. From
w hat particular branch he has come has not
been as yet fully agreed upon. H e may
not be the direct descendant of an y one of
the anthropoid apes now known, b u t rather
an ab ru p t departure, a m acro-evolutionary
species. T h is theory we will consider later.
W h a t, briefly, is the evidence to support
m ans relation to other organic beings and to
show a possible evolutionary connection?
M an is a m ulticellular being, belonging to a
class called M eta zo a . In this class are found
all of the mammals. T h e closest of kin to
man, those highest in the scale of accom plish
ment, as w e m easure them by m ans functions

Page 44

and activities, are the P rim atesth at is, the

apes, monkeys, and lem ursof w hich group
it is often said the H om o sapiens, or man, is
one. T h e Prim ates all have certain hum an
characteristics, the first and the most common
exam ple being the prehensile hands an d feet.
Such hands an d feet can be used for grasp
ing, and to them man owes a great deal for
his dexterity and ability to develop crafts
and to em ploy the things about him. T h e
hands m ust be able to follow the m in dto do
its bidding.
Prim ates also have like collar bones and
fingers w ith flat nails. A ll Prim ates have an
arboreal existence, th at is, they live princi
pally in trees. M any aboriginal hum ans live
in like m anner. In fact, m an shares 98 of the
same characteristics w ith the chimpanzee, 87
w ith those of the gorilla, 56 sim ilar to the
orangutan, an d 84 like th at of the gibbon.
T h o u g h man has m any som atic functions the
sam e as other mammals, am phibians and
birds, to no other living thing is he structure
ally so greatly related as to the apes.
T hom as H uxley, renow ned E nglish biolo
gist, said M an is not as far removed struc
turally from the gorilla as those differences
w hich separate the gorilla from other apes.
T h o se of you w ho have h ad the opportunity
to study em bryology, or to examine the com
parative stages of the hum an em bryo w ith
those of other multicellular beings, will find
striking resemblances betw een them in the
early processes o f development. Let us con
sider the developm ent of the hum an nasal
cavity in its embryonic stages. W e find it
constitutes a recapitulation of the conditions
present in the various classes of vertebrates.
A t the end of the third w eek of fetal life, the
rudim ents of the olfactory organ (nose) ap
pear as two thickened integum ents, like plates
which are in contact w ith the under surface
of the fore-brain. A w eek later, or the fourth
week, in fact, these plates become depressed.
In other w ords, a deep cavity is formed, and
the physical appearance of the face stru ctu r
ally is am azingly like th a t of the fish. By the
seventh week, the mammalian or anim al con
dition is reachedthis is the third prenatal
m onththen the appearance of the face is
definitely like th a t of a hog.
M an y structures of m an's body, in his pre
natal development, pass through tem porary
stages w hich are typical of the adult condi


tion in various classes of vertebrates. In gen

eral, m an's organs develop in a m anner simi
lar to those of o th er animals, and a t times ap
pear identical to the ad u lt stage of such other
animals. M a n 's development, however, p ar
allels th a t of the anthropoid apes of the P ri
mates for a longer time th an th a t of other
mammals. T h e com parison of man and mon
key for four successive stages in the develop
m ent of the em bryo is m ost startling, as I
have said. T h is is particularly noted in the
head regionan d regions o f the eye, ear,
and forelimb. It w ould require an expert
biologist or zoologist to point out any dif
ferences th a t exist. O n e also notices great
sim ilarity betw een stages of the em bryo of a
pig and of the hum an, especially in the region
of the head an d the hind limbs, o r w h at con
stitutes the legs of the hum an. T h e child has
very definite ape-like characteristics th at are
dropped a t birth.
V estigial structures, th a t is, vestigial or
gans, which are the rem ains of well devel
oped functional organs in other forms of life,
are found in man, such as: (a) In the inner
corner of the eye is a fold o f conjunctiva, th at
is, a mucous m embrane covering the front
of the eyeball. It is technically called plica
similimans. It is held to be the reduced third
eyelid, as is found in the A m phibia (fish-like
vertebrates) and birds, and b y w hich the eye
is closed, (b) M an also possesses muscles to
move his ears, either w hole or in part, as do
dogs and horses, for example, b ut has lost
such control. It has been conjectured th at he
has lost such pow er of control because w hen
he came to stan d erect he acquired greater
mobility of the head, and thus did not need
to move his ears. In rare cases there are
found persons w ho can still move their ears
by such vestigial muscles. A t one time dur
ing prenatal developm ent (in the em bryo)
the hum an ear has a point like certain mon
keys. T h is characteristic even persists after
birth w ith some people, (c) In an early per
iod o f prenatal life, a projection of the verte
bral column, as a tail, is quite evident. D ur
ing later development, this projection is g rad
ually w ithdraw n w ithin the body, so th at the
term inal p art of the vertebral column, or
coccyx, which represents the tail vertebrae of
lower animals, does not project. H ow ever,
there are also rare cases on record w here the


coccyx has rem ained elongated in man and

definitely constitutes a tail.
M ore recent scientific developments have
brought out additional evident relationships
betw een man and the anthropoid apes, w hich
cannot be passed by or m itigated as to their
im portant support of the theory of the evo
lution of man, physically, from low er organic
beings. A blood relationship exists betw een
men and apes by the fact of their suscepti
bility to like diseases. A pes have been ino
culated w ith syphilis, which w as acquired by
their blood as readily as in man. Blood tests
have been developed, which, by their reac
tions make it possible to distinguish betw een
all hum ans and animals, such as cats, dogs,
horses, etc., however, these tests show no
distinction betw een the blood of man an d the
B ut a com paratively short time ago, #a D r.
R ichard B. Goldschm idt, renow ned professor
of biology a t the U niversity of California,
declared it m ay never be pssibl7tb find the
so-called missing link betw een man and
the apes. T h e sinanthropus pickm nsis is
considered by anthropologists to 'b e the most
primitive human, w hbs fossil rem ains have
been found. T h is type acquires its technical
name because of his numerous ape-like ch ar
acteristics, and because of the site of the fos
silized remains. H ow ever, science has pro
claimed him not an ape, but a man. T h e
problem has been to find some link betw een
the sinanthropus pickinensis w hich will show
the imperceptible change on up the scale of
life to him and thence to the Homo sapiens,
or m odern man,
T h e early theories of evolution w ere found
ed upon a m icro-evolutionary process, nam e
ly, small alm ost i m p e r c e p t ib le m utations
(changes) in a species, causing one to g rad
ually merge into the other. N ow , D r. G old
schm idt is of the opinion that m acro-evolutionary changes m ay have taken place w hich
w ould suddenly produce w hat eons of time
w ould be required for by the m icro-evolu
tionary m ethod. T his is to say th a t some
cataclysm ic condition may have caused a
complete anatom ical change and started a
new species like man, which w as not only
able to survive but able to perpetuate itself.
T his being so, then man w ould not be ascend
ed directly from any of the present an th ro
poid apes. H ow ever, he would be of the

Page 45

same common origin, as the above evidence

tends to prove.
All of this, from a mystical point of view,
w e repeat, need n o t disturb the concept of
m an's spiritual attainm ent an d his intimate
proxim ity to G od. M an can still possess soul,
still be the spiritual acme of all living things,
and yet have a body which is b ut an evolu
tionary continuation of preceding lower or
ganic beings. T h e Cosmic plan could consist
in imbuing a certain complex type of living
organism w ith so u land man could be it. If
we think of the b ody as a container in which
m ay be placed various intangible commodi
tiessuch as the instincts, emotions, selfconsciousness, reason, and soulth e n in the
Divine scheme of things the commodity of
soul, such as man experiences, could be w ith
held until the container, the right kind of
body, had been developed in the evolutionary
process into th a t w hich it w ould best fit and
function. It does not require G od to have
spontaneously created man out of thin air, so
th at he may possess soul.
T h e Divine P lan could be equally as well
served, and the m ystical principles as well,
by having a body developed from lesser com
plex organism s to th a t which man now is,
and through which, th e n ,, the soul could be
realized and expressed. It is absurd, m ysti
cally, to assum e th a t since .man has soul, or
those attributes of his psychic n atu re which
w e define as siich, th a t therefore in every re
spect the body w hich houses th a t soul must
be distinctly different from those other physi
cal forms or organic beings in existence. F or
analogy, a house m ay have a light w ithin it,
and this light m ay give th at house a distinct
atm osphere or personality, cause it to be
more highly appraised than an y o th er,h o u se
on the street. T h is does not imply th a t th a t
house .was built ju st for th at light, nor does
it signify th at structurally there is no rela
tionship between th a t house and all others on
the street. Furtherm ore, it w ould not be ad
visable or reasonable to declare th at the
house w ith the light is distinct in origin from
all of the others, w hen but a little investiga
tion would show th a t all other houses, like it,
had roofs, rafters, studs, foundation walls,
etc., even though their arrangem ent might be
a modification of or an elaboration upon

Page 46

Y es, just as w e Rosicrucians say man must

spiritually evolve in his thinking and in the
perfection of the elements of his personality,
so w e Rosicrucians affirm th at man organi
cally is a progression upw ard from simpler,
low er organic beings. W h y not take pride
in ou r physical and m ental development th at
is m ade m anifest in our present form, as a
glorious example of the evolutionary law of
W e fully agree, as Rosicrucians, w ith the
following imm ortal w ords of C harles D ar
win, and I ask you, as you read them, if you
see in them the thoughts of a man who is an
atheist, or rath e r those of a great man w ith a
great soul. H e said: F or my ow n part, I
w ould as soon be descended from th a t heroic
little m onkey w ho braved his dreaded enemy
in o rd er to save th e life of his keeper, or from
th a t old baboon, who descending from the
m ountains, carried aw ay in triumph his young
com rade from a crowd of astonished d o g s
as from a savage w ho delights to torture his
enemies, offers up bloody sacrifices, practices
infanticide w ithout remorse, treats his wives
like slaves, know s no decency, and is h aunt
ed b y the grossest superstitions.
M an m ay be excused for feeling pride at
having risen, though not through his own
exertions, to the very summit of the organic
scale; and the fact o f his having thus risen,
instead of having been originally placed
there, m ay give him hope for a still higher
destiny in the. distant future.
W e must, however, acknowledge, as it
seems to me, th a t man w ith his noble quali
ties, w ith sym pathy which feels ifor the most
debased, w ith benevolence which extends n o t
only to other men but to the hum blest living
creature, w ith his G od-like intellect which
has penetrated into the movements and con
stitution of the solar system .. w ith all of
these exalted pow ers M A N still bears in
his bodily fram e the indelible stam p of his
lowly o rig in /'X .

T he Phenomenon of V ibrotury
A soror w ho has obviously not y et attained
the higher degrees of A M O R C , asks an in
teresting question: Is it true th a t by the
touch of objects, immaterial things, w e can
ascertain som ething about the n ature of their
form er owners? T h a t is, can we tell some


thing of their personality, condition of health,

possibly state of m indor is this strictly a
superstition to be put out of m ind?"
T h e soror refers to the psychic phenom e
non know n as vibroturgy, w hich in its func
tion includes basic n atural laws, w hich are
today more and more being supported by
physicists an d physiologists alike, as they
venture out onto new ground. It is quite true
th at for centuries this faculty of the human
w as scoffed a t an d relegated to the realms of
magic and superstitionif not the so-called
black arts.
T h ere w ere tw o reasons w h y this w as done
first, the disinclination on the p art of gen
eral science to investigate the psychical; sec
ond, the-tendency upon the p art of m any ex
perim enters w ith the psychic p art of m an's
being to exaggerate their experiences, either
for reasons of deception, or because of an
over-exuberance o f satisfaction w ith their
T h is phenom enon of detecting the physical
an d m ental qualities of a person from inani
m ate objects, once in their possession, w as in
the p ast referred to as thaum aturg, w hich in
a general sense m eant the producing of
mircle-like phenom ena b y m eans of Cosmic
o r Divine pow ers. Still another nam e for the
practice, and one w hich is still in common use
is p sych o m etry. T h e Rosicrucian O rd e r has
assigned this phenom enon the nam e of vibro
tu rg y, because, as w e shall see, this is the
most appropriate nam e since it is in accord
ance w ith those laws underlying the nature
and operation of vibrations.
W ith in the last century, psychical research,
or the scientific investigation of various psy
chic phenom ena, has made quite some ad
vance. T h ere is still a rath er illiberal attitude
evidenced on the p art of m any of its investi
gators. O n e contributing factor to know ledge
on the p art of siich investigation is the nu
merous excellent examples reported, w hich
science adm its, b ut on the other h and is un
able to explain by its orthodox experiences.
In the realm o f psychical research, there is
a division of the subject know n as cryptesthesia. T h is technically means the perception
of things, persons, and places by other than
the use of physical or norm al senses. A nd
Pragm atic C ryptesthesia is but another name
for psychom etry, or as w e say vibroturgy.
Several cass of this have been authenti


cated and reported in D r. R ichets treatise on

Psychic Research. I would like to quote
some of these cases before w e begin a Rosicrucian explanation of the underlying causes
of vibroturgy:
M iss X . related to the S. P. R. (M ay
1895) th a t some papers w ere show n to her
th a t seemed of no special significance, but
th a t she felt an intense reaction of blood and
horror. T h e papers had been taken on the
battlefield of Sdan. M rs. P iper on m any oc
casions often handling locks of hair or other
objects, has given precise particulars of the
persons to whom they belong.
A M iss E dith H aw thorne has reported a
good case of pragm atic cryptesthesia (vibro
tu rg y ). M r. Sam uel Jones sent her a fossil
found by a miner in a coal pit. T h e father of
this miner had been killed in a mining acci
dent. M iss H aw thorne says she h ad a hor
rible vision of a dead man prone on the
ground, w ith blood issuing from his mouth
and nose.
Now , how do w e account for these things?
W e are taught in our Rosicrucian mono
graphs, and have been given sufficient exer
cises to dem onstrate to ourselves, th a t just as
every living th in g animals, plants, etc.has
an aura, an electro-m agnetic radiation from
its body, consisting of the spirit vibrations of
m atter and the positive vibrations of the life
force w ithin it, so do inanim ate bodies have
auras as well. T h e atoms w hich compose in
anim ate things have an aura of their attrac
tion, which is a field or an are a of radiation
around them. In addition, they acquire the
m agnetic influence of the hum an au ra of those
in w hose possession they have been, especial
ly if they w ere in intim ate contact w ith the
person w ho ow ned them. T his resolves down
to the fact th a t inanim ate substances, such as
wood, metal, and glass can be affected by the
highly sensitive vibrations w hich are em a
nated by the hum an aura, especially under
certain conditions of intense emotion, th at is,
that they will retain in their own natu re the
radiations of the hum an aura.
You have all had the experience of enter
ing a room in a hotel, for example, th at w as
physically attractive. It w as airy. Also, per
haps, brilliant sunshine poured in through the
w indow s; there w ere no visual or olfactory
disturbances, in other w ords, the furniture,
the w allpaper, the design of the room itself

Page 47

w as not ugly or distracting to the eye, neither

w as there any offensive odor. N o tw ith stan d
ing this, there w ould be a feeling of uneasi
ness which you w ould experience, a tense
ness, and possibly a vague fear about rem ain
ing. W h y ? Simply because some unfavor
able incident occurred in th at room involving
the former occupants. T h ey m ay have been
under a great stress of emotions. P erhaps
some one died w ithin the room, under a cloud
of questionable circumstances. A great crime
may have been perpetrated in the room. T h en
again someone m ay have experienced some
horror or great grief there. T h e resultant vi
brations of the au ras of such persons affected
the atomic relationship of the m aterial sub
stances of the room.
N ow , those psychic vibrations of the aura
did not alter the structure of the atom s and
molecules of the articles themselves, or their
m aterial n ature w ould have changed; rather,
such psychic vibrations em anating from the
human became immured, if you w ish, w ithin
the magnetic fields of the atoms. T h e y caused
the vibrations of m atter, by w hich w e discern
ed its existence, to affect us likewise psychi
cally. T o p u t it w ith great clarity, just as the
vibrations of the atom s w hich compose the
w alls are carried by light rays to the retina
of our eyes and we become conscious of such
a reality as a wall, so, too, there comes from
it, under certain circumstances, these rad ia
tions im pregnated in its atomic substance
from hum an auras, and these vibrations do
affect our sym pathetic nervous sy stem . W e
then become conscious of certain psychic im
pressions of the personalities w hose auras
w ere in contact w ith the m aterial substance
the wall.
T housands of persons have h ad these ex
periencesone does not have to have been a
student of Rosicrucianism b u t most of the
thousands have no know ledge of these laws
of nature and are frightened by them because
of their ignorance. Consequently, every ob
ject w ith which w e come in contact is to a
degree affected by our aura, namely, our aura
mingles w ith the atomic aura of the substance
of the article. A person can select an object
having belonged to someone unknow n to him.
H e may not even know the sex, race, or n a
tionality of the individual, and y et he may be
able, if he is a t all able to attune himself w ith
the finer vibrations of a psychic nature, to

Page 48

receive startling impressions about the per

sonality of the former owner.
T ak e a piece of gold jewelry belonging to
an unknow n person, and hold it firmly in
your clenched left hand for a period of three
to five minutes. Relax while holding it, be
seated com fortably if you wish, and concen
trate upon the gold jew elry in your clenched
hand. N ex t place the same object in your
right hand an d repeat the process. A t the
end of the experim ent you will begin to get
definite impressions about the person, or
persons, to whom the jewelry belonged and
w ho w as in physical contact w ith it. You
m ay conceive a sick or healthy man, or a
youthful, enthusiastic young woman, or nu
m erous other general impressions of a like
W e know th at a negative energy, like an
electric current, if you wish, flows down the
left arm and passes through an d radiates
from the thum b and first two fingers. If the
aura of the other person, the one who ow ned
the object you experim ent w ith, w as predom i
nantly negative, you strengthen those neg a
tive vibrations by holding the object in your
left hand. T h e impressions from the object
are received up your left arm to your sym
pathetic nervous system, and there reduced
to vibrations of a frequency w hich you can
interpret in your objective consciousness.
A positive energy flows dow n the right
arm, and likewise radiates through the thumb
and first two fingers of the hand of th at arm.
C onversely, if an object retains the positive
vibrations of its former ow ner and is held
in the right hand, such vibrations will be
strengthened by holding it in th a t hand. If
perchance the object is predom inantly n ega
tive and w e hold it in our rig h t or positive
hand, and then if w e hold it in the left hand,
the vibrations of the object will be ap t to be
neutralized an d the impressions had of it
w ould be som ew hat w eak and ineffectual.
It has been dem onstrated th at anim ate and
inanim ate things give off vibrations th at can
actually be photographed. If, for example, a
small leaf, w ith its veins exposed, is com
pressed against a highly sensitive photo
graphic plate and le ft for some time in a dark
room before developing, its aura m ay be seen
on the exposed plate. Even gold coins left
in the same m anner, in contact w ith sensitive
photographic plates, have show n th at inani


m ate m atter has a radiation of its atomic n a

ture, an au ra of its substance.
T h e question might be asked, assuming
th at inanim ate articles can retain in their
atomic fields the vibrations em anated by hu
m an beings w ho touch or hold them, and
th at other hum ans can receive such vibrations
from the inanim ate object, w h at causes the
others to perceive the vibrations in terms of
persons being well or ill, old or young, etc.?
W h a t causes us, we reply, to interpret the
vibrations of light which are filtered b y the
substance of things, as the colors green, blue,
red, etc.? In other words, w hy do w e inter
pret vibrations of light in term s of color?
You m ight reply, because we have rods and
cones in the structure of our eyes, w ith ap
propriate nerve connections to brain areas,
which cause us to have such perceptions. W e
say, therefore, th a t likewise w e have such
psychic centers to receive an d transform the
delicate psychic vibrations w hich we receive
into grosser ones, and which in turn cause us
to have a consciousness of them, as the reali
ties of our experience, as things, in other
w ords.
W h e th e r w e are consciously aw are of it or
not, w hen w e are in the presence of a sick
person, for example, th a t p ersons aura has
an effect upon us and causes us to have cer
tain sensations. T h ereafter w henever w e are
in the presence of another sick person, even
though he or she may ap p ear well to our
sight, w e again feel those same sensations
which come from the aura, an d there arises
in our consciousness, through association, the
recollection of those other persons who w ere
ill, and our memory of the form er sensations.
T h e same m ay be said of our contact or as
sociation w ith insane persons, those w ho are
rad ian t w ith health, those w ho are highly de
pressed, or those who are evolved spiritually.
W h e n by vibroturgy, we pick up an object
and receive its vibrations, it causes the mem
ory of those experiences w ith similar such
sensations to be released in our conscious
ness, an d w e have mental pictures constitu
ting the general age, mental state, and health
of the form er possessor of the object.
T o have success w ith experim ents of this
kind, you of course must have a degree of
psychic sensitivity to such vibrations. T h e
coarseness of your hands, w hether you have
callouses on your fingers or palms, that


doesnt enter into it. T h e best w ay is to hold

the object, like a coin, for example, tightly
betw een the thumbs and first two fingers of
both your right and your left hands. In this
manner, the positive and negative flow of the
vibrations of your aura, passing dow nw ard
through your arms, will come in contact w ith
the vibrations of the object. By concentrating
on the object a t the same time, you aw aken
and strengthen the sensitivity of the nerves
in your arms. Y ou also become more familiar
w ith the impressions you receive, react more
easily to the vibrations had from the object.
If you are frightened or nervous, such a con
dition disturbs your own aura and interferes
w ith your success.
It is alw ays best, in conducting experi
ments in vibroturgy, to first obtain an article
about the previous ow nership of which you
know nothing, so as to avoid self-deception
through auto-suggestion or stim ulating your
im agination. Second, try to select an article
that has had an intimate association w ith its
owner, th at is, has been w orn on the person
of someone or been used a great deal by th at
person, and th a t m ay have been w ith him or
her under all circumstances of daily life, as,
for example, a necklace, a fountain pen, a
ring, a w rist w atch, or a pencil. T h e vibra
tions from it will thus be more intense.
W h e re individuals, by holding articles in
their hands, are able to go a t quite some
lengthand accurately sointo the descrip
tion of the original owner, it is not alw ays a
dem onstration of vibroturgy, especially if the
former ow ner is still living. Such results
really mean th at the person practicing vibro
turgy has more often been able successfully,
though possibly he is not aw are of it, to a t
tune himself w ith the mind of the former
ow ner through the vibrations of the object.
C onsequently, w hat he is experiencing is a
projection of his consciousness to the other
H ave I had any experiences personally
w ith vibroturgy? Yes, I recall one experience
in particular, perhaps because it w as the most
definite. I w as assisting our late C u rato r of
the Rosicrucian E gyptian M useum , F ra te r
K endal Brower, in our museum laboratory, in
unpacking a shipm ent of rare and very old,
authentic E gyptian antiquities. F ra te r Brow er
w as to restore some of them, as is necessary
w ith nearly all antiquities before they are

Page 49

put on exhibition, th at is, to treat them chem

ically and to classify them by their nature
and history. T h e re w as an inventory list, but
as yet I h ad not consulted it. I had helped
place several articles upon the large tables.
Finally I picked up a small one. It w as round
and about the size of a half dollar, ebony
black, and perhaps a quarter of an inch in
thickness. I felt a strange sensation go
through my h an d as I picked it up. I cannot
exactly describe this'sensation, but it w as one
of repugnance, a revulsion. It w as like the
realization th a t you have stepped upon a
snake in high grass with your b are feet.
I quickly p u t it down an d then I exam ined
the object. It w as a hideous amulet. It had
been shaped into the form of a dem oniacal
looking face. T h e description of the inven
tory was then consulted, which show ed that
it w as of an early dynasty, several thousand
years old, a fetish used b y priests as a sym
bol of evil forces believed to be ex tan t in the
universe. In fact, it w as a symbol of hate
and of a curse to be invoked ag ain st persons.
N o one know s for how m any years th at de
vice had been used by individuals w ho h a r
bored a great hate for others and who
thought th at this fetish in some w ay tran s
m itted their h ate to those whom they w ished
to destroy. N ow , of course, the fetish in no
w ay could rad iate such a pow er as w ould de
stroy or injure others. It w as purely an ex
ample of black magic, a ludicrous supersti
tion. N evertheless, the object itself had ab
sorbed into its atomic structure the vibrations
of the hum an auras, and it w as these which
I sensed im m ediately upon picking it up.
T his w as confirmed by others to whom I
handed it, w ithout relating my own personal
experiences.X .

Cosmic Masters
A soror stim ulates our thoughts w ith the
following statem ents and questions: I have
m editated much on the statem ent th a t w hen
one is ready, a Cosmic M aster will appear.
Probably because of my unw orthiness, I have
not made th at contact. T h e thought occurs
m any times th a t m aybe the M aster is w ithin
ourselves and will manifest only w hen a high
degree of perfection is reached. C ould th at
be a correct interpretation?
T h a t there is a conclave of spiritual minds
th at m ortals can turn to for enlightenm ent

Page 50

and guidance, under certain circumstances, is

an old m ystical doctrine. A rath er common
term in m ystical literature for these minds, as
w e mention in our m onographs, is the H o ly
A sse m b ly . T o define the H oly A ssem bly
strictly in a brief manner, w e can say th at it
is a G re at C onclave of Invisible M asters.
T hese M asters constitute a conclave of per
sonalities w ho have passed through all of
the experiences of earthly life as ordinary
mortals* T hey, however, not only learned
their lessons here but came to excel in the
application of Cosmic and natural laws to the
m aterial and w orldly problems of life, and
likewise received a profound understanding
of self.
N ow , to present it in just a little different
w ay. Some of these personalities w ere of
humble station in life; others w ere of noble
birth. Each, however, contem plated life's
mysteries and slowly developed a sensitivity
and a responsiveness to the voice of self, to
the Cosmic M ind w ithin his being. E ach
sought to m ake his personality, his ego, his
moral conduct, his m anner of living, and his
dem eanor tow ard his fellow hum ans commen
surate w ith the Divine impulses o f his being,
namely, the voice of the inner self.
A s time elapsed and as incarnations pass
ed, the personalities of these individuals be
came more and more spiritual, th a t is, they
conform ed to the dictates of the soul, became
so closely attuned w ith the soul th at they
w ere really more spiritual beings th an they
w ere mortals. N ow , from this description, I
am quite certain you can immediately think
of religious and mystical personalities in his
tory w ho w ould be of such a high state of de
velopment. A s said, their m astership consist
ed in an excellence of their ability to under
stand the so-called mysteries of life, and to
utilize this m ortal span of existence, as it is
Cosm ically intended.
T h ough after transition, upon the occasion
of their final incarnation, these personalities
w ere absorbed into the Cosmic, they w ere
given the pow er to assist mortals, th at is, their
intelligence can be projected from the Cosmic
realm, to be psychically perceived by mortals
here, especially those m ortals w ho are so d e
veloped as to be able to attune themselves
w ith facility w ith their inner selves. In this
w ay, these m asters can and do give tutelage
to hum ans on the earth plane.


T h ese M asters m ust not be confused with

the old ecclesiastical references to angels and
angelic entities. W h e n they are completely
visually perceived which is very seldom
they appear as ordinary m ortals, usually in
the costume an d the physical appearance of
their last incarnation. A rcane records relate
that the num ber o f these Cosmic personali
ties, or entities of this conclave, varies from
about 144 to b u t 100. In all probability, there
are even less th an 100. In the Cosmic, the
minds alone are entities, th a t is, they retain
their self-consciousness, b u t of course no
physical form or being. If you can think of a
mind disem bodiedwhich is extrem ely dif
ficult to d o you w ould then be realizing the
am orphous natu re of these Cosmic M asters.
It may seem unbelievable or difficult to
conceive th a t such a phenom enon exists. It
may seem th at w e are bordering on the fanci
ful tales and stories of m ythology and of
superstition. Let me assu re you that much
of legend an d m yth and fan tasy is b ut an
exaggeration, a distortion of inchoate truths.
Persons partially perceive a truth, and
through ignorance or fear m ake no further
investigation, they then but enlarge upon
their incomplete experiences, and such de
velop into the fantastic tales of mythology,
and often into the accounts of so-called re
ligious experiences.
As stated in the Rosicrucian monographs,
it is not A M O R C 's intention to convince you
th at such a C onclave of Cosmic M asters pre
vails, as can become m an's mentors under
certain conditions. You must be convinced of
this yourself, by an experience th at is inti
mate to your inner consciousness and which
has all of the efficacy of a self-evident truth.
You will, or alread y have been given w ays
and means to dem onstrate to yourself these
m atters relating to Cosmic M asters, even
though the accounts about them may now still
appear to your mind b ut a verisimilitude.
You must also understand th a t you cannot
force the appearance of the Cosmic M asters.
You cannot compel their advice an d inspira
tional guidance. You cannot bring about a
contact w ith them in undue time. You must
pass through a development, a series of inner
psychic adjustm ents and unfoldm ent, before
you are eligible for such Cosmic contacts.
T h e more im patient you become, the more
discouraged, the more inclined to abandon


hope, the farther removed you become from

w hat you had aspired to. D iscouragem ent,
impatience, lack of faiththese are tests. A n
attitude of arrogate insistence, of intellectual
challenge but puts an insurm ountable barrier
in your w ay. Remember w hat our late Imperator has often said, T h e Cosmic and its
law s do not have to prove themselves to
m an." W h e th e r he believes or adm its th a t
certain divine precepts exist, they do nevertheless, and they will continue long after
m ans mortal mind, which has questioned
them, has been removed from this earth plane
by the very laws it challenged or refused to
A misconception occasionally arises in the
minds of some Rosicrucians. T h e y believe
that since contacts can be m ade w ith Cosmic
M asters, and such intelligences assist mor
tals, th a t consequently they should resort to
such contacts frequently for aid in all of the
prosaic m atters of their everyday affairs. If
the Cosmic M asters would venture to advise,
direct and to arrange all o f your affairs, they
in fact w ould be violating Cosmic law. Such
continual assistance w ould constitute robbing
you of your birthright. In other w ords, you
have been given the faculty of reason by
which you w eigh the value of w hat you per
ceive in the World about you. You have been
given an inner self to caution you w ith re
spect to the actions of your objective self.
You m ust learn to harm onize these tw o n a
tures of your being. It is intended th a t you
learn to acquire wisdom by such experiences
as m ay come from the adjustm ent of your
inner self to the w orldly one, and conversely.
If you w ere never perm itted to fail, never
perm itted to make an error o r to commit a
w rong, or to suffer pain, never perm itted to
learn of the folly of a rash decision m ade b y
an impetuous objective mind, you w ould b e
come but an autom aton. A s our m onographs
explain, you could not have the freedom of
conform ing to your own nature, for all things
then would be done for you. In fact, eventu
ally your pow ers of thought, the strength of
your will, even your sense faculties would
begin to atrophy from disuse.
As is also stated in the Rosicrucian m ono
graphs, the Cosmic M asters, contrary to the
erroneous opinion held by some students of
mysticism, do not attem pt to regulate all of
our m undane affairs. T h e Cosmic M asters

Page 51

w ere those w ho excelled in hum an enterprise.

T h ey w ere m aster painters, physicists, chem
ists, industrialists, mystics, and theologians,
and, in addition, h ad a vast fount of know l
edge of Cosmic causes an d results. T h ey
know w h at has preceded today. T h ey are
aw are of the present and can easily anticipate
the future as a n atu ral progression from w h at
now exists. If, as the m onographs relate,
they w ere to constantly advise man in all of
his business, social, domestic, and health a f
fairs and relations, he w ould be an em inent
successbut he likewise w ould be a failure.
H e w ould fail in being unable to exercise his
personal initiative and utilize his own ju d g
ment in such m atters as the Cosmic intended
th at he should, by conferring upon him such
T o w h at extent, then, are w e assisted by
the Cosmic M asters. First, w e are not helped
by them in those minor p etty m atters, about
which it is expected we should make our own
decisions and be consequently responsible for
our own acts. Second, w here, however, our
ignorance or our w ilfulness inclines us tow ard
nefarious or perfidious acts, namely, gross
violations of Cosmic law, which may cause
injuries to others or compel us to incur serious
karmic debt, the Cosmic M asters cause us to
have an impression, as a suggestion or in
spiration, tending to m otivate us to act dif
ferently. Such a Cosmic impression m ay not
be realized as an audible command, b ut rath er
as a complete visual impression as the result
of our conduct. In other w ords, the entirety
of our acts, the consequences and ramifica
tions of them are seen as an intuitive flash.
In this w ay, w e are made to know w hat will
occur if w e persist in a continuation of our
thinking and doing. W e are not adm onished
as to our punishm ent. W e are instead given
to know the error of our w ays. W h e n we
consciously and maliciously continue after
such w arnings by a Cosmic M aster, the retri
bution will rest upon our heads.
I cannot say here exactly how you will
know w hen a Cosmic M aster addresses you.
Such explanations are extensively given in
the m onographs w hich you have received, or
will receive. H ow ever, the impressions you
will receive from a Cosmic M aster will be
distinctive, th a t is, quite different from th at
which constitutes a usual Cosmic impression,
and which comes directly from the self within.

Page 52

T h e principal difference is this, w hen you re

ceive an impression from the Cosmic through
your inner self, as a communication to your
objective mind, it is quite impersonal. You
have no impression of any personality, of an
entity associated w ith it. It is as impersonal
as the printed w ord. A m essage from a C os
mic M aster, how ever, is accom panied by the
consciousness of a hum an entity, th at is, you
will m entally conceive, perhaps, the facial
contours, or even be aw are of the full form
of the M aster. Sometimes the m essage will
be verbal and, of course, then will have a
tonal quality just as if a hum an had spoken
to you. T h ese visual and auditory vibrations
will be detected by your psychic senses of
hearing and seeing not by your physical
eyes and ears.
T h e old adage, W h e n the pupil is ready,
the M aster will a p p e a r/' is often m isunder
stood by the disciple of mysticism. T h is a d
age does not necessarily refer to a Cosmic
M aster, that is, one of the invisible personalities th a t go to compose the H oly Assembly;
it also applies to the M aster within.
W h o is the M aster within? It is your Inner
Self, and conscience is his voice. W e know
th a t the soul force brings into our being a
Divine Intelligence, and th at th a t intelligence
exists in every cell of our being. T h e ag g re
gate of this intelligence, the collective whole,
is our psychic body, and this intelligence then
is our personal M aster. It is the voice of con
science, alw ays ready to guide and direct us.
In fact, it is the other aspect of our dual n a
ture. T herefore, w hen it is said, w hen we
are ready the M aster will appear," it likewise
means th at w hen we cease living entirely by
reason, guiding ourselves exclusively by em
pirical know ledge, w hen we stop putting ab
solute and sole confidence in our physical
senses and begin to practice introspection (by
th a t w e mean w hen we seek to inquire into
our ow n being, by turning our consciousness
in w ard ), then a t that time will we become
fully aw are of the w hisperings of the M aster
w ithin.
T his M aster w ithin is never distant, never
foreign to us, nor is he ever unconcerned w ith
our w elfare. H e is alw ays ready to know ing
ly and rightly advise us, if w e will perm it
him. If, how ever, we suppress these urges of
his, if w e live a somatic life, a sensual exist
ence, w e bar the portal and the M aster can


not make his appearance. O n the other hand,

we m ust not expect the M aster w ithin, or the
Cosmic M aster, alw ays to make an ap p ear
ance w ithin our consciousness, just because
w e think th at he should. T h e re are m atters
which come entirely w ithin the jurisdiction of
your w orldly affairs, such as how your house
should be painted, w h at job you should take,
w hether you should buy a new car w hen you
can, and we cannot expect the M aster w ithin
to perform or decide such things for us. It
would be profaning his exalted place.
Furtherm ore, as our m onographs teach us,
w hat w e often imagine to be serious or evil
consequences m ay not be so in a Cosmic
sense. O u r finiteness, our inability to com
prehend the w hole of a series of n atu ral laws
and their results, w h at preceded the present,
and w h at must follow m ay m ake an inevitable
chain of events occurring a t the morrint look
quite evil, and w e may implore Cosmic aid or
the M aster w ithin to intervene. Such an in
tervention m ay not be forthcom ing, because
the immediate circum stances, even if they
cause us pain for the moment, are actually
perhaps contributing to a great good, of
which w e are incapable of realization a t the
moment. P ersons who appeal to the M aster
w ithin or to the Conclave of Cosmic M asters
a t such times an d are n ot relieved, imagine in
their limited understanding th a t they have
been forsaken. A s time passes, they will
learn otherwise.
Readiness for the M aster w ithin to appear
is not dependent upon ju st your sincerity and
your preparation, that is, your practice of
methods of attunem ent of the outer mind with
the inner. It also depends upon the circum
stances, th at is, w hether you objectively
should cope w ith them, or w hether they are
of a natu re to have the M a ster w ithin, or a
Cosmic M aster lend inspiration an d extend
advice. On the other hand, since so m any
students look for an epiphanic experience, a
bodily m anifestation of a M aster, they often
disregard intuitive know ledge an d Cosmic
inspiration, and because of this eventually
the door to such channels is closed to them.
T h ey have been receiving the proffered assist
ance of the Cosmic M asters and have failed
to recognize it because they have been pursu
ing illusions, w aiting for some elaborate
physical m anifestation to appear.


A w ay to assure continued counsel from

the M aster w ithin and the Cosmic M asters is
to express gratitude, w hich is an unselfish act
and show s th at you are conform ing to your
higher self. E ach night before finally lapsing
into sleep, express sincere gratitude for all of
the impressions you have received from the
Cosmic and through Cosmic means, and
w hich you have heeded, an d also express
thanks for those w hich you have inadvertent
ly neglected to recognize. If you do this, you
then signify a spirit o f readiness to have the
M aster appear.X .

Can You Stand T he Shock?

T h e main caption of a new series of adver
tisem ents issued by A M O R C is Can Y o u
S ta n d T h e Sho ck of the next T en Y ears. It
is intended to shock persons out of their pres
ent complacency, nam ely, th a t the inconven
iences, the transitions which w e now exper
ience, an d w hich will increase in severity d u r
ing th e duration of the w ar, will end at its
close and th a t norm al times will return.
Some of these superficial and minor changes
of today will be done aw ay w ith w hen peace
is restored. H ow ever, our w ays o f living will
never be the sam e again. Am erica s w ealth
and stan d ard of living for citizens will in the
future be gauged to the economic necessities
of the nations and the peoples of the w orld.
T h e old isolation spirit of " W e are better and
best; let them (the rest of the w orld) take
care of themselves as best they m ay is
doomed. T h e man in the street will know th a t
th at attitude contributed to th e present w ar.
In the last w ar, this country's economic re
sources w ere barely scratched; casualties
w ere insignificant in com parison to those suf
fered b y other nations. T h e w ar w as some
thing across a great ocean and irked the av
erage citizen, b u t never severely h u rt anyone
in this country except those w ho w ere injured
or gave their lives. T his time it will be differ
ent. A great num ber of A m erican citizens are
so shortsighted th a t they cannot even as y et
see th e proverbial handw riting upon the wall.
C asualties must and w illb arring a miracle
be very heavy for this nation before any
ultim ate victory is obtained for the Allies.
A s yet, Am erica has not come to full grips
anyw here w ith the enemy. O u r forces are
dispersed throughout the w orld, trying to re

Page 53

gain isolated sections or hold w h at w e have.

A true second-front offensive, a concerted
effort, will require several million men to be
locked a t one time in a life-and-death stru g
gle, to w hich the Stalingrad com bat is b ut
a prelude. T h ere will h ard ly be a family
in America w ho will not have it force
fully brought to their attention th a t not just
our enemies b u t hum anity a t large m ust
revolutionize th eir w ays o f doing things.
T h e psychological changes are going to be
trem endous.
M illions of people w ho have become ac
customed to just w orking hard, playing hard,
and coasting through life, are going to be
obliged to do som ething more. T h e y are go
ing to become conscious of the fact th at
working is not enough, th at they m ust give of
themselves, and th a t they are p a rt o f a w orld
citizenry. T h ey will be torm ented by their in
ability to cope w ith new religious ideals and
w ith th e great sacrifice of personal liberty
liberty th a t they thought they had been fight
ing to assure. T h e y will be throw n back upon
their own m ental lives. T h e y will be required
to digest emotional influences they h ad never
thought about or felt before, an d w hich they
had left to leaders o r to a certain high-brow
class" to consider an d to w ork o u t for them.
Life will become too complicated. It will prey
upon their minds, even w hen they have lei
sure time. Suicides will mount, riots will be
frequent, panic an d hysteria will exist during
the several decades of this adjustm ent.
In past centuries, in the countries of
Europe, these social disturbances existed on
a limited scale. W h e n the pressure became
too great for some, a safety valve w as pro
vided, namely, individuals could charter boats
or take passage on some w indjam m er to some
promised land in the N e w W o r ld . T h e y
carved a section for themselves o ut of some
remote w ilderness, and established a colony
along the lines o f w h at they conceived to be
best or preferred. T h o u g h this entailed d an
ger and hardships an d a great deal o f cour
age, on the o th er hand, these pioneers w ere
to an extent escapists. T h e y w ere avoiding
the continuation o f an environm ent th at w as
pressing in on them, and w hich to surm ount
w as nearly impossible.
T o d ay there is no such safety valveno
escape outlet. T h e w orld is crow ded, and
established governm ent prevails over every

Page 54

foot of land on the globe, w hether it be

sparsely or thickly populated. You m ust re
main w herever you are, take the circum
stances, and change to conform or be emo
tionally, psychically, and m entally torn asun
der by the strange, the different w orld in
w hich you will find yourself tomorrow.
N o longer will the average man or wom
an be allow ed to leave the governm ent to
politicians alone, or to tyrannic leaders. N o
longer will he be able to allow ecclesiastical
heads to issue sacerdotal and theological rites
and creeds for his spiritual nourishm ent. Each
of these will be found at fault. Religion will
be obliged to reorganize its methods to such
an extent th a t spiritual concepts will again
become individual, the spiritual life, the moral
guidance, will be the inner direction of each
man and woman.
All of this means a greater place, a far
greater w orld, for those w ho are m ystically
trained and prepared to find happiness. Such
persons are taught how to find peace o f mind
themselves. T h ey learn w here to gain
strength w hen there is no m aterial source of
pow er to w hich to turn. T h e student of Rosi
crucianism knows about his body, his mind,
his soul, emotions and instincts, and their re
lationship. H e knows w here to find inspira
tion. H e know s how to aw aken and develop
talents w hen his old trades and routine train
ing begin to fail him.
T his new era just ahead, of turmoil, of up
set, will nevertheless be the golden age for
Rosicrucianism . It will be the time w hen Rosi
crucians can, if they are true students, not
just members w ho belong to the O rd er, ap
ply w hat they have been studying. Each
month, hundreds of male Rosicrucians are
finding satisfaction in the fact that the Rosi
crucian teachings are assisting them in estab
lishing the right attitude of mind and helping
them to become adjusted to the m ilitary life,
w hen around them m any others are either in
despair or resort to an attitude of abandon
ment, th at of giving up everything they once
held to be w orthy.
W e m ust not, however, take refuge in a
smug attitude of W ell, I am a member, I am
already in. It is now your duty to w ork, to
work harder than ever, to further A M O R C .
N ever let a day pass w ithout having leaflets
of the O rd e r in your pocket to give to some
one, to help some m ortal prepare for this


transition of the w orld that is coming, which

is, in fact, underw ay.
I am not taking an exaggerated position by
saying th at w hen you bring into the O rd er a
new m em ber during these times, you may
actually be saving a life. W e know th a t the
present m ental attitu d e of some individuals
will lead them to great disaster w hen these
changes w hich w e have been considering
come about, unless they become prepared
now. S peak to someone every d ay about the
Rosicrucians. Give a leaflet or a copy of the
Rosicrucian D ig est to someone to read.
Is th ere a d ay th at passes during which
you do not speak to a man or w om an on a
bus or street car or in a shop o r store about
the new s of the day? Is there not someone
w ho says to y o u or you to him th a t things
look b ad or different, or makes some other
passing comment? W e ll, after that, reach
into your pocket o r purse and say, I think
you w ould like to read this and h an d the
person a leaflet. If you w ork in some w ar in
du stry w here thousands congregate, leave
leaflets here or th e respeak about tomorrow
and o f th e Rosicrucians.
Y es, w e are proselyting, definitely, and so
m ust you. T h is is no time for timidity, no
time to hide o n es light under a bushel basket
by saying to yourself, I am a Rosicrucian,
but I hesitate to speak to others about it; they
might not u n d erstan d . D o not listen to this
address or read these rem arks w ith com pla
cency. D o som ething about spreading Rosi
crucianism now. I am going to make a bold
statem ent: It is not sufficient just to be a
member of A M O R C . If you are not truly,
earnestly, in some w ay helping at this time to
bring members into the O rd e r so th a t they
can be prepared for this age w e are about to
enter, you are derelict, not just in your mem
bership obligations but as a member of hu
m anity as well. D o not excuse yourself with
I m too busy, I'm rushed, I hav en 't time to
m yself.
Y ou meet people w herever you are. Each
day you speak to someone, even if it is just
to say hello. W e ll, add a few w ords to that
hello. Say, I think you m ight like to read
this, an d then h an d him a leaflet. T h e events
of the d ay are a topic of conversation every
w here, and w hen you become p art of such a
conversation, speak out along the lines of
w hat we have considered here. G et people to


read the Rosicrucian D igest" concerning the

problems of the w orld tomorrow. U rg e others
whom you believe to be interested in selfimprovement o r whom you think Rosicrucianism might help, to read our literature and to
become members.
You are convinced that Rosicrucianism can
and will help an individual, otherw ise w hy
are you a m em berthen have the courage of
your convictions.- T hese are not the days to
w alk our own private paths. You m ust help
others to become members, or face the sting
ing reproach of your conscience, th a t you are
just sliding along, listening, reading, taking
to yourself but not giving out. Yes, each
member pays his dues, but th a t does not help
the individual who needs Rosicrucianism to
become a true citizen of tomorrow, and to
find himself.
T ak e stock of yourself. W h a t are you do
ing to help the Rosicrucian O rder? H ave you
a leaflet of A M O R C in your pocket at this
tim eor are they in a half-opened bundle on
some closet shelf or in a desk draw er, or
buried in a corner beneath other pushedaside objects? H ave you ever read the booklet
published by A M O R C , T hings You C an Do
T o H elp"? D id you ever do any of the things
suggested? If not, w hat w as your excuse for
not doing so? H ow long has it been since
you have referred to that booklet? Do you
even know a t this time w here it is? D o n 't
sigh and say to yourself, I m ust get to these
things one of these days." W rite fo r litera
ture at once. A sk for the booklet, T hings
Y ou C an Do T o H elp." Read it again. S tart
out while this appeal is fresh in your mind.
T his is a call to d u ty a duty to hum anity.
W e w an t you to respond. W e w an t to see
your letter pass through our departm ents in
the next m onth w ith a request for literature,
w ith a request for simple things you can do
to bring others into the O rd er and to p repare
them for tom orrow. T here will be some who
will backslide, w ho will just listen silently to
this or read it, then put it aside. T h e y will
not w rite. W e know that, but so will they
know itevery time they look into the mirror
and look straight into their ow n eyes. T h ere
are some w ho m ust be exceptionsthose who
are injured, w ho are helpless, and w ho are
seriously ill. T h e y cannot do these things.
A sk yourself, are you one of these? If not,
you can help.X.

Page 55

Transm itting M ental Messages

O nce again w e have before us a request
for more inform ation on th a t ever-popular
subject m ental telepathy. M em bers of our
Forum circle have virtually been deluged
with the pros an d cons of this subtle art. It
hardly seems fair to the m any loyal members
of the Forum , w ho are regular in their a t
tendance, to discuss this m atter further u n
less, of course, some truly outstanding reve
lations are b rought to our attention. Simply
to answ er here in the Forum the questions
th at are p ut to us each w eek b y new members
o f the O rd er h ard ly adds to the know ledge
and understanding our readers have already
attained through the study of their Rosicru
cian m onographs, the Rosicrucian Forum
talks and their ow n personal experiences in
practicing m ental telepathy.
A s w e have stated, this subject is ever
present and upperm ost in the minds of m any
of you; and this is as it should be, for we can
all appreciate the advantages of being adepts
in the projection an d reception of thought vi
brations. N evertheless, there are m any other
mental laws and principles equally as im
portant which should have equal place in our
search for hidden m ental pow er. W e do on
occasion receive comments an d statem ents in
dicating a lack of entire understanding or
perhaps an im portant point th at is m isunder
stood. It is just such a comment th a t prom pts
our discussion this morning.
O ne of our new members, and consequent
ly a new comer to our Forum group, asks for
more inform ation in directing a m essage to
the mind of another. T his member has diffi
culty in sending such a m essage because he
attem pts to form ulate the thought in the
spoken language. N ow it is im portant to re
member th at the Cosmic does not give con
sideration to an y chosen language, nor does
it take a m essage in English then translate
it into Spanish, French, R ussian, S candina
vian, or any other native tongue of the one
to whom we w ish to send a message.
It is custom ary to say th at w e think in a
particular language peculiar to our national
ity, and to a large extent this is true. H ow
ever, w hen we form ulate a m ental picture of
a book and direct this picture to another
whose language is different than ours, the
thought he receives, if the experim ent is sue-

Page 56

cessful, will be of a book and he will recog

nize it as such regardless of w h at this item is
called in his ow n native language. T h e mis
take is often m ade of trying to send a long
w ord m essage by m ental telepathy; th at is to
say, a m essage of w ords in our ow n language.
N ow suppose you succeeded in sending such
a thought to one who did not speak your
language. H e probably w ould not under
stand any p a rt of it. T h e fact is, however,
th a t the experim ent as a w hole w ould prob
ably fail.
T hese statem ents are an attem pt to impress
you w ith the im portance of thinking in pic
ture language. W h e n you think o f a book,
visualize a book and try to see it in the m inds
eye, as it w ere. O r as w e say in the Rosicrucian m onographs, see it on the m iniature
screen of the closed eyelids. N ow it is known
th at such an ac t is difficult, but we have stated
before in this Forum circle som ething th at is
easy to acquire is hardly w orthy of our effort.
In other w ords, we place value only upon that
w hich is difficult to obtain. If everything we
attem pted w ere simple, requiring little or no
effort, w e w ould soon lose the desire to exert
ourselves either m entally or physically. W e
only benefit insofar as m ental grow th an d d e
velopm ent are concerned by those things th at
challenge our ability and w hich w e meet and
conquer by the sw eat of the brow/* as it
w ere.
T o go back to this m atter of sending one a
m ental message; suppose you desire to meet
a friend on a particular street corner. Instead
of trying to direct a w ord m essage such as
M eet me on the corner of M ain S treet and
F irst A venue," form a mental picture of this
particular corner, see the buildings there, the
traffic in the streets and all things about it
th at are familiar to you. T h en include a pic
ture of your friend standing there w aiting for
you or perhaps w alking dow n the sidew alk
or rounding the corner, w hichever you prefer.
You can also place yourself in the scene if
you wish, perhaps in the act of greeting the
friend. If it is easier for you, you m ay visual
ize your friend in the act of leaving his or her
home and traveling to the street corner w here
you wish to meet him. W h e n you take him
there mentally, have him look up a t the cor
ner clock if there is one, or a t his w atch. You
m ust see the w atch or clock plainly in your
m ental picture so that you can actually note


the time as it is given by the hands of the

timepiece. T h is hour, of course, should be
the one selected in your plan to meet your
W h e n this pioture is released to the C os
mic mind in th e m anner set forth in the Rosicrucian m onographs, it is n ot delivered to the
friend in the form of a w ord message. H e
simply has th e desire to or thought of going
to the certain location selected by you. H e
m ight have no impression w hatever of meet
ing you there. H e m ay not ever have an in
tuitive im pression of the reason for his action,
b u t simply a deep inner urge carrying him
along tow ard the fulfillment of the engage
ment planned by you.
Y our subjects mental attitu d e must be ser
iously considered in this experiment, because
this attitu d e m ay result in th e failure of the
experiment. If, for example, he is deeply en
grossed in the m aterial things of life, it may
be hours before he will respond to the gentle
inner urge. In fact, there may be no response
w hatever until a fte r he is asleep and his ob
jective mind is free from its material bonds.
It is for this reason th at we recommend p rac
ticing this experim ent late a t night w hen the
subject of o u r concentration is perhaps asleep
o r a t least in a quiet m editative mood.
T h ese suggestions have all been set forth
here in the F orum before, and w e hope it will
not be necessary to deal w ith them again, but
if it is found th a t results are still m eager in
spite o f continuous efforts, w e naturally will
bring forth w h at helpful hints w e can so there
will be g rea ter results to this and other
N ow before setting this subject aside to
leave room in o u r talks this morning for other
interesting phases o f the Rosicrucian w ork,
w e w ould like to give you some o f the
thoughts o f one of our sorores an d co-w ork
ers, the results of her m editations upon the
reasons for one's failure at m ental telepathy.
T h is soror's thoughts are truly w orthy of a t
tention. W e w ill, therefore, quote her mes
sage in its entirety.
T onight, I w ould like to talk to you about
th at m uchly-discussed subject of sending
m essages. T o o .many of us have such vague
ideas concerning -this im portant subject, do
not have a clear definition of the law in
volved, or even have a clear idea as to w hat
and w hy m essages are transm itted.


First, w hat m essages are sent, or we

m ight say, should be sent? M essages tra n s
m itted through the Cosmic, the all pervading
force, should be of some im portance not just
mere fancies of the idle mind, trials to see if
w e can do it'. Remember th a t trifling w ith
this great force can be a very serious offense
and so should never be taken lightly. D o not
clutter up the atm osphere w ith silly chit-chat
th at does not even w arra n t a letter! Confine
your m essages to vital needs. In this w ay
your m essage has a b etter chance of going
through to the person to whom you w ish i t
W h y do w e send messages through the
Cosmic? A t times necessity cannot w ait for
mails, telegram s or even telephones. D uring
w ar times such as w e are experiencing today,
w e have such a complete censorship of mails,
telephonic, radio and telegraphic service th at
they cannot be relied upon to perm it messages to arrive as they are sent out. T h u s
through mental transm utation of messages
we eliminate all o f these uncertainties.
N ow w e have disposed of the problem of
determ ining w h at kind and sort of a m essage
w e should send as w e have eliminated all but
vital ones. So th a t im portant phase is decid
ed. H ow about our reason for sending this
message? Is it purely for a personal selfish
reason? W e ig h it in your mind carefully,
considering every angle, being absolutely
impersonal in your decision. Is your reason
good or evil? C onsider the recipient, will
this know ledge bring harm to him or an y
one else concerned either directly o r indirect
ly? T h is is one o f the most im portant deci
sions to be made. If any harm, any personal
discom fort or unrest, should be inflicted
know ingly by you, then the harm will more
than return to rest on your doorstep. H ere
the law of K arm a comes into the picture.
T h ere are m any reasons w hy you do not
have success, or should I say app aren t suc
cess, in sending messages. U ntil you become
an adept in th e a rt of concentrating, d o n 't
pick the corner drug store filled w ith h u ngry
school children a t noontim e or the bank on a
S atu rd ay m orning w hen M onday is a holi
d ay in which to send your message. Be a
little bit more logical in your selection. If you
have even a little bit of common, every-day
horse sense, use it! Choose a quiet spot,
preferably your sanctum in your ow n home.
T h ere you can be more assured of y o u r pri

Page 57

vacy for an uninterrupted period of time.

O nce there, relax, have a period of m edita
tion, no m atter how short the time, before you
begin to send your message. O nce you begin,
picture clearly all the details concerning the
person, surroundings and the p a rt you play
in this one-act dram a. T h e details of this are
given in one of th e early m onographs.
S tate your m essage clearly, concisely,
briefly. T h en here you run into some more
troubleyou forget or d o n 't know how to let
your m essage go; release it to th e Cosmic so
it can go through to the other person. You
m ust com pletely dismiss the m essage from
your consciousness once you have stated it.
D o some physical o r mental w ork th a t com
pels your attention. F or it is only after this
complete an d utter release to the Cosmic th a t
the m essage can be transm itted successfully.

Experiments For Forum Members

T h is constitutes a new venture for our
Forum m em bersone I hope you will all en
joy. Periodicallynot in every issueI will
give herein the outline o f an experim ent
w hich you will be able to conduct in the p ri
vacy of your ow n home. T h e requirem ents
and accoutrem ents will be very simple. T h ey
should all b e available w ith little o r no ex
pense to you. A t times it may be necessary
for you to purchase simple little items obtain
able in your tow n or city, for just a few cents.
T h ese experim ents will be of a n atu re from
which w e hope every Forum member, re
gardless of his degree in A M O R C , will be
able to derive benefit. T h e experim ents will
consist of the application of general principles
of the Rosicrucian teachings. I will briefly
outline the experim ent and w hat w e are a t
tem pting to accomplish b y it, and those gen
eral laws and precepts underlying the phe
nomenon, so th a t no one will be ignorant of
w h at he is attem pting.
Before w e proceed, let me make plain th a t
w e do not expect th a t each Forum member is
going to have absolute success w ith every
proposed experim ent. Some m ay n ot have
an y results w hatsoever. F u rth er, those w ho
do not experience w h at w e herein describe
m ust not become despondent and resort to
self-condem nation. A s w e discussed in our
last Forum, each of us does not respond alike
to the same phenom enon. Some of us are

Page 58

more sensitive, th a t is, more responsive to

certain psychic conditions and impressions
than others. N o student can do all things in a
Cosmic and psychic sense equally as well,
any more than in our daily lives can every one
of us be proficient in all of the arts an d sci
ences, because w e know w e have different
talents and abilities. W h e re a s you m ight not
have any degree of success w ith this partic
ular experim ent o r the one which m ay follow
it, you m ight have excellent results in subse
quent ones, an d other members m ight fail in
those. D o not be chagrined b u t try again on
some other night.
U nfortunately it will not be possible for me
to answ er each of you personally upon your
experiences w ith these experim ents, nor will
it be possible for any of the other officers to
do so. In fact, it will not be necessary for us
to w rite to you about w h at results you may
have, for w e will try to make the explanations
accom panying each of the experim ents suf
ficient. H ow ever, w hen you w rite comment
ing on this issue of the Forum , an d suggest
ing questions which you would like to have
answ ered, as w e alw ays w ant you to do, you
may, if you wish, tell us if you like this new
feature, and of your results w ith the experi
ment. W e w ould be happy to have such
T w o years ago at our annual Rosicrucian
Convention held here in Rosicrucian Park, on
the T h u rsd a y night of the week, w hich is the
occasion for the Im perator to perform a mys
tical exercise and to dem onstrate some of the
mystical principles, I dem onstrated an experi
m ent th a t to my know ledge had never been
perform ed before. It, of course, embodied
our Rosicrucian principles, w hich . in turn
means th at it conform ed to Cosmic laws. T o
assist w ith the material presentation of the
experim ent, I had to design and assist in the
construction of an elaborate device w hereby
three different angles of my face appeared
concom itantly to the audience.
T h is construction required the utilization
of those laws o f physics appertaining to the
angles of the reflection of light. In other
w ords, the fratres and sorores seated in the
F rancis Bacon A uditorium here in Rosicru
cian P a rk could sim ultaneously see my full
face, and on the left of it my left profile, and
on the right of it, the right profile. T h is, of
course, w as a rath er w eird spectacle, since it


seemed as though one w ere looking upon

three people, an d yet, of course, all visages
w ere identical in appearance. N ow , this w as
not done to m ystify the audience or for strict
dram atic effects, b u t as a necessary means for
them to w itness the subsequent psychic aspect
of the dem onstration. In fact, the fratres and
sorores, a t th e conclusion of th e evening ses
sion, w ere all invited to come upon the stage
(which m any did) and inspect the arran g e
ment of lighting an d th e m irrors, w hich made
the physical aspect of the experim ent pos
sible. P erhaps you w ere one of those present
a t the Convention.
N ow , a few days ago w hen I w as contem
plating this new venture of occasional experi
m ents for our Forum readers to perform , I
came across a letter from a F ra te r in C alifor
nia, reporting upon his accidental discovery
in his own sanctum of the same phenom enon
w hich w e dem onstrated at the Convention.
I do not believe this frater w as present at the
Convention, or he w ould have recognized the
sim ilarity betw een his adventitious experience
and the form al experim ent w e conducted.
Im m ediately I realized th at this frater's ex
perience could be utilized as a basis for a
simple perform ance of the more elaborate ex
perim ent w hich I h ad conducted in our audi
torium. T h is fra ter w as not quite positive of
w h at he h ad come upon, y et w ell expressed
himself, so I do hope he reads this issue and
then reconducts the experim ent w ith our ex
planation in mind.
W e know th a t the hum an au ra is an ad
m ixture of positive an d negative vibrations.
T h e negative vibrations are of the spirit ener
gy of the atom s w hich compose the substance
of our bodies. It is the sam e spirit energy
th at is the underlying force of all m aterial
substance. O n the other hand, the aura like
w ise consists o f a positive radiation of the
nous force, or th a t divine force taken into our
beings w ith our breath. Being more positive,
it is thus unlim ited. N ow , w hen w e concern
ourselves m ostly w ith bodily interests and
live in accordance w ith the dictates of the
body alone, our auras are m anifestly and
dom inantly negative.
Conversely, the more we aw aken the psy
chic centers b y the intonation of the vowel
sounds an d by certain psychic exercises that
are given us in our m onographs, the more we
expand our au ras and the more they project


themselves into space, because they become

m ore positive and, as I have said, the positive
quality of our au ra is unlimited; it does not
cling to our bodies.
A negative aura is usually quite depress
ing, is never very stim ulating, as a rule, to
those w ho contact it. T h e positive aura, be
ing more of a divine nature, containing w ithin
its properties m ore of the spiritual content, is
stim ulating, invigorating, and causes those
w ho are contiguous w ith it to experience a
sort of afflatus.
N ow , w e know a t times, th a t our past in
carnations, th a t is, the personalities of our
past incarnations, m anifest themselves to us.
W h e n w e are relaxed and get into a subjec
tive state or psychic state, sometimes, for a
fleeting glance, w e see a transform ation of
our own visage as w e know it, from our per
sonality of today to as it w as in past incarna
tions. T h e past incarnation personality w hich
w e most frequently experience is the last one,
for it is the m ost immediate. W h a t w e are
today is an imm ediate continuation of w hat
w e w ere yesterday. W e em otionally and
spiritually begin in this life w here w e left off
in the last one. O u r dom inant sentim ents and
our outstanding emotions, those most intim ate
inclinations w hich w e have today, which go
to make up our ego, and w hich constitute our
self, are obviously more related to the last
incarnation than they would b e to an y subse
quent ones, so, a t times w hen in m editation,
or in our sanctum before our m irror, w ith our
candles lighted, if w e give w ay to these fa
miliar w aves of emotion w hich come from
w ithin, spiritual urges, w e are most apt then
to see the personality of our last incarnation
m anifest before us.
Sometimes, how ever, w e will see two faces.
W e will know th a t both of these faces are
ours, and though w e cannot reason how or
w hy, w e will likewise know th a t both of these
faces, though different in appearance, w ere of
the same period or the same incarnation.
Sometimes w e will see a face of our own th at
is very uncom plim entary. It m ay appear
cruel, hard, even a trace of brutality, a m ean
ness about it, a personality w hich w e w ould
not w ant others to know, and yet, frankly, it
is a reflection of an aspect of our nature of a
past incarnation. T h en , again, w e m ay see a
face of the same period prevail, w hich is
kindly, cultured, refined, w ith a luster in the

Page 59

eyes, an openness, a benignity; that, too,

then is another aspect of our nature.
Furtherm ore, w e know th a t o u r body has
tw o polarities of energy w hich flow through
it. D ow n the rig h t side of o u r nervous sys
tem and flowing dow n our rig h t arm out
through the radial nerves of the thum b and
first two fingers, is a positive energy. D ow n
the left side of our nervous system an d dow n
the radial nerves of our left arm , dissipating
itself through the thum b and tw o fore-fingers
of th at han d an d arm , is a negative energy.
I repeat again th a t this positive energy is
more definitely related to an d prom pted by
the positive nous force w e receive through
breathing, and the negative is o f o ur body
and of the m aterial substance.
C onsequently, in these experiences before
the mirror, w e will sometimes see the dis
torted face or the face th a t is unkind or th at
is representative of the low er qualities of our
nature, this being the left profile, the negative
side of our being. C onversely, the face th at is
more representative of the spiritual qualities
of our n atu re will be the rig h t profile. T hen,
again, the image sometimes w ill ap p ear as a
full face to the left of us, w ith the negative
qualities, an d then disappear, an d w e will
next see a full face w ith the positive qualities
to the right of us.
W h e n the frater first experienced this in
his home sanctum , n o t know ing o f these prin
ciples, an d ap p aren tly not having been to the
Convention, he first w ondered w hether w hat
he w as seeing w as an optical illusion, for as
he looked into the m irror he saw tw o images,
one to the right of him and one to th e left of
him. H e thought it m ight be due to ocular
fatigue; th at due to looking into the m irror
too long his eyes h ad become tired an d per
haps gone out o f focus, and that, therefore,
he w as seeing tw o images. W h e n , however,
he covered up his right eye, lo an d behold,
the left image still rem ained, an d w hen he
covered his left eye and uncovered his right,
the right image returned. F u rth er, both
images w ere different in their facial expressions^-one kindly, inspiring an d lofty, and
the other m elancholy, suggesting in the facial
contour a character th at he w a sn 't particu
larly happy to recognize as being of himself.
T h e frater w as actually seeing tw o different
aspects of his personality of the past, the re

Page 60

suit of the dual aspects of his own n ature and

of all of our natures.
N ow I w ould like you to try this experi
m en t. Light your two candles before your
m irror, that is, place one just a little to the
left of the m irror and the other just a little to
the right, but so that the light of the candles
is reflected in the mirror, and seat yourself so
th a t your reflectionthe m aterial reflection of
your facecomes directly in the center o f the
m irror, but so th a t there is sufficient room for
the psychic reflections to be seen to the right
and to the left of the physical image.
Relax, spread your feet apart, and keep
your hands unfolded in your lap, or if there
are arm s to your chair, let one arm rest on
each arm of the chair. G aze a t your reflection
in the mirror, a t a point just betw een your
eyes; in other w ords, just above the root of
your nose. It is not necessary to concentrate
w ith such fixity th at you strain your eyes, ir
ritate them, an d cause them to w ater. If you
have an inclination to blink them, do so. O f
course, do not turn your head aw ay. O n the
other hand, do not keep tense. You are a
spectator. Y ou are w aiting for som ething to
occur in th at m irror. You are not certain just
w hat will happen, and therefore you are
w aiting for the development to take place.
Y ou are not putting objects or reflections
there, you are not creating them, so conse
quently you expend no energy and you will
not become fatigued.
If a face appears to your left, stu d y it care
fully. If none appears to your rig h t in the
mirror, then cover your left eye w ith your
hand and gaze a t the mirror ju st w ith your
right eye. N ow , it may so happen, as it some
times does, th a t another full-faced reflection
will appear just above the reflection of your
physical image in the mirror. In such an in
stance, if you study th at image carefully, you
will see the positive characteristics on the
right side of the face, and on the left the
I think that this is sufficient explanation for
you to proceed upon. I w ould advise you,
however, to try to darken the room, so th a t
the only light is from the candles an d so th a t
all you see reflected in your mirror, if you can
so arrange it, is your own person and the
candles. If there are a num ber of other
images in the mirror, it w ould be difficult for
you to lose yourself, to get into the subjective


state, to m ake the necessary attunem ent w ith

the past incarnations. You do n o t w ant other
things to d istract your attention.
Sometimes w hen you gaze upon your own
face, th a t is, the physical image as reflected
in the m irror, a portion of your body will dis
appear, an d even a t times the reflection of
your physical image will disappear and the
w hole m irror will appear absolutely blank,
an d then will come the reflections w ith which
the experim ent is concerned.X .

H ealth and Spiritual Awakening

A frater in the N eophyte degrees ad
dresses this Forum as follows: C ertain of
the m onographs imply th a t good health is
necessary for spiritual development. T h is dis
courages me very much. W ill you please
further explain?"
F irst, let us take the positive view. T h e
healthier we are, the greater are our accom
plishments, all else being equal. It must be
ap p aren t th a t if tw o persons have equal abil
ity and training, as artists for example, the
one having the g reatest health should be able
to excel in his w ork. It is, of course, possible
to enum erate, if w e had the space, the great
w ork done in the sciences and in the arts
throughout the centuries, by those who were
cripples and invalids, or w ho lacked one fa
culty, th at is, w ere deaf, dumb, or blind. In
such instances, th e achievements w ere not
w ithstanding th e handicaps of the individ
uals. H ad such geniuses h ad good health,
norm al bodies an d faculties, as judged by the
law of averages and hum an experience, w e
could assum e th a t their w ork w ould have
been far greater.
M ental and physical activity require exer
tion. E xertion in turn utilizes energy. W h e n
w e are ill, one of tw o things occurs, either w e
are not producing the m uscular and nerve
energy and vitality of which w e are capable,
or a great portion of it is being dissipated by
the nature of our ailment. Furtherm ore,
success in an y kind of skillful w ork, mental
o r physical, requires concentration, and con
centration in turn again means the utilization
of energy. A ll of our faculties m ust be h ar
nessed to the task, or a t least a num ber of
them. If an illness is accom panied b y pain,
or even just discom fort, th at constitutes dis
traction. W e become conscious of the an


noyance and our attention is divided between

the self-aw areness and w hat we w ant to do.
H ave you ever attem pted to w ork out a book
keeping problem , or to prepare an y piece of
mechanism, or perform some other exacting
task w hile having a headache? If you have,
you know from personal experience th a t ill
health does interfere w ith our efficiency.
A ccording to all of the foregoing, then, it
w ould appear th a t only those who are in
perfect health can truly achieve, do their best.
O n the other hand, one can be far from per
fect in health, and, as related above, can ac
complish an outstanding w ork. If this w ere
not so, very little progress w ould have been
m ade in the w orld, and very little w ould now
be made. T h e fact is th a t no one is yet able
to determ ine just w h at constitutes perfect
health. N o two hum an beings, even those de
clared to be very healthy specimens, are ex
actly alike. Physiologists are only able to
arrive a t a norm, th a t is, out of every so
m any thousands of hum an beings who are
not experiencing any organic or functional
defects, the mean average condition of them,
the size, the function of their organs and
bodily structure is taken as a norm al stan d
ard. If one falls below that, he is sub-norm al.
If he exceeds it, he is abnorm al. C onsequent
ly, the closer one approaches such an aver
age, the more perfect (?) his health is said
to be.
W e know, however, th a t millions of people
are not in pain, th at they have no acute suf
fering, or distracting discomfort, and y e t they
are below this arbitrary set standard. Like
wise, from these millions come almost all of
the spiritual, philosophical, scientific, literary,
and industrial accom plishments of hum anity.
W e should not presum e from this th a t one
should disregard the standard, and not a t
tem pt to improve himself physically. R ather,
w e imply th a t possibly you can do as well
w ith your talents and abilities as one w ho is
considered norm al in every way.
H ealth does not confer talents upon you;
rath er it makes it possible for you to utilize
them to a greater extent. A person may be
physically a splendid athletic specimen, y et
m entally have moronic tendencies, and m oral
ly be sadistically inclined. W h a te v e r you
have inherited physically and spiritually,
health intensifies their potentialities for ac

Page 61

complishment. If you havent any such in

heritances, health alone will not provide them.
M ystically speaking, the body is the temple
of the soul. It is th mold in w hich the per
sonality, an attrib u te of the soul, is shaped.
T h e body cannot contam inate o r corrupt the
soul force. T h e la tte r is not changeable. It
is eternal an d imm ortal. W h a te v e r attain
ment th e personality has acquired from a
previous life, th a t is, th at proxim ity w hich it
may now have to th e Divine n atu re of the
soul w hich it reflects, it will not lose by the
acts of the m ortal. W ro n g fu l acts, or inat
tention to spiritual studies an d exercises in
tended to cultivate the personality will not
cause the personality to regress. A t most, the
personality will b u t rem ain status quo. T h e re
fore, if the body is diseased, or if one is quite
ill, it does not m ean th a t sincere effort and
practice on the p art of such a person, along
Cosmic lines of study, will not stim ulate the
psychic self, develop the personality never
W e are all in degrees of good health, since
health is a sort of hierarchal order, according
to these arb itrary stan d ard s w hich man has
adopted, so, too, b y degrees do w e aw aken
our spiritual qualities. O n e in less health
than another, both having the same high mo
tives, achieves, b u t less, than one in good
health. A n im perfect vessel m ay not hold
quite so much w ater as one w hich is perfect,
but it will carry som e. T h e man w ho w alks
will not cover as much ground in the same
length of time as one w ho runs, b u t he will
advance so much farth er th an the one who
bem oans his inability to run, and therefore
remains inert. Still further, unless you suffer
pain continuously, you can, even w ith periods
of ordinary discom fort, develop spiritually.
N o hum an being is capable of unlimited, un
opposed spiritual advancem ent, because no
hum an being has th a t perfect state of com
plete balance and unity at all times betw een
the physical an d psychic selves, w hich would
be so necessary.
If great vitality and m uscular strength,
and freedom from disabilities of any kind are
an absolute essential for psychic develop
ment and attunem ent w ith the soul conscious
ness w ithin, then every athlete would be a
g reat mystic. A h ealth y animal, however, is
not a sign of spiritual potentialities. If you
have reached th at point in the evolution of

Page 62


your spiritual personality th at you desire a

greater attunem ent w ith the Cosmic, and you
w ish to be a possessor of more divine know l
edge, and, likewise, you are a splendid physi
cal specimen, your opportunities are then
trem endous. O n the other hand, if you are
physically robust and in sound health, and
have no inner sensitivity to the spiritual a s
pect of your being, all of your health will be
of no avail, insofar as spiritual developm ent
is concerned. T herefore, as Rosicrucians, w e
say, strive for health so as to make more
rapid strides in your spiritual aw akening,
since you have th at desire and th a t inclina
tion, but if your health is not good, do not
think that such means a cessation of all aw ak
ening of self.X.

The Im portance of Fire

F ire is one of the most interesting phases
of natural phenom ena. O f th e four principals
fire, earth, air and w a te rfire has perhaps
caused more speculation an d experim ent on
the p art of man than any other one of the
four principals. It has been w orshipped,
feared and cursed by man in his effort to
understand and control it. T h e ancient phi
losophers and sages have w ritten volumes to
explain the various phenom ena of fire, its
origin, purpose and how it can be useful to
man. F ire has become to m any a m ystical
symbol, to others a religious symbol. T o the
ignorant and superstitious, it has been a sym
bol of evil destructive forces, som ething to
be feared. T o the more enlightened, it has
symbolized purity of purpose, know ledge and
understanding. T o the scientist and chemist,
fire is all im portant for, in dem onstrating
chemical processes, fire an d heat have been
found indispensable.
W h e n w e m editate upon this g reat phe
nomenon, we cannot help but realize an d ap
preciate w hy fire w as so im portant to the
ancients. W e no longer smile at the ignor
ance of those of the p ast and even m any of
the present w ho w orship fire as a m ighty god
or goddess. Stop and think for a m inute of
the m any blessings we enjoy in life th a t are
dependent upon fire and heat for their very
existence. Consider just the mechanical pow
er th a t man has developed to add to the com
forts of m odern life. S ta rt w ith the steam

engine for example; w ithout fire and heat it

w ould not exist. A n d there are the gasoline
and crude oil engines and motors th at require
the heat of an electric spark for their opera
tion. T h is also applies to electrical power,
w ithout which m odern man w ould be virtu
ally lost for it too depends to a large extent
upon fire and heat.
E verything th a t exists in the universe con
tains a degree of heat th at can be m easured
by m odern scientific instrum ents. Even those
things, or those phenom ena which it is our
habit to call cold, actually contain heat;
and w e m easure their tem perature in degrees
of heat, not cold. In science today there is a
theoretical absolute zero tem perature. But
w ith all of the massive and unusual equip
ment w ith w hich science has experim ented,
the scientist has not y et reached a state or
condition of absolute zero tem perature. Even
if this state should be reached in low ering the
tem perature of a substance, the substance
w ould still contain heat, for after all this is
purely a relative condition, and m easuring
devices would have to be changed to meet the
new condition of tem perature to w hich the
substance had been lowered. T h ese sta n d
ards, we m ust remember, are set an d estab
lished by man an d the laws of science.
T h e distinction between heat and cold can
be likened to the distinction betw een light
and dark. Just as there is no positive d ark
ness, there is no positive condition of cold.
D arkness is a state or condition, the result of
the absence of light. F or example, if you
wish to construct a photographic dark room,
you do not build a room an d p ut darkness
into it. Instead, you so construct the room as
to shut out as much external light as possible.
T h e light is ever present trying to get in, and
no m atter how seem ingly d ark is the dark
room, actually there is alw ays some degree of
light present.
T h e same is true w hen low ering the tem
perature of a m aterial substance. T h is is done
by removing or shutting out degrees of heat.
N o m atter how low the tem perature, there is
alw ays some degree of heat present. It is this
degree of heat th a t is m easured on the th er
mometer or m easuring device attached to the
machine th at is being used for the dem on
stration of absolute zero tem perature. A s the


machine is developed to steadily low er the

tem perature or remove or force out the heat
from a substance, the m easuring device m ust
be changed and modified to meet the new
sta n d ard arbitrarily established.
E arth ly m atter as w e know it through the
physical senses owes its existence largely to
heat. W ith o u t heat life w ould not be. W ith
out life there w ould be no material substance
w hatever. In other w ords, even the so-called
inanim ate m atter th a t w e daily, hourly, in
fact a t all times, come in contact w ith is the
result of life, grow th or a building up process.
T a k e just the clothing that w e w ear; w e have
wool from the sheep, silk from the silkworm,
cotton from the cotton plants, leather from
the hides or skins of animals, and all are de
pendent upon life, which is in turn dependent
upon heat. T his gives an opportunity to ap
preciate how im portant heat is and w hy the
ancients paid respect and salutation to the
life-giving rays of the rising sun.
M ystically, fire is the symbol of purity. It
is a great purifying agent and is used in in
d ustry as well as in the laboratory for this
very purpose; th a t is, the purifying of m a
terial substances and the transm utation of
m atter by heat and fire. It is hardly necessary
to point out the m any w ays in w hich fire as
an agent of purity is dem onstrated. A lm ost
everyone is familiar w ith the fact th a t fire is
necessary for extracting pure metals from ore
w hich is burned in the retort. W e are quite
familiar w ith the use of fire in tem pering
m etals used in industry. T h ese processes are
a m atter mainly of removing impurities from
the metal and changing its molecular stru c
ture through the application of great heat.
T h e Rosicrucian discussions of fire an d its
im portance have resulted in m any questions
being subm itted to the D epartm ent of In
struction; some w e are sure will prove inter
esting to the members of our Forum circle.
H ere, for example, is a recent question sub
m itted for our consideration: W h a t is fire,
w hy do certain m aterials burn w hile others
do not? Briefly, fire or flame is the com bus
tion th at occurs w hen certain gases are re
leased from a m aterial substance, the tem
perature of which has been raised to a su f
ficient degree to release these gases. T h e sub
stance itself is not w hat burns. It is the re
leased gas mixing w ith the carbon in the air
th at causes the actual combustion.

Page 63

T h ere are m any simple laboratory tests to

dem onstrate this. T h e sm othering of a flame
is one m ethod w hich is familiar to all of us.
T h e snuffer placed over a candle flame shuts
off the supply of oxygen and the flame dies
out. It is obvious to the observer th a t it is
not the candle w ax or even the w ick th a t is
burning, for it is n oted th at the flame appears
to be slightly above the candle, h ard ly touch
ing it. If it w ere the w ax alone th at w as
burning, the wick w ould not be necessary.
F urther, the entire candle w ould soon be en
veloped in flames. T h e wick acts as the agent
for the release of the gases from the w ax as
well as from the w ick itself. T h e released gas
is the result of transm uting a solid material
to m atter in its gaseous state b y the applica
tion of heat.
T h e lack of ability of a substance to burn
depends upon its heat - resisting qualities
which in turn are determ ined b y its molecular
structure. Some solids are so constructed th at
they do n ot readily release gases under heat
conditions. It is then necessary to increase
this tem perature to a large degree. T h ere is
no absolute insulator for heat just as there
is no absolute insulator for electricity. In
other w ords, w h at w e term a heat-insulating
material is one th a t has a high degree of heat
resisting qualities. H ow ever, if the tem pera
ture is raised to a sufficient degree, this in
sulating m aterial w ould be consumed.
Electric insulators are the same. A m aterial
or substance m ay act as a good insulator for
a low voltage b u t b reak down w ith an in
crease of current an d electrical force. A s
bestos is a m aterial th at is fire resistant.
N evertheless, if the h eat is raised to a suffi
cient degree an d m aintained for a sufficient
length of time, the asbestos w ould eventual
ly break dow n an d b e consumed. T h e same
is true of metals an d other substances th at
w e are accustom ed to thinking of as fire
repellan ts.
W e can see, therefore, th at w hen w e make
-the statem ent th a t a certain m aterial is fire
proof, we mean th a t under ordinary circum
stances it will resist fire. But this is a purely
relative statem ent for if the tem perature w ere
sufficiently great, the fire - proof m aterial
would soon be destroyed.

By a Word!
D o e s a D e fin itio n S ta n d B e tw e e n
Y o u a n d U n d e rs ta n d in g ?

lle w
Z n la e
Z itie n I

. . . .

Does the lack of meaning of strange words and terms block

your study progress? Do you find yourself caught in a web
of uncertainty as to the inner, esoteric significance of mys'
tical phrases? Are you one of many who finds the common
dictionary inadequate in providing the true philosophical
interpretation of rare words? Do you know the Rosicrucian
definition of Spirit, Cosmic, Soul, Cosmic Consciousness,

fourth dimension, harmonium, Karma, Nous, projection,

shekinah, etc.?
Stop guessing at truths. Obtain the Rosicrucian Manual
and learn the proper meaning and use of all the unusual
mystical words of your monographs.

T h e

S t u d e n t s G u i d e

Read between the lines of your lessons, by the aid of

the -Rosicrucian Manual,11 the student's guide book.
It is an encyclopedia of official Rosicrucian terms and
phrases. It also contains diagrams and explanations of
all symbols and outlines of the habits and customs of the
Order. Further, it has special instructive articles
on such topics as the Great White Lodge and
how to obtain psychic illumination. It is, in fact,
many books in one. Profusely illustrated, large,
bound in red silk cloth and stamped in gold, it is
a magnificent reference work for all Rosicrucian
students. It is priced, postpaid, at

O nly $2.35 per copy.

T H E R O S IC R U C IA N P R E S S , L T D . , S A N J O S E



















Entered as Second Class M atter at the Post Office at San Jose, C alifornia,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.







< ]


Sometimes, my eyes are tired with too much seeing.

! close them, silently, to be alone;
To shut out days and nights of living, being
A puppet in the show that must go on . . .
I find a place beyond the weary waiting,
And far beyond the chaos of the day,
Where there's no pain, nor any hesitating,
Where there's no sorrow and no sick delay.
I know this place and when my heart has found it
I fold it gently in my arms and take away
A spark to earth and build an altar 'round it,
An unseen altar where I kneel to pray.
When all the terror of this world's proud seeming
Bears down my spirit to the dust of earth
I find the light of heaven in my dreaming,
My soul in silence finds its glad rebirth!













< 1

Soror Marion B. Shoen.





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No. 3

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Page 66


Greetings !
D ea r Fratres and S om e es:
T h e circum stances of the times make us
m ore than usually analytical of certain atti
tudes of mind. O ne of these is tolerance.
W h a t constitutes tolerance? W h a t is its com
m endable use, and likewise its abuse? It is
quite natural th at w e applaud, figuratively
an d literally, all beliefs and conduct w hich we
favor, th a t is, th a t conform to our stan d ard s
of right, and our ideals. O bviously, then, one
is n o t displaying tolerance w hen he approves
of th a t w hich to his ow n mind is free of
T olerance is called for w hen w e perceive
th a t action, physically, m entally, or morally,
on the part of another or others, which devi
ates from our own m anner of thinking and
doing. H ow ever, tolerance goes beyond a
m ere indifference. O ne is not ad judged tol
eran t w ho w alks by unconcerned as youthful
vandals throw stones against a glass store
front. It m ust be quite apparen t th at w h at
some people assum e to be a tolerant attitude
on their p art am ounts to lack o f proper social
consciousness or moral restraint. From a
m oral point o f view, w h at is conceived to be
a good, a spiritual, precept cannot be com
prom ised w ith w h at is held to be evil; nam e
ly, virtue cannot be tolerant o f vice, or it
w ould not be virtue. W h e re there are held
to be standards of perfection, fixed condi
tions, or things by which to determ ine a right
course of action, then patently th a t which op
poses them w ould be the w rong. T o sym
pathize w ith or to permit others to indulge
these opposites o r w rongs w ould not be toler
ance, b u t a tacit consent to their continuation.
W e now reach the crux of the philosoph
ical problem of tolerance. It is: W h a t is so
reliable, so undisputably right, th a t one
should not be tolerant of anything contrary
to it? Should such norms of tolerance exist
entirely w ithin an individuals consciousness,
or should they have an external existence?
F o r an exam ple, the staid P uritans, as we
now look upon them w ith a w ider perspective
the result of tim ew ere cruelly intolerant
people. C ertainly w e think of them as an ex
am ple of gross intolerance. H ow ever, most

of the torture an d the painful punishm ent, to
put it mildly, w hich they m eted out to those
whom they held to be guilty o f immorality o r
w itchcraft, w as done in good faith. Individ
ually and collectively, as a religious people
an d as society, th ey w ere inw ardly convinced
th at certain w ays of living, certain kinds of
conduct, w ere proper, an d if otherw ise, evil.
T o countenance w h at th ey conceived as
w rong on the p a rt o f others, to them w ould
have am ounted to a participation in the
w rong-doing. C onsequently, so long as the
Puritans sincerely believed they w ere right,
and there w as no factual evidence to the con
trary, they w ere then not intolerant.
It m ust be ap p aren t th a t such reasoning
w ould perm it an y group of people to concur
upon certain things an d w ays as proper an d
right, and if th ey w ere sincere, their suppres
sion of others w ho did differently would not
constitute intolerance. It is further apparent,
that if this practice w ere allow ed to continue
unabated, the freedom of a people would
soon be abolished.
In fact, this brings up th e question of w h at
am ount of freedom shall each of us tolerate
upon the p a rt o f others. It is cogent th at if
an arb itrary freedom w ere sought by each in
dividual, th a t is, if he w ere perm itted to do
exactly as he pleased, there w ould be no
social order. T h u s, in a dem ocratically or
ganized society, individuals are free to choose
the necessary lim its of their own powers and
conduct, an d to select others to determine
that for them. Such rules, laws, or principles
are then enforced by the m ajority against the
whole, an d are held to be the right. T h e in
dividual sacrifices his right, as a member of a
dem ocratic society, to refuse arbitrarily to
conform to the m ajoritys wishes. Conse
quently, w hen he does violate such laws, the
other members of society cannot show him
tolerance, an d themselves still be considered
law -abiding.
Such laws of society are artificial stan d
ards. T h ey m ay have no archetypes in n a
ture, th at is, in our instincts, in our emotions
and even in our sentim ents. Furtherm ore,
time may prove them, as history has often


shown, w rong in the sense th a t they are in

jurious to the w elfare of society and the in
dividual. B ut to perm it the individual, as
such, to violate them, w ould be to disinte
grate the bonds of organized society. A t the
time, the imposing of these rules and laws
upon the occasional recalcitrant w ho objects
does not constitute intolerance, even though
the individual in later decades or centuries
m ay be proven to be right in his objections.
U ntil the mass consciousness of those w ho
compose society changes or evolves, peoples
are n o t actually intolerant because they are
incapable of know ing the falsity o f their own
concepts and judgm ents. O n the other hand,
a people, w hether composing a sect, cult, o r a
state, are indisputably intolerant if they a t
tem pt to enforce laws o r regulations against
individuals, if such individuals have not first
had their inalienable right of freedom to ex
press themselves for or against the adoption
of such laws or regulations. F urth er, if the
standards and restrictions do not take into
consideration the w elfare and benefit of those
whom they are to affect, then their adop
tion constitutes an attitude of intolerance.
T h e mere arb itrary decision th a t others m ust
do and think as you, even if you have a
great num ber of supporters of your view, is
T olerance is an attitude o f unselfishness.
It is a just countenancing o f the freedom of
expression and action of each individual, so
long as such does not conflict w ith the con
scientious standards w hich a people as a
whole have set up for themselves. Reli
gious conceptions, for example, are individual
things. N o person or group of persons can
prove G od except to themselves, as individ
uals. It depends upon the individuals degree
of enlightenm ent as to how G od may be con
ceived, o r even the conception of a G od. C o n
sequently, to insist upon a sta n d ard o f belief
is to presum e to know w h at is spiritually ac
ceptable to all men. T o enforce such a sta n d
ard is intolerance, because it robs man of his
divine heritage of individuality, of the v aria
tion of his personal perception and appercep
tion. It attem pts to fit to a mold his personal
evolvement. A s an individual, then, you are
being truly tolerant w hen you perm it others

Page 67

to think an d to act as they please, so long as

(a) do not deprive you an d others of the
same right.
(b) do n ot oppose, by their actions and
thoughts, those stan d ard s o f living
and orderliness w hich a free people,
as individuals, have unselfishly estab
lished for the w elfare of a w hole
F raternally,
R A L P H M . L E W IS ,

Cosmic Consciousness and the

Life of Christ
W h ile it is true th a t this is n ot a religious
organization, there has alw ays been the atti
tude upon the p a rt o f the O rd e r o f considera
tion for the value of sacred w ritings. It is
am ong the great teachers an d mystics, includ
ing religious leaders, th a t w e find illustrations
of various forms of m anifestation th a t w e are
seeking to u n d erstan d in our experience.
W h ile a g reat am ount of m aterial has been
w ritten upon the subject of cosmic conscious
ness, it will be interesting to com pare some
of the principles of cosmic consciousness as
illustrated in the life of C h rist and H is
T h e m astership an d ultim ate accomplish
ment are illustrated in the life of Christ. If
we would consider the life of C hrist as a
dram a or a stage production th a t took place,
w e w ould gain as much from it as if w e actu
ally participated in th a t dram a w hen H e real
ly lived. T h e actual full realization of the
soul an d the attainm ent of this C hrist con
sciousness is the greatest m anifestation th at
w e are able to look up to in a physical body.
Jesus constantly tau g h t cosmic consciousness
by H is references to the Kingdom of H eaven.
T h e Kingdom o f H eaven technically means
th at w hich is esoteric. It is not a physical
state. It is not m erely a state of mind, an d if
you will read the N ew T estam en t passages
referring to the Kingdom of H eaven w ith
th at in mind, you will gain a new meaning.
T h e Kingdom of H eaven is w h at w e might
say is the inner circle o f hum anity. V erily
I say unto you th a t there be some of them


Page 68

th at stan d here w ho shall not taste of death

till they have seen the Kingdom of G od.
T his has been interpreted as a physical event.
It is the birth of understanding w ithin the in
dividual, the grasping of cosmic conscious
ness w ithin the hum an being. T h e following
is also illustrative: R epent ye,* for the K ing
dom of H eaven is a t hand/* It is n ot some
thing to be looked for or sought for a t a fu
ture place or time,* it is som ething th at is
here. Blessed are the poor in spirit, for theirs
is the kingdom of H e a v e n /' T h e poor in
spirit are those w ho have throw n off the a t
tachm ent for m aterial and physical things.
W h a t does spirit mean from the Rosicrucian
standpoint? T h e negative phase of N ous
which is m aterial. T h e poor in spirit are
those w ho are poor in m aterial attachm ents,
those w ho no longer confine their aspirations
to a gaining of material know ledge, an d have
throw n off the limitations of any physical
means of lim iting it.
A ll m aterial things w e see are spirit. T h e
Kingdom of H eaven is the complete state of
consciousness w hich causes us to expand our
abilities. If you do not have a conception
w holly based upon the physical, then w h at is
left? T h e conception of all. Cosmic con
sciousness w as presented by C hrist in a m an
ner th a t those w ho gained the opportunity to
understand it w ould be able to understand.
T ak e this passage also, w hich has sometimes
been translated or a t least interpreted in a
physical sense: F or w hosoever hath, to him
shall be given, and he shall have abundance;
but w hosoever hath not, from him shall be
taken aw ay even th at w hich he h ath . W h a t
are they talking about? T h e abundance of
understanding; th a t is, he w ho has an y con
ception beyond the physical sense is ju st be
ginning to gain a picture of the w hole uni
verse, and w ith each step he takes, w ith each
point of his understanding, will come more
and more know ledge. Look at the individual
w ho has denied any efforts outside of the
objective senses. H e is so tied up in his own
lim itations th a t he becomes bound to that
very stan d ard and becomes a doddering old
m an.A.

Some Questions Answered

I have a question for your consideration
this m orning th a t comes from one o f our
members from the E ast w ho visited us d u r

ing the 1942 Convention. T h is member asked

the question, If evil is uncreated, w here does
it acquire th e pow er to pro p ag ate evil or its
kind? T h is question suggests that evil m ay
be ex ten d ed o utw ard from us ju st as we e x
ten d to others thoughts o f love, peace and
harm ony. T o believe th a t th e Cosmic will act
as a medium for such thoughts of a so-called
evil n atu re is w rong an d has been proven so
by hundreds of tests an d trials. T h is ques
tion borders upon a discussion of black magic
w hich is som ething th a t w e w ish to avoid
here this morning, for, after all, w e have cov
ered it so often in the p ast few m onths th at
it surely is quite fresh in memory. H ow ever,
black magic is based upon the belief th a t socalled evil thoughts can be directed to the
minds of others an d they will be harm ed by
them. K nowing the medium of thought tran s
ference, it is easy to realize th a t so-called evil
thoughts will not be carried over this divine
channel. W e see, therefore, th a t so-called
evil is not pro p ag ated a t all.
W e have said th a t evil is uncreated and in
fact non-existent, thus it is a negative condi
tion caused by the absence of a positive, ac
tive force. It is only this positive, active force
th at can be p ropagated into so-called space.
T h u s w e send, direct an d transm it thoughts
of peace, love, harm ony, health and w ell-being to our F ra tre s and Sorores and friends
everywhere. W e w ould not an d in fact could
not send an y other kind o f thoughts. W e
might have other thoughts, b u t w e will not
be able to propagate them. T h e y will stay
w ithin us, there to grow, develop and cause
us much suffering and discom fort mentally as
well as physically.
W h ile on this subject there is another
thought th a t I w ould like to bring to your a t
tention. It is this: D o vibrations from op
posing members of the family of an invalid
interfere w ith the healing of a patient though
the patient him self is receptive?
Judging from w h at has been stated before,
the thoughts of these opposing members of
the p atient's fam ily w ould have no effect
w hatever; b ut w e have another serious con
dition to w o rry about and this is the patient
himself. H e can easily sense the antagonistic
attitude of the members of his family, this by
their outw ard actions and attitu d e tow ard
him, not necessarily by some strange, subtle
inner force. Even so we usually radiate an


antagonistic aura w hen m entally upset, and

a sensitive person m ight easily sense our
m ental attitude through contact w ith the
aura. N ow the minute our patient becomes
aw are th at there are those of his family w ho
oppose him and his methods of getting well,
he will be so upset inside th a t his efforts to
attu n e to the great Cosmic forces will be
frustrated, not by the opposing members of
the fam ily but by the patient's reaction to
this m ental opposition.
In m ental absent treatm ent the best w ork
is done w hen there is full and complete co
operation betw een the patient and the practi
tioner. T h e patient m ust be m entally free to
submit himself entirely to attunem ent w ith
the great forces of the Cosmic and the vibra
tions of his fellow friends and F ratres. Such
m ental freedom cannot be attained so long as
there is a tendency on the p art of the family
to be antagonistic.
In view of some of the above statem ents
you m ay w onder then if it is permissible, or
even possible, to send healing treatm ents or
to visualize a change for the better in the
lives of m aterialistic non-mem bers w ithout
them asking for it or even knowing it. W e
have alw ays said th at for best results, the p a
tient m ust ask for help. W e even require that
all who seek the assistance of the Council of
Solace w rite to the D irector and specifically
ask for help. T his is done for an im portant
reason. It is not th a t the w ork depends en
tirely upon faith but rather th a t such an ex
pression of desire on the p art of the patient
shows his w illingness to cooperate w ith the
Council and shows that he has confidence in
the assistance w e are in a position to render.
It isn't th a t such w illingness to cooperate is
absolutely necessary, but it simplifies our
w ork and makes it easier to direct positive,
beneficial thoughts to the patient quickly and
efficiently. In other w ords, such full coopera
tion on the p art of the patient speeds up the
required time for attunem ent w ith him and he
thus receives the greatest good from the w ork
being done in his behalf.
N evertheless, w e can direct assistance to
one w ho is of a m aterialistic nature and not
inclined tow ard the m etaphysical form of
healing w ork. Little can be done w hen such
a person is aw ake and w ilfully fighting
through concentration your attem pts to di
rect thoughts to him; but if you will w ait

Page 69

until the patient is asleep, and thus objective

ly unconscious, you can reach him w ith your
thoughts of peace, love, harm ony and health.
T h e attunem ent is w ith the divine inner
forces which are of the Cosmic, and when
there is no objection set up b y the objective
consciousness, then it is possible to help the
patient by absent treatm ent.
You have h eard it stated th at for success
in hypnotism you m ust have the cooperation
of the subject. W ith o u t this cooperation your
experim ent will fail. But if your subject is
asleep, you can then direct him by suggestion.
T h e same is true in directing healing vibra
tions to one w ho is antagonistic to anything
th at is not strictly of the m aterial plane.

Make A Will
In my position as an officer of A M O R C ,
I also serve in the capacity of a counsellor to
m any members. T h e y discuss their intimate
problem s and affairs freely w ith me. W e do
not solicit such consultation, b ut are happy to
render w hatever service w e can. T o one who
has not h ad much experience w ith hum an n a
ture, and the problem s w hich confront per
sons, it would seem th at members of their
family should and w ould act in the capacity
of their advisors in m atters other than health
and legal affairs. Indeed, such would be
m ost appropriate if at all times an intimate
and confidential relationship existed between
members of a family. F rankly, an d most re
grettably, not only does such a bond of sym
p ath y and u nderstanding not alw ays exist
betw een some members of a family, but there
may be actually a d istru st betw een them. A
blood relationship betw een b ro th er and sis
ter, father and daughter, son and mother, for
example, does not guarantee a unity of inter
ests or like tem peram ents. F requently a per
son m ay be closer to a stranger, th a t is, to
one w ho has no biological connections, than
to a blood relative of the imm ediate family.
It is n o t an uncommon experience for mem
bers of a family to be divided upon subjects,
and the barrier of likes and dislikes between
them m ay be insuperable. A son may be a
sincere student of m etaphysics and m ysti
cism; the father m ay ignorantly and w ith
prejudice criticize the study as trash, and the
time devoted to the interest as a w aste.
A gain, a husband m ay have ju st somatic and

Page 70

superficial interests, w hereas a w ife may be

culturally inclined, m ay be an ard en t seeker
after new know ledge and the developm ent of
any talents w hich she m ay have. T h e hus
b an d m ay be of a captious tem peram ent, op
posing and criticizing his w ife's interests at
all times.
T h e spirits of these persons w ho are seek
ing personal developm ent will be broken un
less they can discuss their interests an d their
problem s w ith someone tolerant of them and
sym pathetic. So arrogating are the requests
of the members of a family a t times th a t they
cause their sons and daughters, or brothers
and sisters as the case m ay be, to cease their
pursuits. In fact, these unfortun ate persons
a t times believe th a t their inclinations m ay be
w rong because of so much family opposi
tion to them. W h e n they are assured b y one
th a t is sym pathetic th a t they have a rig h t to
their pursuits so long as they are construcive and not m aterially affecting others, they
become rejuvenated in spirit, the flame of in
terest in life is rekindled.
It is for these reasons th a t m any persons
consult me personally, and other officers of
A M O R C , on the personal affairs of their
lives and their conceptions and ideals. Some
of their ideals and personal convictions they
m ay never have discussed w ith members of
their family because of an anticipated unsym
pathetic response and their desire to avoid a
family logomachy.
O n e of the points of family dissension is
not infrequently religion or religious rites.
O n e member of the family m ay be an ortho
dox creedist, an ard en t supporter of the
church and its rites, w hich in itself is proper.
E ach individual has a rig h t to gravitate to
those religious conceptions w hich it is pos
sible for him to accept, in accordance w ith
the G od of his h ea rt. It is entirely im
proper, how ever, w hen such a person seeks
to impose his views upon another w hose con
sciousness can em brace a higher, or at least
a different, understanding of the natu re of
G od, imm ortality, life and death, and other
philosophical an d religious states of hum an
existence and the afterlife. T h e more pro
gressive member of the family m ay be compeljed to further his spiritual studies and in
vestigations secretly. H e m ay have taken the
bold step of breaking his affiliations w ith the
family religion, not criticizing it, ju st not


practicing the creed, because inw ardly he

cannot accept it.
Such a person m ay also sincerely w ish th at
upon his final transition he receive a certain
funeral ceremony, that is, th a t such rites be
perform ed for him as are com m ensurate w ith
those views he h ad while living. T h e re is
h ard ly a man w ho is such a hypocrite th a t to
himself he will profess an interest in certain
doctrines an d beliefs, and a t the sam e time
not care w hether the disposal of his b ody is
consistent w ith w h at he professes to believe.
If during his life he has no philosophy, no
concepts concerning birth an d death an d im
m ortality, an d his physical an d spiritual rela
tionship to G od, then it can be understood
th a t he w ould n ot care about the rite of the
final initiation or death. On th e other hand,
if w hen w e live these things mean som ething
to us, w e do not w an t even our cast-off bodies
to become a p art of any practice th a t w ould
be opposed to those ideals w hich w e cherish.
U nfortunately, though such persons hope
an d inw ardly desire th at their w ishes and
ideals be fulfilled an d realized, they do n o th
ing about them except w ish. In the personal
conferences to w hich I have referred above,
individuals have told me w h at they w ish for
w hen they pass through transition, as a fun
eral service. T h e y have stated th a t their
mystical concepts prohibit them from having
their bodies interred, th a t is, buried in a cof
fin in the ground to disintegrate slowly, o r to
have an y attem pts m ade to preserve them in
definitely b y embalming processes. T h e y have
related th a t they are in agreem ent w ith the
Rosicrucian funeral ritual w hich requires
cremation, so th a t the ashes m ay be returned
to the original elements of m atter from
w hence they came, in as sh o rt a time as pos
sible. T h ey have further stated th a t they
realize th at the soul becomes sep arated from
the body a t death, and th a t an y attem pt to
preserve the b ody thereafter is co n trary to
Cosmic law. T h e y have also m ade plain th at
they have far less com punction about cre
m ating the form er temple of th e soul, nam ely,
the body, an d perm itting it to free its ele
m ents quickly, th an to let it decompose in a
coffin in a grave.
It is adm itted th a t this is a controversial
religious and m ystical subject. T h e problem
here is not w h eth er one is rig h tth a t is, cre
mation or burial and the other w rong;


rather, th a t it is right for the individual to

have his body disposed of after death in
a m anner consistent w ith his beliefs and in
accordance w ith his form erly expressed de
sires. I have asked such individuals if they
h ad m ade a will. Sometimes they smile and
say, I am not an affluent person. I have no
great properties. W h y should I make a will?"
Such persons labor under the mistaken im
pression th at the making of a will implies a
kind of conceit th a t one is an im portant per
sonage, or w ealthy.
T h e extent of your properties is not the
m atter a t issue. Y ou m ay not have more than
one hundred dollars' w orth of possessions,
yet you do w an t them given to those you
love, honor, and respect. Y ou w an t those
properties committed to others after your
death, as you w ould do w ith them yourself
if you w ere giving them aw ay before your
death. If you have books th a t are rare, for
example, and w hich you treasure, you w ould
not w an t them to come into the possession of
one w ho had such a paucity of interest in
literature th at the volumes w ould be buried
beneath a pile of discarded articles in a gar
ret or basem ent. T h ere is no w ay you can
have any assurance th at such will not be
done unless you leave a will.
E ven if you have no possessions to leave
as an inheritance, real or personal, unless you
arrange to have your w ishes regarding your
funeral rites respected, such a ceremony may
be conducted as will be com pletely opposed
to w hat you now wish. If you have no con
cern about your funeral rites, w hat they sym
bolize or represent, then do not profess now
to show any interest in m ysticism , and kin
dred subjects.
A friend of mine, a member of A M O R C ,
w ho h ad only one relative w ith whom he w as
in close association, considered the Rosicru
cian funeral rite an elevating and appropriate
close to a cycle of hum an life. H e likewise
thought crem ation the most sanitary and ap
propriate w ay to dispose of one's earthly re
mains. H e often said, at a time w hen there
w as no reason to expect his imm ediate de
mise, th at that w as w hat he w anted an d pre
ferred w hen he passed through transition.
O n several occasions I advised him to make
a will and to nam e an executor, setting forth
his wishes in w riting. H e assured me th at he
would. W h e n he finally passed through

Page 71

transition, no will could be located. A p p ar

ently he had overlooked preparing one.
T h en there developed an em barrassing
situation. T h is close relative, w ith whom he
h ad no bond of intellectual or spiritual inter
ests, insisted th a t a funeral service of an or
thodox religious sect (of w hich this relative
w as a member) be perform ed. T h is sect op
posed cremation. M y friend w as not in sym
path y w ith the religious doctrines of this
sect, and furtherm ore, w as not a member of
it. In life he w ould have vigorously protested
the imposing of its rites upon him, because
inw ardly, spiritually, he could not accept
them. T o have this ceremony perform ed after
his transition undoubtedly w ould have pleas
ed the relative, b u t on the other hand, it
w ould have been offensive to the memory of
w h at my friend believed and desired. It w as
only w ith the greatest persuasion th a t we fin
ally had this relative concede th a t my friend
receive a Rosicrucian funeral ceremony, that
which he had alw ays w anted. A will nam ing
an executor to carry out his w ishes w ould
have avoided controversy an d an extrem ely
em barrassing situation.
Just recently, still another example of
this neglect in preparing a will w as force
fully called to my attention. A member of
A M O R C for years, in the high degrees, who
resided in a nearb y w estern state, h ad beeh
in correspondence w ith me. H e h ad been in
poor health for quite some time, and he w ish
ed to visit Rosicrucian P ark, w hich he had
never done, speak to the various officers, and
take a series of treatm ents at the Rose-Croix
Sanitarium . W e adm onished him th at the
journey to San Jose might be som ew hat
arduous for a man of his age, as he w as in
his late 80's. H e w as a professor at a uni
versity in his state.
N evertheless he came here, accom panied
by another good F rater, a neighbor, and I
enjoyed talking to him. T h o u g h he w as aged
in years, he w as very brilliant of mind, very
alert, and very sincere. H is entire family,
even his wife, w ere ardent supporters of a
religious sect, w hich religious sect in itself is
more liberal than m any others. N o one in his
family w as a Rosicrucian except himself, and
they w ere very unsym pathetic tow ard his
Rosicrucian beliefs. H e w as extrem ely happy
at arriving at the mecca of his interests, be
ing escorted throughout the buildings and

Page 72

grounds, and meeting the various personali

ties who form erly had been mere names to
him. H e w as adm itted into the Rose-Croix
Sanitarium for treatm ent, and cautioned that
he should not exercise and not w alk about
A most regrettable incident occurred. O n
a rather w arm day he did w alk about, and he
w as stricken and passed through transition
w hile in San Jose. H is good friend, w ith the
collaboration of the officers of A M O R C , a r
ranged for the body to be sent to an under
taker, and then the friend communicated w ith
the family, w ho immediately ordered the for
w arding of the body to his home for services
there; otherw ise, the Rosicrucian funeral
service w ould have been held here at Rosi
crucian P ark for him.
A bout ten days later, after the services had
been perform ed in the other state, his friend,
the member w ho had accom panied him here,
sent us a letter w ith a num ber of new spaper
clippings attached, showing th at disregard
ing his ideals, w hich had not been expressed
in a will, a funeral service had been held for
him under the rites of the religious sect to
w hich his w ife and the other members of his
family belonged. T hough he w as eulogized
by his friends, associates and fellow profes
sors of the university who spoke of his ch ar
acter, yet not one m entioned his prim ary in
terest and love for years, w hich h ad been
Rosicrucianism. N o t even one mentioned
w here he had passed through transition, w hy
he had been in San Jose, or his connection
w ith his beloved O rder.
T h e reason for all this: religious prejudice.
T h e members of the family took advantage
of the situation, and insisted upon exercising
their will and their wishes, w ithout respect
for the ideals of the departed. If this F ra ter
had h ad a will, and h ad nam ed an executor
w hose m oral and legal duty it w ould be to
carry out the w ishes of the deceased, he
w ould have had the Rosicrucian ceremony
em bracing those principles w ith w hich he w as
in accord.
So I say to each of you, if you have not
m ade a will, prepare to have one m ade now ,
regardless of w hether you have considerable
properties or none. If you w ish a Rosicrucian
funeral service, or if you w ish crem ation, an d
further, if you desire th at the ashes of your
earthly rem ains be sent to Rosicrucian P ark


and interred in our beautiful grounds here

beneath a rosebush or plant or some other
symbol of life an d growing things, so express
it in your will.
T h e preparation of a will is not a costly
thing. A n y atto rn ey will help you draw it up
for just a few dollars. O r, you m ay study the
S ta tu te o f W ills in your own state an d pre
pare your own will w ithout consulting an a t
torney, which will be just as legal if you
carefully follow the requirem ents of law.
A M O R C can provide you w ith a general
d raft if you w ish a form show ing how a
will should be prep ared by ju st requesting
it and sending 6c in postage for its mailing.
-X .

D uality and the Cosmic Scheme

F requently there is repeated in the mono
graphs, an d in these pages, the im portance of
man understanding the duality of his present
form of existence. D uality has even been re
ferred to as a Rosicrucian doctrine or funda
m ental principle of belief. I w an t to stress at
this time a psychological fact th a t Rosicru
cianism is prim arily based upon a monistic
conception of the universe; th a t is, a concep
tion of oneness. Y ou w ho have studied in the
fields of formal philosophy have read of the
controversies as to the natu re of reality, the
m ind-body problem, how the mind and body
w ork upon each other and the problem of
w hat constitutes true know ledge an d experi
ence. In Rosicrucian philosophy w e can
bring back all these argum ents to the one
central principle th a t there is an underlying
single force in the universe.
I would like to have every Rosicrucian
visualize th a t there is a central source from
w hich all things come. N am e it w hatever you
choose; G od, N atu re, the A bsolute, U ltim ate
or Suprem e Being, b u t from th a t particular
point comes everything th a t is. Everything
th at comes from th a t source is w h at we term
N ous. N ous is all inclusive in th at it consti
tutes th at m anifestation of the C reator. It is
identical w ith the cosmic scheme.
I would like to distinguish betw een G od
and the cosmic. Some do not and it is not
necessary tth a t you do, but I consider G od as
the prime M over, as the fundam ental Force,
as the C reator, an d like all other hum an be
ings, I personalize th a t G od. W ith all the


argum ents you can give against the personal

ization of a deity, you yourself are the last
person you can convince th at G od cannot be
personalized. M an can only consider a force
above him in term s of his ow n experience.
G od has put into effect in the U niverse cer
tain laws and principles which are operating
tow ard an end th a t he designed to be accom
plished. W e cannot view w hat th at end is at
the present time. H ow is H e going to bring
about th a t end? H e is going to set into force
the operation of certain law s th a t will all
w ork tow ard th a t end. It is those laws that,
from a technical standpoint, w e call cosmic.
v T h e cosmic is the operation of the laws, or
w e m ight say it is their existence. H ow does
th at cosmic m anifest on earth? T h e trouble
w ith the understanding of N ous is our tend
ency to limit any dfinition. W e think of a
four-letter w ord and we unconsciously in our
mind begin to limit w hat it can possibly
mean. T his desk, myself, you, the light in
this room, the sound, everything is in N ous.
W e m ight say N ous is the creative force of
the universe, it is one, it is a single thing
m anifesting to cause the w hole universe to
exist. W e are only aw are of the physical
phases of it th at our physical perceptive ap
paratus can perceive. T h ere again from the
hum an standpoint w e divide N ous into the
two polarities, and there is w here w e have
our law of duality. Remember, the law of
duality operates only on a physical plane.
It absolutely does not exist outside of the
perception of man. It is a m an-conceived
idea. N ous is one.
T o elaborate upon that point, let us first
look at it from our viewpoint and then try to
separate ourselves from that viewpoint. H ere
on the earth we divide all the m anifestations
of N ous into two categories. H ow do w e de
termine these categories? By w h at w e learn
to perceive objectively and w hat w e do not
objectively perceive. I have tried for years to
think of a good analogy for this fact. T h e
nearest I can arrive to it m ight be this: You
who live in the M iddle W e s t or w ho have
traveled from the M iddle W e s t know the
long freight trains th at are draw n across the
plains. Y ou see such a train from a distance.
W h a t if someone would make a mask for
your eyes that m ade it possible, if you looked
at the freight train, to see only one car. Y our
vision w ould be so limited th at only the w idth

Page 73

of one car w ould pass, and it w ould w ork

like a moving picture projector in such a w ay
th at it w ould shut off the perception betw een
the cars. W o u ld you ever conceive through
this visual perception the idea of a complete
train? R egardless of w hether th a t train had
five cars or five thousand, all you w ould per
ceive w ould be oneNcar. T h e only conscious
ness you w ould have of the passage of a unit
of cars w ould be your perception of time that
took place w hile this ap p aratu s moved in
front of your eyes. W h a t limited w h at you
saw? T h e physical apparatus w hich w as set
up in front of your face limited it. If you
threw aw ay th a t contraption you w ould see
the w hole train.
V isualize the w avy line representing N ous
and the m anifestation of everything in the
universe. Y ou will observe th a t N ous, but
instead of ju st one, you find you have five
channels, seeing, hearing, feeling, tasting and
smelling. Into those categories fall w h at you
perceive of th a t N ous. In other w ords, it is
just like the individual cars of a train. You
see those vibrations th at fit your physical ap
paratus. If th at physical apparatus could be
throw n aw ay, all the vibrations of the uni
verse, all th at is w ould be app aren t to you.
You would u n d erstan d the whole. If th at
could be done, w ould there be a state of dual
ity in the universe? W h a t is duality based
upon then? T h e conception of duality is
based upon calling those things physical, ma
terial or phenom enalor w hatever term you
w ant to use th a t fall w ithin the range or
category of our objective senses; b ut w hy is
a category th at falls in that range any differ
ent than th at w hich does not? W h a t is the
difference betw een perceiving the one box car
of the train due to the limitations of the con
traption th at w ould fit over your face and
perceiving the w hole train? W h a t I am try
ing to present is the perception th a t we must
realize the w hole universe is governed by
these cosmic laws. T h ese vibrations of N ous
th at are put into effect to cause these condi
tions to come to a definite end are all one
and the same thing.
If our consciousness expands to the point
w here we can take in a broader scope of all
that is, we will receive a more complete pic
ture. How ever, th a t must be gradual. In fact,
it is a p art of grow th. W h e th e r w e grow to
the point w here w e ever know the w hols is


Page 74

not as im portant at the moment as the fact

th a t w e have not grown enough, th at w e can
gain m ore.A.

Some Current Activities

From time to time, through the pages of
this Forum , w e have the opportunity of in
forming our members of various activities
taking place or being planned. It is quite n a t
ural th a t a considerable p art of our time is
dedicated to m atters pertaining to this coun
try 's w ar effort. W ith a large num ber of our
members already in m ilitary service, and a
much larger num ber engaged directly or in
directly by concerns or organizations having
to do w ith w ar production, it is natural that
w e should be vitally interested in the w elfare
of these individuals who constitute w hat will
be a part of this organization's membership.
W e feel th a t one of our first obligations is
to the men in m ilitary service. W e all are
aw are th at the change from civilian life to
one of the branches in m ilitary service is a
radical change, and it is im portant th at the
individual be helped by assisting th at individ
ual in m aintaining, as much as possible, some
of the advantages and privileges of civilian
life. M em bership in this organization is one
of those privileges, and through special a r
ticles previously appearing in this Forum and
in the Rosicrucian D igest." which have been
m im eographed, w e are able to advise our
members as soon as they become aw are of
immediate induction into m ilitary service how
best we can assist them to maintain their
membership. Furtherm ore, through the kind
contributions of m any members it has been
possible for us to assure members in m ilitary
service th at they need have no fear of their
membership privileges being suspended due
to inability to meet their dues. T herefore,
w hen members in military service inform us
of not being able to contribute their entire
dues, w e are very liberal w ith arrangem ents
which make it possible for them to continue
their membership w ithout interruption. N a t
urally, these individuals m ust sacrifice some
of the membership activities due to the re
strictions of m ilitary life, but the response of
hundreds of members for the benefit they find
in continuing their membership is most g rati
fying to us and repays the organization and
the assisting members many times for making
these arrangem ents possible.

All members are familiar w ith the help th at

is being given to members in countries w here
rem ittances are difficult. T h ro u g h the patron
plan, which so m any members are supporting
each month, w e are now in a position to assist
these individuals to carry on their affiliation.
Some time ago, in fact, one section of one of
our allied countries w as unable to make any
rem ittances w hatsoever, and it has been most
satisfying for us recently to be able to inform
these members, some of whom have not re
ceived m onographs for over a year, th at they
now can resum e their affiliation w hether or
not the making of rem ittances has been sim
plified. It is explained to them th at this not a
charitable act b ut merely an act upon the p art
of the organization made possible by the p a t
ron contributions of our members in this
country w ith the feeling th at should the posi
tion be reversed, w e know they w ould do the
In these times while mail is irregular, one
w ay in w hich you and every member of the
organization can cooperate w ith us is by be
ing patient w hen there are delays in the mail.
M ail must take second place to the instru
ments of w ar, insofar as the transportation
facilities of this country are concerned. T h ere
fore, mail sometimes reaches us as much as a
day or two later, or even more, than it form er
ly did. T his ad d s complications th at require
th at we handle this mail as prom ptly as pos
sible here and forw ard proper answ ers back
to the members. B ut w ith our m any addition
al problems there are sometimes delays at
any point from the time a communication
leaves you until one again arrives at your
address. W e ask your cooperation and con
sideration in these delays, know ing th at some
of our time an d effort is being devoted to the
consideration of others w ho are also asking
for special consideration under these present
Some members ask w h at their attitude
should be tow ards extending the organization
at this time. O u r Extension D epartm ent is as
active as it ever w as. T h o u san d s of people
are in a position to avail themselves of the
opportunity for self-im provem ent and, in fact
are seeking the inspiration and instruction
th a t membership in this organization will
bring them. It is proving to be a firm founda
tion for those faced by problem s and bereave
ments brought about by the present condi


tions. T herefore, regardless of how busy you

may be, do not forget th at it takes only a few
minutes to have the proper literature w ith you
and to speak an encouraging w ord to help
someone to benefit from this organizations

T rue Initiation
M an y individuals realize th at w hen a true
initiation takes place the initiation is more
m ental than physical; nevertheless, for most
hum an beings, the physical steps w hich go
with the initiatory process are quite im
portant. T h ey serve to provide the back
ground or to contribute to the environm ent
which is conducive to initiation. If on the oc
casion of initiation we w ere all able to enter
a great C athedral or a tem ple of this o rg an i
zation, we w ould usually find th at there al
ready existed those vibrations which w ere
conducive to the purpose of the initiation
ceremony. It would, no doubt, be easier for
us to gain the full meaning of initiation under
such circum stances. T h e mistaken idea in the
minds of m any individuals is th at such an en
vironm ent is absolutely essential to initiation.
In other w ords, it is a hum an trait to po st
pone initiation until those times w hen such
an ideal setting will be available. I have
heard members of this organization state th a t
they will have their first initiation w hen the
opportunity perm its them to visit a city w here
a temple exists. It can not be denied th a t all
members of this organization should be desirious of participating in a tem ple initiation,
but postponing the experience of initiation
until that condition is possible is merely d eny
ing themselves a more complete u n d erstan d
ing of the principles to which they are apply
ing themselves in the study of the Rosicru
cian teachings.
It has been repeated in these pages, and in
all Rosicrucian w ritings, th at the intellectual
com prehension of the Rosicrucian teachings
is possible to anyone w ho can read the E n g
lish language intelligentlyor any other lan
guage in w hich they are prepared. A high
school student, if he applied himself to our
lessons, could probably gain a reasonably
good intellectual understanding. But the main
purpose of the Rosicrucian philosophy is n ot
to present an intellectual com prehension of
any subject m aterial. W^here it does, in cases

Page 75

of the instructive natu re of certain lectures

and in the w ork of the Rose-Croix U niver
sity, the purpose is secondary to the real p u r
pose------th at o f making experience possible
upon the p art of each individual. You can
borrow the intellectual attainm ents of another
in fact, th a t is w h at w e are doing, to a cer
tain extent, w hen w e read a textbook or any
factual m aterialbut you cannot borrow the
emotional experience of another. You may
feel glad or sad w hen someone w ho is close
to you is experiencing the same emotion, but
your emotion will not be theirs, regardless of
how close th e event contributing to this re
sponse m ay be to each of you. In other
words, the true deep-seated emotional reac
tions of each of us are something that is
strictly our private property, and w e know
that it is through the experiencing of the
emotional factors involved w ith every experi
ence th at w e really make up our own charac
ter and contribute to our personality.
W h a t Rosicrucianism as a philosophy is
most desirous of doing is bringing about an
understanding of life and the Cosmic forces
through the personal experiencing of these
conditions as related to the individual. Ini
tiation is no more or less than a term given
to all of this experience on the p art of the in
dividual. T herefore, to experience initiation
directly, purpose, sincerity an d desire for
self-im provement an d understanding are pri
marily the forces th at bring about a success
ful conclusion.
I referred earlier in these comments to the
fact that w e as individuals excuse the present
circumstances as n o t conducive to initiation.
T h ere have been a few individuals who have
immediately forsaken their membership due
to present w orld-w ide conditions, economic
uncertainty, or the imminent possibility of
military service. T hese individuals lacked the
very experience to which I have referred. O n
the other hand, as has been pointed out in
various articles and announcem ents in the
Rosicrucian D igest," hundreds of our mem
bers under various circum stances have main
tained their affiliation and viewpoint. A still
more outstanding example of this point of
view has come to my attention in the case of
a man serving in the A rm y w ho has affiliated
w ith the organization since being in military
service. A fter the six introductory lessons to
the N eophyte G rades he, in due time, re

Page 76


ceived the first initiation. T h e report which

he sent on his initiation is to me an ou tstan d
ing example of success in initiation an d in the
true experiencing of the ideals for w hich it
stands. H is experiences are stated as follows:
D ue to conditions beyond my control, I w as
unable to actually do the initiation but I pic
tured it like I w ould like to do it in my im ag
ination. It w as very beautiful and as real as
if I actually did it. I am out here in the desert
some miles from . W e live in pup
tents, two to a tent, the only large ten t is the
kitchen. T h e nights are blacked o u t and w e
are not even allow ed to smoke. Show ers are
som ething w e fondly remember; w e are in
groups of men at all times and very seldom
alone. I read this initiation alone in the eve
ning, just as the sun w as going down, color
ing the desert w ith vivid hues of red and blue
and w hite. I couldn't perform the initiation
as required, still, I had as inspiring a back
ground as one could ask. W h e n I return to
civilization, I am going to go ahead and p er
form the procedure as outlined in your
C ertainly this should be a lesson for all of
us w ho m ay be w orking under conditions o r
dinarily considered to be not conducive to
initiation, yet far better than w ere the condi
tions w hich this F ra ter faced. I believe th at
this man has gained a true know ledge of cer
tain fundam ental Cosmic laws, and if he will
continue this viewpoint he will contribute in
m any w ays to th e w elfare of hum anity all his
life. H e will not have to w ait until m ilitary
service is complete; he is not the type of in
dividual w ho w aits. H e does w h at is to be
done; in other w ords, he strives to un d er
stand and use the forces of his environm ent
rather than perm itting himself to function at
their m ercy.A

Ancient Healing M ethods

H ow old is the Rosicrucian system of heal
ing? T h e age of a method or process may
lend little to its efficaciousness. W h e th e r
a m ethod accomplishes w h at it purports is
really the im portant factor. T h ere are m any
things of w hich age is the essence, b ut most
certainly the treatm ent of disease is not one
of them. A rem arkable principle of treatm ent,
employing heretofore unknow n or untried
laws of nature which produce seeming mir

acles, m ight be, relatively, an overnight dis

covery. C ertainly, therefore, no intelligent
man or wom an would banish such a system
or refuse to resort to it because it w as new or
T h e fact remains, however, th a t actually
the fundam ental principles of Rosicrucian
healingin a broad sense, its techniqueare
thousands o f years old. T h e m ethod of treat
m ent as presented in these m onographs is an
evolved process, the result of scientific re
search w ithin the confines of our O rder.
T hough this process is quite old, by no means
is it as ancient as the principles which it
T h ese fundam ental principles of healing,
namely, the draw ing to ourselves of the life
essence, the divine force of life, or as we
say, the positive polarity o f N ous for the
healing of self an d others, w ere in use as far
back as the M iddle Kingdom of ancient
E gypt. T h e M iddle Kingdom, or F eudal A ge
of E gypt, began about 2000 B. C.
Insofar as the masses of people a t th a t time
w ere concerned, the tru e know ledge of the
w orkings of n atu re w as dissem inated to them
as an adm ixture of religious and magical
rites. It suffices to say th a t know ledge as
such could only be taught to a com parative
few. T h a t few consisted of those w ho w ere
prepared for the reception of know ledge, in
tellectually an d by the aw akening of self. It
w as these few thousand w ho com posed the
ancient m ystery schools. In these m ystery
schools, healing w as a highly developed art.
Considerable know ledge of the hum an anato
my, the function of the heart, the nervous
system, and the brain, o r w h at is known as
physiology, w as actually reduced to writing
on papyrus scrolls, some of w hich today are
in the possession of museums throughout the
T h e P harao h or E gyptian king w as tradi
tionally held by his subjects to have great
healing pow ers. It w as thought th at he
derived these from the god O siris. O siris
w as the god representing Ra, the creative
force of the universe. P harao h s or kings were
believed to be divinely appointed, and thus,
it follows th a t they w ere thought to possess
divine virtues and powers. T h e P haraoh, be
ing mostly busily occupied w ith m atters of
state, and frequently participating in w ars of
conquest or defense, had little time to super


vise the healing of his peoples. Consequently,

such duties w ere left for his deputies to per
form, the high priests, or as they w ere
know n, the K heri-H ebs.
T h e treatm ents w ere given stricken people
in the magnificent temples which w ere used
periodically as great clinics. B ut first, accord
ing to the records left by the E gyptians them
selves, a priest m ust receive from the god
the m easure of the divine life-essence w ithout
w hich he could not perform his duties satis
factorily in the tem ple." T h u s these KheriH ebs, preceding the days w hen they m ust
treat for disease on behalf of the P haraoh,
w ould silently a t night enter the great tem
ples w here statues representing the deities
w ere lined against the massive inscribed
w alls, in an impressive array. T h ere, in the
heavy silence of a desert night, they would
go through certain m ystical exercises and
offer certain prayers. T hen, w ith the images
representingn the great god forces in the uni
verse tow ering above 'them, each w ould turn
his back to the god w h3 straigh tw ay began
to make magical passes dow n it from the
nape of the neck to the lower vertebrae. By
these passes the magical life-essence sa-ankh
of the god w as transferred to th e b o dy" of
the K heri-H eb. A fter such a ceremony, the
king or the K heri-H eb can now perform ef
fectively all the ceremonies which are con
nected w ith the giving of life," or healing, in
other w ords.
T his m ethod of healing or effecting cures
w as also know n as substitution." In other
w ords, loaning of the healing forces from
his (the gods) soul energy (the s a )" to
others. T h e healing pow er w as applied to the
body of the patient by bestow ing upon it
(by the nape of the neck) its protective fluid
at four intervals." T o summarize, a m ethod
of revitalizing themselves w as used by the
K heri-H ebs and the great teachers o f the
m ystery schools. T h ey understood th at this
energy of a divine nature, this sa ankh or
life-essence, w hich they received, could be
applied to the nape of the neck and dow n the
vertebrae of the patient, producing rem ark
able salutary results. T h ey further u nder
stood th at they w ere not really doing the
curing, that they w ere but substitutes" for
this energy which entered their beings and
which they transm itted to others.

Page 77

N ow let us presum e, if w e w ant, th at it

w as mere superstition and supposition on
their p a rt th at a life energy w hich they could
draw upon existed in the universe. It must
be adm itted, how ever, th at their associating
of the vertebrae w ith nerve energy and with
the creative forces of life, now scientifically
established as fact, w as no mere conjecture
or coincidence. F urther, the sim ilarity of
these ancient p racticeseven though perhaps
not as highly developed as our Rosicrucian
technique to our present Rosicrucian method
cannot be considered merely a coincidence.
In a future issue of one of our Sixth D e
gree m onographs, w e are reproducing an il
lustration th at appears on an ancient E g y p
tian stele (inscribed stone) w hich shows the
god A m en-R a applying his hand in passes
over the back of a king w ho kneels before
him. In other w ords, it is an illustration
thousands of years old, show ing the applica
tion of the life fo rce> the conveying of the
healing energy to the nervous system in the
region of the vertebrae. You w ho are inter
ested in ancient history, and who would like
to confirm these historical quotations, can re
fer to Sir E. A . W a llis B udges w ork entitled
From Fetish T o G od," page 35, and to
T h e H ealing G ods of A ncient Civilization"
by D r. W a lte r A ddison Jayne. T h ese books,
we believe, are both to be found in the larger
public libraries. N eith er is obtainable from
the Rosicrucian Supply B ureau.X

Can Civilization Be Destroyed?

A good member from the A tlantic Seaboard
of this nation rises to direct a question to this
Forum . She asks: Do you think th a t unless
the peoples o f the earth turn to G od, learn
ing to know an d follow universal Cosmic law
as w e Rosicrucians know it, the existing form
of civilization will vanish?"
T h is is a question often much considered.
T h ere are those w ho argue th a t our civiliza
tion is too well entrenched in point of time to
be obliterated. T h e time factor, so far as our
civilization is concerned, is most inconsequen
tial w hen com pared to the duration of the
other great past civilizations. T h e period of
E g y p ts great culture began in the so-called
feudal age of th at land about 2000 B. C., and
lasted to approxim ately 1000 B. C. A thou
sand years! T h e Babylonian civilization, in

Page 78

eluding the contributing cultures, and reach

ing a climax w ith H am m urapi, also lasted ap
proxim ately one thousand years. T h e G reek
civilization m ay be said to have really begun
w ith Solon, 594 B. C. It lasted from its great
est glory at the time of Pericles, to the last
of the H ellenistic period, about 200 B. C., a
total of nearly four hundred years. If we
think of the rise of Rome beginning w ith its
complete dom ination of the Italian peninsula
by 275 B. C., and its end in effect about two
generations afte r Theodosius, 475 A. D., the
length of th a t civilization then w as about
seven hundred years.
O u r civilization as w e know it, th a t is, the
age of rationalism and the rejuvenation of
culture, began about the late 16th C entury,
during the period of Francis Bacon. Philoso
p hy designates it the beginning of th e mod
ern period of thought. Such great thinkers
as D escartes, Spinoza, Leibnitz, Locke, and
Berkeley, w ere born and expounded their
great concepts nearly all w ithin the same cen
tury, and some w ere even contem poraries.
If, then, w e consider the beginning of our
civilization as occurring afte r the great socalled dark ages or middle centuries, it is less
than 350 years old. T h e far older civiliza
tions fell, so age, in and by itself, could be
no assurance th a t such a decline and fall
could not recur in our times.
A s w e have often had occasion to say be
fore, civilization is a process of refinement.
F irst, a refinement of the external world, a
tem pering of n ature's effects upon us by our
learning how to control them. A true civiliza
tion, however, is more than just a refinement
of environm ent. It is also a refinement of the
n ature of man himself. It consists of the
aw akening of his mental powers, and more
over, developing in him a m astery o f his ow n
elem ental nature. You most certainly will
agree th a t there is a differencea vast one
betw een a civilized man and a man living in
civilization. A truly civilized man is one w ho
is cultured and has acquired th at refinement
of self w hereby he conducts himself w ith due
com port in any surroundings, no m atter how
savage they m ay be. O n the other hand, the
most brutal, degenerate, and vulgar people
can and do thrive in a civilized environm ent.
It m ust be apparent th at an absolute civiliza
tion does not exist until the people of it are


civilized in consciousness, and not merely go

through the external forms.
W e look about us an d w e see the g ran d
iose display of a civilized environm ent. G reat
edifices an d industries, fast transportation
an d communication, the conquest of disease
these seem th e monuments of a civilized
people. C oncom itantly, how ever, the people
of this sam e civilization resort to the most
savage conduct, and m urder each other en
masse. H ow can civilized people do this?"
it is asked. T h e fact rem ains th a t the great
m asses o f people are not civilized. T h e y are
b ut tenants in civilization. T h erefo re, until
the individual becomes civilized, n ot just his
environm ent, w e will have recurrences of the
slaughter w e now are experiencing.
A n uncivilized man, in the sense just de
scribed, will continue to use a civilized envir
onment, the sciences an d the arts, as an in
strum ent to further his avarice and his bestial
inclinations. G an g sters and criminals, for ex
ample, use and ta k e adv an tag e of the modern
w eapons and automobiles. A n ape will hurl
a microscope in a rag e just as readily as he
w ould a stone in his n atu ral habitat. M en
w ith strong reasoning pow ers and a m astery
of advanced science have w orked as diligent
ly to further a cruel w ar of aggression as un
educated savages stalking th eir enemy in a
jungle. E ducation, in a general sense, can
give no gu aran tee o f bringing forth a civilized
man. E ducation m ust include the develop
m ent of moral discernm ent and the cultiva
tion of th e higher emotions if it is to succeed
in contributing to true civilization. If it does
not, all it produces is a m entally superior a ni
mal, more capable, through sharpened wits,
of enforcing his b ru tal desires.
Look about you. H ow m any people are
truly civilized or even trying to be? Almost
all of them are participants in the outer bene
fits o f civilization which someone else has
produced. H ow m any o f them are trying to
improve themselves beyond a mere training
which will fu rth er them materially? H ow
m any of them are concerned about self, that
is, the real p a rt o f themselves and their per
sonal conduct, their ethical perform ance in
society? H ow m any are concerned with
w h at effects their acts m ay have upon their
community or the times?
N otw ith stan d in g this rath er melancholy
presentation, our civilization cannot decline


to the point of those of the past. A t the

most, it can be retarded or rem ain com para
tively inert in some respects for a time. F or
the first reason, the m inority of 'truly civilized
people, regardless of the m ultitudes who are
not, are far m ore num erous than they ever
w ere before in history. F urther, know ledge
is so w idely distributed today, th at is, its
sources, books and m anuscripts, and th a t
w hich aw akens the self, such as art, litera
ture, and good music, th at it could never be
com pletely stam ped out or suppressed.
Even in the dark ages, certain secret
sources of know ledge w ere know n to those
w ho aspired to enlightenm ent. T h e y were,
of course, very few and extrem ely difficult of
attainm ent. N ever again could there be such
a paucity of existing know ledge. In past
times, during the eras of darkness after the
fall of civilizations, there w ere hordes of
barbarians w ho would descend and destroy
sources of culture, principally for the lack of
appreciation of it. T hose hordes do not exist
today in the sam e num ber or w ith the same
spirit. A people in m any sections of the w orld
m ay often lack inner refinement, b ut they are
experienced enough to know th a t know ledge
makes possible those material advantages and
com forts w hich they crave. Consequently,
they w ould not seek out and destroy all
sources of know ledge for the reasons of their
own avarice and selfishness. T hus, those who
w ish know ledge for the purpose of spiritual
advancem ent w ould still have their sources.
T hose few individuals in every thousand,
then, w ould and will keep civilization from
declining to th a t abasem ent of the past ages.
A s one philosophical w riter has put it,
there are certain threads of civilization that
have been strengthened in each age, reg ard
less of the periodic ravage of civilization. One
of these is the realization on the p art of the
average man th a t a study of natural pheno
mena, natu re's laws, makes for his greater
com fort, w hether he himself is a student of
them or not. T herefore, the condoning of in
tellectual b readth by the citizen o f each cen
tury, though it m ay not make him as an in
dividual more civilized, prevents man from
ever again approving the destruction of the
w ays and means of learning. H ow ever, until
man becomes civilized, w e must, as humans,

Page 79

continue to retard by our ow n conduct th at

rapid personal evolvement to G od-like beings
of which Rosicrucians know w e are capable.

God and the Beginning

A Soror of the m idw estern section of the
U nited S tates now asks this Forum a ques
tion w hich is quite definitely of pure mefap h ysics. T h ere can be no doubt th a t it con
cerns a priori know ledge, an d first causes,
which are the very content o f true m eta
physics. H er question is: W h a t and w here
w as G od before the beginning?f
It is quite ap p aren t th at this question sup
poses a beginning. W e may presum e th a t the
beginning to w hich the Soror has reference
is of th e entire Cosmos, the w hole universe.
By universe, w e mean not in the astronom ical
sense, ju st our solar universe, b u t all being
everywhere, m aterial and imm aterial. T h e
conception of a beginning of th e universe is
desirable to the minds of m ost men, even
though it is not justified by p u re reasoning.
T his is because hum an experience in the
everyday w orld of reality is continually con
fronted by w hat seems a series of beginnings
and endings. V e ry little seems ubiquitous
to us.
F irst, in our personal actions w e are causative. W e sta rt consciously num erous chains
of action, as, for example, w e will ourselves
to do this or that. W e establish certain
goals o r ideals or finalities for our acts and
thoughts, and these to us constitute ends.
N ature, too, seems causative. A s w e observe
her w orkings w e discover cycles, processes,
seeming beginnings and progressional devel
opments th at app aren tly reach a climax or
end. T h en again the dimensional world, th at
is, m atter w ith its form, adds to the concep
tion of a beginning and an end. M a tte r seems
to begin w here it is perceived, and it appears
to end w here space begins. Furtherm ore, a
definite change betw een one form of m atter
and another establishes the idea of the be
ginning and the end of their sep arate quali
ties, th a t is, their size, color, etc. O u r own
existence very realistically seems to have a
beginning in birth, and an end in death. From
all of this, we are to be excused in tran sfer
ring the conclusions of our finite conscious
ness to the universe as a whole, and to sup

Page 80

pose th a t it, too, has a beginning and an

T h e reason w hy many of us do not ques
tion o u r presum ptions in these m atters is be
cause of the confirmation which they receive
in th e religious literature of all ages. Since
alm ost all of the so-called sacred w orks, such
as the Bible, Koran, G ranath, and A vesta,
through the m ouths of their prophets, pro
claim a beginning for the universe, the aver
age man feels duty bound to observe such an
idea. H e is a t least ordinarily disinclined to
dispute it.
M ost persons who are scientifically in
clined, as well as Rosicrucians, know for ex
ample th a t m atter is indestructible. T h ey
u nderstand th a t the complete disintegration
of any object into even impalpable p arts has
not actually destroyed m atter, b u t reduced it
to those elements which the senses can no
longer discern. T h ey know, therefore, th at
w here on the one hand they m ay say th at
something has come to its end, it is only rela
tively so. T h e y fully understand th a t in m at
ter, beginning and ending as term s should
apply only to the change w hich m atter u n d er
goes. If, then, the phenom enon o f m atter is
ubiquitous, th a t is, w ithout a beginning an d
an ending, certainly the universe as a w hole
m ust be eternal and never had beginning. In
this statem ent we conflict w ith religious cos
mology a n d the story of creation. G od is held
to be the creator of all.
W e will not a t this time enter into a dis
cussion of w hether G od is a personalized be
ing, a mind, or a consciousness. If, however,
G od created all else, then logically G od w as
the first cause, and is eternal; th at is, H e must
have alw ays been, for w here else could the
D ivine Being have been? If th e D ivine Being
could com e into existence from a substance
or pow er, o r H im self have been created, then
G od w ould n o t have been the first cause; in
fact, th a t w hich brought Him into existence
w ould be. G od being eternal, and having no
origin, and being the w hole o f existence, from
w hence then came the things of H is creation?
T o put it simply, w ere the heavens w ith their
m yriad stars, nebulae and w orlds, an d all of
the phenom ena w e perceive here on our
earth, brought forth from a void, as sacred
literature, literally interpreted, w ould have us
believe? G od, as a first cause, w as a plenum.
H e w as the w hole of everything. A void or


a condition of absolute nothing, consequently,

could not exist. Furtherm ore, if a void did
persist, by the fact of its persistence it would
be som ething, w hich w ould mean th at G od
w as not all-pervading. T h ere w ould be G od,
and there w ould be this void.
It is deduced, then, th a t G od m ust have
caused all th in g s to come forth by w h at is
term ed divine an d natural law, from H is own
being. T h e re w as nothing else from w hence
they could come if they had beginning. O n
the other h and, if all things in substance
w ere created b y a G od from H is own nature,
then in fact they w ere not even created, for
they w ere alw ays of Him. It m atters not th at
men an d the earth and other living things for
example, as w e know through the various
sciences, can be proven to have not alw ays
existed as they now are. T h eir essence, the
mind, the law s an d principles by w hich they
have evolved into their present form, have
never had a beginning, for th a t w as and is of
G od. If w e contend th at m atter is not de
stroyed w hen its form disappears, then most
certainly men an d things h ad no beginning,
nor will they have an y end in essence, re
gardless of w h eth er they disappear as w e
now know them.
Som ething cannot come from nothing, for
nothing is a negative illusionary state. N o th
ing is b ut our inability to perceive something.
N othing is n o t an anterior state; it is poster
ior. In other w ords, there cannot be a n o th
ing until th ere is first a som ething. It is a
corollary th a t the universe could not have had
a beginning from nothing. E very effect is of
its cause or causes. If G od w as the first and
moving cause, an d there w as nothing to act
upon H is n atu re or for Him to act upon, then
the universe is b u t the infinite eternal motion
of G o d s ow n nature. It can never have
an end for the sam e reason as it had no
Let us realize th at there are only positive
things in th e universe. E nd, space, darkness,
etc. are only relative. W e use the term nega
tive in science, philosophy, and Rosicrucian
ism to indicate a com parative deficiency or
lack in som ething, in com parison to a more
positive condition. W e as Rosicrucians often
state in our teachings th at a negative state is
one of reception, th a t is, one which is ready
to receive m ore o f th at w hich is positive.
Since the universe as a w hole is being, it is


all th at which is; everything, therefore, has

some degree of positiveness. T his is so even
w hen to our limited consciousness something
seems to have vanished. Let us remember
that the positive things of the universe are
not those w hich change, like snow melting
and coal being reduced to ash. Such are
m ere changes. U nderlying those changeable
forms, inherent in them , is the true positive
nature of the universe, and th at never dimin
ishes and never has an end.X

A nother Forum Experiment

W e are most gratified by the encouraging
response to our introduction of the new
Forum feature, Special Experim ents," w hich
we hope to have continue. It seems from the
correspondence received th a t m any members
had form erly experienced the phenom enon
explained in the experiment, but w ere at a
loss to understand its functioning and m ean
ing. Several w ho had never had the experi
ence, tried the experim ent and w ith success.
T h e results of these experiments, of course,
w ere know n to several of th e officers of the
staff, before they w ere brought to the a tte n
tion of this Forum . How ever, after you have
tried them, and if the greater num ber of you
have success w ith them, they will then later
be released in the m onographs at an appro
priate point in th e degrees for all future mem
bers. So actually you members of this Forum
are participating in research for the O rd er
w hen you fa ith fu lly and conscientiously p er
form these experim ents. W e , therefore, earn
estly request you to inform us of your re
sults. T ry each experim ent not just once, b u t
twice, w ith an interim of three or four days
between, and then send us your frank report.
N ow the experim ent you are to perform
this time is an elaboration upon one in the
monographs. But it is very, very different in
m any respects. T h ere has been and there
still is a considerable controversy w ith regard
to w hether there is a real distinction betw een
m ind and brain. T h ere are some psycholo
gists and physiologists w ho contend th at
brain and mind are organically one, but th a t
they are dual in function. T h ere are other
specialists and schools of thought, prom inent
am ong them being the Rosicrucians, w ho a f
firm th a t they are separate. T h e Rosicrucians
say th a t the brain is not the seat of mind;

Page 81

th at mind, as the infinite intelligence w orking

through man, is situated in every cell of his
being. T h ey point out th at cortical and cere
bral operations, removing nearly all of the
brain, have not diminished those functions a t
tributed solely to mind, as distinguished from
N otw ithstanding, the Rosicrucians do not
attem pt to d etract from the im portance of the
brain as an organ, an d they affirm th a t there
is a trem endous interrelationship between
brain an d mind. E ach, in other w ords, hav
ing its vital sphere, but being integrated for
certain functions. T h ere is no doubt about it
th a t a w hite horse, for analogy, is separate
from a black horse, and yet they, as a team,
m ay accomplish a w ork o f w hich neither of
them is capable separately. T h erefo re, though
the success and prom inence of people in the
w orld, and their ability to m aster their envir
onment, does not entirely depend upon brain,
neverthelessits developm ent the extent of
the neurons in its various are as does play a
prom inent part. T h is fact m ust be taken into
consideration in assisting individuals to find
their place in life.
People cannot b e collectively treated as
equals, physically and m entally. T o do so is
to display an injustice tow ard some. T o quote
D r. R. J. Berry, renow ned P rofessor of A n a
tom y and H istology: T h e im portance of all
of this is th a t w e are now beginning to know,
and to be able to prove, th a t th ere are a num
ber of underdeveloped hum an individuals
who do not possess a num ber of fully devel
oped cortical neurons (brain nerve cells). Y et
w e go on expecting these un fo rtu n ate people
to react to their environm ent in a normal
m anner and delude ourselves th at psycho
analysis can replace nature. Just as bricks
can n o t be m ade w ithout straw , neither can a
brain deficient in cortical neurons give a nor
mal reaction to the environm ent, nor can
suggestion take the place o f neurons."
F o r further example, we as Rosicrucians
say th a t mem ory is more than impulses which
are registered in a certain area o f the brain.
W e refer to the storehouse of memory in the
subjective m ind, in w hich there are deposited
experiences which the soul inherits. In other
w ords, mind has its memory, the experiences
of w hich are released into the objective con
sciousness of our brain at times. Even cer
tain very orthodox m aterialists confirm this

Page 82

w ithout intending to do so, by a substitution

of different phrases and terms. T h e y contend
th a t the neuron has memories w hich it in
herits a t birth, as a factor of heredity. O ur
new ly acquired experiences react w ith this
memory in the storehouses of these neurons,
and they m otivate us into certain courses of
action, which, w ithout them, w e m ight never
T h e cortical areas of the brain are virtual
m atrixes; great masses, in other w ords, of
these neurons. In man all of the cortical
areas o f the low er anim als are retained. In
other w ords, man has all of the areas which
an y animal has, bu t they are separated by
still more areas of cortex. T h ese additional
ones a re term ed association areas. In these
association areas occur m any of those mental
phenom ena, such as judgm ent, ideation, that
is, the forming of ideas, reason, intellect, etc.
It is these m ental functions w hich alter the
action of the hum an from generic to individ
ualistic. In other w ords, it is these higher
m ental processes that make it possible for us
to act as individuals and not display the con
duct of a herd or flock.
T h e capabilities of the human will differ
according to the num ber and mode of con
nection of fully developed neurons within
these association areas. It is estim ated th at
man has three times as m any cortical neurons
(brain nerve cells) as any other animal. Now,
as said, though all hum ans do not alike have
the same number of neurons, an d thus some
will have greater capabilities than others, the
more fully developed and stim ulated are
those w e do have, the greater the possibilities
of getting the utm ost from the pow ers we
have. F or an analogy, a hatchet is not as
effectual a tool as an axe, but the diligent use
of a hatchet m ay accomplish much more than
the perfunctory use of an axe. It is just an
other example of the old tale of the hare and
the tortoise. So it behooves us to accelerate,
to quicken, if you will, these cortical neurons,
and that is the purpose of this experiment.
T h e association areas of the brain are sur
rounded by still other areas, w hich are like
small islands in the brain. T h ese association
areas consist of five layers, each w ith the
same types of granular and pyram idic neu
rons, which m ay be found in o th er neuronic
tissue in the body. T h e small islands to which
w e referred are the sensory areas, o r recep-


toral areas. T h e y receive the impulses of the

sense organs. T h u s, for example, there are
the visuo-sensory area and the audio-sensory
area. A round these sensory areas are the
psychic areas. T h is term, psychic, is not used
in the spiritual sense, but rath er to distinguish
the functions of ithese areas from other more
purely physiological ones. T h e impulses as
from sight, for example, received in the visuosensory area, th a t branch w hich controls the
visual sensations, are tran sferred to the psy
chic areas w here they are classified. T hen
after they are classified in a m anner not th o r
oughly understood as y e tthey are synthe
sized, integrated, or, in other w ords, united
in the association areas to compose the higher
processes of thought.
N ow , let us simplify this rath er technical
1s tT h e sense organs which receive the im
2 n d T h e sensory area in the brain to which
the impulses are directly conveyed.
3 rd T h e p sychic area, so-called, w here the
impressions are classified.
4 th T h e association areas w here the im
pressions are united to compose ideas and
objects o f knowledge.
T h ese association areas are not completely
localized so as to have absolutely no connec
tion w ith each other, but in a general sense
they m ay be said to be local.
- O ften w h at am ounts to genius in an in
dividual is due >to the special development of
the neurons in a particular association area.
In other w ords, in the construction and con
figurations o f the brain, one area in an in
dividual m ay become more sensitive or high
ly organized. It has a greater num ber of de
veloped neurons than another. C onsequent
ly, the uniting of impressions by that area
will be accom plished more readily, and pro
duce greater results than the same area in
another individual. Y ears ago it w as be
lieved th a t individuals w ho displayed a genius
in m athem atics or language, for example,
had generally such a high degree of intelli
gence th at they could be m asterful in an y
thing to w hich they would apply th at intelli
gence. In other w ords, as one physiologist
has said, it w as thought: If a man could
w alk fifty miles to th e north, he could w alk
as far to the south." H ow ever, in almost all
instances it is now recognized th a t genius is


limited to the particular responsive association area. It h as been my experience and

great honor to know one man w ho w as an
apparent exception to this conclusion. T his
individual, w hen focusing his full intellect
upon a problem, regardless of how rem ote it
m ay have been from his form er considera
tions, w ould achieve results am ounting to
genius in alm ost all of his attem pts. T h is man
w as the late Im perator, D r. H . Spencer Lewis.
H ow m any of these association areas are
there? Some authorities contend there are
four. T h e concensus of opinion is th a t there
are three, nam ely, the frontal, or anterior, the
occipital or posterior, and the medial. T h e
posterior area is in the occipital region. P u t
your hand behind your head, feel the hollow
in your neck. T h e top of th a t hollow, a t the
very base of your skull or brain is this poster
ior association area. It is concerned partic
ularly w ith the organization of the experi
ences w hich are formed from th e visual and
auditory sensations you have. It is especially
concerned also w ith the developm ent o f tal
ents, such as draw ing, music, singing, and
so on.
T h e anterior o r frontal association area is
just behind your forehead, and extending
backw ard about tw o inches across the top of
your cranium. T o put it more simply, con
sider an area from just above th e middle of
each eye, up and receding as described. T his
area being in closer connection w ith the body
sense area, th a t is, w ith th a t area w here the
sensations of your body are recorded, it is
especially concerned w ith the organization of
experiences based upon internal sensations.
T hese internal sensations are your bodily
appetites and desires.
N ow , the experim ent which you are to
conduct is to stim ulate and depress th ese as
sociation areas. In other w ords, first you are
to stim ulate the functioning of the neurons in
one of these association areas. You m ay have
some talent, such as singing, being able to
d raw o r ipaint, the playing of an instrum ent,
and then again you may only have a love of
these. You will, however, try to quicken such
capabilities as you have, or a t least arouse
them, b y this experiment. T o do this, you will
apply the positive polarity of the N ous ener
gy, th a t flows dow n the radial nerves of your
right arm, and w hich radiates from the thumb
and first two fingers of the right hand.

Page 83

Let us suppose you have the talent to draw

or paint, o r at least a very strong desire to
do so. Some evening w hen you can have
quiet, place a draw ing paper or sketch pad,
or canvas an d paints, w hatever you use or
wish to use, in or n ear your sanctum , so long
as they are accessible. You m ay prepare your
sanctum in the usual m anner, w ith the
candles an d the incense burning, or use w h at
ever accessories are custom ary for your san c
tum period. N ext, step to a w indow or door
and take several long, deep inhalations of
air, and then slow ly exhale after each. T h en
return to your sanctum and seat yourself
com fortably. Close your eyes, if you wish,
an d take ano th er long, deep b reath and hold
it just as long as convenient. W h ile doing
this, place the thum b an d first tw o fingers of
your right h an d firmly up in the hollow of the
back of your neck, against the base of the
skull, which, as w e have said, is the occipital
region, the posterior association area. Slowly
exhale, as you continue to press your fingers
of your right han d against the neck and skull.
Y our pressure m ust be firm b u t not painful.
R epeat this three times, th at is, the inhalation
and exhalation of the breath, w hile holding
your fingers constantly in the position de
scribed. W h e n you have finished, remain
seated for a minute. D o n ot move about.
You will first experience a coolness about
your head, accom panied by a m ental clarity.
You will seem to be very much m entally alert,
even if you w ere formerly tired o r drowsy.
N ow, try to exercise your talent, draw or
paint a definite object w hich you had in mind,
or try, if you are musically inclined, to play
an ordinarily difficult number or composition.
If you are inclined tow ard poetry or prose,
sta rt w riting imm ediately after the exercise.
Y ou should first have in mind, before you
even begin the exercise, w h at you w ish to
w rite about.
A nd now for the other exercise. Let us
presum e th a t you have a certain bodily appe
tite or desire, w hich you wish to control and
which ordinarily you struggle w ith from time
to time. W h e n you feel this tem ptation com
ing on do not ju st try to will yourself to op
pose it o r to control it. Go some place w here
you can be alone for a few minutes, if your
sanctum is not convenient. A gain take fresh
air into your lu n g s inhale an d exhale sev
eral times, then be seated. Place the thumb

Page 84


and first two fingers of the left hand against

the center of your forehead. It is from the
radial nerves of these left fingers that the
negative energy from the sym pathetic nervous system radiates. T h e tips of these left
fingers should be pressed about an inch above
the root of the nose, just above an im aginary
line draw n betw een the two eyes. W h ile the
tips of the left fingers are held thus, exhale.
E m p ty your lungs of air, that is, as much as
possible, an d keep them th at w ay as long as
you can before breathing again. T h is is the
reverse process of the former exercise. T h e
negative vibrations of the energy of the sym
pathetic nervous system, especially after you
have dispelled the air from your lungs, will
depress the activity of the neurons in the an
terior association area, w hich have to do w ith
experiences related to the appetites and bodi
ly desires. Y ou will find after three or four
minutes of this exercise th a t you have gained
control of yourself.
N ow try these two exercises an d let us
have your rep o rt.X

T he Problems of Life
A nd now let us spend a few minutes in
discussing the daily material problem s of the
average member of society. W e need not be
rem inded th a t such problems are ever present
and upperm ost in ones consciousness. T h is
is particularly true during these days of
w orld strife and intrigue.
T h e point w e w ish to comment upon this
m orning is the extent to w hich w e should
perm it these problems to enslave us mentally.
W e must adm it that we are frequently face
to face w ith a problem which, a t the moment,
seems insurm ountable. O ften the task a p
pears of such dimension th a t w e are aw ed by
its possibilities. W e can think of nothing b ut
the direst consequences, the greatest of grief,
resulting from it. Y et there is h ard ly one who
has not come to realize th at the greatest harm
from such a problem w as the loss of sleep
and m ental w orry which w as experienced
during the time.
P erhaps the only problem that has the least
bit o f perm anency is th at of chronic illness
w hich brings w ith it constant physical pain.
E ven this, how ever, is transitory in th a t there
is progression and retrogression. E ith er the

condition gets considerably w orse or definite

ly better.
N ow this is tru e of all m aterial problems,
and is a fundam ental law in the m aterial
w orld; th a t is, nothing m aterial is fixed, but
all is under constant change. Hence, w e say
in our m onographs th a t m atter is unreal.
T his statem ent applies equally to material
problems. T h e y are unreal in th a t they have
no perm anent existence.
W e are all fam iliar w ith the old proverb,
T im e heals all w ounds. T h is simply means
th at w ith the passing of time, conditions so
change an d a d ju st themselves, th at troubles
and difficulties of the past are forgotten and
no longer interfere w ith our m aterial activi
ties, physical or mental.
W e have often said, M an is m aster of his
own destiny, he brings into his life by his
own actions all th at is good for him or all
th at causes him w orry and grief w ith the n at
ural exception of illness an d transition of a
loved one.
Let us look a t a very common and natural
experience in the life of an average person.
W e will say th a t this man, in our hypotheti
cal case, has a fair position w hich pays him a
m oderate salary. A t the time his expenses
are such as to require him to b u d g et his in
come carefully in order to enjoy a few m a
terial pleasures for himself an d family and at
the same time save a small sum tow ard unex
pected expenses and increases in the cost of
living. H e is getting along quite well under
his present arrangem ent and so is quite
happy. T h en he gets the idea th a t he w ould
like to have a new car. P erhaps his family
fosters this idea. H e then contacts several of
the automobile agencies in ibis city, and after
dem onstrating several makes of cars, he
comes to the realization th a t actually he can
not afford a new automobile; b u t by this time
several high pressure salesm en sta rt to w ork
on him, an d the first thing he knows, he has
w ithdraw n his savings and used them as a
down paym ent on the new automobile. H e,
of course, has also signed a contract to pay
a certain sum o f money per month, which he
cannot afford, for the rem ainder due on the
H e and his family are very hap p y w ith the
new automobile; for now they can take short
trips and rides on w eekends and get out into
the open country once in a w hile and even


take longer trips during the vacation period.

But our M r. Citizen now finds th at his living
expenses have definitely increased and he
can no longer save a small am ount of his
salary each m onth for emergencies. T h is is
all used up in operating the car. H e begins
to w orry about this and bem oans his m isfor
tune. H e loses much sleep thinking about his
problem and his inability to improve the con
dition in w hich he finds himself.
Being an average person, he will n o t adm it
that the trouble is of his own making, but
lays the blame on fate or some other ethereal
cause w hich has no foundation in fact.
W o rry and m ental anguish dog his footsteps.
H e gets deeper and deeper in debt; his health
is jeopardized, an d his w ork suffers. Still he
is unable to better the situation; mainly be
cause his w orry has no law an d order o r sys
tem or plan to it. H e simply lies aw ake at
night thinking about his debts and w ishing
he had the money to pay his bills. H e fails
to form a plan w hereby he can adju st his af
fairs and place them on a sound foundation.
T hen too, he has raised his stan d ard of liv
ing far beyond the pow er of his income, and
it is difficult to go back. O ne alw ays finds it
difficult to sta rt over again.
W e could go on and on leading our unfor
tunate victim o f circumstances deeper and
deeper into life's sordid details, but this is
sufficient to illustrate the point th a t man by
his actions does create his m isfortunes to a
very large degree. T h e one consolation, the
bright spark in life, however, is. th e know l
edge th a t even these self-m ade worries, this
hand-picked grief, is transitory, evanescent
and will change w ith the changing tide of
life. W e know, too, that w ith a little thought
and intelligent planning w e can quicken the
action bringing about the change w hich will
better our position and eliminate our m aterial
troubles and w orries. T hus w e can see th at
constant w orry and mental anguish are not
the answ er to a problem bu t rath er enhance
our suffering. W h y do we suffer during trials
and tribulations? Is it not because of fear,
fear of the final outcome, or shall we say of
the future? O bviously it m ust be fear and
lack of confidence to face the future problem s
life holds in store for us.
Rosicrucianism helps us to avoid the grip
of fear and w eakness. It teaches us to a n
alyze the past, com paring it w ith the present,

Page 85

thus giving us an u nderstanding of w h at to

expect in the future. W ith this ability to
understand, w e eliminate fear and w orry and
face the future w ith vigor and vitality, mak
ing the most of our daily opportunities and
present activities. Rosicrucianism w ith its
many ramifications an d supplem entary inter
ests prepares us to know and u n d erstan d the
pitfalls and problem s of life. W e no longer
have to go blindly along life's p ath learning
our lessons through trial and error. O u r in
sight into the w ays of hum anity gives us a d
vance know ledge of the outcome of an act or
activity. T h en , too, the very know ledge th at
nothing m aterial is perm anent, th a t all w orld
ly things are transitory, helps us to plan
ahead and p repare in advance our life's
W ith our know ledge and u nderstanding of
w h at life is an d w hy w e are here, everyone
should be able to sit dow n and plan a pro
gram th at will lead to the ultim ate success of
his goal in this present incarnation. T h e dif
ficulty w ith m any, however, is th a t they have
no conception of w h at they hope to attain in
life. N aturally, w ith no particular desire or
ambition, it is impossible to outline a plan of
action. T h e first thing one should do, there
fore, to break the bonds of m ental w orry is
to look ahead and determ ine wihat one expects
to get from life and then, once setting a goal,
lay plans w hich will ultim ately lead to success.
By so planning one reaches out beyond the
present obstacles and inconveniences to daily
life. T h e shining ray o f hope far ahead
keeps aflame the spark of am bition an d desire
w ithin the being. M entally w e are lifted high
above the daily pitfalls and take hurdles and
obstacles in our stride as it were. T h e reason?
W e are so b usy w ith the business of attain
ing the success of our am bitions th a t w e have
no time to become involved in the w orries and
cares of the day. W e will so plan our m a
terial affairs th a t the problem s will be cared
for practically w ithout effort on our part.
O nce w e can eliminate w orry an d mental
stress, we can turn our energy to logical, in
telligent plans of action.

O ur Belief In God
W e have before us today a question of
such a nature as to tax th e thought of the
m ost profound philosopher, yet one th at may
be answ ered quite easily by the more simple

Page 86

folk. T his question is subm itted by a F rater

of the N eophyte grades, and perhaps w as not
intended for this Forum session b u t rath er
intended for the D epartm ent of Instruction.
T h e F ra ter asks how a Rosicrucian would
answ er the question, W h y do you believe in
the existence of G od? Someone of his ac
quaintance, perhaps a close friend, asked him
this question and he w as unable to give an
intelligent answ er. W e are not surprised be
cause it is, as we have suggested, a most pro
found subject. A great m any volumes have
been w ritten in the past to prove th e exist
ence of G od. T h e greatest philosophical
minds the w orld has know n have prepared
hundreds of treatises and discourses, even
psalms and hym ns to G od, setting forth be
lief in the D eity and show ing the hand of
G od in the w onderful functions of the
T h e origin of the belief in G od is not im
po rtant to o u r discussion this evening for we
have talked of these m atters many times be
fore. In fact just w ithin the last few days
such w as the topic of a most scholarly mes
sage that will no doubt appear in our current
Forum publication.
Let us briefly comment upon the p art of
our F ra te rs question th a t asks how would a
Rosicrucian answ er the query, W h y do you
believe in the existence of G od? T h e dif
ficulty we immediately face is the fact that
Rosicrucians are not confined to any one race
or nationality o r religion. O ur Jewish mem
bers will answ er this question differently
from our C hristian students. M oham m edan
Rosicrucians will have a different interpreta
tion than will our Buddhists, for example.
Seldom do w e find two C hristians w ith iden
tical beliefs as to the existence of G od, fun
dam entally, perhaps, but not specifically.
T his religious difference in the people of
the w orld has, as we all know, been the cause
of much strife, intrigue, and w idespread con
flict. T h e crusades into the H oly Land are
typical of w h at we mean. In the m ajority of
these, the invaders from th e occidental w orld
hardly knew w h at they w ere fighting for.
H istory show s th at most w ere of a w ild b a r
baric nature, for culture and know ledge had
not yet filtered into the E urope of the M iddle
A ges b u t in fact, w as brought back by some
of the victors as spoils of w ar. Remember
that the E ast and so-called N ear E ast w ere


vast civilizations w ith highly evolved educa

tional and cultural systems long before E n g
land and E urope enjoyed these progressive
advantages. T h is digression from our main
theme is to point out how ridiculous religious
prejudices an d intolerance have been in the
p ast and can be even today.
W h e re G od is concerned Rosicrucianism
takes an extrem ely broad and to leran t view
point. T h ere is no such thing as a Rosicru
cian G od o r a specific G od for Rosicrucians
an d y et the belief in God is a requirem ent of
membership in the O rder. E very member
should be well versed in the Rosicrucian defi
nition o f G od. W e say the G od o f our hearts,
the G od w e understand and can feel close to
w hen w e seek understanding and comfort.
A s w e grow in m undane know ledge and
through it evolve in soul or spirit attunem ent,
we frequently change our interpretation of
God. T h e closer w e are to o u r G od the better
we know him and, naturally, th e more intelli
gent will be our answ er to the question,
W h y do you believe in the existence of
G od?
T his, w e can see means th a t the answ er to
the question given by a member o f the O rd er
in the higher degrees will be quite different
from th at o f a N eophyte. Y et these tw o Rosi
crucians m ay be members of the same reli
gion, perhaps even the same church. W e do
not mean to imply that through the Rosicru
cian teachings we necessarily change our
understanding of G od or change our belief
in G od, b u t rath er our understanding is
strengthened, for w e are able to truly know
God, and not have just a blind faith in G o d s
existence because it is the popular belief of
the d ay o r has been handed down to us by
our fathers and forefathers.
It is difficult to say we know a thing to be
true o r not to be true w ithout some degree of
first-hand experience w ith it. If we have
never seen an automobile, it is difficult to con
ceive it through an o th ers description, and
especially w ould it be h ard to answ er the
question, W h y do you believe th at an auto
mobile exists? If w e h ad not had the ex
perience of seeing, feeling, an d riding in an
automobile, o u r answ er w ould be particularly
vague, based entirely upon o ur faith in the
individual w ho gave us our inform ation. In
other w ords, our answ er w ould be, I believe
in the existence of an autom obile because my


neighbor tells me such exists, and he says he

has seen one, and furtherm ore, others believe
it exists; therefore, it must be so."
W ith the average person, the existence of
G od is quite the same. G od is something that
is accepted w ithout question. It is beyond the
m ortal mind to com prehend. It is an imma
terial thing w ithout m aterial comparison. W e
can only know G od second hand, th at is to
say by his w orks. T h e same is true of mani
festations in nature. Let us look at the phe
nomena of electricity for a moment. C an we
ever know electricity itself, or is it not only
its secondary effects that w e know? W e can
not see electricity, and actually we cannot
even feel it. W h a t w e see, feel, hear, or smell
in electricity are m anifestations of it only. In
the law and order of the universe, w e see the
m anifestation of G od. W e come to know
G od through his w orks; m aterially, tHis is as
close to G od as w e can come. Immaterially,
however, w e have a different m easuring stick.
It is not im portant that each have the same
conception of w h at G od is in order to know
him. T h ere m ay be as m any conceptions as
there are persons in the world, yet each may
be equally close to know ledge of G od's exist
ence. T h e conception of one will be far more
satisfactory to him than could possibly be the
conception of another. T h e immaterial m eas
uring stick lies w ithin th e psychic and emo
tional selves. T h u s the inner development and
evolution th a t comes w ith communion an d a t
tunem ent enhances the extent of our real
know ledge of the existence of God.
O ne might say, I know that God exists by
the sense of satisfaction and emotional pleas
ure I derive from prayer and inner contem
plation. I sense and understand G od in a
m anner that defies w ord description. Because
of this understanding, I believe in the exist
ence of G od." A nother m ight say, I believe
G od exists because of the law and order of
m aterial m anifestations seen throughout the
universe. F or example, w hen I plant a kernel
of corn, I can be assured th a t corn will grow
and not oats, w heat, or string beans. W ith
out law and order, I cannot be sure of an y
thing. Surely such a system must be the
w orkings of the hand of G od, for man w ith
all his advancem ent could not do it. O nce
you can feel and sense the closeness of God,
an explanation of w hy you believe in his ex
istence becomes easy for you.

Page 87

D uring a discussion in one of our first

Forum meetings, our late Im perator, D r. H.
Spencer Lewis, stated, T h e G od th at recre
ates himself and makes himself revealed to
you in your inner self is the only G od th at
you can know. H e is the G od of your h eart
as well as the G od of the U niverse. If you
attem pt to ad o p t a G od of an o th er's u nder
standing, he is going to be more difficult for
you to understan d than the G od th at lives
and throbs and moves and has his being in
your own consciousness." T h isth e G od of
your h e a rtis the suprem e creator, the G od
of all G ods, the great architect, the Divine
F ath er of all creators, the creator of the un
created, and the founder of the U niverse,
omnipotent, om nipresent, and the sole everliving G od."

Werewolf A W eird Superstition

A soror in distant N ew Z ealan d addresses
this Forum , I believe for the first time. She
says: I have recently read the book W h ite
M agic. Please w ould you tell me if there is
a Rosicrucian explanation for one becoming a
poltergeist (noisy g h o st). In this same book,
mention is m ade of devil w orship in London
at the present time. I am particularly inter
ested in w h at this book says about w ere
wolves. I have understood th a t such beings
w ere im aginary."
Books about the phenom ena of magic, su
perstition, and abnorm al practices are alw ays
highly entertaining, in a gruesome sort of a
way. T h ey lend a fascination w hich w e can
not resist; instinctively, perhaps, because
they afford the thrill of d anger w ith an ac
com panying realization th at w e are secure.
It is, perhaps, for the same reason th a t w e
derive pleasure from seeing a hum an fly, socalled, climb up the side of a tall building, or
a man make a trem endously high dive into a
very small and shallow pool of w ater. It is
the excitement aroused which gratifies us.
U nfortunately most such books cater just
to the thrill and ad d little or nothing as a
philosophical, mystical, o r scientific explana
tion of the phenom ena. C onsequently there
is always doubt left in the mind of the reader
as to w hether such phenom ena are in accord
with natural law, some sort of sup ern atu ral
ism, or the result of ignorance and fear. I
have known persons w ho readily laughed at

Page 88

first a t the mention of certain superstitious

phenom ena, th at is, w hen such w ere related
in a general m anner to them. In other w ords,
their credulity w as not attacked, but w hen
the details w ere fantastically an d dram atical
ly told them they becam e confused and in
clined to believe th at such m ight be fact after
all. Furtherm ore, seeds of fear had been im
planted in their consciousness. C onsequently,
w hen such tales or purported experiences are
related to you, if you are sufficiently interest
ed in listening to or reading their hair-raising
details, persist then in your interest, to the
extent of getting the psychological o r scien
tific explanation as well. D o not give yourself
over to the acceptance of results of hum an
conduct until you exhaust every means to
know their cause.
I have not read the book to w hich the soror
refers, but obviously it m ust have been prin
cipally devoted to relating causes and experi
ences, but affording very little explanation
about them, or she would not have addressed
our Forum. Since she is particularly interest
ed in the details about werewolves, it is this
which we shall consider.
A werewolf, it is believed, is a hum an who
has the pow er to transform himself into the
form of a wolf. Sometimes this transform a
tion is perm anent until liberated b y certain
means, o r it m ay be for a short time periodi
cally. T h e technical nam e for this purported
practice of transform ation into a wolf is
know n as lycanthropy. T h e w ord is derived
from tw o G reek w ords meaning " w o lf-m a n
T h e E nglish w ord, werew olf, means manw olf.
T h e superstition is w orld-w ide. In fact, in
every age in tales and legends, m any record
ed as historical and legal fact, there are re
lated incidents of these transform ations, w ith
all of their various sordid details. T h e super
stition existed among very primitive and ig
norant peoples, as it still does, and also
am ong classes of the educated as well. It
w as know n to the ancient G reeks. Aesop, for
one, m ade mention of it in his famous fables.
T h e Rom ans also knew of lycanthropy. In a
translation of literature of the period, we read
that those w ho resorted to this w eird p rac
tice of changing their forms w ere called
versipelles, or literally turn-skins.
In Italy, among illiterate and very super
stitious peasants, the belief in werewolves


still prevails. It is believed th a t a man so un

fortunate as to be born on Christm as night
shall eventually run on all fours, grow long
claws, an d th a t his body will be covered by
the hair of the wolf, and th a t eventually he
will reso rt to necrophagy (corpse eatin g ). In
P ortugal and the Azores, a belief exists th at
a seventh son, w here there w ere no girls, will
belong to the devil, and will become a w ere
V olum es could be w ritten on the cases re
ported. M an y persons w ere executed as
werew olves in the middle centuries, upon the
accusations of others. T im e after time it w as
alleged th a t certain individuals w ere attacked
by wolves in the forests, which undoubtedly
w as true, since wolves w ere common in such
districts. It is also related, for an example,
that the person defended himself by inflicting
a knife *wound in the neck of the animal, and
that the w olf fled. U pon his returning to his
home, the individual w ould come across a
stra n g e ror perhaps a member o f his own
fam ilynursing a similar w ound in the same
region of the neck. It w as assum ed, or it w as
often claimed, th a t the w ounded person ad
m itted th a t he w as the w erew olf released by
the stabbing of the wolf.
T h e belief generally prevailed th at a h u
man w as released from the state of lycan
thropy, if ano th er w ould inflict a w ound upon
the body of the wolf, of w hich he w as pos
sessed. Likewise, if the discarded w olf skin,
which w as shed w hen the hum an assum ed
his regular form, could be found and burned,
he m ight suffer trem endous pain for the d u ra
tion of the burning, but w ould b e perm anent
ly freed from the dem oniacal transform ation.
In this, w e see an example of homeopathic
or sym pathetic magic. It w as thought th at an
intangible relationship existed betw een such
a w olf skin an d the hum an form, and the
burning w ould consequently cause pain to
the m ortal by means of this bond.
C hildren w ere often found in the forests
partly devoured, since in p ast centuries the
small villages and tow ns frequently bordered
upon vast primeval forests. Such bodies were
often declared to have been attacked and
partly eaten by werewolves. In fact, individ
uals w ould testify that, in passing, they had
frightened off beings of half hum an and half
w olf form, w hom they saw devouring the


It is a sad com m entary upon religion th at

it gave lycanthropy official recognition, not
as a superstition, but as an actual phenom e
non. T heology accepted lycanthropy as a
branch of sorcery during the 16th and 17th
centuries. It affirmed th a t humans, by satanic
means, could be actually transform ed into
various noxious animals, inimical to the inter
ests of others, the commonest form of such
transform ation being a wolf. M any theolo
gians w rote lengthy epistles telling of the
dem oniacal w ay in w hich the feared tran s
form ation occurred. In particular, is the w rit
ing b y the cleric, }. Bodin, entitled " D e
M agorum D em onom ania, in F ran k fo rt, in
1603. So well established b y the theologians
was lyncanthropy as an actual evil phenom e
non, th a t num erous cases of it w ere tried in
the ecclesiastical courts in all seriousness.
O ne H enri Boguet, in 1601, w as the grand
judge of the ecclesiastic court of St. Claude.
So m any w ere the cases of this nature which
he tried, th a t he drew up a code of law that
lycanthropes (w erew olves) should, as a pen
alty, be strangled and burned.
T h e beginning of the 17th C entury w as
m arked by an epidemic of lycanthropy. H u n
dreds and hundreds of cases w ere reported.
A t first blush, it may seem am azing th at a
good num ber of these cases actually confes
sed to being werewolves, and committing
such crimes as w ere attributed to such imag
ined dem oniacal beings. F o r example, in
1603, a boy of fourteen, Jean G renier, con
fessed th at he w as a w erew olf. H is confes
sion stated th a t he had eaten children and
had attem pted to devour members of his own
family. In the record of the trial, it w as re
ported th a t he ran on all fours, and ate food
in the disgusting m anner of a beast. N o tw ith
standing the times, he w as finally believed to
be insane and committed to an institution in
stead of being executed. T o show th e low
ebb w hich society had reached at the time,
some w riters, prom inent in the period, w ere
so credulous as to profess th at they h ad actu
ally seen men change into wolves. O ne P etrus
M arm orius, in his opus D e S ortitegus, de
scribes such a purported experience of his
Since lycanthropy has no existential basis,
w h at accounts for its w idespread an d per
sistent belief? It perhaps arises out of one of
the oldest superstitions, m etam orphosis, the

Page 89

change of hum ans and animals into other

forms, even into inanim ate things. T h is in
turn is undoubtedly founded upon the most
primitive of all religious conceptions, namely,
anim ism . It is the assum ption th a t all things,
even the inanim ate, possess a sp irit th a t is a
kind of soul, th a t consequently all things can
and do, according to this conception, display
virtues or a malevolent power. T h u s a stone
m ay be good an d a friend, and, on the other
hand, a tree trunk m ight be a demon. T h ere
fore, it w as only o n e step further to believe
th at by malediction these entities could tran s
form themselves, take on other forms to fur
ther their nefarious plans.
Since, of course, as everyone know s who
has pets, the higher animals do display cer
tain m ental an d physical traits sim ilar to hu
m ans, it w as not much tax upon the human
im agination a t times to see a relation between
them and people. In fact, even to d ay we
caricature the habits and conduct of people
b y animals. Someone is said to be piggish,
or as dull as an ox, strong as a bull, sly as a
fox, etc. Furtherm ore, sham an and high
priests of primitive religions took advantage
of these credulities upon the p art of their fol
lowers, to sim ulate having such pow ers. By
the clever ruse of covering themselves w ith
the skins of animals, they dram atically ef
fected such transform ations.
T h is alone, how ever, does not account for
those num erous incidents w here atrocities
w ere committed by persons w ho confessed to
being w erewolves periodically. It is obvious
ly one thing to believe th a t such a phenom e
non exists and th a t o th ers possess a pow er of
m etam orphosis, and still another to sincerely
believe th a t you possess it an d th at, in fact,
you are exerting it. T h ese latter persons h ad
a form of m adness, w hereby the individual
imagined himself a wolf. T h is m adness was
common in antiquity and in the M iddle A ges.
H erodotus, ancient G reek historian, recog
nized it as mental aberration. Pliny, in his
w ritings, w as equally critical of the belief in
Even during the intellectual night of the
M iddle A ges, certain physicians and others
w ere of the opinion th at it w as a form of in
sanity. N evertheless, they believed th at the
insanity w as due to an intrusion o f the indi
vidual b y dem oniacal spirits. In o th er w ords,
that he w as possessed by an evil pow er or

Page 90

force. T his attitude reflected the general

opinion of the times in regard to the nature
of insanity. M odern alienists an d psychi
atrists are generally of the opinion th at Jycanthropy is a disease endemic to a people.
Sim ply put, th a t am ong certain peoples, their
social order becomes so low th at there results
such a degradation of character th a t the in
dividual imagines himself a beast. T h ere
after he acts and resorts to th a t kind of con
duct, mimicking some animal.
H ow ever, w e can, I believe, go further
than th a t in our explanation. M en tal ab erra
tion, th a t is, certain types of m ental diseases,
cause the individual to become easily pos
sessed o f an idea, which obsession dominates
all of his acts and thoughts. If he is religious
ly inclined, prom inent religious characters or
incidents in religious history or tradition may
become such a strong suggestion th a t he con
ceives himself participating in th e incident as
though he w ere one of the characters. If he
has been inclined tow ard a prevailing super
stition, the elements of it become a fixation
in his mind. A great num ber of insane per
sons, those confined in m ental institutions
today, have religious complexes. T his, of
course, is no reflection upon religion. It does
mean th a t m entally w eak persons, th a t is, de
ranged, w ho w ere of a very religious nature,
becam e obsessed w ith the elements of their
beliefs and distorted such beliefs. I have
know n of women (and it is a rath er common
experience, though none-the-less p athetic),
w ho thought they w ere to become a m adonna,
the m other of a new messiah or saviour.
Since the superstition of lycanthropy had
such a hold upon the poor, half-starved peas
ants of the M iddle A ges, it is quite un d er
standable how this easily influenced insane
people of the period to believe th a t they actu
ally w ere werewolves.
T h o se of you w ho w ish to exhaust the con
tent of this subject in an intelligent and
studious w ay should consult such w orks as
Phantom s of the Living," by F. Podmore;
W ildm en and Beast C hildren," by E. P.
T ylor; and F ra ze rs Totem ism and E xo
gam y." T hese are rather technical w orks and
cannot be obtained easily, though one or
m ore m ay be available in the large public


I repeat, th a t the purpose of discussing this

subject in our Forum is to further one of the
principles o f Rosicrucianism, namely, to ex
punge supers tition.~ ^X

Sharing Your Joys and Sufferings

A F ra te r in the N eophyte G rades has
questioned the third step o f the experiment
given in the first m onograph o f the second
degree w here it refers to th e necessary steps
to take in attem pting to revise one's thinking
for the elimination of em phasis upon the per
sonal ego. It is custom ary for a great deal of
our thinking to be individualistic. Even w ith
out selfish motives it is, nevertheless, quite
custom ary, and, in fact, frequently necessary
for us to devote a considerable am ount of
time an d th o u g h t to ourselves an d thereby be
able to best fit ourselves into our environm ent
and the schem e of the U niverse o f which we
are a p art. T h is necessity makes it doubly
h ard for us to use our will pow er to direct
our attention and thought tow ard the accom
plishm ent of lessening our attention and par
ticularly our speech to the personal I." In
other w ords, trying to consider ourselves as
a p a rt of the w hole is in direct opposition to
the dem ands of our daily lives, particularly
from an economic and social standpoint of
considering ourselves as an individual seg
m ent of society.
It is m entioned in the particular experiment
relating to this subject, th a t w e should keep
in mind constantly th at our sufferings and
joys are shared by m anyshared by those
w ho are attu n ed w ith us; th a t we are not
alone, sep arate and com pletely distinct from
all others, b u t we are really a soula soul
which is also a p art of all other souls and we
are attuned w ith mind w hich is our mind and
w hich is a p a rt of the m ind of the C reator.
It is in this w ay th at the action of one of us
affects the action of all. T h is does not mean
th a t w e physically share the actual pain or
suffering of other individuals w ho may be in
such a state, b u t every sincere and aspiring
student of tru e Rosicrucianism cannot help
b ut reach those points or times w hen he feels,
for no ap p aren t reason, the emotions accom
panying sorrow and disappointm ent. In a
w orld of suffering w e m ust frequently turn
our attention from ourselves as individuals to
realizing the total feelings and emotions of


all living beings. Just as a few drops of ink

will change the color of a quantity of w ater
much greater, so will the inharm onious
thoughts and purposes of a few interfere w ith
the progress of all. T o day, w hen p a rt of the
w orld's population is intent upon destruction
and aggression, w e feel the responsibility of
our fellow men an d realize th a t p a rt of our
own sufferings, disappointm ents, and difficul
ties are particularly due to this intention and
purpose upon the p a rt of a few. H ow can we
counteract this? B y devoting ourselves as
much as possible to constructive thought; by,
regardless of w h at m ay be the dem and of
our need of the time, holding constructive
thoughts of love, peace, and tolerance for all
hum anity. M any w ho are w orking ag ain st us
are doing it because they have never known
anything else. T h e y have been trained w ith
this in mind, an d w e in turn are responsible
to resist their efforts physically and mentally.
In order to preserve these very ideals to
w hich w e aspire, our first efforts m ust be in
the physical. W e m ust m aintain the institu
tions and our ow n physical lives to enable us
to carry out the very ideals to w hich w e sub
scribe. But at the sam e time w e m ust remem
ber th a t our responsibility does not end there,
th a t it is only a beginning of which, as in
m any phases of life, the physical step is only
a foundation or beginning for the real pur
pose and understanding. Food is a necessity
to the body; it is likewise a fundam ental ne
cessity to the soul in th at unless our bodies
are properly nourished and m aintained, we
will not be able to provide a suitable vehicle
for the expression of the soul. A t a time
w hen w e must resist negative forces w e must
physically be prepared to do this, a t the same
time realizing th at w e are not striving really
to m aintain physical institutions but to pro
vide those institutions as vehicles for the
ideals which w e have.
It is too easy for us to say, W h a t can I
do?. W e should not belittle w h at each of us
can do because the future of civilization de
pends upon w h at w e do now. Just as the
w orld today is governed by the forces of ag
gression w hich are out in front, so th e w orld
of tom orrow can be governed by the ideals of
right living if we hold those thoughts as per
m anent in our minds. Let every Rosicrucian
adopt as his m otto that henceforth, reg ard
less of w h at his daily occupation is, he will

Page 91

think beyond the actual doing of his immedi

ate work, on the basis th at each thing he does
is a means tow ard providing for the perpetu
ation of the ideals w hich he holds himself
ready to sustain an d defend. A few minutes
a num ber of times a d ay spent in sending out
our thoughts of peace and harm ony will set
into motion th e proper tide of tho u g h t and
T h is is n ot enough, however; w e cannot
m erely fulfill an obligation b y thinking a
few times a d ay in term s of peace an d h ar
mony. W e m ust p u t these same constructive
thoughts and purposes into action b y expres
sing the ideals th a t exist beyond them. H as
not everyone experienced how a rum or will
spread? W h o has n o t w orked am ong a group
of people w hen a rum or has started and be
come suddenly the only topic o f conversation
am ong all individuals w ho h eard it? T h e
reverse is true; a few w ords of encourage
ment, a few w ords of hope properly placed
in the minds of individuals will react in the
same m anner. Smile a t your fellow w orker
instead of scowling in such a w ay as to em
phasize in his m ind his own problem s and
difficulties. P oint out in all your conversa
tions the good th a t you can see in the U n i
verse, and, in fact, in the daily news. Re
p eatedly call to the attention of everyone
w ith whom you carry on conversations, the
advantages w hich w e so often overlook.
C ount up in y o u r ow n mind b y taking an in
ventory of the things which you enjoy and
find out how they out-w eigh the m any dis
agreeable things in life. By building these
ideals in your ow n m ind and passing them on
to the minds of others, w e are doing a definite
p art in aligning ourselves w ith the construc
tive forces of the U niverse, and not only will
w e be adding to the w ell-being of other peo
ple w ho will be im m ediately benefited, b u t
w e are contributing som ething to the U n i
verse as a whole, as well as placing ourselves
in a position w here w e as individuals m ay be
definitely benefited.A

Concentration and M editation

O u r Forum is now asked to consider the
following questions: C oncentration and med
itation, as term s, are frequently interchanged.
M ystically, is there no true distinction be
tween them? If there is a difference, w hen

Page 92

shall we m editate, and likewise w hen shall

w e concentrate?
It is adm itted that often the w ords medi
tation and concentration are substituted
for each other in speaking an d in w riting,
w hich is a practice that is w rong. T h ere is
not only a true mystical distinction betw een
them in m eaning, but also in their purpose.
A s an approach to this subject, w e will avoid
the usual dictionary definition, w hich w ould
not be of much assistance in the com parison
of these two w ords from the mystical point of
view, and even otherw ise it is not fully ade
quate. C oncentration is the focalizing, the
bringing to a central point of anything. C o n
centration, therefore, is a positive function.
It denotes action. If, for example, a general
is going to concentrate his troops in a certain
area, he gathers them together, unites them
closely w ithin a designated region. Some
thing, obviously then, cannot be concentrated
w ithout action being brought to bear. Its
former status, w hatever it w as, m ust be alter
ed before it can be said to be concentrated.
N ow w hat happens w hen we are said to
be concentrating upon som ething in a m ental
sense? A ctually, w e are directing our con
sciousness, our ability to perceive and to
realize something, into certain channels. W e
are bringing our consciousness to bear on one
focal point. T h u s if w e are concentrating
upon a musical selection being played by a
symphonic orchestra in a great auditorium
w here w e are one of the audience, w e are di
recting our consciousness to have its full sen
sitivity confined principally to one sensethe
faculty of hearing. O u r consciousness, in
other w ords, w ould be concentrated on the
auditory impressions we receivedthe musi
cal notes heard. Likewise, if w e are concen
trating upon something which we are looking
at, w e are focusing our consciousness partic
ularly upon our visual impressions. In fact,
w hen w e visually concentrate, as w e all
know, w e often fail to hear someone w hen
they speak to us, because we are not direct
ing our consciousness to the sense of hearing.
In such an example, our consciousness has
become centered in that sensory area o f the
brain w here impulses th at come to our eyes
alone are being registered.
It is apodictical, therefore, th a t you cannot
be in a completely mentally passive attitu d e
and yet be concentrating upon som ething. In


fact, th a t is w h y some persons fail with m ys

tical concentration. T h ey are instructed to
concentrate upon a thing or condition to ac
complish a particular result. P erhaps they
proceed to relax and allow themselves to
enter into a sta te which induces sleep, and so
then they fail. You m ust remember th at con
centration involves action. It is positive in its
C oncentration equally applies to your noe
tic functions; th a t is, to converging your
thoughts upon a single principle o r idea.
Suppose you are quietly seated in the semi
darkness of yo u r sanctum . Y ou are deeply
engrossed in thought, oblivious to your sur
roundings. Y our mind is struggling w ith
some problem o f param ount im portance to
you. Y ou do not see, hear, or feel. All of
your m ental faculties are devoted to assem
bling the thought impressions and concen
trating them upon the problem w ith which
you are engaged. T h is very definitely is a
process of concentration, even though it is
entirely different than concentrating upon an
orchestra playing or visually concentrating
upon the changing scenes on a motion pic
ture screen. Y ou m ust look a t it in this light:
W h a te v e r com pletely occupies your mind by
the fact th a t you focus your consciousness
upon it, that, then, constitutes concentration.
In such an example, your consciousness once
again is the prim e m over. It is active; it is
doing the concentrating. Y ou are in a posi
tive state m entally.
M editation requires ju st the opposite pro
cess th a t is, in the m ystical sense. In medi
tation, you do not m entally go to a thing;
th at is, you do not move y o u r consciousness,
your realization, outw ard to something, nor
do you search w ithin yourself for ideas, as in
reasoning. In true m editation you become
passive. Y ou prevent your consciousness from
roaming, as it w ere. W h e n you find yourself
thinking upon an experience had, or giving
yourself over to ab stract thought, you im
m ediately free your consciousness as best
you can from such occupations.
A period of m ystical m editation is begun
by first eliminating as nearly as possible all
the impressions of your objective senses, such
as the sounds you w ould ordinarily hear, or
light an d colors or tactile sensations, th a t is,
sensations of touch. In other w ords, you ex
clude the objective w orld from your con


sciousness. N ow this is not easily accom

plished, and requires much practice. It is best
attained by beginning w ith one of your ob
jective senses a t a time, compelling yourself
to suppress th a t particular sense, then pro
gressing to the next, and so forth.
Y our environm ent is im portant to your
success in m ystical meditation. If you are in
noisy surroundings, obviously it is difficult
not to hear. F urth er, it is difficult to exclude
visual im pressions which distract you, even
if your eyes are closed, if the room w hich you
are in is brightly illuminated. W h e n you
have gone th a t far, then as one o f our Rosi
crucian m onographs relates, T h e mystic
conceives him self in the center of a m iniature
universe. H e begins to separate himself from
all else for his m editation." In o ther w ords,
nothing else is, but yourself. Y ou are con
scious just o f your own being. Even then,
you m ust not become so analytical in your
self-consciousness as to take cognizance of
your feelings, th a t is, your emotions and
sentim ents, for imm ediately then you would
be resorting to concentration and no longer
be in a state of meditation.
F rankly, a state of m editation is one o f
reception, w here a development or a condi
tion is to occur, w ithin you, w ithout your
actuating it in any w ay. N ow during such a
period of m editation, ideas intuitively may
flash into your consciousness. T h eir full im
port will be know n to you, and you will not
need to reason about them, and you will not
concentrate upon w hat enters your conscious
ness. A s another of our Rosicrucian mono
graphs relates, T w en ty or thirty minutes of
such indw elling is one of the best Cosmic
tonics for the body and the mind which you
could have." It is, in fact, true m ysticism ,
because you are brought in close communion
w ith self, and self is an extension of the
Divine Consciousness of G od. T o p ut it in
other w ords, w hen you know self you know
In ord in ary term inology, and as the phrase
is commonly used, concentration of mind
means the centering of our consciousness, our
aw areness, upon our perceptions. It means
being conscious of those things w hich w e dis
cern by means of our objective senses. M edi
tation is popularly associated w ith reflection,
w hich is really another form of concentration.
Reflection, w e can say, is concentration upon

Page 93

thought. It is the occupying of our conscious

ness w ith ideas, the results of experiences we
have had, or the conclusions of our reason
ing. Such m editation is really, to repeat, b ut
a different aspect of concentration, and must
not be confused w ith the passive, receptive
state of mind of w hich mystical m editation

M oon Gardening
W e notice of late th a t our members of this
Forum circle have become deeply interested
in the subject of planting by the moon. P er
haps this renew ed interest is the result o f the
crusade for V icto ry G ardens and home
grown vegetables. M a n y have requested us
to discuss again the results of o ur own ex
perim ents here a t Rosicrucian Park.
You will rem em ber our talks o f several
years ago w hen o u r late Im perator, D r. H.
Spencer Lewis, called our attention to the ex
perim ents he w as conducting an d how his
findings supported the theory of planting by
moon phases. In spite of the fact th a t thou
sands of experim ents have supported these
findings, there are still hundreds of scientists
who deny an y possibility of moon influence
upon plant an d anim al life.
D uring the p a st y ea r our D epartm ent of
Instruction has been called upon m any times
to give w h at inform ation there is available on
this subject. M an y o f you will be interested
to know th at there are books th at can be
bought th a t deal extensively an d scientifically
w ith this subject. T h e scientist and author,
Rudolph Steiner w rote such a book entitled,
Practical T rain in g in A griculture." D r. L.
Kolisko is the author of tw o valuable books,
T h e M oon and the G row th of P lan ts," also,
W o rk in g of the S tars in E arth ly Sub
stances." T h ese three w orks can probably be
obtained from the public library. D r. C lark
Timmins has w ritten an d published a treatise
entitled, P lanting By T h e M oon." H e has
also provided a garden calendar to be used
in conjunction w ith his booklet. T h is can
be obtained from alm ost any book dealer.
Planting By T h e M oon" and the garden
calendar are extrem ely reasonable in price.
All of the above-m entioned publications are
highly recom m ended to the student who is
seriously interested in this subject.

Page 94

In our previous discussion, m entioned a

few m inutes ago, D r. Lewis called our atten
tion to the flourishing grow th of a plot of
grass th a t h ad been planted a d ay or two
before full moon as com pared w ith the small
grow th of a similar plot planted tw o days
after full moon. T h is result is quite in accord
w ith th e findings of the scientist-gardener
Rudolph Steiner. T h e vegetables planted two
days before full moon have produced ab u n
d an t crops far in excess of those planted after
full moon and a t other times during the
In the F ebruary, 1941, issue of the Rosi
crucian D igest under the title, As Science
Sees It, there is a reprint of a new s article
from a British new spaper show ing the m an
ner in w hich the E nglish farm er an d home
gardener has profited by the reports of those
experim enting in this field.
In this new s article, w e find the scientist's
explanation for the prolific grow th of plants
placed in the ground forty-eight hours before
full moon. T h is scientific report states, T h e
m oon's pull draw s up the sea giving us our
tides. T h e moon then m ust also d raw up the
w ater w hich lies in the soil. W a te r draw n
from a low soil level comes from an area un
reached by p la n t roots and, therefore, is very
rich in plant foods. It is in effect a super
stim ulant for seeds, galvanizing them into
imm ediate and lasting activity. M oonlight, it
is held, converts certain chemicals in th e foli
age into sugar and sugar is a grow th encour
ager p ar excellence. W h e th e r or not we
concur w ith this scientific explanation is not
im portant. W h a t is im portant, how ever, is
the fact th a t there is an influence on plant
and animal life, and certain schools of sci
ence recognize and accept this fact.
A n interesting personal experim ent to per
form th a t will show this fact is, stran g e as it
may seem, to visit one's b arb er an d to have
one's hair cut just before full moon an d no
tice how rapidly it grows out again. D o this
several times keeping a careful record o f the
experiment. T h en have the hair cut during a
w aning moon for a while and note an y dif
ference in the time required before you are
again in need of a haircut.
T his same experiment m ay be tried on the
lawn, th a t is, mow the law n or have it mowed
a day or two before full moon an d notice how
rapidly it grows out again. T h en reverse the


procedure mowing the law n on a w aning

moon to note an y difference in the grow th of
the grass. T h is is not a superstitious idea as
a g reat m any people seem to think, b u t a fact
th at can be proven by anyone who cares to
m ake the experiment. Rose bushes and other
plants th a t require pruning show much more
rapid grow th w hen pruned just before full
moon than they do w hen pruned after full
moon. T h e sophisticated citizen of the aver
age city, large or small, will perhaps scoff a t
these ideas b u t not so the simple farm er w ho
has actually tried these experim ents, conduct
ing them in an intelligent system atic m anner.
O n some future occasion w hen our time is
not limited, as it is this m orning, w e will go
into this subject in more detail, especially the
question o f w h y p lan t grow th is more prolific
ju st before full moon th an a t other times d ur
ing the month. F o r now, how ever, it is suf
ficient to know th at there is a difference and
th a t it is possible to obtain reports, even d e
tailed explanations, from the w ritings of emi
nent experim enters in this interesting field.

Strength For Adversity

R epeatedly, it has been stated th at Rosi
crucianism is n o t a fair w eather philosophy.
In other w ords, it is a system of teaching th at
m ust meet all conditions, favorable or un
favorable. I have received this m orning a
letter from a F ra te r w ith whom various of
ficers have recently corresponded, and w ith
whom our Council of Solace has cooperated
in meeting a series o f problem s. T o quote
from his letter in p art, he states: W e cer
tainly are glad th at things are a t last clearing
for us an d th a t the future looks brighter. I
have had a long sickness of w hich I am not
y et entirely recovered, b u t several m onths
ago found my condition so improved th a t I
w as able to take over a position which paid
me considerable more th an I h ad been earn
ing. T h e understanding w e received from
the O rd e r proved a rock upon w hich w e
could cling to in our adversity, an d upon
w hich w e w ere able to sta rt building again.
It is very reassuring to find this F ra te r ex
pressing his conception of the O rd e r as a
rock or foundation upon w hich he w as able
to stan d in spite o f the difficulties w hich have
been his lot in p ast months. If every individ
ual had a philosophy of life, then those in


dividuals w ould have a foundation upon

which to build and tow ard which to turn
w hen adversity and difficulties faced them.
In the economic panic of some years ago,
m any individuals committed suicide w hen
their fortunes w ere lost in the stock m arket
crash. In doing so, they clearly illustrated
th at they lived only for one thing'th e value
of m oney or m aterial w ealth. In other w ords,
they clearly indicated th a t all they hoped for,
all aspirations w ere based upon w h at money
could buy. W h e n that w as gone, there w as
nothing. M a n y others, more than w e have
any w ay of determ ining, had a philosophy of
life w hich w as n o t based upon money or an y
material value, and, consequently, since the
time th a t their money and w ealth has been
gone they have really lived for the first time
in their lives. M any turn to their hobbies;
m any w ho m ade large incomes now live
m odestly bu t happily. N o individual w ho is
w hat w e might call a red-blooded hum an b e
ing is desirous of evading responsibilities th at
are found to be his.
W e , as Rosicrucians, know th at to attain a
complete understanding of the w orkings of
the mind and of the Cosmic to arrive, in turn,
at an ultim ate purpose for the universe, w e
must experience all the phases of th a t uni
versal existence th at come in our w ay. T h ere
fore, w e can honestly realize th a t both for
tune and adversity will be ours, th at happi
ness cannot be known w ithout living it, and
that pain will not exist in the universe until
it becomes a reality to us through experience.
Only the actual living of all phases will teach
us the w hole o f life. T herefore, w hile man
should strive to overcome adversity, he will
make a serious m istake if he only bew ails his
lot and attaches the blame for his difficulties
entirely outside himself. M an m ust strive to
realize th a t adversity is a teacher, an d re
gardless of how hopeless one's physical situ
ation m ay be, his efforts m ust be th a t much
more directed tow ard the understanding of
the purpose of these apparently unfavorable

Change of Environment
A question of a F ra ter concerning environ
ment is one w hich has faced everybody a t
some time in his experience. It concerns the
justification of changing ones environm ent
due to adverse circumstances that have taken

Page 95

place consistently in an environm ent w here

one has rem ained for some time. T h e real
point of the question is w hether or not one is
a cow ard in refusing to face the true actuali
ties of a situation by leaving an environm ent
in which problem s and adversities have been
consistently existent. W e have discussed in
these Forum pages before the effect of vibra
tions in various places, and it has definitely
been established th a t negative an d inharm on
ious vibrations can produce conditions to
w hich w e are unable to ad ju st ourselves, and
under such circum stances all our efforts and
purposes are th w arted w hile w e rem ain in
such an environm ent. M an y have h ad the ex
perience of living in a house, a tow n or a cer
tain geographical area w here nothing seemed
to function in accord w ith the ideals, purposes
and am bitions of the individual. M an y would
react to the point of this question b y stating
th at to leave such a condition is a mere act of
cow ardice o r refusal to accept the situation.
T his is not, how ever, the complete answer.
T h e true answ er lies in the consideration of
w hat w e have tried to do ourselves to meet
the adverse conditions. W h e n negative vibra
tions exist it is m any times possible to replace
them w ith positive vibrations. T h is is done
by proper living, proper thinking, and by
such physical assistance as the intonation of
constructive vowel sounds, an d keeping our
lives running as harm oniously an d smoothly
as possible. W h e n such attem pts are made
consistently and seem to have no effect, and
an individual is furtherm ore thw arted w ith
difficulties th a t seem unjustified, then he is
not acting cow ardly b u t using good judgm ent
to arrange, if it is w ithin his power, to make
a change of environm ent, even though it may
be only b y moving a block aw ay.
C areful thought an d consideration should
be given to such changes because one cannot
run aw ay from problem s or difficulties th at
he may think exist w ithin his environm ent
and outside himself w hen, in reality, the
problems are no more than his own atti
tudes an d viewpoints. T herefore, careful
analysis, honest criticism, and consideration
are necessary before arriving a t a conclusion;
furtherm ore, this is the conclusion th at is best
to be w orked out b y oneself, as w hatever may
be the opinion of someone else m ay only in
terfere wiith your reaching the correct de

HeJiUid *7<4e Veil

TA T H A T will to m o rro w bring fo rth ? W h a t inevitable changes are
v v occurring, fo r which we must prepare? A re we subject to catas
tro p h ic happenings which will a lter our ways o f living our peace
o f m ind w ith o u t a means o f a n tic ip a tin g them ? W ill religion sur
vive the present m aterialism ? Is individualism to be subm erged in
the dictate s o f the state, a fte r the war? W ill taxation be lessened,
or will the wave o f extravagance continue, com pelling even g re a te r
The straws in to da y's wind p o in t to w hat is now in the fo rm a tiv e
state. The a le rt man and woman can sensibly adjust himself and
herself to tom orrow 's happenings, if th ey will. W h a t we may expect
o f the fu tu re has been considered in a series o f articles entitle d,
" W h a t o f T om o rrow ? " published in the Rosicrucian Digest. A con
cise presentation o f them, w ith many interesting additional facts,
has now been released in an attractive booklet b y the same title .
Everyone wants to peer ahead, to have assurance and ce rta inty,
not to be sw ept along helplessly by the tid e o f events, especially if
the fu tu re is established upon fa ctu al things, and not a fa na tical
system o f divin atio n. Therefore, everyone will be anxious to read
this booklet. It is your d u ty to place it in as many hands as possible.
The booklet also contains an inspiring message o f how the Rosicru
cians can help the individual to f i t into the new era which awaits him.
Your friends, acquaintances and strangers all will be happy to
read this free booklet. W r ite now, to d a y, fo r as many copies as
you know you can give o u t or mail. W a ste none, b u t p u t a q u a n tity
into circulation. Just ask fo r the booklet, " W h a t o f T om orrow ?"
Address your request to the:


Rpsicrucian Park, San Jose, California, U. S. A.

R O S IC R U C IA N P R E S S , L T D . , S A N J O S E , C A L I F .

>A A A A A A A A A A A A A A A A A A A A A A A A A g








Entered as Second Class M atter at the Post Office at San Jose, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.








No. 4

How best may I serve?
I asked.
Then o ut o f the dark and the silence
There came a voice:
Do w hat you will with your life,
You have your choice.
W ho speaks this command?
O r is it a jest?
O r a sigh o f the ethers,
M oving in winds,
Distant, ageless . . .

I cried,

You commune with M ight, it said,

That fo r countless lives
You have evaded.
Into Its wave,
Under the sweep o f Its wing,
You come a t last,
Strong and tearless.
A nd what shall I do with these words,
Placed in my hands?
G ive them to him who now
A t the cross-way stands.
Tell him to try again, again, and again.
Tell him th a t is the way
In the w orld o f men.
Soror Frances Vejtasa.








































. 1



Page 98

Greetings !
D ea r Fratres and Sorores:
E veryone w ants to play. W h a t a pathetic
failure some people make of the effort. It
seems quite logical to most persons th a t aca
demic instruction and lengthy training be re
quired to fit one for the w orkaday w orld.
Schools, colleges, adult centers, an d corre
spondence courses are accepted as essential
preparatory methods to convert one's general
abilities into specialized efforts th a t can be
m arketed as personal services. H ow ever, it is
presum ed th at the opposite of w o rk p lay
is not only a natural desire, but th a t everyone
knows how to satisfy i t T h e average in
dividual is of the opinion th at any p rep ara
tion for play is limited to learning the rules of
some game, or acquiring the technique of a
particular sport in which he m ay indulge.
T h e first mistake m ade by those w ho are
play starved" is the confusion of the time
available for play w ith play itself. C ertain ly
no one w ould be thought a diligent w orker
w ho set aside so m any hours each day for
labor and yet did no work. How ever, today
millions of persons look forw ard to the end
of their daily w ork routine, or the w eek end,
in itself, as the beginning of their play. W h e n
they finish their chores, lay their tools down
on a bench, or cover their typew riters, a tran
sition of interests occurs which they have
been accustom ed to think o f as play. T h ere
is no doubt th a t they tem porarily, for an hour
or two, or overnight, experience a certain
relief, a lessening of tension, and a recovery
from fatigue. Soon, however, they are physi
cally recovered, and then w ith each addition
al hour of leisure there is a diminishing of
M illions are anxious to return to w ork each
M onday, not because they enjoy their labors,
but, of the tw o periodsthe w ork an d the
so-called p la y the former is more easily en
dured. T h e re are w orkers who sigh each day,
w ishing for the vacation period as a release
from their duties and for the leisure it entails.
W h e n the vacation times arrives, after the
first tw o or three days needed for recupera
tion of energy, they find the following days
appalling, long, and dull. T hese persons, as

all hum ans, have an intense desire for play,
but they never have it gratified. In their
minds, they continue to associate leisure time
w ith play gratification. T h e y strive for long
er recesses from work, only to find they af
ford no p articular pleasure.
M an y men have exhausted themselves
m entally and p h y s ic a l ly , i m p a i r e d their
health, in fact, to am ass fortunes so th a t they
could retire a t fifty an d play. T o their
am azement, the most agonizing years of their
lives w ere spent during such retirem ent. T o
friends an d acquaintances, they then dispar
aged the idea of play, b ut in fact they had
never p lay ed th e y d id n 't know how they
had been ju st idle.
W a lk about an y large Am erican city on a
S atu rd ay night. Cocktail lounges, taverns,
and bars in the best hotels, as well as in the
side alleys, are crow ded w ith people. It has
become a S atu rd ay , an d perhaps a Sunday
evening routine. A few m ay be intoxicated,
that is n ot the m atter at issue. W h y are per
sons crow ded into these sm oke-laden, hot,
stuffy environm ents? T h e prices they pay for
their refreshm ents are prohibitive. T h e y sac
rifice personal com fort to be jostled about by
strangers. A sk any one of them individually
if he prefers the liquid refreshm ents served
there, and he will most likely reply, not
particularly." A s well, he will not proclaim
an y definite affection for the congestion, the
bad air, or for m any of the patrons w ith
whom he m ust associate. T h en w hy does he
do so? I have to play, I can 't w ork all of
the tim e," will probably be the answ er.
T h ese persons are not liquor enthusiasts or
habitus o f dives. T h ey are probably as mor
ally circum spect as the fellow around the
corner beating a drum an d hallelujahing the
passers-by. B u t they are escapists. U n fo r
tunately, they have confused th at w hich dis
tracts their attention from their daily routine
thoughts an d activities w ith the n atu re of
play. A fter several hours o f such escape,"
most o f them will adm it it w as not especially
enjoyable, but as least it w as different from
their occupational dem ands. I have used as
an exam ple those who f r e q u e n t cocktail


lounges and bars. N um erous equally effective

examples could be cited w here the factor of
liquor w ould not enter.
In all such examples it is evident th at the
proper understanding of play has not been
had by the individual. O ne is only actually
playing w hen he is experiencing fun or
pleasure from w h at he is doing. P lay is a
positive state. T h e satisfaction it affords
m ust be sought afte r as diligently as the re
sults of work, but one finds enjoym ent in do
ing so. T h e erroneous interpretation o f play
is to consider it a negative state, a condition
of idleness, a mere suspension or forgetting
of the usual affairs and duties. W h e n , for
analogy, you climb a m ountain trail w ith a
pack on your back, and eventually every
muscle aches, every nerve seems to cry out
in protest, nothing seems quite so enticing as
the thought of rest and release from the or
deal. W h e n you finally cast off the pack and
sit upon the ground, for the time that it takes
you to recover, nothing seems quite so sw eet
as your relaxation. How ever, w hen th at per
iod passes, then w hat? You either experience
restlessness w ith the enforced idleness, or
you resum e your laborious climb.
T h a t about describes the average person's
ability to play. H e acquires a kind of nega
tive pleasure that comes from ease. It quickly
passes aw ay, and w ith increasing pent-up
energy, leaves him irritable. H e returns to
w ork as the only channel to spend such ener
gy, and w onders a t life's inability to provide
him w ith happiness. Such persons look at
their next door neighbors, w ho for example,
are stripping dow n an electric motor, building
a tool chest, or poring over certain textbooks
in their home libraries on a S unday morning
and refer to them as gluttons for w ork."
A ctually such neighbors may be having real
fu n . T h e y are playing intensely. T h e y are
doing som ething different, and w hat they
w ant to do. T h e thought of doing it is an
ideal and the accom plishment and realization
of it is a great satisfaction. Sure they are
working to do it, in the sense that they are
expending energy, but in every other sense
they are pla yin g . A t the end of the day they
may be m entally or physically dead tired
but happy and satisfied. N o one who uses
his playtim e merely for indulging in escape,
can ever know such real fun.

Page 99

H ow do you begin to play? By doing some

thing you w ant to do, and w hich brings you
a pleasure th at more than m itigates any labor
which it entails. If you prefer to do just n oth
ing, you are not normal. You are either con
tinually exhausted, or need to consult a physi
cian. T h ere isn 't a normal, h ealthy person
who cannot think of something he or she
w ould more enjoy doing or accomplishing
than mere idlingb u t often they d ont think
of it in term s of play. W h a te v e r compels
your concentration, the occupation of your
consciousness, or y our hands, an d from which
you derive a h ealth y m ental exhilaration, is
play. T o think th a t you m ust indulge in some
nonsensical game or uninteresting activity to
play, is absurd. T o gauge w hether you are
truly playing is to determ ine w hether you like
it. Consequently, play is a personal thing.
T o enter into som ething called play and
which provides you no satisfaction, is labor,
no m atter w h at the setting or how many
others m ay participate.
D o n t try to p lay until you are rested.
W h e n you are extrem ely tired, even eating
becomes an exertion. P lay w ith others if you
wish, but alw ays play for yourself. In other
w ords, play for the gratification you obtain
from it an d n ot for the adjudging of your
skill or ability. Com petitive sports and games
may compel you to expend energy and ef
fort beyond the point w here it is enjoy
able to you. If you are so psychologically
constituted th at you derive satisfaction only
in winning, regardless of the price you pay
in after effects, then competitive games and
sports are a suitable play for you.
T h e one who know s how to really play,
becomes a better w orker. H is w ork becomes
a means for providing for his enjoym ent as
well as for his sustenance.
F raternally,
R A L P H M . L E W IS ,
Im perator.

Mind and Brain

T his m orning w e have a question from a
Soror in an E astern C ity th at w e feel is well
w orthy of our interest. O u r Soror w rites,
A s a Rosicrucian I u nderstand th at life can
go on w ith or w ithout brain. B ut I also
understand th at the brain is the material
mechanism through w hich mind or the know

Page 100

ing consciousness of man functions. So the

question arises, if the brain is put out of com
mission, w hat happens to the thinking, know
ing p art of our consciousness which always
seems to me to be m an's soul?"
N ow this question is probably the result of
a statem ent in an early lesson, T h e mind of
man is the thinking, know ing p a rt of his con
sciousness; w herever there is consciousness
there is mind; w herever there is mind there
is consciousness; w herever th ere are mind
and consciousness there m ay or m ay not be a
b rain." T h e early m onograph points out the
fact th at mind controls the functions of the
body w hen the brain is asleep or drugged.
It is further shown that small one-celled ani
mals are agitated and affected by varied
colored lights and other stimuli b ut th at they
have no organic structure w ith a seat of sen
sations such as a brain.
M ind and consciousness obviously are
present in the one-celled animal b u t not ob
jective m ortal consciousness. T h is has led to
our S oror's statem ent th a t life can go on
w ithout brain. If we interpret this in a strict
ly orthodox m aterial w ay, we w ould have to
assume th at it means hum an life w ould con
tinue as usual even though the brain w ere de
stroyed or removed from the body. It is true
that portions of the brain have been removed
by surgery and thus nervous diseases and
paralysis have been corrected or cured. W e
recall the report of such an operation w here
by the patient w as restored to normal health
and proved to be a brilliant m athem atician,
and yet from childhood she had been on the
verge of idiocy and apparently devoid of in
telligence. M any who have been stricken
with brain tumor have been cured by the re
moval of some of the affected tissue. T his is
an extrem ely delicate operation, and in the
m ajority of cases, the patien t dies on the
operating table. H ow ever, the surgery is
generally reported successful, th a t is, the
brain tum or and affected tissue w ere success
fully removed, but from shock and other
causes the patient has met death.
N o doubt life can continue under certain
forms of brain injury, usually to the cere
bellum. However, in m ost cases death follows
injury to the medulla oblongata. T h is is the
deep portion of the brain often referred to as
the base of the brain. T his section is so deli


cate th a t natu re has taken special means of

protecting it from average injuries.
Looking at this question broadly we can
concur th at life exists w ith or w ithout brain.
T h ere are various seats of organic intelli
gence in anim al life, th at is, varied capacities
for learning, from the very highest form
found in man to the very lowest, possessed by
the least of animal life. T h en w e can go
further to the form of life th at has conscious
ness and, apparently, intelligence b ut not an
organic structure w ith a seat of sensations
such as a brain. T h is form of life has mind
and consciousness but not the mortal aw are
ness w ith w hich we as human beings are
A ssum ing th at the brain, through injury, is
put out of commission or is deadened by
drugs, w h at of the mind and consciousness?
F irst of all w e must agree on one point and
th at is th a t this consciousness is divine and
immaterial, n ot the m ortal objective aw are
ness th at w e usually refer to as conscious
ness. Since it is divine, it is not seated in any
one portion of the hum an body. It is in the
legs and arm s just as much as in the vital
organs of the body. It is in the torso as well
as in the finger tips. It flows throughout the
body w ith the circulation of the blood. In
fact, this divine essence is the very life of the
cells th a t make up the hum an anatom y o r the
anatom y of any animal, or even plant life for
th at m atter.
A nd so this divine consciousness that we
say is the thinking, know ing p art of man is
not necessarily affected by the destruction or
drugging o f the brain. You cannot destroy it
no m atter w h at you may do to the material
body. You w ould not say that destruction of
the body also destroys the soul even though
life in the conscious state is dependent upon
the soul force in each living cell of the body.
You can cut off a finger and thus detach it
from the body, but you do not destroy the
life force in either the hand or severed finger.
W h a t you do, however, is cut the finger off
from its source of life force. If you extinguish
an electric lamp by cutting the w ire w ith a
pair of pliers, you do not destroy the elec
tricity flowing through the lamp. You simply
cut off the lamp from its source of electricity.
In the case of the severed finger, its source of
life force is the blood th at flows to it and to


each and every p art of the hum an body so

long as life continues in the body.
It is stated, G od breathed into the nostrils
the breath of life, and man became a living
s o u l/ In other w ords, through the breath of
life w e supply the body w ith life force. T his
life force continues to anim ate the living cells
of the body until the body and life force are
separated. T h is life force is the divine con
sciousness or mind. It continues to exist
either w ithin a physical body or w ithout.
W h e n death occurs, the life force is expelled
w ith the exhaling of the last breath. T h e
body is then separated from the divine con
sciousness or, in other words, the body is cut
off from its source of life force.
W e have stated that severing the finger
does not destroy the divine consciousness
that fed the cells in the finger. T h e sam e is
true of the destruction of the brain or brain
cells. T hrough such destruction w e merely
separate these cells from their source of di
vine consciousness. N aturally, physical m a
terial consciousness is affected because the
brain is the organ of the body through which
mind w orks. It has for its expressions the
physical senses such as seeing, hearing, feel
ing, tasting, and smelling. T hese senses are
most closely related to the brain. W h e n cer
tain parts of the o rg an b rain are injured
we will experience paralysis of certain of the
sense organs. P erhaps w e will lose the pow
er to speak or the pow er to hear. In other
w ords, the various sense organs m ay be
paralyzed by brain injury. T h e point is th at
just as removing an eye will prevent us from
seeing w ith th a t eye, an injury to a certain
portion of the more complicated and highly
refined organ brain will affect the sight
and cause this eye to be blind. In neither case
do w e affect the thinking, knowing p a rt of
man, which is mind. T h a t divine psychic con
sciousness, th a t is of the soul force, anim ating
the body of man and giving life force to all
living things.

T he Junior O rder
H ave you ever stood and w atched little
street urchins playing? T h ey are dirty, di
sheveled, undisciplined, but dynamic, literally
bursting w ith energyand bright-eyed.
T h e life of such a child is a great gamble.
W ith in him Or her is a trem endous potential

Page 101

contribution to the civilization of tom orrow

or perhaps a moral liability. O n e factor can
remove th at element of chance and guarantee
th at the child will become a useful member
of tom orrow 's w orld. T h a t factor is proper
Education is not sufficient. Some of the
people who have the most distorted ideas and
who are often responsible for the w orlds
economic and social upheavals for which we
are all m ade to suffer, have had excellent
educations. W h a t they lacked, however, w as
proper idealism, th a t is, guidance tow ard the
true ends in life. A cadem ic training in schools
and colleges becomes an efficient tool, which
no one will deny, b u t it m ust be rightly ap
plied or it may become a dangerous instru
m ent in the h ands of unscrupulous persons.
W ell-m eaning parents are often at fault.
T h ey shift the responsibility of inculcating
into their children the proper viewpoint and
outlook on life, to the schools and teachers.
Developing a consciousness of future duties
and proper aspirations to have in life consti
tutes an inner train in g a building of char
acter, w hich takes place out of the school.
Such is not the prim ary duty of institutes of
learning. M an y parents w ould like to direct
this influence on the lives of their children,
but often are not certain just how to begin.
Repression, punishm ent, and nagging, as
D o n t do this, or You m ust do th a t, is
im proper child psychology. T h e child, in a
simple, interesting manner, m ust learn for
himself o r herself w hy something should or
should not be done.
H ow is this all accomplished? T h e Junior
O rd er o f T orch Bearers makes this possible.
Children from five to fifteen years participate
in its activities. Its problems are divided ac
cording to the age groups of the children. It
is like a club in which each child has a part,
with certain duties to perform . A sense of
pride, as well as responsibility, is developed.
T h e talents of the children are also aw aken
ed and certain ideals or objectives are kept
before them continually, as an incentive.
T h e Junior O rd e r of T orch Bearers is not
a religious movement, nor is it affiliated w ith
any religion. It is absolutely non-sectarian.
Furtherm ore, it does not in any w ay inter
fere w ith or attem pt to supplant the religious
beliefs of children. Little chapters of this
movement are established throughout the


Page 102

w orldthere m ay be one in your community.

If you are a parent, will you investigate
and see how your children m ay participate in
its m any benefits? T o the children it is fun;
to the parents it is a w onderful influence. If
you have no children, will you kindly interest
your friends who do? A ny child, regardless
of nationality or religion, is welcome. T h ere
are no large fees or purchases to be made.
H elp us further this great cause and thus,
in a practical w ay, you will be m aking for a
lasting peace, by developing the vision, the
view, the outlook of the children of today.
W rite to us today and learn the address of
your local Junior O rd er C hap ter or how to
establish one. Remember th a t the tw o or
three adults who conduct these Junior O rd er
activities in cities, do so w ithout any mone
ta ry com pensation. T im e and service are their
contribution tow ard the ideals for which this
movement exists.X.

W e now have an interesting thought for
discussion from a Soror in the E ast, and I
will read it to you so th a t we can see all of
its aspects.
Is it possible for the V ita l Life Force to
enter a body and a soul not to enter? F or
example, there are children in institutions who
are called idiots and, to all appearances, they
have life but no mind, and as long as they
live they grow in body but are as a very small
baby in all other w ays. T h ey are as babies
of a few w eeks of age even though they may
live to be m any years old as the calendar
goes. Is the soul lacking in such persons? If
not, w h at is lacking?"
I have read the question and statem ent in
its entirety simply to give you an opportunity
to see a t a glance all of the thoughts th at our
Soror has in mind.
Im m ediately we can see several errors of
reasoning in this question. In the first place,
one cannot continue to live as an individual
entity w ithout both soul and V ital Life Force.
Y et in the body of the unborn child there
flows life force and not soul, b u t this is not
individual life force of the child b u t rather
of the mother. In other w ords, soul enters the
body of the infant baby w ith the taking of
the first breath of life and the bab y becomes
a living soul. T h e life force in the baby's

body before birth w as the life force of the

m other ju st as in the case of some vital organ
of the m other or even one of the extremities
such as an arm or h and or leg. W h e n the
baby breathes for the first time, it becomes an
individual in a sense, for it no longer depends
upon the m other's life force for its animation.
A t the sam e time it is imbued w ith soul force
and personality. So w e can see th a t individ
ual life force an d soul enter the body of the
new -born b aby a t the same time.
Let us consider a second thought in con
nection w ith this question, an d th a t is the ex
istence of m ind along w ith so-called idiocy.
In other w ords, is the so-called idiot w ithout
mind? O u r Rosicrucian studies make clear to
us th a t m ind is most closely related to soul
and personality and th a t mind is present in
all forms of life even to the lowliest o f organ
isms, even those w ithout an organ such as a
brain. Rosicrucianism teaches us th a t Divine
M ind controls th e functions of the involuntary
organs of the body such as the action of the
heart, the circulation of the blood, the peri
staltic motion o f the intestines, the opening
an d closing of the pylorus, and, in fact, the
action of all of the vital organs over which
w e have no voluntary m uscular control. N ow
w e can readily see th a t if mind controls these
functions then all living things and beings
m ust be possessed of mind, regardless of their
ability to analyze and reason objectively. W e
conclude, therefore, th a t the child born a socalled idiot n o t only has life force anim ating
the body, along w ith soul, b u t also Divine
M ind which, as we have said, is closely re
lated to soul.
T h ese facts lead us, therefore, to still an
other im portant point in this question; w hat
is missing, w h at makes for idiocy in the case
of one so afflicted from birth? Since it is not
the lack of soul or D ivine M ind, it m ust be
som ething else. W e have learned from our
studies and our analysis of man th a t he is
possessed w ith a most im portant and complex
organ through w hich his mind w orks. T his
organ w e call brain. T h ro u g h it we enjoy all
of our outer sensations. T h ro u g h it we be
come conscious of our inner sensations and
experiences. W ith o u t it w e w ould not be
aw are of the w orld about us, neither would
w e be aw are of emotional sensations. O ur
sense im pressions register upon us through
the organ, brain. T h ese impressions become


a p a rt of memory. W h e n w e recall an experi

ence and bring it back into the present, we
use the organ, brain. If the brain is injured
from accident or disease, it no longer func
tions properly. O u r outer reaction to the in
jury will depend upon the extent to w hich
the brain is harm ed. F o r example, pressure
on a particular area from a head injury or
blood clot will cause paralysis of the speech
organs, or will prevent us from being able to
w alk, or m ight blind us or take aw ay the
sense of hearing. It m ight take aw ay all
memory of p ast experiences even to the ex
tent of not know ing one's name. O ften such
brain injuries cause one to experience socalled am nesia. W e frequently read of such
cases in the daily new spapers. Sometimes the
illness is of long standing, a t other times the
patient recovers quickly. T his all depends
upon the cause o f the the trouble and its per
manency. T h ere is nothing actually missing in
the body of the idiot afflicted from birth, b u t
the brain usually is injured and fails to de
velop properly, due to illness and disease.
In the m ajority of these cases, the injury is
very great, and m any portions or areas o f the
brain are affected. T herefore, the idiot may
have no pow er of speech except perhaps for
guttural sounds in the throat. H is locomotion
nerves and muscles may be affected, making
it difficult for him to walk. U sually he has
no contact a t all w ith the storehouse of mem
ory. T h a t is, he cannot recall to memory any
impressions th a t m ay have registered there.
Feeble-m indedness and m ental disease are
conditions of the organ called brain, not con
ditions of the soul or Divine M ind. M any
times these conditions can be eradicated by
proper treatm ent. O ften they seem to defy
all m anner of therapeutics including surgery.

Prove U nto Yourself

T h is morning I place before you for com
ment one of several communications from a
very new member of the O rd e r w ho ap p ar
ently has failed entirely to understand the
purpose of the Rosicrucian O rd e r and its
T h is F ra te r has w ritten a long letter to the
D epartm ent of Instruction each time he has
read one of the m onographs of the M a n d a
mus group. H e starts in imm ediately to criti
cize each statem ent, each paragrap h , each law

Page 103

or principle, presented to him. N o w the fact

th a t he asks questions of the D epartm ent of
Instruction is quite all right, for our members
know th a t they are alw ays privileged to seek
our help and advice in these m atters. A fter
all, it is the duty of the director of a class or
study group to help the stu d en t w ith his les
sons w hen they are not understood. But this
F ra ter of whom I speak questions the very
authenticity of the O rd e r's teachings. H e
constantly challenges the D epartm ent of In
struction to prove b y dem onstration th a t there
are such practical inner abilities as1intuition,
m ental telepathy an d other principles th a t are
included in the early work. A typical sta te
ment th a t show s the attitude he has taken is
this: O n such an d such a n ig h t a t a partic
ular hour I sent you a mental m essage asking
you a question. N ow I dem and th at you
w rite to me and answ er th a t question thus
proving to me th a t you are the w ell-developed
m aster mind th at you claim you are."
Imagine, F ratres and Sorores, such a re
quest or, in fact, n o t a request but a dem and
from one of our B rothers on the path. O f
course it stands to reason th at such a dem and
w ould not be forthcom ing from a member of
the higher degrees, or even of the early
Tem ple w ork, for such members have a better
undrstanding of Cosmic law, its purpose and
how it m anifests. T h ey know too th a t none
of us here a t Rosicrucian P ark ever use the
Rosicrucian laws an d principles for the p u r
pose of answ ering such a challenge o r for a
bombastic dem onstration of the principles
th at actually w e use daily in our business of
Cosmic service.
Yes, for the purpose of class instruction
m any mystical dem onstrations have been
made in the p ast an d m any will be m ade in
the future, b ut w hen a curiosity seeker, or
even a member of the O rd er for th at m atter,
dem ands a dem onstration for proof of a prin
ciple, it is feared th at he will be greatly
O u r late Im perator, D r. H . Spencer Lewis,
w as frequently confronted w ith this sort of
thing. M any, m any times members o f the
O rd er meeting him for the first time w ould
challenge his ability to apply Cosmic law fox
material dem onstrations. H ere at our Couventions members would approach him while
he w as relaxing for a few m inutes in quiet
m editation sitting on a bench in the P ark and

Page 104

greet him w ith such rem arks as: Brother

Lewis, I am F rater Smith from Podunk. I
have alw ays w anted to meet such a great
m aster as you. T h e m onographs claim that
astounding m anifestations can be dem on
strated through Cosmic law. I h av en 't been
able to do this, will you show me how or
make a dem onstration for me? I need proof
of these things."
W e ll F ra tre s and Sorores, it is h ard ly nec
essary to tell you D r. Lewis answ er to such
a request for, as a m atter of fact, he has told
you of these occurrences himself right here in
our Rosicrucian Forum sessions. It is suffi
cient to say, however, th at at no time did Dr.
Lewis ever lay claim to any degree of great
ness or mastership. If each and every one of
us could and w ould imitate the sincere hum
bleness lived and displayed by our late Imperator, we w ould never have to w orry about
inability to use and dem onstrate Cosmic prin
ciples. O n e of our earliest fundam ental prin
ciples, and am ong the most im portant adm on
ishm ents, is th at of humbleness and humility
in all of our efforts in behalf of the Cosmic.
It w ould behoove each and every one to make
a careful study of the Rosicrucian code of
life, then put into daily practice as m any of
the points as practicable.
W e have digressed som ew hat to illustrate
the im portance of humbleness, b ut to get back
to our challenging F rater and his belligerent
correspondence, when any of you have occa
sion to help a young student in a similar men
tal state, try to point out the folly of his a t
titude. T ry to help him realize th at he will
never gain anything from his membership in
the O rder, for he dulls and tarnishes w hat
possible development m ight be his b y lack of
faith and belief in the O rd er, its officers and
class m asters, as well as our teachings. It is
not right to upbraid such a member or to
chastise him for his rem arks. W e m ust take
the attitude of forgiveness for he knows not
w h at he does. W e must, however, adm onish
him and point out the error of his thinking.
If we can help him over this m ental obstacle,
he will in all probability prove to be a good
Rosicrucian and very adept in the practical
application of the teachings.

Age A nd Mystical Enlightenment

A frater in T exas arises in our Forum
Circle to ask the question, Is there any rec


ord of a person receiving Cosmic Conscious

ness after passing the age of sixty?"
T h is is a n atu ral question for those of ad
vanced years; however, in this particular in
stance, the num ber of years are h ardly to be
considered advanced age. W e each of us
think o f success as being the satisfactory cul
mination of some enterprise. W h a te v er enter
prise w e are in, and in w hich w e wish to be
successful, w e draw heavily upon our powers,
our faculty of reason, ability to observe and
concentrate, an d our physical strength as
well. W ith the passing of years, there is a
certain conservation of our pow ers developed,
the result of our experiences and more m ature
judgm ent. T o d ay , for example, each of us
can do certain things equally as effectively
as w hen w e w ere you th sand w ith less ef
fort. T h is is explained b y the fact th at ex
perience has show n us how and w e avoid un
necessary expenditure of effort and avoid
delays and discouraging mistakes.
W ith the advancing years, however, our
physical pow ers and m ental energy diminish.
O u r endurance is less, and of course we each
become conscious of this fact. E ventually we
reach an age w hen there are some things of
which w e are no longer capable. It follows
th at since m ystical enlightenm ent or Cosmic
C onsciousness is also an attainm ent, th at we
are inclined to think th at the pow ers neces
sary for it likewise diminish as we grow
T h e re is no parallel betw een mental and
physical d e v e lo p m e n ts and that afflatus
know n as Cosmic Consciousness. Physical
and m ental achievements are obviously de
pendent upon the condition of the body and
the m ental strength of the individual. Since
advanced age means a gradual deterioration
of the body and those m ental faculties de
pendent upon the brain, pow ers derived from
them are lessened. Cosmic Consciousness as
a state of attunem ent of self w ith the mind of
the Cosmic, w hich exists w ithin us as a soul
force, is an ecstatic, spiritual condition which
neither our body nor our m ental powers can
produce. N o one ever w ent through a kind
of m ental gym nastics of applying reason and
logic to compel a union of his objective and
spiritual selves and succeeded. F urther, no
one in the pink of health " w as able by th at
factor alone to elevate his mortal conscious
ness to th a t realization w hich am ounts to a


oneness w ith the Cosmic M ind, w hich is one

of the h e i g h t s tow ard which the mystic
C onsequently, if one in m ental and physi
cal perfection cannot by such a state alone
achieve Cosmic Consciousness, conversely,
then, the diminishing of his or her physical
and intellectual pow ers does not interfere.
A rcane records disclose th at T h e G reat Il
lum ination came to most of the renow ned
avatars, m ystics, and enlightened religious
leaders betw een the ages of 35 and 37 years.
If it w ere not attained then, another common
period w as 70 years of age! O f course, in
every age, in betw een and even preceding 35
years, Cosmic Consciousness has been attain
ed, the above ages being the most common.
It is only necessary to mention at this point
th a t the hum an life advances through cycles.
If each of us did not, by our arbitrary indif
ference to Cosmic law, interfere w ith the p ur
pose of these cycles, w e w ould experience
certain developm ents in each cycle as nature
intended. Since w e do interfere, w e delay
such developm ents; we cause them to come
much later in life than they ordinarily should
or not at all. U nder ordinary circum
stances, the ages from 21 to 35 years, consti
tute m ans greatest period of objectivity. D u r
ing this interval, he is personally developing
and m ore frequently exercising his physical
and intellectual pow ers and faculties. H e is
training his memory, he is storing up impres
sions, he is utilizing his objective receptor
senses, to acquaint himself w ith the strange
w orld in w hich he finds himself.
D uring such a time, he is, frankly, more of
an extrovert. In other w ords, he is obliged to
live outside of himself so as to become ori
ented an d to m aterially and socially establish
himself in the physical w orld. It is a time
w hen men are preparing for trades an d pro
fessions, entering the business world, begin
ning to rear families, and to assure such fami
lies of economic security. It is a period w hen
the objective senses m ust reign supreme. It
is a period for acquisition and assimilation,
rath er than for w eighing values o r contem
plation. C orrespondingly, women as a w hole
are likewise in a greater state of objectivity
during these cycles.
A t 35 the character has been fairly well
established. Ideals have been fashioned and
the individual begins to have quite m arked

Page 105

preferences as to w h at he expects to receive

from life. H e sacrifices some of his aggres
sive spirit for an attitu d e of evaluation. H e
begins to judge the w orld around him and
become more discrim inating in his own ac
tions. H e sta rts to rid himself of earlier habits
and practices, prim arily because they now
appear inconsequential and unappealing. T his
does not b y an y m eans imply th at he becomes
any less vigorous in his conscious activity.
In fact, a man an d w om an usually find their
lives a t 35 far more active than ten years
T h e beginning o f this, w h at we m ay term
the rational life, leads to reflection an d less
impulsiveness. T h e individual is inclined to
temper his desires and their fulfillment by a
greater consideration of the results of his acts
upon others. W h a t once he m ight have done,
regardless of consequences, he is now re
luctant to do, if it seems unjust or will cause
others a probable hurt. In other w ords, a
transition is occurring w ithin him. T h e self
is gradually coming into its ow n. W ith many
persons, these impressions of the self do not
at that age go much beyond certain moral
and ethical restraints, am ounting to a little
further refinem ent of character. If, however,
one has h ad an interest in mysticism and oc
cultism previously, and has done quite some
study in those fields, it makes for a greater
indwelling of consciousness, a more w hole
hearted tendency tow ard attunem ent w ith the
selfand this process becomes more facile
during this period. E ventually the afflatus,
the experience of Cosmic Consciousness, is
Also the cycle of 35 to 37 is a period w hen
many persons, for the first time in their lives,
develop an y interest in mysticism. T h e reason
is the same as given above, nam ely, it is the
cycle w hen the subjective nature begins to
mature. C onsequently, such individuals, if
they are conscientious in their studies and
practices, experience Cosmic Consciousness
or Illum ination not until the 40s or 50s, or
possibly around 70 years of age.
T h e fact rem ains th a t the average age of
A M O R C members is about 40 years, there
fore, if you are 50 or 60 years of age, and
have been a stu d en t of A M O R C an d m ysti
cism for a few years, there is no reason for
you to feel th a t you are p ast an y age period
for mystical attainm ent. T h e fact th a t your

Page 106


objective pow ers are naturally diminishing

som ew hat has no relationship to your inner
development, since mystical consciousness
has no dependence upon the objective nature
of man.-X .

T he Problem of Evil
A C anadian Soror, a member of our Forum
Circle for some time, presents an interesting
problem in a very excellent m anner. She says:
A M O R C states th at there is no evil, but
m erely degrees of good, w hich is putting the
m atter too euphemistically. I m ean real evil
w hich is certainly extant in the w o rld
w itness the present w ar. D oes the L ord's
P ra y er not contain a plea to deliver us from
evil? It does seem to be more than a lesser
degree of good. Just as a person w ho has
been denied the opportunity of learning the
polite usages of society an d the niceties of
life is in a definite condition of uncouthness,
or one w ho never learned to read or w rite in
the state of illiteracy, so one w ho does not
know good is in a state o f non-goodor so
it seems to m e."
A ny attem pt to philosophically or just logi
cally reconcile good and evil, to make the la t
ter appear as degrees of the form er alw ays,
upon first blush, seems inconsistent w ith rea
son. P erhaps th at is w hy the subject is one
of the paradoxes of m etaphysics. In hum an
experience, the conduct w hich is attrib u ted to
good alw ays appears to be very definitely
different from evil. O rdinarily it seems as
though good and evil had inherent in them
certain elements which w ere eternal, th a t is,
constant. If this w ere so they w ould alw ays
be recognized for w hat they are an d the
problem w ould be very simple. If, for exam
ple, anyw here and at any time all men and
women, regardless of race, creed, or educa
tion, could point to certain conduct o r h ap
penings and say with sincerity, there is evil,"
or there is good," then their definition w ould
be a simple m atter. It w ould indicate th at
both evil and good had positive qualities, like,
for example, the tastes of salt and of sugar.
W h a t actually happens is th a t a large por
tion o f hum anity sincerely term good w h at
others condemn as evil. In the example of
sugar and salt, such arbitrariness w ould be
called an error, because no m atter w h at one
m ight call them, they w ould alw ays retain

their real qualities. C onsequently, it stands

to reason th at before we can define evil as a
condition distinctly separate from good, we
m ust define the positiveness of goodif th at
can be done.
G ood itself has no separate tangible qual
ity. It is not a thing or substance, w hich we
can discern ap a rt from other things or con
ditions. If I declare th a t this is good, some
one will ask me, W h a t is good?" T h ey will
m ean w h at is it th a t I am so designating.
T h is connotes th a t good is a notion of our
minds w hich arises from our judgm ent of
som ething else. I say this is a good pen, and
th a t is a good book. By th a t I mean th a t the
function, the purpose, the v ery n atu re of the
pen o r book is satisfactory to me. I interpret
the function of th e pen to w rite well. I con
sider the function of a book either to interest
me o r provide me w ith inform ation. If it does
this, to me it is good, nam ely, it conforms to
my conception o f w hat is rig h t or proper for
it. N ow it is v ery simple for you and me to
determ ine w hether a pen or a book is good in
this sense. E ach of us know s the first cause
behind them, nam ely, the reason or intent of
their creation. Simply, w e know w hy the
pens and books w ere made, w h at w as ex
pected of them. F urther, w e know they w ere
conceived to serve us. If they do, they have
fulfilled their end, they gratify u s and th at
is our notion o f good.
Suppose som ething is given to us, the func
tion of w hich is not know n to us, or th a t we
m ust ju st surmise. P erhaps in our use or a t
tem pted use of the thing, w e m ay find it
agreeable or not so. If w e can seem to con
vert it to a use th a t satisfies us, then it is con
ceived by us as having a good quality. O n
the other hand, if we find it puzzling, perhaps
annoying because it is not understood b y us,
it then is n o t good. O bviously, if w e know
the cause an d function o f things and condi
tions, an d w e find them agreeable, such are
proclaim ed good. All of th a t w hich is oppo
site, w e think to be evil. It is logical then th at
som ething m ay not be inherently evil b ut only
conceived so b y us, because we do not u nder
stan d its purpose and find it not agreeable.
Let us look upon a rainstorm , for analogy.
If w e w ere not aw are of the contribution of
w ater to the life of all things, and did not
know th a t subsequently such rain w as bene
ficial, the storm w ould most certainly be an


evil experience. T h e disagreeableness of a

rainstorm , especially if w e m ust be in it, sug
gests nothing in the event itself w hich can be
construed as good. O nly as w e consider the
whole, the need for rain and w h at follows
from it, does it seem to be good. W ith our
m ortal, finite perception and reason, it is fre
quently impossible for us to relate occur
rences and circumstances to some greater
purpose of which w e have no know ledge.
T herefore, the immediate happenings by
themselves are adjudged evil.
T his sam e reasoning m ay be referred to
the good of morals. W h a t our conscience
dictates in a general sense is held to be the
criterion for a moral good. If m ost of us
w ould act impulsively on conscience, w ithout
referring its silent voice to analysis, then
the good of morals w ould be nearly alike to
all persons. In fact, w e m ight then say th at
good h ad a positive quality which everyone
could recognize and ac ce p t T h e fact remains,
however, th a t w e each seek to interpret our
moral urges. W e try to define them b y our
experiences, subject them to the fallibility of
our reasoning. Since in this process w e are
very individualistic and different, a great crop
of varying kinds of good springs up, about
which men do not agree.
T h en there are other standards from w hich
w e derive our notion of good. T h ese are the
exegetical w ritings and the sacred books. If
w e sincerely believe th at a book w as w ritten
by a D ivine prophet and th a t his w ords come
b y D ivine revelation, this again gives good,
o r the content of the book, an arb itrary posi
tive quality. Simply put, if in such sacred
w orks as, for example, the Bible, the Koran,
G ranath, and the A vesta, certain deportm ent
is avow ed to be good, w e then imm ediately
consider the opposite as a very definite evil.
A ctually, however, such a religious good is
purely relative. It is common know ledge th at
the C hristian does not hold to be good all
th a t is so proclaimed in the M oham m edan
Koran, and, conversely, the former does not
recognize all of the prescribed conduct of the
Bible as good. Consequently this makes it
appear th a t all of hum anity can never be
guided b y any same positive principle of
good, nor can there be things o r conditions
so defined w hich to all alike mean evil. T o an
extent, this m ust alw ays remain so, a t least
so long as hum ans are individuals, an d their

Page 107

differences persist, for good and evil are

principally notions of their minds.
T h ere are certain evident exceptions to
this. T h ere are conditions which all men
necessarily recognize alike, because they are
all equally dependent upon them. W e as hu
man beings, for example, know th a t the de
fiance o f certain law s and principles of nature
causes our d eath an d the deterioration of the
very basis of society. Since life and some
kind of social organization is necessary for
our existence an d our prim ary w elfare, all of
th at w hich furthers these is held to be good,
and the co n trary is eschewed as evil. T h u s,
men look upon all health m easures and all re
lated thereto as having the value of good.
Likewise, th ey feel the need for society to
restrain the pow erful, th e strong from com
pletely crushing the weak. T h a t which gives
the w eak some protection is held to be the
good of a social order. T h ese general kinds
of good will continue to persist. W e instinc
tively are d ependent upon them and feel that
they are rig h t because w e benefit from them.
T h a t is w hy w e think of w ar, m urder, rape,
and theft as evil. T h e y affect our security.
T o each o f us, our w elfare, our comfort, our
freedom from w orry, fear, or any kind of
disagreeableness is good and its opposite
T h e more cultured, the more sensitive we
become, the more sentim ents w e develop and
the more kinds of evil w e conceive. T h ere
comes a time, then, w hen even social coarse
ness becomes a kind of minor evil. As, for
example, in primitive society selfishess and
greed are not held to be a deviation from the
good. O n the other hand, to d ay they are
ethically held to be an evil.
T o summarize, men m ust agree on their
goodan d their evil. T o the mystic, the
nearest approach to a positive, absolute evil
is the w ilfull defiance of w h at self defines as
the good. But, afte r all, this again makes the
content of good an d evil but notions of the
individual's m ind. X .

Mystical Short-cuts
A frater in A ustralia, new to our Forum
Circle, asks: A re there m ystical short-cuts?
Is it necessary to study, to practice, and to
slowly develop certain pow ers and the inner
consciousness? A re there m ethods known

Page 108

w here in a few weeks one may be capable of

doing w hat the mystics of old did? If this is
possible, w hy are not these tim e-saving sys
tems, these improved w ays of attainm ent,
passed on to we Rosicrucians?
I have a friend w ho knew th a t I have been
studying Rosicrucianism for some time. O c
casionally w hen w e engaged in conversation
and the mystical topics becam e som ew hat
profound, he w ould hasten to leave o r in
other w ays disclose his lack of interest, and
even his inability to com prehend. C onse
quently, he never came to really know an y
thing of the true purposes and philosophy of
the A M O R C teachings. Recently a man set
himself up in our community as a mystic.
T h is self-designation w as to my know ledge
contrary to true mysticism. H ow ever, he be
gan holding classes weekly, for fees, which
are in themselves in one week, as much as my
m onthly dues. M y friend called on me the
other day and excitedly related th a t he had
become a student of this mystic.* H e was
high in his praise of him. M y friend said th at
he did not need to read and study, and be
come fam iliar with certain term s and sciences
as I did to become proficient in mysticism.
H e had joined w ith several others in this
class' and perform ed certain exercises for an
hour or so each time, and this w as to give
him vision of a mystical n atu re and powers
as well, equal to every need, w ithout having
to learn principles and law s'. H e told me
th at this w as a m ystical short cut which no
one else possessed. N ow am I being deprived
of som ething, or is my friend being deluded?"
K nowledge, w ithout the capacity to execute
it properly, is of little value in the everyday
w orld. T h eo ry and speculation stim ulate our
im agination and make our thinking more per
spicuous. H ow ever, only the ability to apply
w h at w e know gives real confidence. T h is ap
plication of know ledge is called technique.
F o r an analogy, a man may know the theory
of combustion engines. H e m ay know how
the gas engine of his own automobile func
tions, but unless through practice he has ac
quired the technique of repairing his engine
w hen trouble occurs, his theoretical know l
edge is of little value. Proficiency in piano
playing, as another example, consists then in
n ot only knowing how to read the musical
score and the position of the keys, b ut in
actual playing. T h eory takes com paratively


less time in this latter exam ple than the co

ordinating of the fingers w ith the eyes and
w ith the sound, of w hich piano playing con
sists. A n y little boy or girl learning to play
a musical instrum ent can confirm this.
T h eo ry an d practice alone make for pro
ficiency, for m astery in an y art or science.
T h e body, the pow ers o f the individual, must
be harnessed, th a t is, they m ust be syn
chronized w ith the ideas in the consciousness.
C onversely, w e can sometimes learn b y prac
tice, w ithout an y reference to theory, but in
such instances w e often learn w rongly and
m ust undo much to realize an y true perfec
tion. M a n y men who th ought they w ere fair
horseback riders, having learned by riding
on their fathers* farms in childhood, h ad to
begin again as soldiers in the cavalry. T h eo ry
disclosed th a t their m ethods w ere not safe or
beneficial for either the horse o r rider over
long periods. T herefore, know ledge, as theo
ry, should precede practice w herever possible.
T h e two w hen coordinated make for real ac
Is attaining the heights of mysticism an
exception? It is not. T h e theory of mysticism
is a personal approach to G od, the use of self
as a channel to reach the Divine A gency and
to experience oneness w ith the Cosmic. A l
low me to ask these questionsw hat are you
joining through mysticism? M an, his self,
and the Cosmic. T h a t is true, b u t w hat is
man? W h a t is self? W h a t are the limitations
and differences betw een them? T hen, again,
w h at is the Cosmic? the Divine? in contra
distinction to man an d self? W h y should
such unity be sought after? W h a t are its
fruits? D oes such a practice entail dangers?
A re there rig h t and w rong methods? C er
tainly from all of this, it can be seen th at to
attem pt an y exercises w hich purport to estab
lish a m ystical bond, w ithout first having an
sw ered satisfactorily the preceding questions
is to invite possible calamities.
T h e fact is, th a t w ithout study, w ithout an
sw ers to such questions, the N eophyte is not
certain w h at he seeks, an d w h at to do w ith
it if an d w hen he acquires it. T o go a t a thing
so blindly is the equivalent of taking a man
into a central pow er station and showing him
how to throw a series of m aster switches,
controlling high line voltages of perhaps
75,000 v o ltsan d telling him nothing more.
If he has no understanding of the m ethod by


which such pow er is generated, how long the

loads should be sustained, and w h at is de
pendent upon the flow of such current, it is
quite apparent th a t his act, the throw ing of
the sw itch, m ight be disastrous. A s a further
analogy, it is equivalent to saying, W h y
should a man devote years to the stu d y of
electrical engineering when, by a short cut,
I can show him how to throw sw itches con
trolling dynam oes in a few minutes?
T h e exercises contained in the Rosicrucian
m onographs constitute a very minor p a rt of
the entire Rosicrucian system of instruction.
It is possible, perhaps, to read all of the Rosi
crucian exercises and dem onstration methods
in a period not exceeding tw o or three
months. Such w ould be a short cut to results
b u t w h at pitifully disastrous results for
alm ost all w ho attem pted it. A parallel ex
am ple w ould be giving a three-year-old child
a loaded revolver w ith which to play. It is
not a short cut to an end, if the m ethod has
its prep arato ry instructions, its necessary
background, its ramifications of know ledge
I have know n individuals w ho have been
members o f legitim ate schools of mysticism
in the O rient an d in the W e ste rn W o rld ,
w ho partially com pleted their studies and
then decided to violate their vows an d prosti
tute their know ledge. Subsequently they set
themselves up as individual teachers, charg
ing sizeable fees for so-called quick methods.
T h e y then proceeded not to teach the philoso
phy, the truths, the laws w hich they had
learned, but just the technique of applying
them. T h is, o f course, w as easier, more spec
tacular, and m ade it possible for them to
gain their revenue more quickly. T h e y w ere
shrew d enough never to remain long enough
in one city to see the harvest of their nefarious
plan. T h e y travelled from city to city, leaving
dire results in their wake. W h a t w ere the
resultsnum bers of people w ith broken minds
and health. A ll insane asylums an d mental
institutions have m any inmates w ho sought
such quick short-cuts. O ne of w hich is, for
example, teaching a student how to induce
hypnotism in another, or to gain control by
some m eans of the minds of others. T h e psy
chological background, and the evident d an
gers, w hich require considerable study, are
neglected. Is it not all too evident w h at the
consequences w ould be?

Page 109

T h e Rosicrucian O rder, A M O R C , is one

of several organized, authentic channels for
mystical enlightenm ent and the stu d y and use
of age-old Cosmic principles. A ssociated w ith
A M O R C as members of the F. U. D. O . S. I.,
a Federation of venerated m ystical orders,
are several other schools an d m ystical socie
ties, w ith an historical background. N early
all of them, in their degrees, refer to the same
Cosmic principles. I have met their leaders,
and I have been initiated into some of these
orders in E urope. O u r late Im perator, D r. H.
Spencer Lewis, w as an officer in m any of
these affiliated societies. In none o f them,
however, w here the teachings w ere similar to
A M O R C 'S , did w e find any short-cuts. T h e
time th at had to be devoted to various sub
jects of phenom ena and m ystical principles
w as often identical. Sometimes, a m onth or
so less, o r a few w eeks more than A M O R C .
Like A M O R C , they realize the candidate
m ust have so much know ledge and practice
before he can conclude a subject. T h e N eo
phyte could n ot dem and or purchase any
quicker w ay. If he w ished to risk his health,
and his mind, he could gamble w ith short cuts
by leaving the legitim ate orders an d going
to some individual teacher having no authen
tic background except w hat he claimed for
W ith the facilities and means, and the
w orld-w ide recognition at the disposal of
A M O R C , it could triple, yes, quadruple its
membership over night, if it w ould publicly
announce an d attem pt to teach m ystical short
cuts. T h ere are alw ays credulous an d gullible
people w ho w ould be willing to risk their lives
for such short-cuts, so as to avoid conscien
tious effort. H ow ever, A M O R C s reputation
today an d in the p ast is founded upon an in
telligent use o f Cosmic principles, not an ig
norant, hurry-up, m isapplication of nature's
laws. B ew are of mystical sh o rt-cu ts.X.

Religious Emotion
W e have received numerous questions from
our members concerning various types of ap
peals th at are being made through the medi
um of advertising w hich deal entirely with
the response of the individual to certain types
of religious feelings. T hese appeals are fre
quently found in various publications in which
there is an attem pt m ade to ap parently teach

Page 110

the individual that, w hatever m ay be his re

ligious beliefs, he is falling sho rt of the maxi
mum use of the divine forces in the universe.
It is, of course, true th a t the average individ
ual is not fam iliar w ith the potentialities of
this force or, as the Rosicrucians w ould ex
press it, he is n o t using all his innate pow ers
and abilities.
W e m ust b ear in mind th a t every individ
ual, in one w ay or another, responds to the
desire to be more acquainted w ith an d realize
more fully the significance of communion or
attunem ent w ith G od and w ith the cosmic
scheme. H ow ever, man m ust realize th a t this
is accom plished through his own effort and,
furtherm ore, th a t no set of religious princi
ples or pseudo religious practices can bring
about in him a conception of his relationship
to his M aker unless there is created, as the
result of instruction or study, a true experi
ence th a t is accom panied w ith one's convic
tions. M an has alw ays been subject to the
religious convictions of another. It is well
know n th at certain religious feelings become
so definite in the mind of the individual hav
ing some certain experience th a t this individ
ual feels obligated to attem pt to force this
experiencew hich is, after all, his own per
sonal experienceonto another's life, and we
m ight add, the total experience of another
individual. W e have repeatedly pointed out
in these pages, and in our teachings, that
second-hand experience is of no value. T h e re
fore, the Rosicrucians have alw ays tried to
point out to their members th at the true re
ligious emotions are brought about by our
ow n understanding and experience.
T ru e religious emotions are those based
upon reverence, love, p ity all leading to an
ultim ate state of ecstasy. It is n o t necessary
th at this last attainm ent be accom plished
through any one pattern or formula, as ex
pressed by a n y religious creed, doctrine, or
system of beliefs. T h ere are m any religious
people who profess no particular creed but
rath e r have found suitable outlets for their
religious beliefs and principles in a well b al
anced life and in the developm ent of a phi
losophy of life which is, to them, their means
of adjusting themselves to their environm ent
and to the forces of the universe w ith w hich
they find themselves in contact. T o appeal to
one's religious convictions or emotions, in
order to direct them along certain prepared


lines of thought, is an attem pt to limit the

creative ability of the individual.
U nfortunately, today we find th a t almost
anything can be done in the nam e of religion.
O rganizations, w hose functioning might be
questioned if th ey w ere not religious, can
make all kinds of claims as to the benefits
th a t will come to the individual. T h ese claims
can neither be proved nor disproved because
of the fact th a t one cannot be forced to bring
into the field o f m aterial the proof o f his or
h er experiences, w hich he can claim actually
happened in the guise o f religious experi
ences. E stablished religions are n o t attem pt
ing to advance claims other th an the benefit
th at can come to the individual through his
communion w ith G od under the religious
practices established. But those w ho use re
ligion as a m eans of advancing a theory or
new set of principles of living are not a t
tem pting to b etter the individual as much as
they are to appeal to certain emotions o f th a t
individual to bring about an im aginary fea
ture for the particular system of thought
Reviewing in o u r minds the history of the
hum an race w e will see m any evidences of
w here fear has been used to force the in
dividual into certain religious beliefs. T h is is
easily done by holding before th a t individual
a fear of the consequences of n ot adopting a
certain religious viewpoint. E tern al punish
m ent or eternal ecstasy are the results of our
behaviour under this form of appeal. H ow
ever, w ith the expanding consciousness of the
hum an being bro u g h t about b y the advance
in civilization, an d particularly in physical
sciences, this appeal has lost its hold. M en
and women are no longer afraid of natural
phenom ena w hich are understood. T h u n d er
and lightning w ere, in the past, interpreted as
being evidences of G od's displeasure. Even
today w e find those who interpret earth
quakes, floods, o r other u n fo rtu n ate occur
rences as being the result of the direct inter
vention of G od due to his displeasure w ith
m an's behaviour. A nother appeal which is
now used to a ttra c t attention of certain fol
lowers is the personalization of G od to the
extent th a t G od can be reduced to the status
of an advisor or helper of th a t particular in
dividualth a t man can become able, through
a certain set of rules or instructions, to com
mune directly w ith God, an d the intended


inference is th a t w hen this process is under

stood G od will assum e all the individual's
problem s and he, in turn, will be free of hav
ing to use his ow n initiative and effort.
Com m unication w ith G od is not a new
thing established by a tw entieth century
school of th o u g h t or cult. It is, and has been,
an aspiration of man ever since he has been
able to think as an individual. But the m ys
tic, the individual w ho desires this communi
cation, m ust first come to the realization th a t
G od is m anifest in all things, including him
self, and th a t true communication will come
in direct proportion to the ability to ad ju st
his thinking and living to a harm onious rela
tionship w ith these forces w ithin and outside
of himself. Briefly, Rosicrucians will see th at
this is a statem ent of the Rosicrucian view
point o f m an's communion w ith his C reator.
O u r advice, in answ er to these m any mem
bers w ho inquire concerning various religious
movements, is to judge correctly the m otive
behind the appeal. Is it m erely to attract a
following o r to sell a course of study, or is it
founded upon the earnest desire of one who
has a true religious feeling to lead others to
closer com munication w ith his creator? F u r
therm ore, rem em ber that religion and reli
gious emotions are som ething that are diffi
cult to share. W e each m ust follow certain
paths in our lives alone. W e must arrive at
certain conclusions and, as a result, will have
those experiences which will prove to us, and
to us alone, w hat, after all, is the relationship
that we, as individuals, bear to the rest of the
universal forces th a t exist.
A good criterion for the judging of a re
ligious appeal is w hether o r not it conforms
with our own convictions. W e are not forced
to accept the religious opinions of others b ut
w e are privileged, and it is indeed a very
great privilege, to be able to live as w e are
convinced is the right w ay and the means to
a better understanding. T herefore, as Rosi
crucians, our obligation is to respect the true
religious beliefs of others and to do nothing
intentionally w hich will interfere w ith the
practice on the p a rt of others of those rights
which they consider sacred. A t the same time
we, in our ow n minds, make those reserva
tions w hich perm it us to adopt any system of
religion th a t is suitable to our ow n needs and
Recently, at a series of lectures conducted

Page 111

by this organization, a group, respecting cer

tain religious principles, decided th a t some of
the m aterial presented in the lectures w as
contrary to their particular beliefs. N o doubt
this is true because, after all, this particular
group or religious denom ination w ould be ac
cepted even if it did have different beliefs
than someone else; but, in their zeal to pre
sent their theory, they started a cam paign to
distribute certain tracts and leaflets to every
one in atten d an ce a t these lectures. W e do
not object to such a p racticeth is is w ithin
their rig h tsb u t the honest reaction on the
p a rt of those attending the lectures w as not
favorable to their cause. T h e y did not feel
th a t they could be responsive to a group th at
would base their presentation of a religious
belief upon w h at they considered the errors
of non-religious literature. T herefore, unfor
tunately, some of these individuals w ere held
in ridicule w hereas they m ight have won re
spect h ad they been more aw are of the true
hum an em otions to which th ey could have a p
pealed in bringing other individuals to see
their w ay of interpreting G od.
T ru e, this organization is n o t religious, in
the sense th a t it does not dictate the affiliated
mem bers' religious convictions. N either does
it uphold or deal in a religious system, creed
or belief, b u t w e do w ant to cultivate in the
minds of our members the recognition of re
ligious experience an d an aw areness of its
true place in our scheme of living.A.

H idden Meanings
W e frequently receive from members ques
tions w hich are the result of references in
the m onographs indicating th a t the member
should and can read between the lines and
thereby gain impressions, ideas, an d practical
applications of the Rosicrucian teachings.
T h is fact has sometimes been m isinterpreted
due to the m isunderstanding of the reader of
the m onographs, w ho failed to grasp the
exact intent of this inference. Some members
have even gone so far as to believe it is es
sential on their p a rt to read into the mono
g rap h sand, in fact, into all m aterial provid
ed to instruct members in the Rosicrucian
philosophy hidden m eanings and symbol
ism; w hen, actually, the m aterial is not in
tended to convey any meaning other than
th at which is apparent. Even correspondence

Page 112

has sometimes been m isinterpreted. All cor

respondence from officers, and those under
the direction of officers carrying on member
ship correspondence, strives to be frank and
direct in answ ering the inquiries of members
concerning the teachings, or in advising them
concerning their ow n problems or application
of the principles. W e w ish to assure you
that we w ould not intentionally attem pt to
hide any of the principles or helpful instruc
tion which are possible for us to convey in
w ords or symbols. T h e im portant thing to
remember is the last p art of the preceding
sentence; th a t is, all principles of an esoteric
and psychic n atu re w hich can possibly be
conveyed through a physical medium, such
as a printed page, are very carefully present
ed in all of our instructions, w hether it be
m onographs, m agazines, or personal corre^
O u r members should never lose sight of
the fact that w hen w e deal w ith a non
m aterial thing, w e cannot reduce th at non
material into m aterial term sonly in a rather
vague and symbolical m anner. It has fre
quently been stated th at no one other than
ourselves can explain a psychic impression or
experience. In other w ords, w h at happens to
us individually of a psychic nature is purely
a personal experience. P ast experience, train
ing, and understanding have led to the actual
occurrence of the condition, and only w hen
th a t experience is interpreted in terms of our
own existence, our personal lives, our aims
and desires w hich are strictly personal prop
erty, can w e begin to reach any sort of a con
clusion as to the real intent an d purpose of
the experience itself. In other w ords, I can
not interpret your personal experience except
in terms of m y experience; therefore, my in
terpretation w ould only on very rare occa
sions have any bearing or significance upon
your experience or need of the moment. It is
evident then th a t w h at w e gain in this life is
only partly brou g h t about by the experience
and influence of others.
I do not m ean in these comments to undervaluate the vast am ount of know ledge which
is our heritage of the past or of the experi
ences of other hum an beings w ho have travel
ed a path sim ilar to our own, but I do wish
to stress th a t the value m ust be recognized
both in terms of its possibility of helping us
and in terms of its limitations. S ugar has a


high value. A greater utilitarian Value has

been placed upon it now than in m any years
because of the limited m ethod of distribution
of the available supply, but because we place
a high value on it, and most of us take steps
to distribute the use of it reasonably, does
not mean th at th at value can be carried over
to things for w hich w e would not ordinarily
purchase sugar. F o r example, it is not w ithin
the realm of probability th at w e w ould use
sugar instead of gold or silver for a medium
of exchange in our present condition. In
other w ords, su g ar has a value for the uses
to which sugar can be p u t b u t n o t to be used
instead of precious metals, precious stones,
or even other readily useable commodities.
T h e same applies to our heritage of history
and know ledge. T h ey combine the experi
ences of others an d have a definite value in
providing each o f us w ith a b etter back
ground an d plan of living, b u t they cannot in
any sense replace the G od-given potential
abilities an d inherent know ledge of the soul
which w e bring into this incarnation. T h e re
fore, w hen it is stated th at w e m ust read
between the lines in order to gain the maxi
mum know ledge and benefit from our Rosi
crucian philosophy and teachings, or from
any other constructive and w orthw hile study,
it means th a t w hat we read betw een the lines
is the result of w h at our previous experiences
have been as a means of utilizing the know l
edge conveyed to us by the printed page, to
gether w ith our general know ledge and ex
perience in arousing and quickening those
psychic faculties which will perm it us to gain
impressions direct from the Cosmic.
As a result of the consideration of these
comments, I believe most members will begin
to understan d b etter than before th at w h at
is m eant by reading betw een the lines is the
result of two im portant factors; first, the line
of thought th a t is established in the read er's
mind as a result of the contents of the mono
graphs or read m aterial itself. T h a t is, the
subject m atter will have a relationship to
something in our own experience thereby
causing thoughts in regard to previous ex
perience an d know ledge to come into our
minds and probably take a new relationship
to our general thinking. In this w ay experi
ence and know ledge of even some years'
standing will have new significance, although
it m ight never have m eant anything to us had


it not been brought into our objective con

sciousness as a result of the ideas w hich have
been presented to us through the w ritten
T h e second w ay in w hich we gain im
pressions is som ew hat dependent upon the
past explanation; th at is, th a t not only will
our previous experiences and know ledge be
brought into our immediate consciousness b ut
these facts being new ly arranged in our
thinking will put us in a state of attunem ent
that makes possible gaining intuitive im pres
sions. All our teachings are interdependent,
in such a w ay as to be a constant stim ulation
to our intuition. In other w ords, one aim of
the Rosicrucian principles is to develop a
state of Cosmic consciousness, a condition
which does not necessarily alw ays develop as
a sudden com pleted thing or as a complete
inspiration, b u t as a grow thjust as our ob
jective consciousness develops over a period
of time.
Cosmic consciousness, then, as stated in
various parts of our teachings, is a condition
that develops ap a rt and in addition to our
usual conscious states. From the time w e are
infants until w e reach m aturity our conscious
ness grows as the result of sense impressions
added to by our ability to reason, and by the
intuitive ability of our subjective minds to
transfer know ledge and experience of p ast
incarnations into a p art of our general think
ing. T his is the process of building w h at w e
might term T h e soul's m ind" in contradis
tinction to the objective mind, which is the
mind of the body. It adds the state of Cosmic
consciousness to objective know ledge an d ex
perience. T h e increased use of our own in
tuitive ability developed by a sincere and
conscientious application of the principles
which have been laid down b y mystics of the
past, together w ith our practice and ability
to listen to the voice w ithin us w hich is the
record of all our past lives, plus an actual
contact w ith the divine mind, makes it pos
sible to understand more than is app aren t to
the physical senses.A.

W here Does Life Begin?

A F ra te r raises an interesting question by
referring to our statem ent in the m onographs
that while lower animals have souls to a cer
tain extent, although differing from hum an

Page 113

beings, th a t it is also stated th at outside of

living things, th at is, in the vegetable and
mineral kingdom, there are no souls. H e p ro
ceeds to point out th at biology teaches us
and proves through e x p e r i m e n t a t i o n th at
there is no definite line which can be pointed
out as separating vegetable an d animal life
in the low er forms. In other w ords, the line
betw een living an d non-living things is not
definite. T h ere are small organism s w hich are
very closely related to both the animal an d
vegetable kingdom to such an extent th a t
some of these microscopic forms take on
characteristics w hich are, to a certain extent,
both anim al an d vegetable.
T h e question raised by this F ra te r is In
view of these facts, a t w h at stage of develop
ment does the soul begin to m anifest in ani
mal life?" In order to gain an understanding
of this interesting problem, we m ust bear in
mind some of the fundam ental principles in
reg ard to those forces which w e distinguish
as living an d non-living. Let us review in our
minds the Rosicrucian conception of life. W e
state th a t one force em anates from the source
of all things and pervades the universe. T h is
force, vibratory in nature, sets up those vibra
tions w hich make possible the m anifestation
of all things, and is dual in its character. W e
divide it into its tw o polaritiespositive an d
negative. T h e positive polarity is the soul
force or vital life force; the negative polarity
is spirit. Spirit is the prim ary m anifestation
of all the universe, because it is spirit which
makes up those m anifestations th a t register
upon the hum an and animal sense organs. In
other w ords, it is m aterial, and w e base our
reasoning for a physical universe upon the
m anifestation of this force which causes all
th at is physical and m aterial to be.
In every form of living and non-living
thing, w h eth er it is a solid, liquid, or gas, we
find spirit. T h e only difference in these mani
festations being in the particular rate of vi
brations of this spirit energy. T h e material
m anifestations throughout the universe are
spirit. O u r body is a m aterial substance and
therefore is spirit. N ow , it is very evident to
anyone th a t all m aterial things, form sor,
to be more specific, vibrations of sp iritth at
we consider as inert or non-living insofar as
m anifestation and appearance are concerned,
have a complete absence of living attributes;
but it is equally ap p aren t th at in all living

Page 114

things there is som ething added to spirit th at

makes those living things, while having m any
sim ilar characteristics in common w ith other
forms of m atter, take on, in addition, other
characteristics and traits which clearly dis
tinguish them as living organism s. T h is other
elem entor more clearly, this positive force
of the universal creative energy w e call
vital life force, or, in the hum an beings,
soul. N ow , if this is a force an d a m ani
festation of the highest vibrations o r rad ia
tions of the universe, w e can readily u n d er
stan d th a t it m anifests in different degrees
and the hum an being partakes of the high
degree of this radiation. In other w ords, in
the hum an being w e find the force or rad ia
tions of spirit and soul combined in the most
perfect m anifestation w e know on this plane
of existence. In o ther w ords, w e find spirit
as m anifesting in a body w hich is a vehicle
for this vital life force m anifesting as a soul.
T h e intelligence w hich the hum an being is
capable of attaining, his capabilities of using
m atter, his high degree of sensitiveness to
higher forces, and his appreciation of the
G od-pow er w ithin him as well as his higher
emotions, indicate th a t his prim ary function
is to develop a personality w hile in this physi
cal body, based upon the potentialities of the
If we proceed dow n the scale of the animal
kingdom, w e see in the higher animals a well
developed body, in m any respects similar to
our own, and also through the behavior and
adaptability o f the anim al w e see m anifested
various degrees of the intelligence which is
due to these entities being living things, an d
thereby infused w ith a certain am ount of the
vital life force. G oing further down the scale
of life w e gradually reach points w here the
soul force is in evidence only to the extent
th a t the m atter is infused w ith it to the extent
w here it is w h at w e ordinarily term live
m atter. In other w ords, the singled-celled
anim al o r vegetable is prim arily spirit, yet in
fused w ith a certain am ount of the vital life
force to cause it to be sensitive to various
stim ulations and thereby to differ from m atter
which produces this sensitiveness.
T h e m anifestation of vital life force in
low er living forms is such that it does not
bring w ith it intelligence an d the potentialities
of personality, but it is there in all things th at
live, w hether they be plants or animals. In


fact, this dual m anifestation of spirit an d soul

exists through all things. By our ability to
perceive, w e find th a t in those things in which
the degree of life is very low or entirely non
existent, the dual characteristic is so small
th at it is ap p aren t to us only as m atter, or the
m anifestation of spirit. Just as spirit becomes
subordinate to soul in the highest developed
hum an being, so does soul become subordi
nate to m atter in non-living things; but,
nevertheless, b oth polarities are states ex
istent even in the rock or the soil, b ut to such
a small extent th a t it cannot be interpreted
to us.A.

Persecution of the Jews

A n d now w e give ear to this soror's ques
tion: W h y have the Jews been alm ost con
tinuously subject to persecution throughout
history? A t times, as now, there are loud
cries against it, y et it has and continues to
exist in the centers of w h at are ordinarily
held points of w orld culture. W h y is m arty r
dom im m anent w ith these people, or w hy are
they so ordained to a life of isolation and
T hough this soror does not imply such a
thought, th ere are today those who h arbor a
suspicion th a t the Jews are innately responsi
ble for the horrors of persecution which they
have endured. T h e infam ous persecution of
the Jews cannot be understood unless there
is a brief review of their racial and historical
origin. T h is m ust of n e c e s s i t y be very
sketchy, for an y treatm ent of it professing
thoroughness w ould require volumes and
then w ould n o t be complete.
Racially, the Jew is of two types. First, the
Semitic, d ark w ith a fine nose and features,
not greatly unlike the A rab, to whom he has
an ethnic relation. T h e second type, Arm enoid, or ancient H ittite, w ith a coarser nose
and an appearance of blondness. Commonly,
the w ords Jew an d H ebrew are interchanged,
but a distinction should be m ade between
them. P roperly the w ord Jew means man of
Ju d a h /' after a small district, of w hich Jeru
salem becam e the capital. C onsequently, in
this sense, Jew refers to nationality and to
religion, rath e r th an to race. O n the other
hand, H ebrew is a racial designation. L iter
ally it m eans a member of certain tribes of
the northern Semites. T h ese included the


Israelites, Am m onites, M oabites, and E d o

mites. G enerally, it refers to the Israelites.
From the foregoing, it can be seen th a t one
could be a H ebrew and yet not be a Jew,
namely, th a t racially he is of th at blood, b u t
does n o t subscribe to Judaism. A s a people,
so far as history relates, they began in th at
area w hich exists betw een the T igris River,
in w h at is now Iraq, and the N ile in E gypt.
A t first, and as they continued to be for cen
turies, they w ere principally nomadic. T h a t
is, they roam ed the fertile regions to the
north, betw een these two river valleys, driv
ing their flocks before them. G eographically,
they w ere placed under the pressure of tw o
great rival states in A frica and Asia, nam ely,
E g y p t to their W e st, and the A siatic pow ers
of Babylon, and later A ssyria to the E ast.
A s a nom adic people, they had no cen
tralization an d no common bond, each little
group, consisting of one or several families,
moved separately across the so-called fertile
crescent of the eastern end of the M editer
ranean. E ach m ade laws unto itself, w hich
necessity compelled, and w hich evolved into
customs. In all probability, m any of these
tribes w ere at one time quite hostile to each
other, just as w e find to be the case am ong
the Bedouin tribes in A rabia and the N ear
E ast today. T h e first and principal nexus
which w as developed w as their conception
of G od a one suprem e, paternal being
Yahweh* T heirs w as not the first monotheistic
conception. It w as probably acquired from
the E gyptians, but they greatly augm ented it.
D uring the time of A m enhotep IV , P h a
raoh of E gypt, the concept of one G od, the
first the w orld h ad ever know n, w as not uni
versally accepted. T housands of E gyptians
w ere reluctant to put faith in such a radical
idea. W ith the Jews, however, Y ahw eh be
came a national G od as well. T h e people
w ere not only his children, b u t his subjects.
H e w as their king, and com manded them
through their prophets. R egardless of the
w ealth and political, and m ilitary m ight of
E gypt and A ssyria, the Jews w ere inspired
to preserve, against any odds, the Kingdom
of Y ahw eh. T h is is an im portant point. T h e
Jews w ere not fighting to survive as a political
unit, as a civilization prim arily, but as a peo
ple desiring to establish a life that they con
ceived w as desired by their G od. T h ey w ere
m otivated as a people, b y a religious spirit

Page 115

rath er than by one of aggression or m aterial

ism. T h ey w ere n o t just pitting themselves
against nations of g reater pow er, but, in fact,
they were, as they thought, pitting their G od
against all of the false gods.
W e hear how in antiquity the Jews w ere
taken prisoners, persecuted, an d m ade slaves,
as if persecution began w ith them in very
ancient times. T h e fact rem ains, however,
th a t they w ere n ot an y more enslaved in such
times than w ere the prisoners of w ar of any
of the other states or tribes w hich opposed
the m ilitary machines of E g y p t an d the A sia
tic pow ers. T h e E g y p tian s fought the A s
syrians ju st as diligently. Rameses III con
ducted cam paign afte r cam paign into w h at is
now Syria, an d m ade slaves of the early
H ittites and N o rth ern M editerranean peo
ples. I have seen, deeply inscribed on the
w alls of the T em ple M edinet H abu in E gypt,
life-sized figures, depicting A ssyrian prison
ers of w ar taken b y the E gyptians, show ing
their torture and maiming b y the E gyptians,
which is equivalent to anything w hich the
Jews suffered a t their hands. Conversely,
later the A ssyrians did the sam e to the E g y p
tians, M edes, H ittites, Babylonians, and m any
other peoples. Sennacherib, the A ssyrian
King, for example, c o m p le t e ly destroyed
Babylon an d turned the course of the River
over the capitulated city.
T h e Jews, how ever, being a t first less or
ganized and not b y inclination as ferocious
an d w arlike as the A ssyrians, for example,
w ere often easy p rey for them. F u rth er, for
a considerable time, the Jews refused to fight,
even in self-defense, on the S abbath, a fact
of which their enemies took g reat advantage.
C onsiderably later, w hen all nationalistic
and all bonds of religious an d national cus
toms w ere breaking up in the real chaos of
the G raeco-R om an Em pire, the Jews stood
out like a rock in the m idst of the ocean.*
T h e y stead fastly m aintained their national
independence, which, as said, w as related to
their monotheistic conception. In other w ords,
these things w ere uniting them w hen the rest
of the w orld w as falling into dissolution. A t
this time, their leaders w ere n ot just kings,
but royal priests. T h e y w ere priests of a
G od-K ing who governed the people. Religion
and nationalism becam e united in a strong,
unique harm ony.
W e have people w ho are citizens of the

Page 116

same state, of the same country, but often

they will not agree as to religion, and this
greatly separates them. Such a condition did
not exist in the kingdom of Judah. G od and
the state w ere one. T hus, though the cul
tures of the different civilizations sw ept over
the Jews like w aves over a rock, only one left
a deep impression upon them. T h is w as the
Roman. Rom an rites and customs are m erged
w ith m any Jewish ones. T his, however, is
not even realized by m any of the p resent-day
In the early years of the F irst C entury,
Rome established procurators, G overnors of
Judea. C onsequently, Judea w as no longer
governed b y Jews. T h is brought about m any
clashes, w hich h ad far reaching consequences
and led to a real persecution of the Jews,
w hich had no roots in ordinary m ilitary con
quests such as those of E gypt and A ssyria.
A s, for example, Pontius Pilate, A. D. 26-36,
outraged Jewish feelings by outlaw ing cer
tain param ount customs of theirs. T h e Jewish
historians, Josephus and Philo, record the
w ay in w hich he goaded the people to revolt.
H e deliberately brought into Jerusalem sta n d
ards upon w hich there w ere banners flying,
w hich deified the Roman Em perors. H e well
knew how sensitive the Jews w ere to accept
ing any other but their sole God. T h e Jews
petitioned P ilate to remove them. T h ey im
portuned him for six days and in desperation
w ere going to offer themselves in m artrydom
and tear the stan d ard s down, w hen finally
P ilate ordered their removal. In addition, he
resorted to such offenses as using their T em
ple money to build Roman aqueducts.
Still another example is Caligula, Rom an
official in A. D . 37. H e set himself up as a
Divinity, much to the disgust and offense of
the Jews, and this brought much trouble. In
the subsequent riots, the Jewish quarters w ere
sacked and the cultured Jews w ere insulted
and humiliated.
A nother custom contributing to the perse
cution of the Jews w as the diaspora. T h is
consisted of a dispersion of the Jewish cus
toms throughout the known w orld. T h is dis
persion w as both voluntary and compulsory.
T h e Jews w ere m ade slaves and sent to v ari
ous sections of the know n world. W h e n their
state began to break up, the free Jews mi
grated to different countries, in search of
some security and a place to rehabilitate their


nation. W h e rev er they w ent, they either

found themselves ostracised, or found reli
gious customs w hich offended them. C onse
quently, they solidified as groups, keeping to
themselves and building strong w ithin them
selves their racial, national, an d religious
characteristics an d customs, in which they
found solace.
N evertheless, even though so isolated, they
exerted trem endously strong influences upon
all of the peoples about them. It is not be
cause the Jews proselyted others, b u t rather
because their conceptions an d ideals appealed
to m any of the investigating peoples of the
lands w hich they inhabited.
A t first the C hristian church m erely w ished
to prevent fu rth er inroads of Judaism on the
G entile peoples. T h e first restrictions had to
do w ith C hristians practicing or preaching
any form of Judaism, rath er th an w ith the
Jews themselves. T h e Rom an E m peror Jus
tinian, fanatical C hristian convert, who abol
ished the schools of ancient philosophy, w as
the first E m peror to interfere w ith Jewish re
ligious instruction. H is proclam ations advo
cating unfair discrim ination ag ain st the Jews
quickly developed into an actual oppression
of them, on the p a rt of the peoplethe man
in the street. T h e principles set forth in the
Codex T heodosionus, constituting a dis
crimination, perm eated the W e ste rn W o rld
w ith the idea th a t the Jewish people were in
ferior. P aren ts so tau g h t their children and
forbade them to play w ith Jewish children,
and this idea grew w ith each generation,
until it w as accepted as an absolute f a c t one w hich no one questioned.
T h e third a n d fourth L ateran Councils
(C hristian C hurch) 1179-1215, m arked the
grow th of Christian reaction to the Jews. T h e
Jews w ere referred to as infidels! T h ey w ere
compelled to w ear a special badge desig
n ating their race an d religion a peculiar
round black hat. T his, in itself, w as igno
miny. F urtherm ore, they w ere compelled to
live absolutely sep arate from all other peo
ples, thus resulting in the foundation of the
infam ous ghetto system.
In the M iddle A ges, the T w elfth C entury,
for example, accusation of the Jews, as an
excuse for the g reat persecution and oppres
sion of them, w as originated. Such consisted
in the outrageous and unfounded charges
th at the Jews resorted to m urder in their


ritual, and that they w ere secretly poisoning

the wells. Since during such times, plagues
w ere sw eeping E urope from the filth, lack of
hygiene, and from unsanitary wells, about the
only w ater supply available, hatred for the
Jews crystallized into attributing to them the
deliberate poisoning of the wells.
W holesale expulsion of the Jews in various
countries of E urope began. F erd in an d and
Isabella of Spain issued an edict on M arch
31, 1492, expelling the Jews from th a t coun
try, w here they and their families so long had
been established. By the year 1597, the
whole of W e ste rn E urope w as now closed to
the Jews. T o the credit of H olland, it must
be said th a t she forbade Jewish persecution.
In fact, the celebrated philosopher, Spinoza,
born in A m sterdam , w as of P ortuguese refu
gee parents.
It is strange, to say the least, that som e of
the nations today w ho cry of the oppression
and persecution of their people, are renow ned
for their bloody pogroms, their m assacre of
the Jews. T h e Polish N ationals, for example,
vigorously pursued their v e n d e t t a policy
against the Jews. T h e celebrated boycott
of all Jews in P oland began in W a rs a w as
recently as 1912.
In Russia, 1919-21, some of the greatest
m assacres of peoples in all history occurred.
W h o le communities of Jews w ere killed.
Some w ere put to death horribly, no consid
eration being show n for age, sex, or infirmity.
A despicable lie w as circulated to vindicate
those taking p a rt in the brutalitiesthe Jews
w ere accused of cannibalism. If cannibalism
did exist on the p art of some of the Jews, it
was because they w ere intentionally starved
to death by the Russians. A nother notorious
Russian practice, which shocked the whole
world, w as the yellow ticket system. A ny
Jewess w ho w ould proclaim herself a prosti
tute and carry a yellow ticket so identifying
her and w orn conspicuously, or presented
upon dem and, w ould be allow ed her freedom
in Russia.
W h a t has been the result of all of this p er
secution, th a t is, the effect upon the Jews? It
accustom ed them to hardship, w hich made
them self-reliant and independent of the help
of others. It brought to the fore all of their
innate abilities an d traits upon w hich they
could rely. It compelled them to m aster and
make a success of means of livelihood not

Page 117

chosen or preferred by other peoples. It com

pelled them to be shrew d, exacting, farseeing,
to be thrifty, an d to plan for an uncertain
future, and not to p u t too much reliance in
the affluence of the present. F o r example, a t
one time the practice of lending money w as
thought by C hristians to be despicable, not
w orthy of them som ething only for the
Jews to do. C onsequently, the Jews became
w ealthy and astu te bankers. T h en w hen the
practice becam e general a nd successful the
prejudice against it w as removed by the
C hristians.
Since the Jew has kept his Semitic, racial
strains fairly pure and strong, as a people
they are very easily identified, and this w orks
to their detrim ent. Consequently, w hen any
one o f them is guilty of an actual crime or a
moral w rong, he or she is not only alone con
demned as an individual, b u t since it can be
seen th at the guilty person is a Jew, it re
flects upon his w hole race. N ow , other peo
ples may do likewise an d they are severely
censured, but principally as individuals. Since
their racial identity is n ot so easily known,
their race is not held responsible for their in
dividual acts. Such persecution is ap t to con
tinue, w ith varying degrees, so long as the
Jews as a race are so homogeneous.
T h e same feeling of anti-Sem itism w ould
manifest itself ag ain st the M oham m edans
for as a people they are alm ost as strong a
racial and religious u n itif, as a whole, they
w ere as erudite, an d if there h ad been built
up through the p ast as g reat a tradition of
h atred against them. T h e situation of the
Jews constitutes a vicious circle. T h e more
the Jews are persecuted, the more they be
come com pressed, for reasons of se l^ p re ser
vation, into a group. T h e more they are so
integrated, the more one actual or imagined
w rong deed by one of them involves their
whole race.X .

Entering the Sanctum Period

It m ight be presum ed th a t every Rosicru
cian is thoroughly fam iliar w ith the necessary
preparations for entering a sanctum period or
convocation. H ow ever, from letters which
occasionally come to my attention, I believe
th a t some are not. A ccom panying certain
m onographs an d rituals are instructions, th at
is, w hat to do on specific occasions. It is at

Page 118

other times, w hen members are left to their

own resources, th at I believe fratres and
sorores are in doubt as to w hat to do during
their sanctum period.
F irst, w hy a sanctum ? A sanctum is your
holy of holies. It is a place you have conse
crated to your b etter self, to your G od, to
your ideals, an d for the exclusion of your
ordinary activities for a brief time. E ntering
your sanctum constitutes a rite of transition,
th a t is, a change from the w orld of your
usual thought to one of devotion. W h e n you
enter your sanctum , it presupposes a w illing
ness to leave behind you things of the every
day w orld, th a t is, your concern about ordi
n ary affairs, your household, business and
social problem s and duties.
F urther, it indicates a change of mental a t
titude, one of receptivity and passivity. D u r
ing your sanctum period, you are going to re
ceive, and you are going to learn. You enter,
or should enter the atm osphere of your sanc
tum, as does the little child, a first-grader,
w ho enters his classroom a t school. You are
to come w ithin the presence of a great teach
er, to acquire and to assim ilate knowledge.
Y ou are not there to command or expound
or to po rtray your personal greatness. W h e n
you are in your sanctum , you must have th at
attitude of hum ility w hich one senses alone
at night on the desert, or while on a m ountain
top gazing into the inky canopy of the heav
ens, w ith its shim mering stars, its galaxies,
nebulae, and stellar w orlds.
If you are especially proud of some ac
com plishm ent for that day, if you feel flushed
w ith a w orldly success, quite certain of y o u r
self m aterially d o n 't enter your sanctum .
A ll th at you m ay have done in a temporal
w ay can m ake no impression on the realm
w ith which you are to com munethe Cosmic.
Such sm ugness will only caus you to try to
w eigh every impression you m ight receive
solely b y the w orth your reason places upon
it. T h ere is no greater obstacle to true en
lightenm ent than th a t self-assurance which
am ounts to over-satisfaction w ith oneself. If
you have been particularly fortunate during
the day, you should feel grateful w hen you
enter your sanctum that you had the un d er
standing to m aster w orldly conditions. Realize
th a t you can accomplish even greater results
w ith further enlightenm ent and w ith a deeper
insight into your own nature.


Likewise, if you are acrimonious an d cyni

cal, and feel th a t life is futile, do not begin
your sanctum convocation. By such thoughts,
you presum e to know the full purpose of the
Cosmic plan an d in your finite opinion have
found it w anting. T h is attitu d e am ounts to
a sacrilege.
U nless it is an em ergency, a m atter of the
most u rgent and serious consequences, do not
begin your sanctum period ju st for the p ur
pose of seeking a Cosmic intervention, a help
for yourself an d others. T ry to make the
reason of your sanctum period a desire for
enlightenm ent, for understanding, for the
purging of fear, ignorance, an d doubt from
your mind. T h in k of each sanctum convoca
tion contributing to your grow th, the growth
of self so th a t you m ay retu rn to the outer
w orld, the w orld of m undane interests w ith
confidence and renew ed ability, to personally
m aster situations, meet dem ands upon you,
so th at you will be more free to become a
g reater servant to hum anity.
F u rth er, frequently enter y our sanctum for
no other reason th an just to g ratify the self,
that is, w ith no tho u g h t of obtaining m aterial
advantages from the period. By gratifying
self, w e mean allow ing the real p art of you,
the Cosmic M ind w ithin you, to experience
joy and Peace P rofound, b y being placed in
an environm ent conducive to it. H ourly we
draw on self, either consciously or uncon
sciously, to fortify the objective man, to meet
his needs. It is only proper th a t occasionally
vou allow the self to revel in a familiar a t
m osphereone of Cosmic A ttu n e m en t. T h ere
m ust be food for the soul occasionally, as
there is for the b ody and mind.
D o not cheapen the dignity of your sanc
tum by shrouding it in undue m ystery which
m ay cause members of your family or friends
to deride you, or to speak ignom iniously of
the ceremony. Y our sanctum m ay be private
and should be during your ceremonies, but
there is no reason to b ar the door and refuse
to allow others to see the interior w hen you
are not using it. Y ou can create respect for
it by allow ing it to be seen, an d thereby di
vesting it of an y air of supernaturalism it may
have to the minds of others.
Conversely, the use of an y means to con
ceal the fact of your sanctum an d th a t you
conduct periods of m editation, study, and
contem plation therein, should be avoided


w herever possible. H ave the courage of your

convictions. Y ou are sincere in your belief
in the ideals of the Rosicrucian O rd er, the
soundness and helpfulness of its teachings;
then never feel an y sham e or em barrassm ent
if one discovers" th at you are a Rosicrucian.
Simply an d kindly, and in a few w ords, ex
plain w h at the purposes of A M O R C are, to
a skeptic, or allow him to read the brief, ex
planatory booklet, W h o and W lia t A re T h e
R osicrucians. D o not try to convert such an
individual, against his desires, to Rosicrucian
membership, for you w ould only be draw n
into controversy and strife. O n the other
hand, if one displays real in te re st then go
further, explaining about the teachings of the
O rder, and giving him other literature w hich
invites him to become a member.
O nce having the right attitude of approach
to the sanctum convocation, w ash y our h ands
thoroughly. T his is the old traditional rite of
lustration, or purification, and depicts th at
you enter your sanctum pure in mind an d
purpose. If your m onograph does not, for
the occasion, designate a special ceremony,
then light your tw o candles on your altar, see
that your m irror is in place, and next light
your incense. If you have a Rosicrucian
membership apron, place it upon your person.
It is the symbol of service, of readiness to
w ork in the interests of the O rder, and as
well designates your fraternal relationship to
the thousands of other fratres and sorores
thus assembled.
N ext, stand before the altar, and make the
sign of the R osy Cross, as directed in the
N eophyte G uide sent to you early in your
membership. T h is is not a religious sign, b u t
rather a fraternal one. If you have the Rosi
crucian phonograph record entitled, S anc
tum Invocation, w hich is recorded in the
voice of our late Im perator, D r. H . Spencer
Lewis, play th a t w hile seated in your usual
chair. Keep your feet ap a rt and flat on the
floor, your hands resting, unclasped, in your
lap. D o not rem ain stiff an d alert. Be re
laxed, and com fortable; enjoy this period. If
you do not have this phonograph record,
then repeat to yourself softly the prayeraffirmation w hich is given in the booklet,
T h e C athedral of T h e Soul, a copy of
which you have, or repeat some other short
prayer given in one of the initiation rituals,
or in the book, M ystics at P ra y e r.

Page 119

D uring the ceremonial aspect of your sanc

tum convocation, try to have no other lights
b ut the candles on your sanctum altar. If
necessary to read, use a lamp giving sufficient
light, b u t so shade it th a t most of the illumi
nation falls ju st upon your reading material.
T h e deep shadow s thus caused are restful
and prevent an y objects in the room from
standing o u t prom inently, so as to detract a t
tention from y our purpose. If you are to per
form a dem onstration, do so quietly and ef
ficiently. D o not guess. R ead carefully any
instructions pertaining thereto. Perform the
experim ent no more than twice on the same
occasion, for the period of time recommended.
If no time is given, let no experim ent take
more th an fifteen minutes. Some will require
much less time, depending upon their nature.
N o impression w hich you m ight receive
during your attem p t a t psychic dem onstra
tions is too prosaic to accept. E veryone has
some importance. In fact, do not look for
certain kinds o f impressions. Let w hatever
will occur come to you. D o n 't extend your
im agination so as to reach out searching for
impressions. F u rth er, do not accept any h ap
pening as evidence of a psychic phenom enon.
In other w ords, do not com pletely abandon
good common sense and experience, in your
anxiety for results. D o not try to attach psy
chic significance to ordinary physical p h e
nom ena. If, for example, w ax suddenly runs
dow n one side of a candle, or the candle flame
flickers to the left or to the right, or the in
cense suddenly burns out, do not imagine an
omen in such a happening, or th at it augurs
Accom panying every true psychic result or '
dem onstration, there is alw ays the inner reali
zation th a t it is such. Y ou sense the psychic
condition. Y ou feel a raising of the vibra
tions of the sanctum ; you feel it in your solar
plexus, the w hole room seems to be charged
w ith an energy. E ven more im portant, is the
fact th at you will have some understanding
of w h at occurs. Y ou are not left in doubt.
A bove all, let go w hen such dem onstrations
occur. D o n 't fight ag ain st them, d o n 't remain
tense, d o n 't stare or strain your ears for
sounds. T r y as much as possible to cast off
all sense of objectivity. T h in k of yourself as
detached from the physical w orld, as floating
through the reaches of space, w ithout any
burden, m ental or physical, as though you

Page 120

w ere out in the cold darkness, floating w ith

the heavenly bodies, far up, an d a t great
ease, looking dispassionately, yes, even in
differently back upon the earth as a celestial
traveler m ight do.
T h ro u g h o u t the m onographs, w e suggest
num erous procedures, by w hich you are to
experience th a t afflatus of Cosmic Conscious
ness or attunem ent w ith the H oly A ssem bly
and the C athedral of the Soul. A s time goes
by, a n d you practice> you will develop little
w ays, intim ate to yourself, that will m ake this
attainm ent quite facile. U sually each member
comes to know th a t by m om entarily holding
a certain thought, a m ental picture, o r repeat
ing a w ord to himself, he almost in stan tan
eously creates the condition, the state of mind
and self th a t he wishes. T hese personal little
idiosyncracies, little m ental pictures or w ords
w hich w e develop, cannot be universally ap
plied, th a t is, they undoubtedly w ould be very
inept for any other member to use. T h ese
m ental pictures which w e find useful often
are the results of past experiences w e have
had in this incarnation or another, and w hen
we hold them in our consciousness, w e stim u
late our psychic centers by the sensations
they create, and prepare ourselves for the
psychic state w e w ish to enter.
W h e n you are to study a m onograph d ur
ing a sanctum period, stu d y it. T h a t is, study
it just as you w ould anything else. S trange,
but some members are under the impression
that stu d y in the Rosicrucian O rd e r has an
entirely different m eaning than the general
definition of th a t w ord. If you are objective
ly to com prehend, to know w h at you are
about to do in Rosicrucianism, you must con
centrate on the text of your m onograph.
S tudy does not mean just reading, as, for
example, the daily reading of your new s
paper, a popular magazine, or a fiction story,
w here you just pick w ords and ideas here and
there, and piece them together for the mo
ment, so as to carry your consciousness along
and then forget it all the next day. Such
casual reading does you no real good. Y ou
w ant to know these laws and principles. You
w ant to make them a part of yourself, of
your life. T o do this, you must understand
and rem em ber the essential points of a mono
graph. W e do not expect you to memorize
or repeat them as they appear, w ord for
w ord. W e do, however, expect that w hen


you finally lay your m onograph down at the

end of y o u r sanctum period th at if, for ex
ample, some other Rosicrucian w ere to ask
you w h at you h ad been studying, you could
reply by saying it w as thus and thus, and
give an intelligent sum m ary of the contents
of the m onograph. A fter all, if you havent
the subject in mind, it is not w ith you, it is
not a p a rt of you. It still rem ains on the
pages of th e m onograph.
T o close your sanctum period or convoca
tion, if no ritual is proposed for the occasion,
again stan d before your altar, make the sign
of the cross, an d then extinguish the candles.
T h e la tte r is done by the use of either a
snuffer, or b y m oistening your fingers and
snuffing the candles out in th a t manner.
N e v e r blow o u t the candle flame on your
sanctum altar. Such a practice is contrary
to old m ystical rituals an d the reason w hy
will be explained a t some later time. Allow
your incense to burn out, even if it continues
two or three minutes after the close of your
sanctum convocation.
You may, if you are not using the Rosi
crucian sanctum invocation and ritual phono
graph record, to w hich w e have referred,
place your left han d over your heart, and
your rig h t over your left, thus making the
sign o f a Rosicrucian Convocation or form
ing a lodge. N ow , w hile thus standing, re
peat an other sh o rt prayer. Y our convocation
is then finally closed an d you can, of course,
resume an y of your usual duties, or arrange
your sanctum for other purposes.X .

H as H ate Any Advantage?

A frater of W isco n sin brings to the atten
tion of this Forum w h at appears as a con
troversial subject. H e says: C an hate, pro
vided it is not habitual, have a beneficial ef
fect upon our personal well-being? I had
occasion lately to study an d analyze Alexis
C a rre ls M an T h e U nknow n,' w here I have
found un d er different headings statem ents,
which, to my u n derstanding as a Rosicrucian,
seem to co n trad ict one another. I will quote,
first, under M a tte r O v er M ind and V ice
V e rsa , I find T h u s envy, hate, fear, w hen
these sentim ents are habitual, are capable of
starting organic changes and genuine dis
eases. M o ral suffering profoundly disturbs
health.' T h e instability of modern life, the


ceaseless agitation, and the lack of security

creates states of consciousness which bring
about nervous and organic disorders of the
stom ach and of the intestines, defective n u
trition and passage of intestinal microbes into
the circulatory apparatu s.' Colitis, an d the
accom panying infections of the kidney and
the bladder are the rem ote results of m ental
and m oral unbalance.'
T hen, under the heading of, H ow M an
A ttains H is H ighest D evelopm ent/ I find,
M an attains his highest development w hen
he is exposed to the rigors of the seasons,
w hen he sometimes goes w ithout sleep, and
sometimes sleeps for long hours, w hen his
meals are sometimes abundant and sometimes
scanty, w hen he conquers food and shelter at
the price of strenuous effort. H e has also to
train his muscles, to tire himself an d rest, to
fight, suffer, and be happy, to love and to
hate. H e needs alternately to strain and re
lax. H e m ust strive against his fellowmen or
against him self'."
W h a t D r. C arrel says in the above quota
tions m ay appear inconsistent, a t least, upon
first blush, a little confusing, but as w e shall
see, they are not. H e says, as the Rosicru
cians have long taught, that negative emo
tional disturbances interfere w ith the h ar
mony of the psychic body and the physical
well-being of man, nam ely, hate, fear, and
extreme anxiety prevent the mind of man, the
Cosmic Intelligence of each cell of his being
from carrying out the duties assigned to it.
Such interruption eventually becomes objec
tively apparent in diseases of some kind. If
you disturb the harmonium of mind and body,
you cause ill health.
O n the other hand, it is true that a certain
am ount of opposition to life, conflict, adver
sity, and com petition w ith nature's elements
and our fellows strengthen the body and
mind, and make life more pleasurable, w heth
er w e alw ays realize it or not. It is a physio
logical fact, th a t certain tendons w hich have
a degree of elasticity m ust be stretched and
strained occasionally, or they begin to atro
phy. U nused muscles become flabby and
m ental faculties th at are not frequently stim
ulated by profound thought or challenged by
problems, become dulled and man becomes
stupid. A t least, his cerebrations become re
duced to nothing more than mere responses
to his environm entlike that of a lower ani

Page 121

mal. A rigorous
tion of body and
tion of body and
all of the pow ers

life dem ands the full exer

mind. It compels coordina
mind an d the utilization of
of which w e are capable.

O bjectively, the more of ourselves we are

compelled to use, the greater the possibility
of our achievements. It is a m atter of history
th at a civilization w hich depended upon slaves
perform ing their manual and m ental duties
for them soon rapidly declined through de
generation o f the abilities and faculties of its
people. F rankly, w hen a people get soft,
they are doomed. T h a t is w hy a nation
which has more leisure time, the result of
labor-saving devices and methods, m ust adopt
rigorous, healthful sports. M ental and physi
cal inertia are ruinous to man, as he is not
so constituted to endure it.
By no means, how ever, should this be in
terpreted as m eaning th a t man should en
gender hatred, fear, an d anxiety. If man is
vigorous in his living, he is bound to experi
ence relative moods. It would be difficult for
him to avoid them. T h e more we achieve, for
example, the more w e are bound by contrast
to feel discouraged and disappointed w hen
our stan d ard is not continually sustained. It
is impossible for us to sustain a constant emo
tional state, thus the penduluum of our feel
ings, our sentim ents m ust frequently swing
to the opposite. It is this variation, this
fatigue and relaxation, this contentm ent and
anxiety, for example, w hich prevent life from
becoming a m onotony th at w ould otherw ise
drive us insane. A constancy, the sameness
of anything, is very contrary to the universal
law of motion or change.
T h ere is a difference, however, betw een
m inor anxiety and an abject fear. T h ere is
also a radical difference betw een aggravation,
annoyance, an d blind hatred. All through
life, we have these negative states, an d they
contribute to m aking the positive ones much
more enjoyable by com parison. N ev erth e
less, m astery of life comes in keeping these
negative states w ithin bounds, so th at they
become a stim ulation, yes, an incentive, and
not a means of self-destruction. T h e human
emotions, like the arm ature of an electric
motor, must rotate, b u t never get out of con
trol, or they tear the body apart. T h is con
trol is one of the main objectives of Rosicru
cian stu d y .X.


Page 122

W here Does Life End?

A recent letter from a Soror refers to an
article which she read in a popular m agazine
telling of a girl who, while seriously ill or
recovering from an operation, passed through
transition or, a t least, w as declared dead by
the attending doctor. H ow ever, not giving
up, the doctor used certain methods of stim u
lation to the h eart w hich restored the girl's
consciousness in a space o f about five minutes
or less. In other w ords, from the standpoint
of the attending physician at least, as w as re
lated in this article, the girl w as w h at w e or
dinarily w ould call dead for a period of a
num ber of minutes.
T h e girl reported in her experience that
she h ad no consciousness of this time w h at
soever. It w as just a state of nothingness. In
other w ords, no memories w ere carried over
from this experience. O u r Soror asked w hy
w as there no consciousness either of the ob
jective or subjective. In other w ords, from
her rem arks, or inference, the question is
raised as to w hether or not such an experi
ence m ight be interpreted by some as a valid
argum ent against the im m ortality of the soul.
T o discuss this question intelligently we
m ust consider tw o other questions. T h e first
is, w h at is death from the standpoint of using
th a t w ord as an indication of the cessation
of the m anifestation of life in the physical
body? From a physiological standpoint w e
can see th at the state of death, or the point
a t which transition takes place, is w hen all
bodily functions associated w ith life cease.
A pparently th a t is w hat took place in the
case of this girl, but we know th at natu re's
processes are gradual; that the life force is
m anifest in the body during the time w e con
sider it a living body and is sustained by eat
ing an d breathing. W e , however, know th a t
a man can live for a considerable length of
time w ithout food or w ater. In other w ords,
of the vital properties established b y taking
food or w ater into the body there is enough
of a reserve to maintain bodily functions for
a considerable period of time after their in
take into the body has been discontinued.
T h e same is true, to a certain degree, w ith
breathing. H ow ever, we know th a t suffoca
tion takes place very soon, sometimes in a
m atter of seconds, after breathing or the in
take of air into the lungs ceases. T h ere is,

however, nothing to prove th at certain vital

processes m ay not continue in the body for
a m atter of m inutes after the last breath is
taken. In other w ords, all studies of nature
and m anifestations of life, as w e know them,
seem sustained gradually by the intake of
life-giving substances and, in all probability,
they also leave gradually. T herefore, it is
doubtful th a t an y instrum ent o r m ethod exists
w hich is capable o f being m anipulated in the
hands of a m an and determ ining the exact
moment of transition, or the time that life
ceased to exist an d death begins insofar as
the body is concerned. O u r first considera
tion of this question raises the highly techni
cal question as to w hether or not, during the
interval th a t this girl appeared as having
passed through transition, she w as actually,
from a physiological standpoint, dead. If she
w as not, as w e m ay safely presum e from the
above, an d from her response to adequate
treatm ent, then w e are justified in presuming
th at her state o f existence during th at period
w as th at of a coma or a complete state of un
consciousness w hich w ould explain the lack
of memory of th a t period of time.
T h e second point to consider is the result
of the consideration of the first. Because our
first explanation m ight be interpreted as an
alibi this questionw h at if the girl did die?
N ow presum e th a t an actual state of transi
tion took p lacehow can we explain a state
of nothingness afte r transition w ithout deny
ing the im m ortality of the soul? F ortunately,
the problem is n o t as big as it seems because
the ord in ary reaction to this story is based
upon a false prem ise. So m any individuals
who believe in the im m ortality of soul also
believe th at imm ediately after transition the
soul has certain ad d ed abilities or character
istics imm ediately. In other w ords, these
individuals believe th a t the soul develops
through the state of transition. T h is theory
has no foundation w hatsoever, and it is then
for us to accept as a fundam ental premise
th at the soul th a t passes through transition is
no different th an w as th a t soul w hen it w as
resident w ithin the body. E verything gained
by the soul for the developm ent of a person
ality is indicated in life as coming about as
the result of experience. It is logical to be
lieve th a t this experience m ust continue as a
means of fu rth er developing th at personality.
T herefore, to believe th at one is all-wise, and


a complete m aster of all situations imm ediate

ly after the state of transition, is to believe
th a t w hen the soul is released from the body
it has no further lessons to learn b ut immedi
ately becomes perfect. W e cannot accept
such a theory. It, in no w ay, fits in w ith our
conception of the universal or cosmic scheme.
O n e is unable in his daily life to account,
in memory, for every moment. In fact, the
average individual cannot account for every
moment even after an hour has passed. O u r
conscious states are not m ade to burden us
by the retention in memory of every passing
incident. W h e n ev e r w e meet a strange or
new situation w e are unable in memory, even
a few hours later, to remember, at least to put
into w ords, w h at our experience of the first
few moments in a situation actually were.
T h a t's w hy m any individuals legitim ately are
unable to testify in regard to incidents occur
ring around an accident or other unexpected
events. T heir reasoning does not become
clear until the emotional responses immedi
ately resulting from the incident have re
sumed a nearly norm al condition. T herefore,
again refer to the girl in this story. Even if
she did pass through transition the new situ
ation m ight not have brought responses which
could be carried over into memory, even a
few hours later; or the individual passing o u t
of life in a semi-conscious condition might
not, in that length o f time, resume a state of
aw areness in another plane.A.

Rest W hile You Sleep

T h is morning w e have a request from a
member of our Forum circle to discuss th a t
all im portant subject, sleep, and the effect of
earth currents or rays upon the body during
the sleeping state. It is h ardly necessary to
point out the specific benefits w e receive from
our periods of rest, for these are quite obvious
to us. A fter all, w hen the body and mind are
tired and exhausted, there is no tonic of
greater value than several hours of complete
relaxation and sleep.
D uring sleep the body building processes
are at w ork renew ing w orn-out tissue, re
building blood cells, storing energy for the
ordeals of the coming d a y s w ork. Seldom do
w e hear com plaints from the outdoor m anual
w orker that he has difficulty getting proper
rest. U sually such a w orker is physically

Page 123

rath er than m entally tired, and unless being

exhausted to a point of being ill, he will go
off into a deep restful slum ber w ithin a m atter
of a few minutes after his head touches his
T his, how ever, is not the case w ith the of
fice w orker or the one w hose labors are all
m ental w ith little or no physical exercise or
labor. In m any respects this type o f w orker
retires to his bed m ore tired and exhausted
th an the outdoor laborer. H is m ental efforts
during the d ay n o t only exercise the mind
but tend to g reatly deplete the nerve energy
of the body. It is extrem ely helpful, there
fore, to indulge in some form of physical ex
ercise after th e d a y s w ork is done. T h is
stim ulates the circulation of the blood, exer
cises m any of the organs of the body and
even tones up the nervous system, all of
w hich renew s ra th e r than uses up nerve en
ergy. N atu rally such exercise should not be
indulged to excess for this will only defeat
its purpose. Such exercise, especially if tak
en outdoors in th e fresh air, will relax the
m ental processes an d thereby prove restful.
A relaxed mind free from the cares of the
d ay is alw ays beneficial and conducive to
proper rest and sleep.
T h ere is undoubtedly some tendency on
the p art of m any to blame their inability to
sleep properly on inharm onious conditions in
their bedrooms, an d w e can be assured th at
a large percentage of these cases have good
cause for their beliefs. It is a fact th a t the
color scheme in a room can be inharm onious
to the individuals n atu re and cause irritation
and restlessness. It is true th a t cross currents
of the ea rth s m agnetism can be and are a t
times upsetting to the harm ony of the body.
N evertheless, it is also true th a t m ental fa
tigue and w orry cause the same restlessness
even w hen everything else is in perfect
harm ony.
If the condition th a t interferes w ith proper
sleep is a m ental one, w e can use certain men
tal exercises to free ourselves from these en
slaving negative conditions. But then if we
find such exercises are of no benefit we must
look elsew here for our difficulty. Some years
ago there w as a sh o rt discussion in the Rosi
crucian D igest containing suggestions for re
laxing the mind an d mental processes first
before going to sleep, and thereby promoting
body relaxation an d good restful sleep. T his

Page 124

discussion advocated peaceful meditation,

freeing the mind of the cares an d w orries of
the day w hile concentrating on the parts of
the body as recommended in an early mono
graph. Such practices are of definite value in
prom oting deep slum ber free from annoying
dream s and m ental experiences during sleep.
T h ere are times w hen we have no success
w hatsoever in applying these law s and prin
ciples. It is then that w e turn to certain other
possible causes for our unrest. Q uite fre
quently we will find the cause an inharm on
ious m agnetic condition due to sleeping in a
w rong position w ith relationship to the elec
trical currents of the earth. If we would take
advantage of these earth currents, we must
experim ent for a w eek or ten days to deter
mine which direction gives us the most rest
and is most soothing to the psychic nervous
system. N o general law can be laid down as
to the best direction in which to sleep, th at
is, w hether the head should point north,
south, east, o r west. T h is is something unique
w ith each individual and with each change
of location. Some schools of thought say al
w ays to have the head of the bed tow ard the
north. But w e find th at w here this is good
for one, it is harm ful to another.
W e find certain persons who reason that
lying dow n on the ground, or even the floor
of the home, w ith the head tow ard the north
will rebuild strength and energy. Y et there
are those who derive more benefit from plac
ing the head tow ard the east or w est or even
tow ard the south. W e see, therefore, th at
this question is controversial, bu t w e do know
th at there is a particular direction th at is best
for each individual and for each location.
W e suggest, therefore, th a t those who are
experiencing difficulty in sleeping, and who
aw aken in the morning tired an d depleted in
energy, look into the possible causes of this
condition and try to eliminate them using the
methods recom m ended in the m onographs.
Some of these recommendations are given in
the very F irst N eophyte D egree. It is pos
sible th a t m any of our higher degree mem
bers have forgotten these simple rules for
sound sleep. It would behoove them, there
fore, to review some of their early lessons.

Active and Inactive Cycles

A nd now F ra tre s and Sorores, we are
again called upon to make some statem ent,


comment, or explanation regarding one of the

ancient landm arks of the Rosicrucian O rder.
T his question is presented to us by a member
of our circle living in an eastern state, and
who has recently completed the F ifth D egree
of study.
T h e question requests some definite infor
mation as to the reason w hy the O rd er from
ancient times until now has had its cycles of
activity followed by a dorm ant period. T h e
F rater states th a t this law, rule, or regulation
seems a little peculiar and an explanation
would prove of interest to our Forum readers
P erhaps this ancient law of the O rder does
seem peculiar to m any of us to d ay who live
under m odern conditions and circumstances
with more or less freedom of activity w ithout
political an d religious influence or prejudice.
But how are w e possibly to know the deep
inner reason for the establishm ent of the
108-year cycle of activity and dormancy?
T h e truth of the m atter is th at the origin of
this law has been lost to us through the an
tiquity of the O rd er. P erhaps in the ancient
days w hen the O rd e r flourished in the near
E astern countries, especially E g y p t and P al
estine, the then Suprem e Council of the
O rd er w as not as careful to record each and
every rule, law or policy governing the
O rd er's activities and the relationship of the
various branches one to the other. Presum ing
this to be the case, it is easy to conceive that
this 108-year law of active and inactive
cycles could have been established for very
definite and im portant reasons and yet no
actual w ritten record kept of the specific
reason or necessity for it. T h e fact of the
m atter is the rule did become a law and a
very valuable one at that, for because of it
we can trace the chronological history back
through the various countries of the w orld
showing the periods w hen the O rd er car
ried on extensive p ropaganda w ork forming
lodges and groups of students, members, and
bearers of light.
T his law, as w e have suggested, is virtual
ly a landm ark of the O rder. Its very exist
ence has helped our historians to trace the
O rd er's activities back through the ages to
the very beginnings of the ancient mystery
schools from w hence our w ork came.
T h e fact th a t there is a dorm ant period of
108 years following each active cycle does

Page 125


not mean that Rosicrucianism goes out of

existence during that time. It simply means
that the members of the O rd er an d their
families become silent w orkers for the d u ra
tion of the dorm ant cycle. T h e teachings and
initiations are handed dow n from one to an
other in each individual family and thus the
signs, seals and jewels of the O rd e r are pre
served and held intact until the next active
cycle is begun.
T h e O rder in each country has its own
particular birthdate, consequently it is found
active in one country while another country
is in its dorm ant cycle. Going back several
hundred years in the O rd e r's history, we find
th a t while it flourished in F rance and H ol
land, it w as dorm ant in G erm any and E n g
land, but just about the end of the active
cycle in H olland and France, the Germ an
and English groups had their rebirths. D ue
to the new know ledge of printing and the
use of the printing press, this rebirth of the
O rd e r in G erm any and E ngland w as given
w ide publicity, and perhaps for the first time
in its history, the O rd e r becam e well known,
as far as its m undane existence w as con
cerned, to the profane as well as to the seek
er of light and the initiate. T his resulted in
the false belief and report th a t the Rosicru
cian O rd er came into existence or w as found
ed for the first time in the 17th C entury.
Such misinformation w as perpetuated for
several hundred years, either maliciously or
through ignorance, even up into the present
cycle of activity in this country. It is gratify
ing to us, how ever, th at encyclopedias and
reference w orks generally throughout the
U nited States and other English speaking
countries give a true and proper account of
our O rd er and its antiquities.
In the very beginning of a studen t's mem
bership in the O rder, we urge him to obtain
and read the history of the O rd er compiled
and w ritten by our late Im perator, D r. H .
Spencer Lewis. T his book is entitled Rosi
crucian Q uestions and A nsw ers W ith Com
plete H istory." D r. Lewis has explained in
much detail the active and inactive cycles of
the O rd er and the effect this law has h ad
upon the O rd e r's activities throughout the
ages. T h e history of the O rd e r is fascinating
and stirs the im agination of the student. It
answ ers a g reat m any questions th at arise in
the mind as one progresses through the de

grees. E very member should be familiar with

the origin of the O rder, its aims and p ur
poses. W ith o u t such know ledge it is not
possible to answ er adequately the inquiries
of friends, relatives, and acquaintances who
will at some time, perhaps w hen you least ex
pect it, question you regarding your interests
and your membership. H ad our F rater, men
tioned earlier in this discussion, read the his
tory of the O rd e r he would not have had oc
casion to bring this question or request to our
Forum circle for discussion.

M etaphysical Healing
A t various times we have discussed in
these pages different methods of healing and
of m aintaining health. A s Rosicrucians, we
see the value in all methods and try to use
various theories an d practices constructively
in the m aintenance of health and the com
batting of disease.
T o some people the term m etaphysical
healing" is alm ost synonym ous w ith w hat we
w ould call magical or miraculous healing.
T his is truly a misconception because a prop
er understanding of m etaphysical healing or
of m etaphysical principles is using no laws
more mysterious o r more miraculous than the
laws which are used by doctors of various
healing arts. In o th er w ords, the principles
which the medical doctor or the drugless doc
tor use are the result of the learning of the
operation of n atural laws and how they apply
to the hum an body. W h a t these doctors do
w ould appear to be miraculous, in the eyes of
savages, merely because the process and ex
planation of w h at w as done would be beyond
the understanding of a primitive individual.
It is for this sam e reason th at those who
have no know ledge of the m etaphysical prin
ciples involved in the m ethods used and
tau g h t by the Rosicrucians might believe,
w hen they see evidences of successes of the
Rosicrucian m ethods, th a t the very processes
could be attributed to a miraculous interven
tion in the ordinary n atu re of things. T h e ex
amples in the N ew T estam en t of the times
w hen C hrist seemingly perform ed miracles of
healing are some of the highest m anifesta
tions of m etaphysical healing. U nfortunately,
they have not been so recognized. Some re
ligious creeds instead of trying to show the
m astery of the laws of natu re and the C os

Page 126

mic and the understanding of m etaphysical

principles w hich C hrist used, have rath er
done all they could to make w h at he did
stan d in the field of miracles. It is difficult to
understand w hy some religions do not seem
to desire th a t their followers should grasp an
u nderstanding of fundam ental Cosmic laws,
th a t rath e r they should remain in ignorance
of the laws used and look upon anything
w hich they do not seem to understand or be
able to explain in term s of their experience as
som ething bordering upon the supernatural
or miraculous.
It might be well for us to define m eta
physical healing. M etaphysical healing is
more than prayer. P rayer for health and cure
of disease is, in its final analysis, no different
than any other prayer which is, after all, a
supplication to the C reator in whom we place
confidence for guidance and health. T h ere
function today, under the nam e of M eta
physical healing, various schools of thought
w hich are no more o r less than system s of
pray er or system s of religious belief which
have adopted the term m etaphysical either
to m ystify their followers or inquirers, or
sim ply they have used the w ord applying to
it their own definition or interpretation. It is
questionable if even m any leaders of so-called
m etaphysical movements could define ex
actly w hat m etaphysics means. A n accepted
definition of m etaphysics might b e T h e
stu d y or inquiry into the ultim ate and funda
m ental reality. T h is is a philosophic or aca
demic definition, and m any students of socalled m etaphysics are very confused to see
w herein this definition fits their ideas or p u r
poses. T h e confusion results from the fact
th a t they have applied m etaphysics as a term
to som ething else. In other w ords, they have
established their own definition o f the w ord.
In our R o se-C ro ix U niversity sessions
there are various discussion courses under
the direction of a com petent faculty member
w here such ideas as this are discussed. O n e
purpose o f the various subjects tau g h t in the
Rose-Croix U niversity is to show the rela
tionship th at exists betw een academic studies
and the fundam ental principles o f various
sciences in com parison w ith the fundam ental
Rosicrucian principles, doctrines, and ideas.
In this w ay the Rosicrucian in attendance at
the U niversity is able to see substantiated
Rosicrucian principles in term s of physical


laws an d theories and, on the other hand, is

able to see the Rosicrucian principles made
effective in other fields of study.
T o retu rn to the subject of m etaphysics. It
will not be difficult for the Rosicrucian to
understand this accepted definition. T o make
the study as to w h at is real in this universe
is clearly, to the Rosicrucian, an evidence of
going beyond th e physical w orld. T h e very
elem entary principles of Rosicrucianism are
based upon the fact th a t the physical and
material are tran sito ry and tem porary. T h a t
M an 's body is a p a rt of the m aterial w orld
and is subordinate to the soul, which is the
real p art of M a n s body. It is evident then
th at w hile w e as Rosicrucians search for the
ultimate an d fundam ental reality, w e will be
searching beyond the realm of the m aterial or
beyond the realm of physics w hich is a study
closely related w ith the physical w orld. W e
can therefore see th a t in the w ord m eta
physics itself is a partial explanation of its
meaning: m eta meing a prefix derived from
the G reek m eaning after o r beyond. T h ere
fore, m etaphysics m eans beyond physics, out
side the realm of the n atu ral or physical
w orld w hich w ould indicate as interpreted by
the Rosicrucian, th a t the true reality, th at is,
those things w hich have real value and are
the ultim ate aim of M an 's understanding and
attainm ent, lie in the field of m etaphysics.
M etaphysical healing then is using forces
beyond the physical w orld. T h e vibrations
properly directed in our h ands are making
use of forces not ordinarily recognized as
having a physical existence of their own;
even m ore especially in the giving of absent
treatm ents, the individual giving the treat
ment becomes subordinate to the force he is
using in th a t he only is a directing medium
between the Cosmic forces and the individual
receiving the help. In other w ords, w hen w e
give an absent treatm ent, as o dd as it may
seem, w e actually do com paratively little.
W e only, b y the use of certain laws tau g h t
to us, make ourselves channels through which
these forces w hich w e have studied may be
directed. A gain it is clear th a t there is no
miracle or process of magic involved. It is
rath er the use of forces w hich w e are study
ing an d of w hich w e have much more to
learn. T h a t is w h y true m etaphysical healing
can be used in conjunction w ith or in addi
tion to any o th er therapeutical m ethod and


will not interfere in any w ay w ith any trea t

ment rendered b y a physician of any school
at the same period of time. In fact, it is wise
that m etaphysical and physical healing m eth
ods should be used a t the same time because
in th a t w ay w e have a capable physician do
ing all w ithin his understanding and pow er
to direct the healing forces and constructive
abilities of the body. In addition, w e are
bringing to bear from beyond the physical,
by the use of tru e m etaphysical principles,
the other side o f existence, the true reality
which makes health and living worthwhile.
-A .

T he M ind and H ealth

F ratres and Sorores of the Forum Circle
perm it a diversion from our usual Forum dis
cussions for just a few minutes. I w ould like
to bring to your attention a new spaper article
that recently came across my desk w ith a
day's correspondence from our students.
It is entitled Science U ncovers P ath
W h e re F aith C ontrols H ealth." T h is article
goes on to say th a t science has recently identi
fied a netw ork linking mind and m atter, and
that over the branches of this netw ork thought
and faith definitely control health. T h e list
of illnesses given th a t are the result of mental
strain and w orry include asthm a, hay fever,
sinusitis, grow ths in the nose, stomach ulcers,
headaches, skin rashes, nervousness, and
m any others.
It is stated th a t not all conditions are so
controlled, and the mind is never above a
complete cure; how ever, w ithout faith added
to w hatever else is being done, no cure of
any disease is likely. T his article also points
out th at m any medical physicians are apply
ing this system or these laws to themselves.
It is show n th a t the so-called netw ork com
prises two main parts. O ne is the autom atic
nervous system and regulates the action of
the heart and functions of the autom atic or
gans of the body an d glands. O bviously this
autom atic nervous system " is the sym pa
thetic nervous system of w hich Rosicrucian
ism has taught for m any years.
T his new s w rite-up attem pts to show th a t
although faith healing is not exactly a new
thing, it is being explained for the first time,
and th a t this explanation is coming from
medical scientists w ho have been investi
gating its possibilities for the past ten years.

Page 127

N atu rally we a re h ap p y th a t science is mak

ing such profound research and will, through
its findings, bring th e facts to light for the
benefit of the general public. T h is will be
beneficial to us in our own w ork and, of
course, will assist iany oth ers in their efforts.
T h ere is no need to take up your time here
citing the long list of illnesses an d cases that
have been corrected or cured through ad ju st
ment of circum stances, environm ent, change
in type of w ork, reading habits, an d especial
ly thinking habits. Y ou are all fam iliar with
such things through our pw n Council of
Solace cases an d also through correspond
ence w ith hundreds of members of the O rd er
each year w ho have b rought changes in their
lives through the application of the laws and
principles given in the Rosicrucian mono
graphs. H ow ever, there is one case reported
in the article th a t is w orthy of our attention
because it shows the reaction, upon the physi
cal health, of g reat inner emotion.
T his is the case o f a little boy six years old
w ho suffered severe attacks o f asthm a. O n
one occasion he w as carried o ut of his home
prostrate from asthm a. N urses w ho saw him
reached to get adrenalin to m ake him breathe
easier. H ow ever, before it could be adm in
istered the doctor stopped them. H is investi
gation show ed th a t the attack followed a dis
agreem ent w ith his paren ts about some o f his
toys. H e w as very upset over the quarrel. It
happened th a t the doctor knew the little boy
well and h ad treated him for these attacks
before. So the doctor talked to the youngster
about various things and played w ith him for
awhile thus taking his mind off the argum ent
w ith the parents. A s the little boy became
happy and joyful again, the asthm a attack
left him. T h e doctor continued to see the
child every few d ay s and p u t into effect a
plan to teach this little fellow to have faith
in himself and his abilities. T h e asthm a is
apparently cured an d the boy is now strong,
healthy, and robust. H e has also overcome a
rath er severe case of speech impediment.
F ratres and Sorores, these things are re
ported as the new findings o f science. T h ey
have been fundam ental facts dissem inated in
the Rosicrucian teachings for years. It is true
th at man is as he thinks, and through his
thinking brings about much of the ill health
an d suffering of w hich w e are so conscious
in this modern high-speed life of ours.

The Universe Beneath Your Reading Lamp!

^ITHIN the cloister of your own home, in your favorite nook illuminated by the rays
your reading lamp, you may find adventure and startling knowledge. Without
the aid of stupendous telescopes or the intricate paraphernalia of the physicist,
you can glimpse some of nature's profound secrets. Your pulse will quicken as your thoughts
explore space, and you contemplate the form of the strange world you live in. For cen
turies man thought the earth the center of the universe. This theory was then challenged
and supplanted by another. Then he was told the earth was a minute speck in a sea of un
limited space. This theory, too, is challenged with the advent of the new
one of the bending of light waves.
I t)

J of

Now comes one of the most unique and gripping cosmologies of all.
It is that the earth is a gigantic cell. The earth itself is the universe,
and that within its center are vast Cosmic bodies which we previously
thought were millions of miles distant. It is declared that the earth is
like unto all other cells of living matter and that it has life and action
within its center. This intensely interesting subject is discussed in a
series of simply understood and to the point lectures entitled ARCANE
COSMOLOGY. It is one of the special subjects
taught by the Readers' Research Academy. The
course consists of twenty-one lectures. Two a
month will be sent you for only 50c a month.
You can subscribe for one month or for as many
months as you please, until the course is com
pleted. Do not fail to get this real enjoyment
and pleasure for this nominal sum.

T he inner surface is a nega

tive, magnetic area, and the
center positive, accounting
for the condition of the sun
and other phenomena






R O S I C R U C IA N P R E S S , L T D ., S A N J O S E , C A L I F .

T his is a cross section of

the universe, the earth; in
its center is space w ith the
sp e ck s c a lle d p la n e ts .
Aroun d the inner edge of
the outer circle can be seen
the topography of the earth,
mountains, plains, etc.

U. S. A.

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Page 130

Greetings !
D ear F ratres and Sorores:
O n e w ho is seen mumbling to himself, ap
parently unaw are of the presence of others,
is usually an object of am usem ent or pity.
In fact, such persons are frequently abnor
mal, in the sense th a t they live alm ost con
stantly w ithin a subjective w orld. T h e y con
stitute psychopathic cases, the result of an
inherited or acquired mental disease. T h e
w orld of reality, of which most of us are very
much aw are and w ith which we m ust concern
ourselves, becomes illusionary to these vic
tims. T h ey are unable to distinguish the fig
ments of their im agination and the incidents
of their thought w orld from the particulars
their senses convey to them. T h e idea has as
much concrete existence to them as has a per
ception. Since it is simpler to m arshal and
control our ideas than our experiences, these
unfortunate persons prefer ideas of their own
selection to the oftentim es harsh realities of
the outside w orld.
P sychiatrists and psychologists are not
quite certain as to w hat constitutes a normal
mind. T h e only standards by which such can
be determ ined is the law of averages, namely,
a survey of the m ental state of a great num
ber of persons. Such norm alcy is indicated
by the individual's being able to distinguish
betw een realities which are external to him
self, on the one hand, and the results of his
own m ental processes on the other. O bvious
ly, it is one thing to imagine circumstances,
and it is quite another to actually experience
them objectively. Consequently, a normal
person would, it is presumed, fluctuate his
consciousness betw een the w orld outside him
self and the w orld within, as circumstances
dem and.
O bjectivity or being aw are of our objective
surroundings is vitally im portant, if we are
to concern ourselves w ith the objective world.
It m ight be disastrous for us to resort to re
flection, to muse upon a problem or a past
experience, w hile crossing a busy thorough
fare, which is very much an objective affair.
W e are compelled to be objective if w e ex
pect to reach out w ith our consciousness
through our senses and bring a picture to
ourselves, that is, an experience of the outer

world. F u rth er, if w e wish to direct our en
vironm ent, to use it in any m anner, w e must
be objectively conscious of itw e m ust see it
or hear it, for example.
It is patent, how ever, th at we are not just
a m achine for registering the impressions of
the w orld about us, b u t th a t it w as intended
th at w e also translate them. T his translation
is p artly a subjective process. It consists of
such functions as reasoning, idealizing, imag
ining, recollection, and apperception. W h ich
is of g reater im portance to us, the regis
tration or the translation of impressions?
Such a question is highly polemic. It is the
equivalent of inquiring w hich is the more im
portant, locating needed w ater, or drinking
it? T h e two are aspects of one process.
F requently w e perceive things to which
our minds unconsciously respond. T hus, un
der such circum stances, w e think of the ob
jective function as being the only one that
has taken place. Such objective activity which
does not require one to use the faculty of
reason and of cogitation, is either exceeding
ly elem entary o r is habitual. N o intelligent
man w ants to be exclusively a creature of
habit, nor does he w an t to so live that he
merely responds to his environm ent w ithout
volition as does a lower animal. U nfor
tunately, how ever, most persons today are
becoming more an d more creatures of habit,
and likewise extroverts. T h ey are almost
continuously living outside themselves.
T h e pressure of the w orld o f events and
circumstances crow ds in upon millions of
persons today. E ach conscious period is de
voted to perception, to trying sentiently to be
aw are of the complex environm ent. T h ey
have come to reg ard the m astery of their
lives, the ability to cope w ith existence as
depending w holly upon the acquisition of a
trem endous accum ulation of external experi
ences. T h is empirical know ledge presses in
on them an d becomes a confusion, which
causes them to sense their helplessness. In
desperation, they reso rt to external conclu
sions, the established ideas and opinions of
others whom they consult, or w hich is offered
to them as advice through the media of
special books, radio program s, and editorials.


All of w hich is m erely an additional accum u

lation of external data. It is not an intimate
product of their ow n minds. It causes them
to have even greater dependency upon the
objective aspect o f their lives. E ventually the
individual loses the pow er to organize his
own thoughts and to do his own reasoning.
Frankly, the average man, w hen he says, I
think, really m eans th at w h at he relates is a
concurrence, an approval of w hat he has read
or heard somewhere. T h e conclusion or
opinion he expounds is not a product of his
own mind or the result of reflection by him.
M ost men take a problem, not to them
selves, not into the cham bers of their own
minds, but to the first directory o f persons
whom they can consult. O ne of the lost arts
is th at of being alone with se lf. M editation
and cogitation have become irksome because
the man in the street has become accustomed
to thinking in fixed forms, in term s of m anu
factured conclusions which have been given
him. It is difficult and as unknow n a pro
cedure for him to organize his own ideas and
to reason out a problem, as it is for m any
housewives to bake their own bread. H e pre
fers standardization to the effort required for
initial thought.
From early morning till late at night, M r.
Business M an and M r. M echanic are cram
ming their consciousness w ith perceptions.
T h e y are attuned to the w orld around them.
W h e n they come home from office or shop,
they read the new spaper or listen to the radio
before they retire. H ard ly ever are they alone
w ith their ow n concepts. In fact, few have
concepts w hich are strictly their own. T h e
deeper qualities of their reasoning become
dorm ant. T h e y find it next to impossible to
close their eyes and to sustain an idea long
enough to analyze it intelligently. T h e con
sciousness rebels from the unusual labor.
T h e y prefer to consult an encyclopedia, a
dictionary, a friend anything b u t them
selves. Consequently, more men are becom
ing followers, not leaders, even in their ow n
private lives. T h e y are intentionally w rap
ping up their fortunes w ith their ideas of
those few upon whom the m any have come
to depend. T h e y are loud in their cries for
dem ocracy, and yet unw ittingly they con
tribute to the establishm ent of a dictator o f
thought, b y suppressing their own pow er of
reflection and reasoning.

Page 131

Before this nefarious habit w as formed, the

average youth or the young man often found
himself soliloquizing while perhaps w alking
down a country lane, lying beneath a tree,
or even slouched in a chair in the privacy of
his room. P erh ap s there w as som ething which
mystified him. H e began to talk to himself
about it. T h a t is, he w ondered aloud. H is
w ondering took the form of a self-interrogation. A voice w ithin answ ered him. It w as
the self, reasoning, fashioning, an d shaping
the replies, the result of the challenging ques
tions he put to it. Finally, as the conversa
tion continued, he found himself listening to
his own w ords. H e w as thrilled a t the p ro
found solutions th a t w ere engendered w ithin
his own mind. Sometimes answ ers came
spontaneously, in a flash, in tuitively. T h e y
caused him to w onder as to their source.
O ften he received answ ers to a question,
through this talking to self, w hich put him to
shame. H e felt contrite th at he had been
content so long to m isunderstand, or be m ys
tified b y som ething, w hen in a few moments
through this dialog w ith self the clear solu
tion came.
Since most o f us did this kind of talking
when we w ere young, w hy not go back to
this habit of youth occasionallytake a half
hour each d ay to talk to se lf. A sk questions
of yourself as you w ould of another. Slowly
at first, because you have grown aw ay from
the custom, the answ ers will come. P erhaps
you will find yourself arguing w ith self. Y ou
may find yourself the inner self chiding
the objective self. From the b attle of selves
will come clearer thinking and an independ
ence from those sources to which you have
been so bound for advice.
If you cannot take the time to be alone, to
have this intim ate conversation w ith self, you
are a slave^fo the objective, the outer world.
If you cannot have these m ental conversa
tions, these pros an d cons, constituting a selfanalysis, if you find it impossible to get into
th at state, you are as abnorm al as the person
w ho m entally resides entirely in the subjec
tive world, an d w hom the w orld calls insane.
N o man is tru ly san e an y longer, if he can
not alter his consciousness at will, th a t is,
tran sfer it from w ithin to w ithout, and vice
F ratern ally ,
R A L P H M . L E W IS ,


Page 132

O ur Belief In God
H ere is an interesting question from a high
degree member of our O rd e r w ho has been
associated w ith our Forum circle for m any
years. H e presents us w ith the following
thought: Recently, in my com pany, the
statem ent w as m ade that if you believe there
is a G od, there is a G od, and if you believe
there is no G od, there is no G od. I disagreed
but could not find an answ er. W ill you please
comment on this in the Forum circle?"
In the first place, let us be rem inded th at
everyone has his own personal interpretation
of G od. T h is G od will be the result of en
vironm ent, guidance from others, religious
creeds and doctrines to which one adheres,
one's personal studies, investigations and
m editations, as well as a great m any other
conditions and circumstances.
A s one progresses through life evolving
and developing his understanding of the laws
and principles of the U niverse, his u n d er
standing and interpretation of G od m ay
change m any times. O n the other hand, his
original conception may simply be stren g th
ened and his belief and faith greater than
ever before.
T h ere are those who drift from one reli
gious ord er to another ever seeking the an
sw ers to their questions and thoughts reg a rd
ing G od and the U niverse. E ach change one
makes brings about a change in one's u nder
standing and conception of God.
T o say th a t if you believe in G od there is
a G od, and if you do not believe in G od there
is no G od, is not sound argum ent. It is the
equivalent of the native deep in the jungles
of C entral or South America who has never
seen an automobile, stating th a e re is no
such thing since he has never seen one and,
therefore, does not believe in it. You cannot
obliterate or p u t out of existence a thing o r
condition, a law o r principle, simply b y your
lack of belief in it or your failure to u n d er
stand it. Y ou m ay not believe in the law of
gravity, b u t your refusal to believe will not
prevent your destruction b y this law if you
jump from the roof of a ten-story building or
throw yourself over a precipice into the can
yon below. Y ou may not derive an y benefit
from the existence of a thing or condition be
cause you refuse to believe in it, b ut those

who do believe can understand and enjoy

personal happiness from their understanding.
A blind faith an d belief in G od is not nec
essarily advocated, and y et to derive the
g reatest benefit possible from know ledge of
G od's laws requires the first premise th a t
there is a suprem e law, a divine mind, a God,
personal or impersonal, th at is greater than
man and all earthly beings. W ith o u t such a
premise you can never know G od or attune
to the divine laws of the U niverse. Such a
premise requires a degree of blind faith and
belief, b ut this is eventually changed to deep
understanding an d knowledge.
T h ere have been hundreds of creeds and re
ligious dogm as expounded and preached to
the peoples of the w orld since the beginning
of self-consciousness in man. Probably the
earliest conception of a superior being th at oc
curred to primitive man w as th at of animism.
T h is conception w as probably w orld wide,
w herever prim itive man roam ed in search of
food and shelter. T h is animism w as a reli
gion and man believed in it just as sincerely
as the p resen t-d ay C hristian believes in the
Immaculate Conception. A later belief is th at
of polytheism o r a belief in m any Gods, such
as a G od for each of the seasons, a G od for
the crops, a G od for rain, a G od for the sun,
a G od for the moon, and a G od for repro
duction and, in fact, a G od for every possible
condition th a t h ad a bearing upon man and
his relationship to the U niverse.
D ue to the influence of the g reat king of
E gypt, A m enhotep IV , w ho has been pro
claimed by em inent authorities as the w orld's
first thinker," there is today throughout the
civilized w orld a universal belief in a one
single G od, ruler of all, just, kind, om ni
potent and om nipresent. Y et there must be
m any tribes of so-called uncivilized peoples
w ho still hold to a belief in m any G ods and
who still perform rites and rituals to appease
the G ods an d invoke their blessings. W o u ld
we say th a t since such tribes do not believe
in our ow n p articular G od th a t our G od does
not exist? A n d yet, on the other hand, w e
w ould not say th a t although w e have evolved
above polytheism and no longer believe in it,
it is still possible th at the primitive tribesm an
is right and th a t there are m any Gods. R ather
w e w ould say th a t the tribesm an is right to
believe in G od b ut th a t his conception is
primitive, th at actually only one G od con-


trois the U niverse and the conditions w hich

the tribesm an attributes to m any G ods.
T h e person w ho m ade the statem ent th at
G od is, only if you believe he is, has attem pt
ed to intim ate th a t G od is only a reality and
has no actual existence. W e are, therefore,
taken into the realm of actualities an d reali
ties. T o the individual only that which he can
realize and know has any existence to him.
Consequently, it is only our realities, or th at
w hich w e realize, which has any effect upon
us w hether actual or not. T herefore, w ithout
a realization o f G od, an understanding of
G od, either direct or through his w orks and
m anifestations, G od has no effect upon us.
It so happens th a t w ith self-consciousness
and aw areness, w e all have a realization of
the m anifestations of G od. M any will have
a different term, w ord, or expression for it,
but changing the w ord will not change the
m anifestations. It is obvious th at w e cannot
deny th a t there is a greater law in the U ni
verse than man, and as we have stated,
everyone understands this law in his own
personal, perhaps peculiar to some of us,
w ay. C an w e not see, therefore, th e beauty,
the logic and sound philosophy of the Rosi
crucian interpretation: T o Rosicrucians there
is b u t one G od, ever living, ever present,
w ithout limiting attributes or definite form of
m anifestation it is the God of our hearts, a
phrase found throughout our ritual an d medi
tation practices. T h e G od which we conceive,
of w hich we can be conscious, which sooner
or later m anifests in th at strang e intimacy
w ithin us, becomes the G od of our hearts.
Rosicrucians are of m any creeds and re
ligious faiths in all parts of the w orld, but
there is absolute unity in this one idea of
G od, the suprem e intelligence, the divine
mind. In ancient rituals w e find this as p art
of the Rosicrucian Pledge. M an is G od and
son of G od, and there is no o ther G od but
m an. But this has a mystical meaning and
is not to be taken literally. W e repeat the
famous statem ent of M ax M uller. T h ere
never w as a false G od, nor w as there ever a
false religion, unless you call a child a false
m an. W h e n the so-called heathen p rays to
or w orships an idol, he is not w orshiping a
false G od, but rath er a false interpretation of
the one true living G od, the G od th a t he is
trying to idolize, attem pting to interpret, the
G od of his heart.

Page 133

A re M y stica l E xercises D an g e ro u s?
O ccasionally fratres o r sorores w rite th at
since trying some particular exercise in the
m onographs, they have experienced nausea,
fatigue, vertigo, or some other slight afflic
tion; consequently they become alarm ed and
w onder w hether the mystical an d psychologi
cal exercises w hich they are requested to per
form are potentially dangerous.
It is quite n atu ra l th a t if w e have been ex
periencing no p articular discomfiture and then
apparently are taken suddenly ill, w e seek to
determ ine the cause. T h ere are tw o w ays to
determ ine the cause of a physical distress.
O ne is to have a proper diagnosis of the
symptoms by a physician o f one of the recog
nized schools of therapeutics. T h is consti
tutes a scientific inquiry into the n atu re of
your condition. T h e other is to begin to
speculate on the cause. Such speculation
takes the form of attributing responsibility to
any new activity or change in routine. T h is
kind of speculation is a form o f superstition.
It is characteristic of the reasoning o f a primi
tive mind. A ctually we have know n of some
persons who w ere so presum ptive in their
thinking or lack of it as to conceive a
series of business reverses as due to their
A M O R C m embership. Since such adversities
began about the tim e of their affiliation, to
their minds, the parallelism of the dates sug
gested some connection.
Each mystical exercise, no m atter w h at its
n ature o r in w h at degree of the teachings it
m ay be found, has been subject to test per
sonally by the Im perator. Likewise, more
often, every officer of the staff, as well as
hundreds of members in this jurisdiction and
abroad have tested it before it has been pro
posed to the general membership of A M O R C .
In fact, the m ajor portion of the fundam ental
experiments of the Rosicrucian teachings
have been a p a rt o f the official teachings of
the Rosicrucian O rd e r in E urope for m any
years before they w ere introduced in the
W e ste rn W o rld . Consequently, if there w ere
anything inherently w rong in such exercises
it w ould have been revealed long ago and
they w ould not have been continued. F u rth e r
more, no single im portant experim ent incor
porated w ithin the m onographs of A M O R C
has ever been deleted, either because it w as
found to be ineffectual or harm ful.

Page 134

O n the other hand, a t times an individual

will try an experim ent, follow the instructions
as given very carefully, and subsequently will
experience some minor suffering. In such an
instance, there can be no doubt th at the ex
perim ent contributed to his illness, if each
time it is repeated the same results are ex
perienced. D oes this seem incongruous? H ow
can th a t w hich is not harmful, nevertheless,
be the cause of his discomfiture? T h e answ er
is th a t the member attem pting the exercise
w as considerably sub-norm al in health, or in
such a severe condition of health th a t the
exercise taxed him too greatly.
F o r analogy, I think w e will all adm it th at
inherently th ere is nothing dangerous to one's
health in w alking up a flight o f stairs or in
bending over and touching our fingers to the
floor, how ever, if one is suffering from a car
diac or h ea rt ailment, most certainly they
should not indulge these ordin ary innocent
acts. F or example, one of the Rosicrucian
exercises th a t causes some few members dis
comfiture is th a t concerning deep breathing.
N orm ally deep breathing, so long as the
breath is held as long as it is com fortable, is
healthful. O n the other hand, a person w ith
a very w eak h ea rt m ay experience vertigo or
nausea after attem pting it. T h e reason is not
to be found in the exercise, b u t due to their
sub-norm al condition. A person not suffering
from this ailm ent derives much benefit from
these breathing exercises.
If you know your physical condition is one
th at w ould be strained or taxed by such a
breathing exercise, or by any physical exer
tion, do not attem pt it. If you do not know
your condition and if immediately after the
exercise you feel discomfiture, cease that par
ticular exercise im m ediately. F urtherm ore,
th a t is sufficient w arning, or should be, for
you to have a thorough examination to deter
mine the state of your health. H ow ever, any
illness you m ay experience days o r weeks
after a Rosicrucian exercise has absolutely no
relation to it an d it w ould be a ran k ab su rd
ity, if not a superstition, to imagine it.
Remember the developments w hich these
m ystical exercises are intended to engender
are psychical not physical. T h e psychic de
velopm ent m ay take a long time, but any
physical response from them is immediate. A
headache, an attack of dizziness, a pain in
the eyes cannot intelligently be attributed to
a sanctum exercise begun or perform ed a


week or a m onth ago. Sometimes w hen per

sons suddenly seem to develop an illness and
they sta rt to conjecture about it, and grope
around in their imagination for the cause,
they presum e th a t they m ay have over
developed or excessively stim ulated some
psychic center. T h e y conceive th a t they may
have acquired an excess of some m ysterious
pow er, which, uncontrolled an d not under
stood, is w orking havoc w ithin them. Such
an attitu d e of m ind indicates the fear which
the stu d en t has o f the m ystical exercises, the
lack of confidence in them, born of ignorance.
It reveals th a t he has not thoroughly studied
and com prehended those m onographs w ith
their explanations, preceding the exercises
In w orking w ith mystical laws, you are
using Cosmic principles to produce divine
m anifestations. Such forces are creative.
T h ey are not trying to ensnare men and
women, like some m alevolent being conceived
by a savage. A ctually w hen persons think
th at they are playing w ith highly unreliable
pow ers w hen conducting m ystical exercises,
they are confusing mysticism w ith the super
stitious practices of black magic. A person
w ho m ay overindulge in a m ystical exercise,
cannot, b y th a t overindulgence, violate any
Cosmic principles and he cannot produce any
dangerous, inharm onious condition w ithin
Suppose an exercise calls for concentration
for a period of th ree to five m inutes to obtain
a certain result. C ontinuing beyond th a t time
produces no ad d ed psychic results, advan
tageous or disadvantageous. It might pro
duce a tem porary headache, ju st as possibly
would viewing a long motion picture or any
other similar strain. Sometimes members de
liberately ignore the instructions in the mono
graphs w ith respect to the period of time and
frequency th a t an experim ent or exercise
should be conducted. T h ey believe th at if it
is stated in the m onograph th a t certain results
can usually be obtained by doing the exercise
ten minutes, th a t if they perform it for an
hour, they can achieve six times the benefit.
M ost mystical exercises constitute a specific
procedure. In other w ords, so much time is
required to elapse before results are to be had
if at all. P rolonging the period is useless.
F or analogy, if it requires tw enty steps to
take you to your front door to see w hether
the delivery boy has left your evening new s


paper, if the evening paper isnt there, w alk

ing tw enty steps further beyond the door
isn't going to m ake the new spaper appear.
F requently w e hear of persons who have
gone insane from indulging occult practices.
T h ere are a num ber of such cases in m ental
institutions. T h en , after all, are occult p rac
tices dangerous? Investigation has shown the
cause to be one of tw o reasons. F irst, an d
prim arily in the m ajority of such instances,
the occult practices of such individuals w ere
not concerned w ith true mystical principles.
M ore often they w ere the result of ignorant,
primitive abnorm alities, which every true oc
cultist cam paigns against. A great m any of
such u n fortunate persons have been victims
of charlatans w ho tau g h t them a conglom era
tion of perverted O riental magical rites, d an
gerous to the health of the mind, merely to
exact trem endous fees from them. O th ers
have been sim ply people w ho w ere griefstricken and have sought to communicate
w ith some departed beloved personality.
T h ey have, through the machinations or ig
norant practices o f some clairvoyant," in
dulged idiotic rites, in good faith, which ulti
m ately resulted in w eakening their minds.
T h e individuals responsible for this have gone
their w ay and left their victims behind.
O ften A M O R C has been accused by some
persons as being unfair and unkind w hen we
have w arned against following individual
teachers who have no background of a repu
table organization, or very definite connec
tions. T h a t is w hy in our literature and in
our advertisem ents, we use the phrase, T h e
Institution B ehind the O rganization," and
then in connection w ith it usually show a
panoram ic view o f Rosicrucian P ark and
some of its buildings. By th at picture, w e are
trying to convey the idea of the stability and
the dependability o f the Rosicrucian teach
ings and of the O rd e r itself.
Second, there are persons w ho are m ental
ly ill, o r are unsound of mind before they
enter a study, an d the slightest concentra
tion, w hether on philosophy, law, or stenog
raphy is too much of a strain and they be
come insane. M o st certainly, no system of
study, w hether it teaches m etaphysics or in
surance can be held responsible for such re
sults, w hen the person revealed no symptoms
of his m ental state previously. Psychiatrists
will tell you th a t six out of ten persons w ho
are insane have a religious complex. From

Page 135

talking w ith them, one w ould presum e th at

religion w as responsible for their unfortunate
condition. T h e fact th at millions o f religion
ists are quite sane proves otherw ise. It is be
cause m any m entally w eak people are ex
trem ely em otional an d are draw n to religious
studies w hen on the verge o f insanity. T h e
same m ay be said of mysticism, m etaphysics,
and philosophy. T h ey , like religion, are n ot
responsible for such un fo rtu n ate incidents.
T h o se persons w ho claim otherw ise are p rej
udiced and cannot support their u nfair criti
cism statistically.X .

Everyday Relativity
A frater arises to ask this Forum the ques
tion, In a recent m onograph there is one
thought I do n o t u n d erstan d an d th a t is th a t
the outer w all o f living cells is negative. If
that is so, how can the cells group together to
form tissue, for example, or other matter?
W e know, an d it is a law, th a t like polarity
repels like."
In the particular m onograph to w hich the
frater refers appears this statem ent, A cell
is the earliest form of living m atter; it is a
small globule, either solid an d opaque, or
solid and tran sp aren t; it is slightly elliptical,
having an o u ter w all or coating, vibrating
with a negative quality, an d a nucleus in the
center, which, vibrating w ith a positive qual
ity, invariably conform s to th e m anifestation
of a perfect circle o r sphere." C onsequently,
it would seem inconsistent th a t tw o cells
could be attracted to each other if their outer
polarity is identical. A ccording to the estab
lished law, it w ould ap p ear th a t such cells
should repel each other. H ow ever, if th a t
w ere so in fact, the actual process of grow th
b y accretion w ould not be possible.
W h a t m ust be realized is th a t both nega
tive and p ositive, as polarities o r as a vibra
tory condition, do n o t have a fixed content.
T o be more perspicuous, all negative states
are not alike; also, neither are all positive
ones. W h a t a t one time by its function, its
phenom enon m ay appear negative, in relation
to some other condition, m ay m anifest as
quite positive. T h e outer w all o r membrane
of a cell is negative in relation to the vibra
tory n atu re o f the nucleus or center. H ow
ever, the same membrane, b y contrast, may
be positive to ano th er cell the radiations of

Page 136

w hich are stronger. C onsequently, the two

cells can unite.
T his brings up the question, w hat is m eant
by the negative or positive content of an y
thing? In various phenom ena which m anifest
dually, each of the aspects has certain definite
characteristics by which it can be known.
T his is to be found in electrical batteries,
m agnets, electrical currents, et cetera, to
which the term s negative and positive are
It would seem, then, th at there is no real
definition for determ ining w hat is negative
and w hat is positive, and th a t the terms are
arbitrarily assigned for identification of dif
ferences only. A ctually this is not so. In the
low er Rosicrucian T em ple D egrees, we dis
tinguish the different polarities of sp irit the
underlying energy of m atter, by the m athe
m atical content of their vibrations, namely,
w hether the vibrations are even or uneven in
number. H ow ever, there is a broad philosoph
ical definition for the positive o r negative
quality of any substance or condition. It is
the positiveness o f a thing or condition con
stitutes the m axim um o f its nature. T o further
define, the full and absolute nature of a thing
or condition is its positive state. If a thing or
condition is capable o f exceeding its present
state, then it is not positive but negative.
W h a t, as a homely analogy, is the positive
state of a liquid qu art container? It is its full
capacity of a q u art of any liquid. T h at, then,
is its m axim um n a tu re. O ne can expect n oth
ing more of it. O bviously, any less than the
utilization of the full capacity of the qu art
container is a negative aspect of its possibili
ties. Suppose only 16 ounces of liquid w ere
placed in the qu art container. Its negative
quality would be 50% or just half of the
possible maximum capacity. T hen, if w e
poured the contents or the 16 ounces into a
pint jar (which holds 16 liquid ounces), the
former negative quality w ould now become
positive because it w ould constitute the maxi
mum capacity of the sm aller jar.
W e are ap t to think th a t relativity is some
strange, extrem ely complex working of n a
ture th at only geniuses can understand. R ela
tivity, w hen applied to certain aspects of n a t
ural phenom ena, is difficult to com prehend
because it can only be presented by means of
involved m athem atical equations. O n the
other hand, there are simple dem onstrations
of relativity in our everyday affairs, but we


are unaccustom ed to thinking of them in th at

light. If w e come forth w ith the definite
statem ent th a t as human beings we are in
capable of discerning the absolute fixed n a
ture of anything, then relativity looms large
and it becomes more understandable.
Reality, all th a t w e identify by name, form,
and quality, an d th at seems precisely the
same each d ay an d century, is actually un
know n to us in its pure or absolute state.
Before w e become conscious of any reality,
no m atter how common it is to us, there are
one o r m any m edia constituting an interm edi
ate agency th a t brings it to us. F o r example,
an apple is red; it is round; it is sweet; it is
fragrant, w e say. Each one of these qualities
goes to m ake up the simple whole, the idea
w e have of it in our mind. But w hat truly is
the apple? W e perhaps m ay never know.
W e never perceive the apple directly. T h e
impulses, the vibrations w hich actuate our
eyes, sense of smell, and taste stand between
us, th a t is, o u r sensations and th a t something
w hich gives off those impulses. T o a color
blind man, the same red apple may be green.
T o a dog it is g ray or really colorless.
E verything of w hich w e have know ledge
is perceived, know n, or understood partially
or w holly through something else. N othing
stands in direct connection to or as contigu
ous w ith our consciousness. W e know o f no
absolute being in the universe. Everything
seems as it is, because of this or th a t or some
thing else. If w e change the relationship of
things and conditions, w e alter their nature
to ourselves a t least. T h ey become something
quite different to our comprehension.
A nother fra ter asks a qilestion which is
related to this subject. H e says, If there is
no sound w hen a tree falls, unless somebody
is present to h ear it, as our m onographs ex
plain, am I correct in my supposition th at
there also w ould be no tree visible unless
someone w ere present to see it?"
H e is correct in his supposition. T h ere
w ould be no tree, as the hum an eye perceives
it, w ithout the eye being there. T h e eye per
ceives visual impressions, light waves, which
in the consciousness are tran slated into form,
dimension, an d color. T h ere is some actual
ity in the forest, some substance, thing, or
condition, w hichever term you wish to use,
which gives off the vibrations and which so
filters the light w aves as to cause us to per
ceive visually a tre e w hen the eye is there


to receive them. W h e n the eye is not there,

the actuality, w hatever it is, still persists, but
w e can never know w h at it is in its absolute
sta te if it has an absolute nature.
W h e n , for further example, the light grows
dim in the forest, as dusk approaches or the
forest becomes more dense, the individual
tree seems to lose its colors, the w hole be
comes more or less a silhouette. Even some
of its branches are no longer discernible.
T his further proves th a t our different m ental
pictures of the tree are related to various con
ditions. W e are not quite sure which percep
tion is the real tree, or if there really is a true
state which represents the actual natu re of
the tre e .X .

Spirit and G ravity

A F ra te r refers to a statem ent made in our
teachings to the effect th a t it is only the laws
th a t M an makes th a t M an can change. F o r
tunately, the laws which most affect hum an
ity as a w hole are Cosmic laws and laws
which M an m ust learn to live w ith instead of
trying to replace.
O n e of the most universal laws in the
universe and, at the same time, one of which
we think of rarely is the law of gravity.
W h e n w e do consider this law w e consider
it in term s of its action upon us; th at is, it
m ight be safe to say th a t as hum an beings,
we think of a center of force located some
w here in the interior of the earth th a t holds
everything on the surface of the earth to th at
particular planet. W e com pare gravity w ith
magnetism in th a t w e are familiar w ith m ag
netic attraction of an ordinary magnet. F or
example, holding a piece of metal in immedi
ate connection w ith the m agnet itself in a
form th a t can be released only b y appling
more energy than the m agnet itself exerts.
A s hum an beings, w e think of all the material
th at is on the face of the earth as being held
to the earth in just the same m anner as a
piece of metal is held to a magnet.
M an has tried to overcome the law of
gravity and he is egotistical enough to believe
that this has been done to a certain extent in
the m odern inventions having to do w ith
various types of aircraft. H ow ever, this is
not tru e in the strictest sense of considering
this force. It is m erely the acknow ledging
and use o f the law o f gravity that makes pos
sible all types of air transportation. In other

Page 137

w ords, modern air transportation is an exam

ple of w here M an has cooperated w ith C os
mic law w hether he acknow ledges it or not.
T h is same principle can be applied to all
Cosmic laws from the standpoint o f us as in
dividuals. W e find th a t apparently m any of
the laws o f the universe operate in a m anner
th at limits us just as the law of gravity limits
our movements in th e universe, b ut as M an
has shown his ingenuity in applying his
know ledge o f the law o f gravity in such a
w ay th at he can ap p aren tly minimize its a f
fects by leaving th e earth 's surface to a limit
ed extent, so M an can learn to w ork w ith
other universal law s in such a m anner th a t he
is able to overcome their strictest lim itations
and direct his efforts in such a m anner th at
he is using the very principles which would
apparently seem to b in d him. T h is, in short,
is a statem ent of one of the prim ary purposes
of M a n s existence on the earth; th a t is, to
learn to live effectively and purposefully in
his environm ent.
T h e law o f g ravity like all other laws in
the universe can be found m anifesting on a
much larger and much smaller scale than im
m ediately is apparent. It is the law of gravity
th at causes the planets to m aintain their rela
tive positions to the sun. It is the same law
of gravity th at causes the sun and its com
plete solar system to m aintain its position, in
turn, to the other bodies existent throughout
the universe. Its action is so definite th at
M an, even w ith his limited understanding of
its entire significance, can be observing and
recording these observable facts be able to
predict the position of the heavenly bodies at
points far distant in the future w ith a very
hiqh degree of accuracy.
In the beginning of these comments I re
ferred to the fact th a t w e consider the force
of gravity as localized w ithin this earth. W e
have seen an d o f course w e really know th at
this is not tru e because it is the law w orking
throughout the universe, but, nevertheless,
w e do not even take this observation as seri
ously as w e should because this same law
actualy is w orking through the m ost minute
particle of m atter as com pletely as it w orks
in the largest of the bodies making up our
universe. W e are tau g h t th at the negative
and positive m anifestations of the universal
force th at reach o u r planet are of two kinds
or bring about two different m anifestations
m atter and life. In other w ords, they are the

Page 138

vital life force and spirit. Spirit is defined to

us as th a t force which m anifests itself in m at
ter in the form of cohesion and adhesion. In
other w ords, it is the force th a t causes m atter
to be in the form perceived by o ur senses.
W ith o u t spirit nothing w ould hold its shape,
to put this principle in a popular and easily
stated form. A solid object, such as a rock or
stone, if spirit w ere not present, w ould simply
cause to exist as one solid obiect an d dissi
pate itself into the universal spaces. T h e
general misconception upon the p art of every
one, and, in fact, a misconception which exists
in our every d ay thinking is th a t this spirit
force is independent of other forces, w hereas
in reality, spirit and gravity, for example, are
one and the same thing.
T h ere is no point in the earth th a t is the
center of gravity in the sense th a t some ob
ject like a big m agnet lies at th at particular
point. T h e force of gravity in the earth as a
w hole is the expression or the existence of
spirit in every atom th at goes to make up the
entire earth. G ravity exists in the forming of
this spirit energy in the sm allest obiect that
vou may have in your hand. It is the com
bination of the spirit forces in all objects of
all segments of the earth that make us the
entire force of gravity throughout the uni
verse. T h e larger the body the more spirit
energy w e find com pressed or existent w ithin
the w hole body. T herefore, w hen w e consid
er in terms of the relative strength of gravity
in the moon, the earth, and the sun, w e would
realize that the gravity on the moon w ould be
less than th a t on the earth and on the sun
more. In o ther w ords, putting this in term s of
our know ledge and experience w ith w eights
and movements, a hum an being on the moon
with very little energy could probably jump
m any feet into the air, w hile on the sun he
w ould probably be unable to even move an y
muscles in his body because of the grav ita
tional forces. O n the earth ou r body is built
in accordance w ith th e size of the earth so
th a t it adapts itself to the particular gravita
tional force o f the earth.
T h e w hole purpose of this discussion is to
help us to realize th a t the universal forces
w ith w hich w e deal and w hich are m anifesta
tions of Cosmic law are operating throughout
us and throughout the universe. W e can
neither deny their existence nor can we
escape these laws. W e m ust realize the m ani
festation of the forces of the Cosmic in the


smallest particle as well as in the largest

bo d y .A.
A p p ly in g th e P a tro n F u n d
M a n y m onths ago, in fact the time th at the
U nited S tates entered the present w ar, it be
came very ap p aren t to the adm inistrative of
ficers o f the organization th a t something d ras
tic h ad to be done to m aterially assist m any
members to m aintain their membership, due
to circum stances beyond their control. F or
years, as w e all know, there h ad been a g rad
ual increase in expenses, even before the
present W o rld W a r. T h e price of paper had
climbed, the cost of office m achinery had in
creased, the labor scale h ad increased, and
yet the dues of A M O R C w ere fixed at the
same am ount an d had been for nearly fifteen
years. W h e n members in foreign countries
w ere suffering due to the exchange, th a t is,
the more or less devaluation of their money,
it becam e impossible for them to pay the dif
ference betw een the value of their money in
their own country and the value of it in the
U nited States. In some lands it w ould have
m eant th at they w ould have h ad to pay dues
am ounting to th e equivalent of four or fiive
dollars a month.
D ue to the trying times, these members
w ere desperately in need o f the continuation
of the helpful teachings of the O rder, th e in
spiration derived from them, and the useful
principles they could apply. T o have severed
their membership w ithout at least attem pting
to partially help them w ould have been unRosicrucian. O n the other hand, looking at
it from the purely practical point of view, ob
viously the organization could not continue to
carry those individuals or p ay the g reat dif
ferences in dues m onth afte r month. It w ould
have been too great a strain. T h en , again, in
some countries the situation w as even more
severe. A t the outbreak of the w ar, the gov
ernm ents of those countries p ut a com plete
em bargo, a stop order, on the exporting of all
dues or moneys o ut of th at country. C onse
quently, those individuals could not pay dues,
and it w ould have required the organization,
the G ran d Lodge of A M O R C , to carry the
load of all printing, postage, correspondence,
and the m ultitude of other expenses incident
to m aintaining membership w ithout an y fi
nancial assistance from any source.


A nd so we m ade an appeal to our members

fo each o f /oto voluntarily become a
P atron, th at is, to increase your dues 50$
m onth if you w ould, which money would be
used, first, to help members in foreign coun
tries, to carry their dues and make up the
differences in exchange for a reasonable
length of time; second, to help the organiza
tion meet the greatly increased price of m a
terials and operation, since there had been no
qeneral increase in dues. W e are happv to
sav th a t the great m aiority of the member
ship responded; and further, of th a t number,
a great m any still continue faithfully to keep
up their P atron dues. O f course, some con
tributed the additional 50$ one month, and
then never again, w hich w as hardly of any
help at all.
N ow w e come a t this time to report to you
on the m anner in w hich the money of this
P atron fund, has been and is being applied:
1. Applied directly on the dues o f mem
bers, unable to pay, in military service of the
U nited N ations, or upon the dues of members
who are limited in the exportation of funds
because of governm ent restrictions.
2. T o com pensate the organization for dif
ferences in exchange rates betw een countries,
and thereby perm it members to submit their
funds at par, th a t is, at the value of the
m oney in their country. F or example: T h e
funds subm itted b y the members in C anada.
3. F o r the paym ent of special w ar taxes
levied by other governm ents. F o r example:
W e are required to affix, in advance, ex
change tax stam ps on each piece of literature
enterinq C anada, as well as the Rosicrucian
D ig est entering C anada.
4. F o r giving special help in the m ainten
ance of membership to those residing in the
British W e s t Indies, w here the exportation
of funds is absolutely frozen. Even those
w ho have money are not allow ed to send it
out of the country to m aintain their member
5. T o help meet membership dues of mem
bers resident in E ngland, w here the exporta
tion of funds is limited.
A lthough, as said, this fund likewise w as
to com pensate for the greatly increased ex
penses of operation, so far it has not been
used for this purpose. U ltim ately this m ay
have to be done; b u t if it does not become
necessary, then any balance th a t may exist,

Page 139

th at has accum ulated, will be used as a re

habilitation fu n d a t the conclusion of the w ar.
You m ust realize, I am sure, th a t the Rosi
crucian Lodges an d the Rosicrucian activities
are not only disorganized in m any of the
occupied countries of Europe, b u t th at the
Rosicrucian O rd er, m aterially speakingits
Lodges, its properties, and its paraphernalia
have been seized and destroyed, and all
th at exists of the O rd e r in such countries is
the zeal, the light, an d the desire th a t still
burns w ithin the consciousness of its members
those w ho still live. W h e n the w ar is over
and those people are liberated, they will need
some receptacle in w hich their light may
burn, some place w here they can meet, and
some financial assistance to get those few ma
terial things necessary, th a t the O rd er again
can grow and carry on its mission.
From a legal point of view, constitution
ally, the O rd e r in this jurisdiction is not ob
ligated to support or to rehabititate the O rder
in other jurisdictions. But let us not forget
th at w e are a b ro th erh o o d not a bro th er
hood just of the U n ited States, or just of
N o rth and South Am erica, b ut a brotherhood
in purpose of men an d women throughout the
civilized w orld. If w e have a loaf of bread,
it behooves us to help appease the hunger of
those who have none.
T herefore, a t th e conclusion of the w ar,
such funds as m ay still exist in the P atron
F u n d providing each o f you continues to
support it'-*will be used to do printing in
some of these lands, to help them to obtain
regalia, to rent an d furnish a Lodge room, or
to distribute literatu re for them, to establish
an d maintain for a brief period a tem porary
office for inquirers, to conduct certain digni
fied propaganda to allow the depressed peo
ples of E urope to know th at there is such a
vehicle as the Rosicrucian O rd e r to which
they can tie fast an d ride forw ard to a better
T h a t is the future plan of the P atro n Fund,
provided, of course, I repeat, each o f you
continues to be conscientious in your obliga
tions and keep up th a t small contribution of
50$ or w hatever am ount above th a t you can
contribute each m onth in addition to your
dues. It m ay constitute a small sacrifice now,
not as much a sacrifice, how ever, as it w ould
have been a y ear o r tw o ago for some of you,
b u t while you can contribute do so faithfully,
because the statem ents made above have

Page 140

show n w h at has been done w ith the money

you have contributed, also w hat will be done
w ith any m oney which may rem ain in the
I w ould like to add also that a t this forth
coming Convention, as a t past Conventions,
committees voluntarily form ed b y members
will exam ine the books and financial records
of the A M O R C G rand Lodge. A n y member,
regardless o f w h at degree of the O rd e r he is
is, has the privilege of being a member of
such a committee. In fact, we urge members
to organize themselves into such committees,
in o rd er to m ake such investigations they de
sire, and to submit a report of their findings
to the Convention for the approval of the
delegates and members. Such reports are on
file here, and m ay be examined b y an y active
member a t an y reasonable time. Such commitees will be urged this year to examine into
the P atron Fund, and see the m anner in
w hich your contributions have been recorded
and to see th a t they have been disbursed in a
m anner th a t conforms to w h at has been said
above.X .

A nother Forum Experiment

A gain w e w ish to thank the members of
our great Forum family for their kind support
in sending reports on their Forum experi
m ents. Remember, w e repeat, you are doing
a pioneer w ork. Y our findings will influence
our including these experim ents, w hich are
based on natural and Cosmic laws, in the of
ficial teachings of A M O R C . E ach report
you m ake will be read and analyzed by my
self. Please, however, do not expect me to
personally acknow ledge each.
N ow for the next experim ent and mystical
exercise. H ave you ever had a monition?
T h a t is, a sudden intuitive flash in the form
of a question, and its right answ er sim ultan
eously? P erhaps the experience m ay have
been the realization of a definite problem and,
concom itantly, the solution to it. Y ou may
reply to this question, W ell, often I have
taken a question o r a problem to the Cosmic,
as tau g h t in our m onographs, and sometimes
immediately, or subsequently the answ er or
the solution w ould be forthcom ing. H ow
ever, th a t is not w hat w e are referring to.
In such an instance, you first consciously cre
ated your question, or the problem developed


objectively out of your affairs and then you

took it to the Cosm ic M ind for assistance.
W h a t w e have reference to is th a t the con
sciousness o f the problem or the question is
as unfam iliar an d as unexpected as the an
sw er o r the solution th at you received. In re
ality, you had previously never given thought
to the question or the problem. T o put it even
more simply, alm ost everyone has heard some
one say, S trange, you know an im portant
question just came to my mind an d the effec
tive answ er as well. If I only knew someone
w ho had need of such inform ation, how use
ful it could be to them . I, and perhaps you,
have often also h eard persons say, You
know, if I w ere in this o r th at business, I
w ould overcome th at problem w ith which
they are faced, b y doing so-and-so. T h en
they go on to relate an outstanding, very
practical solution. You know th a t the busi
ness and its problem is quite distant to their
occupation, th a t is, their everyday calling.
You ask them, W h a t ever m ade you think
of such a problem? It does n ot immediately
touch your life o r affairs. T h e y will most
obviously reply, R eally I do not know, it
iust daw ned upon me, or rath er it came as a
W h a t happens in such cases is th at usually
the individual does nothing further about his
experience. H e either m erely relates it to a
friend, or keeps it to himself an d eventually
forgets it. T h e answ er or the solution w ould
be extrem ely helpful to the person o r the con
cern who is in need o f it. In fact, the question
or the problem realized in such an experience
is usually so v ery definite in all of its details
th at b y its n atu re we know just w h at people,
perhaps not b y nam e b u t by their circum
stances, or w h at institution or business or
ganization w ould be m ost benefited b y the
know ledge we have received. H ow ever, as
said, the average person does nothing about
such experiences, for he is hesitant to offer
advice on th a t of w hich he is n ot know n as
an authority. T h en again, he m ay feel that
the proffering of such inform ation, unsolici
ted, m ay be offensive to those whom he thinks
may not be in need of it, even though it
would seem as though they should have it.
T h ese conclusions b y one having such an ex
perience are false, as w e shall see.
Let us sta rt from the beginning to undertand these mystical laws and principles in
volved in this ex p erim en t In the Cosmic


sense, w e hum an beings are not puppets, we

are dual beings. In addition to the physical,
outer self as w e know it, w ith its functions of
grow th, assimilation, reproduction, locomo
tion, etc., there is also the inner self, the soul,
w ith its D ivine Consciousness, which makes
us self-conscious beings, able to see and to
know the w orkings o f th e Cosmic. O u r soul
has its attribute of mind as well as the body
has the organ o f brain, and these make it pos
sible for us to think, to evaluate o u r world,
and to adjust ourselves to other Cosmic crea
tions about us men and m atter. C onse
quently, it is futile through prayer, petition,
appeal, o r an y method, to expect Cosmic in
tervention in our tem poral affairs, to the ex
tent th a t the Cosmic will do those things for
us which lie w ithin our own provisions.
If, for example, w e are very much in need
of employment, no m atter how sincere we are
and how pathetic o u r appeal, the Cosmic will
not lay in our laps an invitation to a job or a
position. If the Cosm ic w ere to function in
th a t m anneras unfortunately so m any be
lievei t w ould be really contributing to the
disuse, to the atrophying of our faculties and
pow ers. W h y should w e be capable of visu
alizing, imaging, reasoning, and m arshalling
our thoughts, if it w ere intended th at the
Cosmic do all of these things for us, merely
upon our petition. T h e Cosmic is not a genie,
w hereby, b y the mere w aving of a w and, our
every wish is fulfilled. If w e have truly tried
to help ourselves and have had no success, an
appeal to the Cosmic will resu ltif w e are
w orth y in an intuitive or Cosmic message,
outlining the procedure by which w e can ob
tain or do as is necessary for us. In other
w ords, the thing desired has not been pro
vided by the Cosmic. R ather, the w ay has
been delineated for us. It still requires our
initiative an d individual pow ers to bring
about the final result. W e grow stronger be
cause of it; this w ould not be so if nothing
further w ere required of us.
Sometimes th a t Cosmic revelation, the pro
cedure disclosed, requires our communicating
w ith a certain organization, or calling upon a
person in a certain line of w ork, because they
can best help us. Furtherm ore, if two persons
are equally in need, th a t is, they are equally
in need of the sam e solution of a problem, or
a problem which is quite similar, an d they ap
peal to the Cosmic, the solution m ay not be
the sam e for each. T h e procedure for the

Page 141

solution, w hich the Cosmic im plants in the

consciousness as a suggestion is alw ays com
m ensurate w ith the intelligence an d the ex
perience o f the individual. A fter all, is th at
not logical? N o tw o people are intellectually
alike, nor have they had identical experiences
in life. A procedure Cosmically proposed to
one person m ight n ot be thoroughly com pre
hensible to another, even if his problem w ere
the same. C onsequently, the Cosmic puts us
in touch w ith those circumstances, events, ob
jects of know ledge, an d people w ho can best
assist us.
How ever, th ere is another side to this m at
ter. It obviously w ould not be sufficient to
Cosm ically inspire M r. Jones w ith the idea
of calling upon M r. Smith, w ho has the in
formation needed to solve his problem if M r.
Smith w ould n o t cooperate. Such w ould be
an ineffectual process and certainly the C os
mic is capable of bridging any possible over
sights such as hum ans would m ake in their
thinking. T herefore, an essential requirem ent
is that all parties concerned w ith the Cosmic
p la n the recipient (th e one to get the bene
fit), and those w ho are to help m ust be
m ade aw are o f their particular p art.
Rosicrucian members, business men, for
example, w ho h ave been laboring w ith a
problem of vital im portance to their w elfare,
an d perhaps hum anity's as well, have finally
turned to the Cosmic as a court of last ap
peal. Eventually, perhaps during one o f their
periods of m editation, they w ould receive, as
an intuitive idea, a solution in the form of a
plan to follow. T h e plan m ight require th at
they call upon a m an connected w ith a cer
tain industry or financial group. T h is they
would do, an d a fte r outlining their proposal
to such an individual, to their am azement, he
would say, You know, it is perhaps a coin
cidence th a t very recently I have been think
ing along those sam e lines. In fact, I have
been going over in m y mind m any of the very
things you propose. T herefore, I am inter
ested and will be glad to further entertain
your ideas." W a s it, after all ju st coincidence
th a t the needed m an, the one w ho could help
w as in sym pathy w ith the idea an d h ad been
recently thinking ab o u t it? N o t a t all. In the
Cosmic plan, such an individual w as selected
to play a p art. C onsequently, he w as Cos
mically m ade to think about the problem.
W h e n the one w ho needed aid called upon

Page 142

him, he w as m entally prepared an d in the

fram e of m ind to assist him.
C an you now begin to understan d w hy
some men and women, all of us a t times, in
tuitively receive impressions of questions,
w ith their complete answ ers, or a problem
w ith its final solution, even w hen w e have
not sought them? It means th a t w e have been
Cosm ically selected because o f our particular
reasoning, background, or experience, to help
someone else. It m atters not w hether w e are
in a business related to the answ er or to the
solution of the problem. T h e fact th at w e are
capable w ithin our objective thinking, of
forming the rig h t answ er or the rig h t solu
tion is the reason w e have been Cosmically
ordained to serve.
U sually such a problem and its answ er or
solution rem ain very dorm ant in our con
sciousness for several days after it is first
registered. If, after 72 hours of such an ex
perience, no one communicates w ith you in
person, or b y letter, telegram , cable, or tele
phone, then it becomes your m oral d u ty to
offer the results of your experience to those
w ho need it. Y ou will alw ays know, n ot by
nam e perhaps, bu t by the n atu re of such a
Cosmic revelation, the kind of people, insti
tutions, or concern to be best served b y it.
W h e n approaching them then, do n ot say
th a t you have h ad a Cosmic urge to do so, or
have been Cosm ically inspired, m erely for
mally, in w riting or in speaking, sta te th at
you have an idea w hich you think will be
useful to them and you are happy to offer it
fre ely. T h en clearly set forth the idea as it
w as given to you, and you have rendered
your Cosmic service. H ow ever, you will be
Cosmically rew arded. Such ideas received in
such a m anner are usually so needed an d so
beneficial to the one w ho receives them th a t
he is extrem ely grateful. H e will express his
g ratitude in some m aterial or other w ay w hich
you are entitled to accept. But never ask for
com pensation. M ystically, this principle can
be entitled T h e Cosmic L aw o f Service *
E ach night before you retire, rath er just
before falling asleep, w hile in a transitory
state, nam ely the borderline betw een the
states of objective and subjective conscious
ness, say to yourself: '7 offer m yself to the
Cosmic, in accordance w ith the law o f serv
ice. M a y m y pow ers o f m ind, the attributes
o f m y being, be used where th ey m ay best
s e r v e By doing this, you are offering y o u r


self to the Cosmic, through the suggestion

m ade to your inner self, w hich is alw ays a t
tuned w ith the g reat universal Cosmic M ind.
P erhaps the n ex t day, or m aybe even
m onths later, you will experience some un
usual question, w ith its answ er, or a problem
an d its solution w hile you are in meditation,
or even going about your affairs. Sometimes
this m ay come even the n ex t morning. A t the
first opportunity, after having such an ex
perience, w rite dow n the details; then w ait
for someone to call upon you or even to casu
ally ask you the question, the answ er to
which you now have, and then give it to
them. If no one comes to you, then do as di
rected above.
T ry this experim ent soon. Y ou will derive
satisfaction from it, from this law of service.
Furtherm ore, it will open up opportunities to
you. T h e Cosmic does com pensate.X.

T he Akashic Records
A Soror from the Southw est asks this
Forum : I w ould appreciate being given a
g reater u nderstanding of the A kashic Rec
ords, w here (I h ad heard said) is recorded
all th at ever w as o r ever will be. H ow does
one correlate a com prehension of this w ith a
com prehension of the creative pow er of
thought, the directing, free choice, etc.; or
does one look upon these records as upon the
keyboard, upon w hich it m ight be said is the
tone of every composition th a t ever w as
played or ever will be played?"
T h e Soror h as w ritten the answ er within
her own question. T h e A kashic Records is a
mystical and allegorical term depicting the
indelible records of all events, circumstances
and happenings of the p ast an d of the future
which exist in the Cosmic Consciousness.
Since the Cosmic Consciousness, or the In
telligence o f G od, as a source and as order,
is the ever con stan t cause of things which are
an d w hich will develop, all things are in
scribed therein. T h e Cosmic law s are the
moving spirit of the Consciousness of God.
In other w ords, G od or the D ivine alw ays is;
th at is, it is substance. B ut it is the Con
sciousness, the thought o r intelligence of
G od, if you will, which causes this substance
to assume the variations of w hich w e are
conscious. C onsequently, this moving, inde
term inate substance, the Consciousness of
G od, is a potential of all th in g sth at which
is, which has been, and w hich will be.


Since in the Consciousness of G od time

does not exist, th a t is, there is no division be
tw een past, present, and future, bu t instead,
there is but a graduated scale of becoming,
of change, one thing into the other, nothing,
therefore, actually is, to the extent th a t it has
an y degree of perm anency. It is only the
confusion of our finite minds th a t causes us
to think of som ething as being arrested, as
being a t rest, an d causes us to say th at it is,
or to think of the present. T h e Conscious
ness of G od, therefore, is a kind of plenum
it is full w ith everything. T h e mystics of old
referred to this self-sufficient state, this com
plete substance an d know ledge, th a t is, in
telligence for m anifesting itself in every and
all w ays, as the A ka sh ic R ecords. T h e w ord
A kashic' is derived from the S anskrit w ord
A s k a w hich, in the S ankhya philosophy,
m eans indeterm inate essence such as space
or ether.
T h e Soror propounds the question th a t if
all things are determ ined by, or are potential
w ithin the Cosmic Consciousness and the
A kashic Records, how can we reconcile th at
w ith our ability to individually create, seem
ingly a t will. In other w ords, if everything
will eventually come to pass, and is inherent
w ithin the A kashic Records, are we, as hu
mans, actually bringing anything into exist
ence w hen w e think, plan, and create? If
everything is w ithin the Cosmic or A kashic
R ecords, th a t is, already planned, is it not
futile to attem pt to m arshal our sensible ex
periences and things of the w orld, to produce
something? W h y not let things just take
their course?
W e could reason this w ay, b u t it would be
w rong in principle. W e w ould be consider
ing our intelligence as in competition w ith the
Cosmic and since the former has more effi
cacy, resigning ourselves to w h at it might
bring forth. W h e n w e plan and create, w e
are not so separate a being th a t w e are actu
ally reaching into the universe or our im
m ediate w orld, taking hold of things, and
fashioning them as a boy w ould reach into a
basket to grasp an apple. W e are a p a rt of
the great Cosmic Consciousness. W h e n w e
think, the Consciousness of G od is striving
to think through us also. Especially is this
true w hen w e use the higher processes of our
mind, not m erely the ordinary objective re
sponses to our environm ent. M an is himself,
all of his faculties, his abilities to visualize, to

Page 143

organize an d create, a m anifestation an d a

p art of the Cosmic Consciousness. T herefore,
w hatever man does, he is doing because it is
his nature to do so.
M an is free only to follow the dictates of
his nature. W h e n he brings an idea he has
into m anifestation, like an inventor creating
some device, m an is after all exercising those
pow ers w hich w ere given him as a human,
and w hich it w as intended th a t he use. H is
consciousness th a t conceived the device is of
the Consciousness of the Cosmic. It is bound
to it, as all things of the universe are bound
into one orderly process. T h e m aterial ele
ments w hich his m ind utilized to further its
ideas, and w hich becam e the finished product,
the invention, w ere all com posed of the ele
ments o f m atter.
It might be arg u e d th a t the final form of
the invention w as new . It could be said by
some th a t it existed now here else in nature
until it came to th e mind o f the inventor.
Such reasoning, how ever, only brings us back
to the point th a t you cannot separate the
mind of the inventor from the Cosmic C on
sciousness. F o r analogy: Y ou cannot say
th a t the sun is an independent cause of
grow th an d o f light an d o f h eat on our earth.
Behind the sun th e re are the causes which
brought it into existence. So, too, behind man
are those causes w hich m ake it possible for
him to create w h at he does. Since G od and
the Cosmic are the cause of man, then poten
tially w ithin the Consciousness of the Cos
mic, within the A kashic Records, exist all of
those things w hich it is possible for man to
bring forth.
O n the other h an d , if m an did n ot create,
if he presum ed th a t all things w ould ultim ate
ly come forth w ith o u t any attem pt upon his
p art, he w ould be denying expression of D i
vine Consciousness through himself. T h e
Soror implies, in a portion of her question,
th at if we contend th a t all things exist in the
A kashic R ecords, an d th a t they will eventu
ally come to pass through or independent of
man, w e have a conception of fatalism . It is
true, it is beyond m an's pow er to prevent th at
w hich is decreed or w ritten, allegorically
speaking, in the A kashic R ecords. How ever,
it is w ithin m an's pow er to m ake it possible
to realize m any o f these things w ithin his
present cycle of incarnation b y asserting his
own intelligence an d m anifesting them soon
er. P ure fatalism w ould preclude the possi

Page 144


bility of man in any w ay influencing the per

iod of m anifestation. In other w ords, fatal
ism w ould not only definitely establish th at
something h ad to come to pass, regardless of
m ans m ental processes, but it w ould be im
possible under fatalism for man to either ac
celerate o r delay the happening. T h e doc
trine of the A kashic Records adm its of no
such fatalism or lim itations on m an's divinely
conferred pow ers of m ind.X .
A w ak en in g O u r T a le n ts
A frater w ho has been a rath er silent mem
ber of our Forum Family, now addresses this
body. H e says: I know th a t in our Rosicru
cian m onographs exist the laws and exact
procedure w hereby w e can aw aken and de
velop our talents and latent abilities. U n
doubtedly some o f this inform ation has been
digested previously by me, but for the mo
ment I am a t a loss to organize it for use.
W h a t are talents? H ow are they acquired?
A nd, most im portant, how can I organize any
I m ay possess, and finally, how can I apply
them to my living?"
Let us discard the conventional definition
of talent. A s an imm ediate beginning, to
serve our purpose, w e can say th a t talents
are aptitudes w hich w e display. A n aptitude
to m ost of us m eans general inclination to
w ard som ething, such as, for example, me
chanics, w ith perhaps more ability in th at
than in some other endeavor. T h is seems ir
reconcilable w ith talent, as perhaps you are
accustom ed to think of it. It is the habit to
think of one having a talent as possessing
such particular ability th a t he will exceed one
who does not have the same inclination.
Let me use an analogy: T h ere are two
men; one is a prom inent stu d en t of lan
guages, a teacher of them, in fact; the other
is a clerk in a large office. T h e clerk is rest
less in his w ork; he is fascinated w ith me
chanical things. H e likes to toy w ith machin
ery, engines, motors, and devices. Besides
having th a t love, he displays a mechanical
talent, an ability to do mechanical things
better th an anything else w hich he does. O n
the other hand, the other man, the linguist,
has no particular interest in m achinery or
mechanics. M o st certainly w hatever he does
m echanically is not equal to his linguistic
ability. H ow ever, w hen b y necessity he does
devote his tim e to mechanical things, he can

accomplish more with them than the clerk

who has a talen t for mechanics.
In your ow n experience, you have perhaps
known people w ho w ould have m ade fair a t
torneys or mathem aticians, better than usual
perhaps, because they excelled in those or
related fields w hen called upon, but who
nevertheless detested them an d w ould do
better in their chosen field. T h is belies the
popular conception th at one w ho has a talent
alw ays can achieve more w ith it than one
who does n o t have it. A talent, therefore, is
a personal responsiveness, a sensitiveness on
your p a rt to dem ands m ade upon your facul
ties or intellectual pow ers, a sensitiveness
which exceeds an y other you have, so far as
creative ability or ability to accomplish is
concerned. Because of th a t sensitivity, that
instinctive an d organic inclination on your
part, the perform ing of all acts directly con
nected w ith it com e easier for you. Since it is
easier, th a t is, n o t so laborious, an d since it
satisfies you emotionally, you like it as well.
It does prove th a t greater possibilities for you
lie w ithin the channel of your talent.
T h ere are tw o w ays of explaining this sen
sitivity of talents. T h e m aterialists theory is
th at in certain cortical and association areas
of our brain the neurons (nerve cells) are
more highly developed, this development
sometimes being a coincidence, and a t other
times a m atter o f heredity. H ow ever, the
m aterialistis are not in accord as to w hether
the predisposition o r talents can be tran s
m itted from fath er to son. D r. A ugust W e ism ann, w hose w orks have become a classic on
heredity, says G auss w as not the son of a
m athem atician; H an d els father w as a sur
geon, of w hose musical pow ers nothing is
known; T itian w as the son and also the
nephew of a law yer, while he and his brother,
Francesco Vecellio, w ere th e first painters in
a family w hich produced a succession of
seven to the artists, w ith diminishing talents.
T h ese facts, how ever, do n o t prove th a t the
condition of th e nerve-tracts an d centers of
the brain, w hich determ ine specific talent, ap
peared for the first time in these men; the ap
propriate condition surely existed previously
in their parents; although it did not achieve
expression." T h e point of interest in this
statem ent is n o t w hether the talents have
been transm itted from parents, b ut th a t the
appropriate condition" can exist w ith some
people and n ot achieve expression."


T he Rosicrucians have a mystical explan

ation for the possession of this sensitively
am ounting to talents, which w e all have to a
certain degree. T h e personality of the soul
is distinctly separate in th a t it is not bound
by family relationships, th a t is, each of our
personalities are different, regardless of fam
ily connection. Cosmically, in other w ords,
we are not ordained to pursue a life or pro
fession sim ilar to th a t of our parents, unless
such is necessary to the evolvement of our
personality. If it is our mission in life, th at
which w e m ust learn, an d the m anner in
which w e m ust serve, then, of course, w e may
be inclined, through a predisposition, to do
those things w hich our parents have also
done; in other w ords, to follow the same
In this incarnation, our parents are those
who, by their training and b y their associa
tion w ith us, can contribute best those experi
ences w e need for the perfection of our soul's
ego the personality. H ow ever, w e m ay
have entirely different predispositions or tal
ents than our parents. T h e talents are en
dowed on us because by the pursuit of those
interests w e can best serve the Cosmic and
acquire those earthly experiences necessary
for the rounding out of the soul's personality,
the developm ent of self. H ow ever, the C os
mic endow m ent of those talents is quite
w ithin the findings, in other w ords, w ithin the
explanations offered by the physiologists and
psychologists. In other w ords, physically
speaking, this endow m ent consists of the sen
sitivity of certain nerve-tracts and areas of
neurons in our brains.
T h e mechanical process and the physiolog
ical aspect are quite necessary if w e are to
m anifest talents, for, after all, talents are not
something, even though the Cosmic intends
them for us, th a t m ysteriously descend upon
us like a vapor from the heavens. T h ey are
physically and m aterially developed w ithin
us but the Cosmic has decreed the ones they
shall be. T h is mystical an d Rosicrucian prin
ciple concerning talents further confirms or
is in harm ony w ith science. E ach time w e are
placed upon this earth plane, unless we have
incurred a great karmic debt, we are caused
to have such parents w ho will further our
psychic developm entthe perfection of self.
Consequently, our parents will be those
w hose native intelligence and sensitivity to
the finer and nobler things of life and

Page 145

those ends necessary for creating from their

environm ent will be greater. T h e parents
may n o t have the education nor the fame
w hich the child will attain. It will be found,
however, th a t they have those instinctive and
psychic qualities w hich will contribute to the
excellence in attainm ent of their progeny. A
son, because of his oratorical ability and logic
m ay become a fam ed attorney. H is father
m ay be a humble farm er, b u t it will be proven
easily th a t th e fath er has a keen intelligence
an d excellent reasoning pow ers.
A gain, talen t is not alw ays related to in
telligence, th a t is, th e procedure of thought.
T a le n t springs from certain emotional re
sponses as well. A great d epth o f feeling, of
compassion, o f love, and th e ability to ex
press self musically, for example, is as much
a talent as an intellectual aptitude, such as
literary ability.
A particular talen t is designated by the
area of the brain w hich is a seat for certain
pow ers o f m ind an d the exercise of certain
emotions. W h e n the soul enters the body, its
incarnated ego h as the mission, the incentive
to develop along certain needed lines, to ex
press itself in definite channels. T h a t incen
tive is th a t w hich causes the areas of the
brain best able to bring about th a t mission to
become especially sensitive an d m anifest as
talents. T h erefo re, in reality, the develop
m ent of the bo d y an d the brain as a vehicle
for the soul an d its ego, conform to a pre
scribed p attern . It is not difficult for the body
so to develop, because the soul has been put
in a body w hich h as been selected to meet the
dem ands w hich will be m ade upon it. It is
like an inventor, w ho has a certain design
which he has visualized an d w ishes to create
being given the m aterials b est suited to his
So far it w ould seem from our discussion
as though w e could not escape our talents.
E verything appears to be preconceived for
us, however, let us n o t forget th a t we mortals
have been given wills, w hich perm it us to
reject and to deny our pow ers o r to recognize
them. T herefore, w hether talents which are
latent w ithin us are exercised and brought to
the maximum of their efficacy, depends sole
ly upon us as individuals. If w e deny a talent,
w e reta rd the developm ent of self, the per
sonality in this incarnation.
T alen ts are never so dorm ant th at we can
not become conscious of their existence. T h e

Page 146

usual discovery of a talent consists in finding

the easy m anner in which w e can develop the
technique to do som ething, or the immediate
com prehension w e have of the details of
some a rt or science, combined w ith our like
ness for it. A n inclination to try something,
a mere fascination for some endeavor is not
an indication o f a talent. M a n y of us have
thought w e w ould like to do a certain thing.
A fter some application to it, w e found it
laborious and difficult for us to com prehend,
and therefore no longer enjoyable.
If you have a longing to indulge an a rt or
a science, to be a mechanic or m athem atician,
try i t D o not give up your present profes
sion o r occupation, but m ake it a hobby or
avocation. V e ry shortly you will find w heth
er you have the aptitude. T h is will be indi
cated by the ability to concentrate w ithout
effort on the instructions of w hatever you are
pursuing, and, w ith practice, a rapidly de
veloping perfection and an increasing, rath er
than decreasing pleasure. F urth er, you will
find th a t as you exercise the talent (an d this
is a further proof th a t it is on e), you will be
able to observe in your w orld, your daily en
vironm ent, w ays and means of utilizing your
ability never dream ed of previously. Just as
a man who acquires greater physical strength
is able to lift g reater w eights w ith ease, so
one who exercises his talents finds about him
more and more channels for their expression.
T h ere are usually one or more talents
w hich w e possess and of w hich w e are very
much conscious. Sometimes, since they seem
so dom inant, w e devote ourselves to them, to
the exclusion of others perhaps one m ay
even have g reater possibilities. It, therefore,
becomes necessary for us to aw aken these
subm erged talen tsrather, to discover th a t
w e have them. T o do this, you m ust suggest
the nature of certain vocations, trades, arts,
or sciences as an idea to your subjective
mind. A llow the stimulus of those ideas to
arouse w ithin you any special responsiveness
you m ay have to them. F or exmaple, go to
an opera, or visit an a rt gallery and look a t
good paintings, try describing an incident of
the d ay in w riting. See if you can m entally
create an improvement on some mechanical
device. In other w ords, let your conscious
ness dwell on unaccustom ed experiences,
som ething to w hich any talent sensitivity you
m ay have can respond. T h e m ental area of
w hich a talent m ay consist in your brain may


be now as a parched ground w aiting for rain

to give it life.
A n excellent w ay to aw aken talent is to
visualize people in different trades, profes
sions, arts, an d sciences, to w hich possibly
before you have given little or no thought.
W h e n you visualize them doing these things,
if you feel a quickening in y our solar plexus,
a sort of suppressed excitem ent, th at then is
your cue to investigate th at particular sphere
of activity further. Go to the place w here
these things are being done, th at to which
you respond, an d see if you can have this
experience directly, or try imitating the ac
tivity in your home, by studying or reading
about it. M an y a man never knew he h ad a
talent for art, for example, until he started to
dab around w ith som eone's p alette and b ru sh
es. Finally he senses a m astery, an ease of
achievement, an d a satisfaction th a t inw ardly
told him, I have discovered a ta len t."X.

Influence of Color
A soror from E n g lan d now arises and says:
O n this my first visit to the Forum Circle,
I have a few question about colors to ask.
W h y is it th a t colors w hich become one per
son will not look well on an o th er person of
similar coloring of eyes, hair, etc? W o u ld it
be possible to guide the development of the
personality som ew hat by surrounding oneself
w ith certain colors? In other w ords, would
not certain colors, like certain types of music,
have an effect on the personality?"
Color plays a trem endous p a rt in our lives,
not alone by the fact th a t it seems to exist for
us and w e utilize it therefore, b u t also the in
fluence it has upon us, of w hich we are not
conscious. T h ere are m any reactions to our
environm ent, such as places w e are in and
clothes th at w e w ear, w hich w e do not a t
tribute to color, b u t erroneously to other con
ditions. Before w e consider the psychic and
psychological effects w hich color has upon
our lives, it is b est first to understan d some
thing of its physical nature, th a t is, its rela
tion to certain other common forces and phe
nomena of the universe.
Before the experim ents of Sir Isaac N ew
ton, so com paratively a short time ago as the
early p art o f the E ighteenth C entury, it w as
not known th a t all of the colors w ere com
ponents of sunlight. From his time began a
serious inquiry into the natu re of color. W e


m ust realize th at color can be perceived by

us by other stimuli than light. F or example,
pressure on the eyeball will produce varying
colors. T his signifies that color has a physio
logical content, th at is, for example, red and
blue are not entities or qualities th at just
register on our consciousness from the out
side w orld. If w e can produce a color sensa
tion by pressing our eyeballs, then it is some
agency w hich stim ulates the eye and causes
the sensation of color to exist w ithin us, w hen
w e look upon a colored object. In other
w ords, a green object is not intrinsically
green. Som ething comes to us because of th a t
object, w hich visually is a stimulus and causes
us to become aw are of the sensation of green,
which w e associate w ith it.
T h e m ost trained eye never sees more
than seven prim ary colorsthis is, however,
sometimes a subject of dispute. T h ese seven
prim ary colors are red, orange, yellow, green,
blue, indigo, and violet. Color, as N ew ton
found for us, th a t is, the cause of the sensa
tion w hich we have is due to various wave
lengths o f light. If w e pass sunlight through
a narrow slit and let it fall upon a prism,
there is produced a spectrum . T h is spectrum ,
to the eye, looks like a band of color, varying
from the reds on the one extrem e end, to the
violets on the other. In this spectrum, all
colors exist which w e are able to perceive;
and though they are of various intensities,
hues and lusters as well, th e hum an eye can
select only w hat appears to be seven prim ary
colors. A ll else are variations of them. T h ese
prim ary colors are the borderlines of the
changes in w ave lengths of the sunlight.
A ctually in the spectrum there are no such
sharp distinctions betw een w ave lengths.
O ne really gradually m erges w ith the other,
but the hum an eye cannot detect such minor
variations. F urther, in sunlight there are
actually no colors, even though the spectrum
shows them as such. T h e y are, w e repeat,
but w ave lengths of different frequencies or
vibrations o f light.
W h a t, then, makes objects seem to have
color? O bjects or m aterial substances, be
cause of the molecules of which they are
composed, have a certain density. T h is den
sity has certain absorption an d reflection
qualities w here light is concerned. W h e n
sunlight falls upon an object, certain of the
w ave lengths are absorbed by the object.
T hose w hich are not, continue and are real

Page 147

ized as color. Consequently, the color of an

object is produced by its absorption. A pure
w hite substance reflects all or nearly all of
the w ave lengths of sunlight, and so they are
harm onized an d the object appears w hite
which is a m ixture o f all of the colors. C on
versely, th a t w hich appears as a black object
is one th a t has absorbed all of the w ave
lengths of w hich color consists, and there
fore th a t object appears devoid of light and
color. A com pletely tran sp aren t object is one
th at perm its the w ave lengths of light to pass
through it w ithout alteration, and conse
quently it appears colorless.
A simple dem onstration, proving th at the
density of substances causes changes in their
pow er of absorption, an d therefore changes
their color, is to crush colored glass. A piece
of brilliantly colored blue glass, w hen crushed
into a very fine pow der, appears to the eye as
white. W h e n n o t crushed as fine as a pow
der, such as m inute granules, the color blue
is different th an before it w as crushed. In
other w ords, w ith each variation of density
of the substance, there is a variation of its
Provided, then, th a t color consists of w ave
lengths w hich correspond to the w ave lengths
of light, how do the eyes tran slate these w ave
lengths into color sensations? T h is is still a
m ooted question. T h e soundest theory, and
one w ith w hich Rosierucians are in accord,
is th at w ithin the area of the retina, w here
the cones are located, are nerve endings. In
fact, the cones have been identified w ith
these nerve endings. T h ro u g h these nerves
flows an electro-m agnetic vibratory energy.
T h e vibrations of this nerve energy are so
synchronized as to correspond to incoming
frequencies, the stimuli of the light waves.
W h e n the exact vibrations of red excite a
corresponding nerve ending, the sensation of
red is produced.
Still an other theory related to this is th at
psychologically th ere are only three funda
m ental colors, red, green, an d violet. E very
w ave length of light w hich w e perceive ex
cites all three o f th e nerve endings responsive
to these colors. If the red is the most intense
ly excited w e see red. If the green, we see
green. If tw o or three of the fundam ental
colors are excited in about equal intensity,
they are mixed to produce the sensations we
have of the other colors.

Page 148

W h a t does all of this prove? N am ely, th at

color is nothing more or less than the im ping
ing of w ave lengths, vibrations of light upon
the vibrations of certain nerve energies,
which, in turn, produce o ther vibrations w hich
we realize as sensations. T h e w hole hum an
system , from the sm allest cell to the energy
th a t causes us to contract muscles and exert
strength to lift a w eight of 150 pounds or
more is a vibratory force. T h is vibratory
force is of different frequencies (rates of
speed) and of different w ave lengths. All
th a t w e experience objectively are vibrations,
w hich in tu rn produce sensations, w hich
groups of sensations constitute our objective
consciousness. C ertain organs, certain sy s
tems of the body function according to speci
fic frequencies of energy (vibratory rate s).
A ny disturbance of a rate necessary for a
functioning causes an inharm ony, a sensation
of pain, for example. It is like striking a
w rong note, w hich causes a discord.
O u r emotions are the result of stimuli,
w hich cause certain effects, just as w hen we
strike a certain key on the piano keyboard,
w e hear a certain pitch o r note. A perfectly
tuned keyboard will alw ays produce the same
notes w hen the sam e keys are struck. T hink,
then, of the w hole hum an organism as a key
board. A ll of its organs, system s, an d func
tions are therefore tuned to certain vibrations.
W h e n ev e r an energy or force, or radiation of
a certain vibratory rate comes in contact w ith
the hum an body, it will cause an organism
or system of the body, th a t is, which is in
resonance w ith it, to respond. Some of these
external vibrations cause use to respond in a
natural and beneficial w ay. O thers cause a
discord in our emotional reactions, for exam
ple, and w e feel irritated, nervous, depresed,
or ill.
Since the hum an aura is an electro-m agnetic field of radiation of the energies of the
hum an body, other energies w hich are of
about the sam e frequency, and external to it,
can impinge upon it. Some of these im ping
ing vibrations are not detected by our senses
of sight or hearing w hatsoever, but they
nevertheless disturb the aura. O ne hum an
aura can react upon another favorably or un
favorably. W e know th a t every musical note
has a sym pathetic note or harmonic above or
below it in the scale. Likewise, though the


vibrations o f the hum an au ra are actually vi

brations th a t cannot be detected by the hu
man eye (w e sense them psychically an d be
lieve w e experience them visually), they do
correspond to certain colors or w ave lengths
of light low er in the scale of vibrations.
T herefore, one perso n s au ra may be pro
nouncedly blue, another violet in the h ar
monic scale of color and light. C onsequently,
colors w hich are sym pathetic to such funda
m ental colors of o ur au ra will please us.
Such a color undoubtedly will be our se
cret or express choice. W e will feel better
w earing o r being in the environm ent of such
a color. Such a color th a t pleases us inw ard
ly may not, how ever, actually harm onize w ith
out physical coloring, w ith our eyes and our
hair, nam ely, colors w hich m aterially or ob
jectively harm onize w ith our complexion and
eyes m ay n o t b e o ur psychic color w hatso
ever. T h e re are m any women, for example,
who w ear a color w hich does n o t please them.
A ctually, in a psychic sense, it is n ot their
color, an d th ey have a secret longing for an
other, b u t th ey will not use it w ith their cloth
ing because of th e v anity th a t it does not
m atch their physical coloring. O ften w e per
ceive colors w hich sym pathetically clash w ith
our aura. T h e y disturb the frequency o f the
aura, the vibrations of our person, and we
should alw ays avoid them. N o one can tell
you w h at is y our psychic or emotional color,
you m ust experience it. Colors have an effect
upon our moods, only because they are sym
pathetic to our auras, or disturb them.
If you can obtain various true-colored elec
tric light bulbs, th a t is color which is not
painted upon the glass b u t th a t is inherent
in the glass itself, representing the spectrum
of prim ary colors, try o ne a t a time in a
standing lamp. Place yourself beneath the
lamp, seated if you wish, all other lights ex
tinguished and all daylight excluded, and de
term ine w hich one produces a feeling of clos
est satisfaction, th a t is, th a t makes you feel
most a t ease, or th a t stim ulates you. You
can also mix the colors by trying a combina
tion of the different bulbs in the lamp, to a r
rive a t a pleasing hue. Colors effect your
personality only in the sense th a t they either
p ut you a t ease an d let the self be expressed,
or they cause an internal conflict which mani
fests as irritability.X .


P sy ch ic P e rc e p tio n
M an y of our members request not only in
form ation concerning m ethods of developing
our psychic senses, but further inform ation
regarding how w e perceive and come to know
anything th a t exists about us. T h e process of
gaining inform ation or know ledge is through
perception. Perception m ight be defined as
M an 's capacity to gain impressions or to
cause im pressions to register on one's con
sciousness. T h e simplest perception m ight be
seeing. T h is sensation of sight causes the
thing w e see to be impressed upon o ur con
sciousness, b u t there is also the field of psy
chic perception w here w e gain inform ation
other than through the usual objective chan
nels of perceiving. T h e objective mind per
ceives through the sense organs. T o dis
tinguish w hat constitutes psychic perception
is to consider th at all psychic perceptions are
those perceived by the subjective other than
through the medium of objective senses.
E verything that is psychic is, in a broad
m anner of speaking, the opposite of w h at we
consider physical or material.
W e m ust bear in mind th at we cannot iso
late perception to one kind. I am going to
speak of various kinds of perception, for w e
cannot exclusively interpret our perception
in term s of one organ. E verything you do
is influenced by more than one physical or
gan. A t this moment you are hearing, seeing
and feeling. T hose three senses are particu
larly predom inant at this moment, insofar as
your conscious process is concerned. You
cannot rid your mind of any one sensation
which you now experience and still be con
scious of everything going on in your envir
onment. T herefore, we see th at objective per
ception plays an im portant p a rt on the basis
of furnishing us w ith the know ledge we ac
quire as a p art of our background, inform a
tion and reasoning.
W h e n w e look out from ourselves an d in
terpret w hat w e perceive, w e look through
our own experience and understanding, just
as if w e w ere looking through colored glass
es. W h e n we put a lens of a certain color
over our eyes, w e imm ediately change our
visual w orld and throw a different light on
our perception of everything; th at is, w e see
in a different w ay. T h e sum total of our ex
periences colors our perception to the extent
th a t w hen one beholds any situation a partic

Page 149

ular type of interpretation imm ediately fol

lows. T o the business man there will be an
economic factor involved in w hatever tran s
actions he participates in; th a t is, he will
consider how much he can make, w h at the
value is in term s of money, etc. A n orthodox
believer, one w ho is bound by certain ortho
dox tenets th a t bind him to certain creeds,
looks out into the w orld and sees sin and
wrong. In his desire to create good he has
created in his ow n mind a perception of sin;
and so sin exists in a w orld w here there may
also be good, m erely because of the beliefs
which the individual has accepted and
through w hich media he looks out and inter
prets the environm ent about him. I have
often tho u g h t th a t sin w ould not exist in the
w orld if it did n ot in the thinking of man.
H e looks for it an d it is there. Y ou only
have to look for good to find it. I do not
mean to say all is good, because nothing is
of one nature. T h e re is the positive and the
negative. W e m ust realize th a t b oth must
be perceived. H ow ever, w e can accentuate
an y factor b y interpreting it in term s of our
own conception, and as w e look tow ard the
qood and the ideals which w e set in our own
lives or as a sta n d ard for our family, then
w e will see those things reflected on the out
side. It has been said th a t to the pure all
things are pure.
If w e w ent on to consider occupational
and professional dem ands th a t are placed
upon us, w e w ould see how the w orld opens
its doors in such a w ay th a t w e are able to
perceive w h at w e seek. T h e artist sees beau
tiful color in som ething w hich to the u n train
ed eye may be nothing more than a landscape
or a sunset; the musician hears music w here
we might not. Intellectual perception, that
which b rin qs to o u r mind factual know ledge
or inform ation, involves not only these orqans
of perception, b ut involves the w hole self, the
complete being; physical, m ental and psychic.
T h ere has been a tendency within the last
tw o decades to w ork tow ards specialization
in m any fields until w e begin to think in terms
of specialization and sometimes miss the
w hole picture. W h e n w e consider man as a
human being, as a living soul having subjec
tive and objective faculties w ith which to
ad ap t himself to the universe, he m ust be
considered as a whole. Y ou cannot break
him dow n into a brain, h eart and organs of
various kinds, or various perceptive ap p ara

Page 150

tus. W e m ust consider him as a unit, be

cause he functions as a unit an d not as an
organ or m erely as a mechanical entity. H e
functions because all th at is w ithin has been
m ade to co-ordinate w ith the forces w hich
have caused him to be. W h e n all are co
ordinating and w orking as designed, then a
state exists w hich w e in Rosicrucianism call
harm onium , w hich is perfection. P erfec
tion in the universe is the balancing of those
forces w hich exist w ithin. M an cannot draw
a strict dividing line, regardless of how he
m ay try. M an looks about him in the w orld
and he know s this is true. T h ere is n ot a
definite line betw een daylight and dark;
there is twilight. T h ere is n ot a definite
change betw een a child and an adult; there
is grow th. T h ere is not a sudden change
w hen you try to gain a new technique; there
is development. T h ere is not a sudden ac
quisition of facts w hen you read a book;
there is gradual understanding. All those
processes are processes of nature. Perception
is not the final w ord. It is only the beginning,
only the w ay b y which w e start, iust as raw
tim ber comes into a saw mill and eventually
through certain processes comes out a finish
ed product, or w heat is threshed, ground and
finally turned into flour and then bread. N o
sudden change takes place, regardless of
how quick the process may be. T h ere is still
an element of change m anifest throughout
T ransition is a law of nature, a change
w here no definite line exists. T herefore,
w hen man begins to define in his own mind
the difference betw een the perceptive quali
ties, how much he must depend upon one or
the other, or how well he could get along
w ithout one or the other, he is beginning to
set up false standards w hich b ar the w ay to
further com prehension, or a t least hold up his
advancem ent or development. H ow much
man injures him self by setting up false stan
dards or false points at w hich to aim w e are
unable to tell, but w hen w e take honest in
ventory of our own efforts, we know how we
have held up our ow n progress m any times
or a t least interfered w ith our own enjoym ent
and pleasure of life b y setting up in our
thinking a limitation beyond which w e will
not pass. Such a viewpoint is n o t conducive
to grow th. W e are not, in an objective cap a
city, capable of draw ing these lines. W h o are
we to say w hat are physical phenom ena and


w h at are psychic phenomena? M an cannot

interpret objectively. H e can only perceive
objectively and learn to interpret subjective
ly through psychic perception.
Before going into more detail on the psy
chic phase of perception, let us think of w hat
it is th at brings the ability to perceive to us.
W e expect something, and w h at happens?
W e have a sensation. N ow the w ord sen
sation is derived from sense; th at is, the
sense to w hich w e apply a particular type of
perception. If a sudden light flashed before
me at this moment, w h at w ould happen? I
would perceive it. A s a resu lt o f light being
focused on the retina of my eye, in my mind
would come an aw areness of th at light. W h a t
if th at light w as sudden? W h a t would my
reactions be? P robably I w ould be startled
and perhaps the pupil o f my eye would
change. I m ight sta rt to move aw ay as if
something w ere coming tow ard me. A simi
lar response could be b rought about by you
if a sudden loud noise or unfam iliar sound
would take place in a room in w hich you per
ceived and registered in your consciousness.
Sensation is the means by w hich w e perceive;
it is a process b y which perception is made
possible. Sensation b y itself w ould only pro
vide an autom atic response upon the p art of
living beings. If there w ere not som ething
w ithin you to interpret a sensation, you
would be unable to ad ju st yourself properly
to external stimuli. T h ere w ould not be an y
thing taking place, except physical reaction.
As hum an beings above and beyond the ani
mal scale of life, w e differ in our use of sen
sation; th at is, to man the senses reveal that
which passes. T h e obiective senses reveal
that which goes on and on before us day
after day, bom barding our receptive ap p ara
tus w ith various types of stimulation. M an
has. in addition to his receptive faculties, the
ability to reason. A s the senses reveal th at
which passes, reason reveals th a t which re
mains, which m akes it possible to analyze a
sensation which otherw ise w ould be only a
physical passing thing.
I have m entioned the sense faculties; th at
is, the organs of perception. Let us consider
their positive an d their negative potentialities.
I am going to apply negative in this particular
sense strictly to th e m aterial physical things
which exist because o f the m anifestation of
the negative influence of N ous; th a t is, the
m anifestation of spirit. O n the other hand,


there are positive m anifestations; th a t is,

those things w hich result because of the soul
force w ithin us, the positive m anifestation of
N ous. If an anim al has no sensation at all
beyond the mere ability to react, such as a
one-celled animal being stim ulated by a drop
of acid, it is quite certain th a t perception is
extrem ely limited. In other w ords, if a onecelled animal is stim ulated by a drop of acid,
there is probably no self-analyzation of th at
condition. T h e re is merely a w ithdraw al or
an attem pt to get aw ay from w hatever is
causing trouble. M an will use reason and a t
tem pt to analyze the cause and effect, and
possibly how to avoid a sim ilar condition in
the future. Such reasoning processes are not
w holly tied up w ith the objective faculties.
W h ile man can reason in his objective mind,
if he reasons clearly he must bring into play
his subjective mind. Being able to use merely
his objective reasoning, which after all is no
more than a series of conclusions, is only us
ing p art of m ans abilities, while th at which
comes from the subjective is a w orld of
know ledge which is a universal perception of
the Cosmic M ind.
W e will not consider here a detailed analy
sis of m ans sense faculties. T h e objective
faculties, as we know, are seeing, hearing,
feeling, tasting, and smelling. D ue to the
fact th a t w e are constantly basing our think
ing and decisions upon the inform ation th at
reaches us through these faculties, it is
quite apparent th a t w hen psychic impres
sions do reach us they are interpreted in
term s of these objective faculties. In other
w ords, w hat is commonly called clairvoy
ance, is said to be psychic seeing. T h e
actual fact of the m atter is that a psychic
impression is interpreted in terms of sight by
the mind because it has no other w ay of un
derstanding the impression because of the
habitual use of sight. Psychic perception, on
the o th er hand, w hile it is usually considered
in term s of our five physical senses is only
artificially divided in our own minds into five
divisions like our objective sense faculties.
P lease do not let me convey the idea to you
th at these things can be so easily isolated into
five divisions, as can physical senses. T h ese
divisions are purely artificial. It is only a
m atter of my interpretation at the moment. I
doubt, and it has never yet been proved to
me to the contrary, that there is any differ
ence betw een any types of perception. A s w e

Page 151

think and analyze in o ur minds after a cer

tain psychic experience is over th a t it w as a
sound or w as a sight, it is m erely because
th at impression could not register in our con
sciousness in an y o th er form an d become
known to us. T h erefo re, w e place th at inter
pretation upon it; w e simply interpret it on
the basis of our understanding. T h a t is w hy
there is a certain vagueness as to the localiza
tion of psychic perception. W h e n one has a
sense of prem onition the tendency is usually
to be just a little confused, because something
is evidently try in g to impress itself on our
consciousness; it is w orking w ithin on the
subjective consciousness.
If man is so dependent upon experience in
order to in terp ret physical sensation properly,
how can he believe he can localize a psychic
perception? Localization is strictly a physical
phenom enon; th ere is no localization in the
psychic w orld. Localization is only in terms
of o ur own physical bodies; it does not exist
in a psychic w orld. T h a t is the reason we
cannot alw ays be sure of w h at constitutes
physical an d w h at constitutes psychic phe
nomena. W h e n w e perceive th at which is
psychic, w e imm ediately attem pt to interpret
it in term s of physical perception. W e can
not help that; it is a perfectly n atu ral process.
If w e w ere to sa y th a t the subjective mind
had one main channel for perception, we
would say it w as intuition, and th at is w hy
in the early w ork o f this organization w e
sta rt training the individual to be aw are of
th a t quality. Intuition is th e raising of the
conscious level; th a t is, it is bringing the
threshold of the subjective consciousness
closer to the realization of the objective, be
cause man cannot be conscious of thoughts
in the subjective consciousness. H e cannot
reason in the subjective consciousness, and
as long as w e live confined in the physical
body, w e cannot use the subjective conscious
ness in the sam e w ay w e use the objective
consciousness. T h e know ledge o f the uni
verse, the soul of G od Himself, flows from
the subjective into the objective, and makes
us aw are of th a t w hich w e cannot find in
physical perceptions.
W e are all striving tow ard psychic percep
tion in order to gain know ledge. W e know
th a t if w e are in a reasonably norm al state of
health w e can learn b y a certain am ount of
perseverance, patience, and time all we
need to of physical know ledge. H ow ever, to

Page 152


gain infinite know ledge w e have to go on an

other path. T h ere have been those w ithout
academic training who have gained infinite
knowledge. Infinity lies in the progression of
intuition. A s more and more w e gain the
ability to use the intuitive faculties of our ex
istence, we advance tow ard m astership. In
tuition is a continuation, a progressing out
tow ard the gaining of th a t which w e seek.
T h ere are a num ber of things w e perceive
th a t cannot be isolated to one sense faculty.
O ne of the things w e believe w e perceive all
the time is space. Space, insofar as the sub
jective mind and psychic perceptive abilities
are concerned, is nonexistent. It exists only
in term s of m easuring localization in a physi
cal w orld, because everything th at exists is of
a vibratory nature. P a rt of these vibrations
are not perceived w ith our physical senses.
T h e one U niversal Law, the Cosmic M ind,
as is looks out over all the universe, immedi
ately sees before it every point th a t exists,
internal o r external, and therefore, there is
no perspective for such a point. In the C os
mic M ind perspective does not exist.
W e see from this sum m ary the im portance
of developing our physical sense to w ork to
its highest capacity and also to be ever on
the alert for th a t know ledge th at comes to us
through intuition and impresses itself on our
minds in a form th a t w e m ust interpret in
term s of our experience. K now ledge is not
essential to psychic developm ent b u t as we
increase in know ledge w e increase in our
ability to put psychic impressions into p rac
tical and w orthw hile m anifestations in our

M ental Massage
I have just received a report from one of
our new members th at is truly encouraging
for it shows faith and belief in the teachings
of the early degrees. In his report o ur F ra ter
comments upon the m any w ays in w hich he
is applying the rules of concentration.
Y ou will all remember the im portant exer
cise in the F irst D egree th a t requires focusing
the objective consciousness upon the p arts of
the body beginning w ith the soles of the feet.
It is possible th a t all of us do not realize the
im portance of this experiment. In the first
place, the m onographs state th a t it is a m eth
od of stim ulating Cosmic Consciousness.

Some of our students m ay w onder w hy this

is o r how it can be.
W e have learned th at Cosmic Conscious
ness is th at inner sensation of attunem ent
w ith the great throbbing, pulsating Cosmic
energy pervading all things in the universe.
It is th a t feeling of ecstasy we experience
w hen at onem ent w ith the G od of our H earts.
W e have learned to seek deep w ithin our be
ings for this all im portant developm ent rath er
than to search for it in the vastness of outer
Since we know it is within, in fact, a p art
of the psychic b ody of man, w e turn to the
inner self for contact w ith this Cosmic C on
sciousness. By turning our objective thoughts
to the p arts a n d organs of the outer body
gradually w e become aw are of the inner body
or, as it is properly called, the psychic body
of man.
T h ro u g h con stan t repetition or practice of
the exercise w e tend to aw aken our seeming
ly dorm ant inner faculties and bring about
such pleasurable experiences as psychic sight,
hearing, smelling, or, in other w ords, an extention of the perceptions. T his experim ent
goes farth er th an that, however, and, in fact,
has other valuable uses. F or instance, w hile
bringing about an aw areness of the inner self
it is directing healing energy or pow er to the
p arts of the body. W h e n w e are in pain, for
instance, w e can ap ply the exercise to bring
about relief from our misery. By concen
trating on an injured area w hile holding the
breath w e hasten the curative properties w ith
which n ature has endow ed us. Severe bleed
ing can be checked to a great extent by blood
coagulation through concentrating upon a cut
or injury. Swelling and pain in a strained
muscle can be counteracted by this same pro
cedure. If w e do not realize these facts until
we reach the higher degrees of study w e lose
a great m any benefits of Rosicrucianism
w hich we m ight otherw ise have enjoyed.
T h is brings us back to the report of our
F ra ter w hich I m entioned in my opening re
marks. T h is F ra te r has discovered th a t the
concentration experim ent can be most useful
if properly an d regularly applied. N o w it
just so happens th a t this gentlem an has a
tendency to w ard falling hair. H e noticed
this especially during the last two years. H e
reports th at one of the things he first noticed
about the concentration experim ent w as a
w arm ing sensation to the scalp accom panied


by a feeling of life and activity around the

hair cells. H e claims th a t he noticed th a t his
scalp w as less dry than it had been for a long
time. T his gave him the impression th a t the
exercise had som ething to do w ith it. T h e re
fore, he began to give more and more atten
tion to his scalp and hair w hen using the ex
perim ent. In fact, he states th a t he now does
the exercise several times a day concentrating
exclusively upon the scalp. T his F ra ter w rites
th at there seems to be less falling hair and
th a t the hair seems healthier than it has been
in years. H e qualifies his rem arks by saying
th a t it may be imagination but he will not
accept it as such until he has experim ented
O u r F ra ter has not been in the O rd e r suf
ficiently long to know all th at is taking place
w hen he concentrates upon a particular p art
of the body, consequently, he w onders about
the sensations he experiences, especially the
app arent rise in tem perature. H ow ever, you
members of the Forum Circle have no doubt
all noticed an increase in tem perature and a
w arm ing effect, the result of this exercise. In
the first place, holding the breath tends to
stim ulate blood circulation. It vitalizes the
blood cells w ith a strong positive magnetism.
T h is m agnetic energy or life force becomes
stronger throughout the body w hen w hold
the breath. W e have discovered that it is pos
sible to direct this energy mentally through
concentration. It can be centered, as it were,
in any portion of the body w here it is needed
the most through the pow er of the mind.
T his m agnetic energy is, as w e have suggest
ed, the life force of the body and m anifests
in two forms or elements, the so-called Posi
tive and the so-called N egative. T h e com
bination of the tw o constitutes the total en
ergy of life. In this respect the body is liken
ed unto a large perm anent b a r m agnet w ith
its field of energy surrounding it or radiating
out from it. N ow if this energy is concen
trated or built up in any one particular p art
of the body, heat will be noticed as a sec
ondary reaction or effect. T his is w hy our
F ra te r notices a w arm th over the scalp w hen
he directs this life energy to the head and
scalp. T his energy w hen concentrated stim u
lates the bodily functions. In this case it has
the same effect as gentle m assage of the scalp
w hich as you know causes the hair oil to
build up and come through the pores giving
a luster to the hair. T h e same effect can be

Page 153

obtained by brushing the hair w ith a stiff

bristled brush. A gain we do the same thing
w hen we m assage the gums w ith a tooth
brush. It has been pointed out to us here in
our Forum Circle th a t it is this m assaging
th a t makes the teeth healthy, not the dentrifice used.
T h e restoration of hair or stim ulation of
hair growth to a completely bald head is a
rath er difficult thing. H ow ever, heat treat
m ents have helped, an d these can be obtained
in various w ays.
T h is recalls previous discussions here in
our Forum Circle in which our late Im perator, D r. H . Spencer Lewis, gave us interest
ing facts and advice regarding baldness and
falling hair. P erh ap s it will be interesting to
mention some of the points he brought out
for the benefit of those of you who w ere not
fortunate enough to be present during these
interesting discussions.
W e recall an occasion back in the fall of
1935 w hen D r. Lewis explained th at stim u
lating circulation of the blood in the scalp
w ould stren g th en hair growth and improve
the health of the hair cells. H e suggested sun
treatm ents of sh o rt duration accom panied by
gentle m assage. A t th e same time he report
ed comments he h ad received from several of
our members w ho h ad experim ented w ith
capsicum vaseline a t his suggestion. C apsi
cum vaseline produces great w arm th and
heat. In fact, it will even burn the skin if per
m itted to rem ain on an area of the body for
too long a period. A n y who choose to try
this should, therefore, take w arning th at if
heavily applied or allow ed tp stay on too long
it will be quite uncom fortable. H ow ever, as
D r. Lewis told us, a very light application
tw o or three times a week will tend to grow
hair. T his m ay be left on for a half hour or
more w ithout harm . D uring the first eight or
ten minutes it m ay feel quite hot. A fter th a t
the heat subsides an d is no longer noticed.
T h is is not a guaranteed remedy, and all who
try it will do so a t their own responsibility,
but of the m any w ho have used it we know
of none who have been disappointed.

Soul Energy
W e have stated frequently th at we can
become so involved in term inology th at we
lose sight of the real meaning th a t we w ant to
convey through these terms. In the N eo

Page 154

phyte G rades of our teachings one of the ob

jectives is to assist the new member to be
come fam iliar w ith w hat w e m ean by certain
terms. T h roughout the Rosicrucian teachings
every attem pt has been m ade n o t to introduce
m any new term s or to coin w ords to have
certain m eanings, b u t rath er to use accepted
term s applying the meaning w hich m ay be
different than ordinarily assigned to these
terms. T h e term spirit" is a good example.
It is used in some teachings an d some reli
gious beliefs to be synonym ous w ith soul.
W e use spirit" to mean the m aterial energy
although the term spiritual" is still used in
our vocabularies w ith the accepted meaning
of being alm ost equivalent to psychic or
states w hich are not physical. W e m ust re
member th a t term s are only keys to the real
meaning the true know ledge an d wisdom
comes from grasping w hat is beyond the
term s themselves so th a t no am ount of term i
nology will m ake us either more or less a d
vanced, but since w e are forced to use w ords
as a means of conveying inform ation it is es
sential th a t w e be agreed upon w h at these
w ords mean.
A F ra te r being som ew hat confused w ith
some differences has asked for a more com
plete explanation of how we distinguish be
tw een soul" and vital life force." From
some articles or p arts of the m onographs th a t
he has read he has gained the impression th at
we sometimes consider these tw o terms syn
onymous, other times separate.
W e acknow ledge th a t all energy comes
from one central source. E nerg y has been
defined as an internal or inherent pow er th a t
brings about the capacity for action or work.
In the strictly scientific sense w e find energy
defined in physics as the capacity for per
forming w ork. T herefore, from the original
source of energy th at reaches this earth
comes w ith it the force th a t m akes possible
all existence, w hether th a t existence is p er
ceptible to the objective senses or not. T h is
force, according to Rosicrucian term inology,
we call N o u s" an d acknow ledge its division
into a positive and negative polarity. T h e
negative polarity is in turn called spirit";
the positive is called vital life force." T h ese
term s are defined in the m onographs and
have been discussed repeatedly in these
pages and other publications of the O rder.
T h e question arises as to w h at is the rela
tionship betw een soul" and vital life


force"? Soul is considered in our teachings

as th a t p a rt of the hum an being which causes
us to have consciousness. In other w ords, it
is the real ego it is the non-m aterial th at
exists in the b o d y and functions through the
medium o f the body w hile w e are on this
earth plane; it is a segm ent of G od in th at
all souls are related or connected to each
other. W e are a p a rt of this great force
which is the source of all forces and, in fact,
the final purpose of all existence.
T o m aintain th e existence of an y entity it
has to be connected in some w ay w ith a
source of supply. T h e light in an ordinary
electric light globe is present w hen and if the
pow er or energy which w e call electricity"
flows through the globe in a proper manner.
E veryone know s by experience th at the dis
connecting o f an electric circuit eliminates
the light b u t does not affect in any m anner
the physical form of the light globe or its
mechanical arrangem ent w hich makes pos
sible light w hen the electric current flows
through it. In other w ords, the light globe is
like the body. It is a vehicle for the expres
sion of the force th a t enters and causes this
globe to fulfill its purpose. T o make a rath er
broad analogy, w e m ight say th a t the globe,
like the body, is a spirit energy, th at the elec
tricity* flowing into it in ord er to make it serve
its purpose is com parable to the vital life
force th a t causes the globe to have a useful
existence; an d th e light w hich is produced
as a result of there being both a physical
globe and a force flowing through th a t globe
is com parable to the soul w hich is resident
w ithin the body. Just as light is the purpose
of the globe, so soul is the purpose of the
human being. T h e globe w ithout light w ould
have no utility value; the body w ithout soul
w ould simply b e a total of its chemical com
position an d w ould have no useful purpose
as a body.
Soul cannot exist w ithout vital life force
any more th an light can exist in a light globe
w ithout electricity. V ital life force, however,
can m anifest in spirit or in m atter composed
of spirit w ithout the com plete m anifestation
of soul as w e know it. F o r example, in the
plant kingdom there is spirit an d vital life
force to cause the plant to be a living thing,
but there is no evidence of soul or conscious
intelligence. T h e purpose of natu re in the
plant w orld seems to be to create a living
object w hose ultim ate purpose is not in any


w ay connected w ith our realization of con

scious state. Soul and vital life force then
are so closely connected, a t least in the hu
man body, th a t it is difficult to distinguish
between them. O ne complements the other.
-A .

A n Open M ind
T h e question of m aintaining an open mind
is brought to our attention in a letter from a
Soror who comments upon the reaction of
one, not a member of this organization, to a
lecture he heard presented b y a field repre
sentative of the O rder. In this lecture the
representative of the organization m entioned
some facts concerning reincarnation and evo
lution. T h e individual stated th a t her friend
w as shocked b y these comments and refused
to see any value in the organization's teach
ings because of the affect of the considera
tion of these tw o subjects alone. N aturally,
the question of w hether or not this person
w ishes to affiliate w ith the O rd e r is a m atter
for him personally to settle, but it is reg ret
table th a t an entire decision should be based
upon the mere fact of not accepting one or
two theories.
A n y member of this organization knows
th at w e do not have any set of doctrines to
w hich an individual m ust give complete sup
p ort to the extent of dropping all other beliefs
or convictions th a t he m ay have previously
felt w ere best. In other w ords, principles of
benefit th a t come from affiliation in this o r
ganization are not entirely built upon either
of these two principles or, in fact, any other
one or two isolated principles unless w e do
acknow ledge the fact th a t one must have a
belief in the existence of a Suprem e Being
upon which to base their concept of our
teachings. It is regrettable th a t m any hum an
beings have barred the door to success and
happiness m erely because they could not a d
just their thinking to som ething different than
they have thought of in the past. It m ight be
w orthw hile for us to analyze w h at beliefs or
opinions actually shock us. It is doubtful if
a person has an honest, open-m inded attitude
th at any idea will shock him unless the shock
is due to a m oral basis instead of intellectual.
T h e question then is: W h a t is the basis of
intellectual shock? It can only be the refusal
of the individual to w an t to gain know ledge
outside his immediate sphere of existence. T o

Page 155

one who believed th a t the earth w as flat and

w ho w as sufficiently narrow -m inded not to
have a desire to u nderstand his position in
relationship to the earth an d the rest of the
universe, the revelation th a t the earth w as
round w ould be a shock. It w ould be a shock
for the simple reason th at for the uninform ed
individual to reshape his conceptions and be
liefs w ould require a complete change in his
thinking and a certain am ount of effort to
bring ab o u t this change. T o arrive a t the
point directly, it is safe to say th at about the
only reason th at an individual can be shock
ed intellectually is because o f pure laziness
or bigotry based upon a false premise.
W e are n ot any of us entirely beyond some
affect of change in intellectual conceptions.
W ith in the life of alm ost any read er of these
comments w e have known those who have
alw ays opposed the effectiveness of any a d
vancem ent. I can remember individuals who
could prove to their own satisfaction, a t least
in their argum ents, th a t th e automobile w as
a passing fancy an d would never be proved
an adequate an d w orthw hile means of tran s
portation. Even more recently there have
been those who have argued th a t the airplane
could never be successful, th a t electricity
w ould n ot become a common, usable energy,
and m any other things w hich have been de
veloped b y far-sighted individuals w ould not
be of an y use o r value. T h ese individuals
have so believed prim arily, not from the
standpoint of analyzation of facts, b u t m ere
ly because they did not w ish to change their
own habits an d system s of living.
If we a re going to make a tru e analysis of
w h at constitutes an open mind, w e will have
to go back just as is done in the analyzation
of the facts th a t are assembled b y a detec
tive in attem pting to arrive a t a motive of an
individual insofar as his aims in life are con
cerned. If an individual's motive is to live
for the purpose of grow th, both physically
and m entally, th a t is, if an individual wishes
to become successful in life in accordance
w ith the meaning usually assigned to success,
then th a t individual's motive m ust certainly
be to ad a p t every possible means th a t is
placed in his environm ent as a m ethod of a r
riving a t the end w hich he seeks. T o the in
dividual w ho claims th at he w an ts to be suc
cessful, w ho w ants to gain know ledge and
pow er and y et w ho ascribes definitely to
everything w hich he has alread y decided to

Page 156


accept w ith the idea of never changing his

viewpoint or attitude, he is only fooling him
self. H e is not in any sense of the w ord tak
ing an open-m inded attitude.
A s already stated, a truly open mind re
quires that an individual be ready to exert
effort, to be ready to m ake trials of those
things put into their environm ent w hich may
be conducive to better living. N ow , one can
move to the extrem e in the o th er direction.
T h e gam bler takes a chance on alm ost an y
thing. H e is not concerned w ith the m ethod
but only w ith the possibility of successful
result. In our teachings It has been stated
th a t a Rosicrucian is a walking question
mark. N ow to w hat extent should w e be
questioning life about us? I think w e should
first of all be ready to consider new facts re
garding life and the universe. T h is is a ques
tion contained in the application form for
membership. W e must be ready a t all times
to w eigh evidence presented and not to jump
a t conclusions merely because someone else
believes a certain w ay, but to consider w heth
er those facts if actually and m orally sound
will, if conscientiously and properly applied,
bring some realization an d satisfaction into
our own lives. T h e open-m inded person must
be sincere, he m ust respect the sincereness of
others and be willing to consider the conclu
sions th a t another sincere person has reached.
It takes no prophet to understan d from even
casual observation th a t the w orld in many
respects is going through changes w hich will
make a different w orld tom orrow than we
have ever know n in the past. W h o are going
to be the leaders of this world? It is obvious
th a t those who can be successful, who can
point the w ay tow ards a fuller and better life
for m ost people are going to have a trem en
dous p art in the form ation of new social,
political and economic schemes. T herefore,
if w e are to play a p art w orthy of the ideals
to w hich w e subscribe as members of this
organization, we, too, will be completely
open-m inded in being ready to exert effort
if necessary in order to be in a position to
be ready to give consideration to new facts
and ideas th a t may present them selves.A.

T he Middle Path
Probably w e
cian teachings,
som ew hat of a
the sense th at

little realize th at the Rosicru

or rath er its philosophy is
middle path. T h is is true in
this organization not being

w holly in conform ity w ith either extrem e

orthodox science or orthodox religion takes
a position betw een them and uses the values
of both in perpetuating and adding to its own
O rthodox religion is based prim arily upon
certain creeds an d doctrines which have been
established by consent of those who have ac
cepted th a t particular religious system. W h ile
religion theoretically is based upon revelation
and M a n s concept of G od, it is regrettable
th a t m any extrem e forms of orthodox reli
gious beliefs have deviated from th at posi
tion to the extent th at w e find even the in
dividual w ho m ight be considered the most
removed from accepting a religious doctrine
or creed to actually being more dependent
upon inspiration and revelation than the
m ost devout in applying himself to the prac
tice of certain accepted creeds and doctrines.
N evertheless, w e find m aterialistism on the
other extrem e side of the picture. T h is sys
tem of belief sw ings so far tow ard m aterial
istic foundations for all its theories an d prac
tices is such th a t it does not take into consid
eration anything not available for objective
T h ese tw o extrem es have lead in m any
times, to outright controversy betw een sci
ence an d religion. O ne of the most notable
w as the controversy on organic evolution in
which orthodox religion believed th at the a c
ceptance of such a theory would in actuality
be in direct opposition to the fundam ental
teachings of their creeds an d religious prac
tices. W h e n ev e r two such extrem e view
points exist, there is bound to be built up
friction betw een them. T h is friction leads to
intolerance; intolerance accents m isunder
standings, until it actually becomes an ac
cepted belief am ong m any people th at reli
gion and science are in direct opposition to
each other. In more recent years this atti
tude has changed. Religion has found that
it cannot thrive by basing its entire point of
view and activity upon m an-m ade creeds. In
m any cases the creeds and doctrines have
not been changed b u t they have been inter
preted more liberally. M oral and social con
cepts have been altered. In the lifetime of
most of us certain churches who have now
opened their recreation rooms to the youth
of the com munity for wholesome recreation
w ould have considered such a practice a dis
grace and an outright sin in the eyes of their


former religious beliefs. Science, on the

other hand, has become more and more in
accord w ith the fact th at all wisdom and
know ledge is not revealed to the objective
sen se sth a t M an must depend upon some
inspiration and revelation to coordinate the
facts w hich he collects in the objective w orld.
T his has been illustrated in the w ritings of a
num ber of outstanding scientists in com para
tively recent years. T h is trend indicates that
men and women are thinking differently
th a t they are thinking in term s of life as a
whole rath e r than trying to make their lives
fit into one small scheme or interpretation.
T his has been evidenced over a long period
of time and particularly in the organization
a good m any years ago as so-called new
thought movem ents" which lead almost into
an epidemic of popular psychology. U n fo r
tunately, there have alw ays been those who
are w aiting to take advantage of trends of
peoples thinking, consequently, there grew
almost overnight m any system s of teaching,
or rather, opinions of individuals, most of
which w ere prim arily organization or insti
tuted to take advantage of peoples desire to
coordinate their thinking. In other w ords,
the dissatisfaction on the p art of m any peo
ple w ith both the accepted tenets of orthodox
religion and the limited outlook of m aterial
istic science caused them to begin to search
for a reasonable compromise th at w ould make
them able to see life in a more complete light.
T h e activities th a t sprang into being w ere
psuedo-religious and psuedo-scientific, these
having little basis for fact but being prim arily
aimed at profiting by the search of those in
dividuals who had not found complete satis
faction in either of the extrem e system s of
It is in this field that we find m any sincere
seekers w ho are not trying to revolutionize
the w orld. T h ey do not, as orthodox religion
would claim, wish to break up the ethical and
moral sta n d ard s of society. N either do they
wish to belittle the scientific values th at have
come through the investigation and practice
of great men, but they are looking for a sen
sible and rational coordination of all facts;
they are seeking an explanation of existence
th a t has not been satisfied in any other field.
N ow it is regrettable that m any of these peo
ple w ere disappointed in their search th a t
they w ere influenced by those w ho had only
the desire of teaching principles which they

Page 157

called new th o u g h t" or occultism" under

the guise of liberal thinking. In this same
position, a t this middle point, has stood the
Rosicrucian teachings for centuries uphold
ing a true science of G od, not interfering
w ith M a n s religious convictions b u t willing
to profit from all the advancem ent th a t sci
ence has m ade and, at the same time, show
ing M an in his true religion to his C reator
and the developm ent of all his possibilities.
It is a difficult position because it is not ac
cepted by either extrem e of thinking and it is
in the center of controversy among cults and
individuals who, as already pointed out here,
are neither sincere in purpose nor have a
true philosophy of life to present. T herefore,
the position of this organizations teachings
still remains the middle point in w hich it is
necessary to educate those true seekers for
know ledge th at there are no mysterious short
cuts to the understanding of life but a ration
al conception of m ans relationship to his
creator. T h a t is w hy the organization must
carry its m essage through various forms of
propaganda to every seeker. It m ust reach
into the reading habits of everyone to present
its m essage in order th at these people may be
directed and not fall victims to those groups
w ho seek only to perpetuate themselves
rather than their ideals. A t the same time, it
must continue to recognize the contributions
of religion and sciences and help direct its
members to become useful in the service of
T h is is our position today, and it is on this
position th at social practices and ideals for
the future will be based. W e m ust each not
forget our obligations in doing our p art to
continue the expanding of these principles.
-A .

Soul Force Again

T h e other d ay w e w ere commenting upon
the large volume of correspondence directed
to the E d ito r of our Forum and briefly an a
lyzing the subjects th at seemed to be of
greatest interest, it w as determ ined th at eas
ily eight o u t of ten requests for Forum dis
cussion or elaboration dealt w ith soul force
and related subjects.
It w ould seem th a t the soul of man w ith its
attributes holds the attention of our members
to a greater extent th an any other one of the

Page 158

Rosicrucian principles. In reviewing previous

issues of the Forum w e find th at soul, reincarnation, and K arm a have held definite
prominence for m any years. P erhaps every
conceivable thought along these lines w orthy
of consideration has been covered repeatedly.
F or this very reason w e have avoided these
subjects as much as possible during the last
year or two.
H ow ever, I would like to take a few min
utes of your time this morning to present an
analogy suggested by a member of the Forum
Circle w hich I think is interesting. It is ad
m itted th a t this thought is not a new one and
no doubt has occurred to m any students be
fore. H ow ever, it is presented a bit different
ly and w e hope will assist some of you who
have difficulty w ith the subjects soul force
and personality.
Y ou are all familiar w ith the electricity and
light globe explanation given in our mono
graphs and also in our book, M ansions of
the S o u l/' T h is explanation is quite clear,
and no one should have difficulty w ith it.
N ow the analogy presented by our F ra te r is
very similar, but instead of using electricity
of the kind which flows in the wires of a
lighting system in a house, it uses pow er
know n as radio frequency. O u r F ra te r likens
the great soul force which pervades all space
and anim ates all beings to the vibratory scale
of radio frequency. H e likes to think of the
source from w hich the soul force em anates as
a trem endous generator of radio w aves so
pow erful th at it blankets the entire universe
w ith its electrical vibrations. In a sense this
is exactly w h at happens for do we not look
upon the sun as the source of this great en
ergy which anim ates the w orld of life and
sets up a throbbing, pulsating motion which
in turn is the very symbol of living things?
T h e sun, therefore, is our huge generator of
soul energy.
O u r F ra ter continues w ith his explanation
saying th at each one of us is like an individ
ual receiving set w ith fixed frequency, th a t is,
we do not have tuning dials w hereby w e can
change from one frequency to another. Each
receiving set, being individual is slightly dif
ferent in characteristics, but nevertheless,
fundam entally the same. C onsequently, we
each have our own peculiarities w hich make
up the personality of the soul. F o r instance,


some receivers are more refined than others;

so, too, w ith certain personalities, some are
w eak in their ability to m anifest outw ardly
the pow er w hich they receive from the tran s
mitter. T h is is also true of m any of us w ho
are plodding th e path to perfection.
O u r explanation goes further and states
th a t w ith age an d usage the receiver goes
through certain changes. It evolves, as it
were, an d its characteristics improve. In the
language o f the technician, it is tolerances
change. It might, as a result, vibrate to a
higher frequency than before. T h is is likened
to spiritual grow th and a step up the ladder
tow ard perfect union w ith the Cosmic. W ith
the changing tolerances and resulting change
in characteristics the reproduction improves.
T h e receiver then begins to m anifest an o ut
w ard expression of the pure quality of the
received pow er an d energy w hich is flowing
in and out of the vacuum tubes, condensers,
resistors, wires, and other p arts th a t go to
make up its physical appearance.
O ur F ra te r continues his comments, but the
above statem ents are sufficient for you to
grasp the idea of his analogy. W e leave it
w ith you, therefore, to think about an d an a
lyze in your spare time, rath er than to devote
more of this all-too-brief period of Forum
discussion to it.

W hat Is Karma?
A F ra te r from an eastern city presents us
w ith an interesting thought this morning. H e
w rites as follows: Should w e unceasingly
strive to overcome all hardships? I can al
most know the answ er is yes, b u t why? If w e
are to suffer from Karma in the earthly life,
w hat will it avail to fight or resist? If once a
thing is overcome, will w e not have to ex
perience the sam e thing again in another
In our comments let us first o f all recall
w hat w e have learned regarding Karma. O u r
teachings tell us th a t K arm a is a law of learn
ing through experiencing, not a law th a t ex
acts a h u rt for a hurt, or, as it has been stated
in the Rosicrucian M anual, It does not exact
an eye fo r an eye and a tooth for a to o th
N evertheless, m an does reap as he sows in
the m ajority of cases, but this is because he
is usually a stubborn student and m ust learn


his lessons the h ard w ay. In a sense, K arm a

is a law of retribution, but all it asks is th at
we grow and evolve inw ardly developing
character and personality. Karma does not
say necessarily th a t you m ust suffer for your
faults and mistakes. It only says th a t you
m ust recognize your errors and strive to the
best of your ability to overcome them. T h ere
is nothing vicious in this law any more than
a parent is vicious w hen he punishes his child
in an effort to teach him to understand right
from w rong as recognized by the stan d ard s
of society.
It is easy to appreciate w hy w e should
unceasingly strive to overcome all h ard
ships." In short, w e should so strive for the
purpose of learning our lessons of life and
how to cope w ith m aterial problems. T h is is
just as im portant to any degree of spiritual
attainm ent as the development of the psychic
glands, for instance. If w e do not strive to
conquer these hardships, how can w e ever
really know w h at it means to suffer, how,
therefore, can w e ever feel real sym pathy
and com passion for our fellow man w hen he
suffers? W e so often hear the trite expres
sion, I am so sorry for you, I know ju st how
you feel." B ut unless we too have h ad an
identical experience and overcome it through
personal effort, w e cannot truthfully make
such a statem ent.
O u r F ra ter suggests th at w e will have to
face again the same experiences we overcome
though they m ay touch us in some oth er form.
T his w ould not seem logical if w e have actu
ally overcome the hardships in the first place.
N atu rally by overcoming it w e mean thor
oughly understanding the problem an d hav
ing evolved to a higher understanding as a
result of the experience.
Let us take some common everyday occur
rence for an analogy. W e may learn from
the stu d y of physics th a t an automobile can
be driven around a curve a t thirty miles an
hour w ithout danger, but a t a higher speed
is likely to overturn. P erhaps w e are not
convinced by the statem ents of our teacher,
so w e defy the law s governing the safe speed
w ith w hich a car m ay take a curve. Let us
suppose our car goes off a t a tan g en t and
overturns. F ortunately none of the occupants

Page 159

are injured but the driven has learned a great

lesson and learned it the difficult w ay. If we
have learned our lesson well, and w e feel at
the time th at we have, there should be no
reason to ever have to repeat such an experi
ence or face such a hardship. T h ese laws of
physics have been dem onstrated to us in a
most striking m anner. O n the other hand,
time heals all w ounds, and it is possible th at
the experience did n ot make a lasting im pres
sion. Consequently, we forget all about the
law of centrifugal tendency, w hich means the
tendency of a body to continue in a straight
line, and we again become careless w ith our
driving. A gain we take a curve much too fast,
an d our car turns over again. T h is time, how
ever, the occupants, even ourselves, are pain
fully, some even seriously, injured. T h is time
our suffering is far greater, an d necessarily
so, because w e did not learn our lesson in
the first place. W e will know by this th at we
also make much of our physical earthly h a rd
ships by our ow n failure and carelessness,
not all of it, of course, but sufficient to cause
us to adm it openly the im portance of care
fully w eighing each decision w e make before
carrying it through to a conclusion.
T o sum up quickly our F ra te r's points, we
find it to our definite advantage to face and
overcome our problem s and hardshios in
order th at w e m ay be prepared to help others
in similar circumstances and appreciate iust
how and w hy others suffer from w orldlv
problems. T o fight or resist a problem or
hardship, though it m ay be a Karmic condi
tion, is to strengthen the personality and
carry us perhaps another step forw ard on the
oath or another rung higher u p the ladder to
W e will not have to experience an identi
cal hardship even though it m ay appear in
some other form if w e have learned o u r les
son well in the first place. If not, then n at
urally w e are potential violators o f the laws
which led us into difficulty in the first place.
Before com pletely closing these comments
it w ould be well to rem ind our F ra te r th a t a
Karmic condition m ay be overcome w ithout
great suffering simply b y an early recognition
of the w rong an d an effort to make am ends
through assistance an d service to G od and
the Cosmic.

oocLecia^ti P a te n til

Prenatal nlluence and Quuue. . . .

H E R E is m ore to be done while waiting for the
event th an knitting soft little garm ents or plan
ning. M others, during each prenatal day you have
a psychological responsibility a duty th at goes far
beyond just providing for your well being and the
actual necessities.
Fathers, it is a prim itive belief th at your contribu
tio n of good heritage, ancestry, and health is sufficient.
T h e m ental environm ent you help establish in the
hom e, no m atter how subtle, can leave its stamp upon
the future tem peram ent of your anticipated son or
T h ere are things you each can say or do which can
influence the unborn personality. Remember th at all
lovable dispositions and cranky ones too are not
inherited. I f shock and fear can be detrim ental to the
expectant m other, so, too, can other conditions be
equally as effective but beneficially so.

Prenatal influence and culture are neither new nor

theoretical and also far rem oved from the realm of
theory is the fath ers part of this obligation.


M others and fathers, dont wait for the arrival to
begin this cultural influence. Y ou owe it to yourselves
as prospective parents to learn these plain, but littleknown facts. W rite today for the com plim entary book
let entitled C hild C ulture. I t will be sent you with
out obligation. I n a straightforw ard m anner, it tells
how you may receive this helpful advice and instruc
tion. T housands of parents are grateful today, as they
look upon their children, for having had this inform a
tion. Address:

%e Cliild Culture Institute

cggjja j ^ a

R O S I C R U C IA N P R E S S , LTD , S A N J O S E , C A L I F .

S A N JO S E , C A L IF .

A A A A A A A A A A A A A A A A A A A A A A A A A .,














Entered as Second Class M atter at the Post Office at San Jose, C alifornia,
under Section 1103 of the U . S. Postal Act of O ct. 3, 1917.













No. 6


JUNE, 1943








Ar e you an active memberthe kind that's liked so well

Or are you just content to wear the pin on your lapel?
Do you attend the meetings and mingle with the flock
Or do you stay at home; do you criticize and knock?
Do you take an active part to help the work along?
Are you satisfied to be the kind that "just belong"
Do you ever go to visit the frater or soror who is sick,
Or leave it all to just a fewthe few who work and stick
Classes and meetings we're sure you've heard about;
We'll appreciate it if you attend and help us out.
Come to every meeting; help with hand and heart
Don't be just a member; take an active part.
Now, frater, soror, you know right from wrong,
Be an active member! Please don't "just belong"!




(C ourtesy o f Benjamin Franklin C hapter, A M O R C , Bulletin)

(R eprinted in appreciation o f its sincere message)





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Page 162


Greetings !
D ear Fratres and Sorores:
C haracter is far more personally evolved
than it is inherited. C ertain em otional and
intellectual qualities w hich contribute to char
acter can be inherited. F or example, the
tendency of Latins to emotionalism can be
passed from parents to offspring. Likewise,
a high degree of intelligence, w hich may
make possible profound thought and good
judgm ent, m ay also be inherited. O n ly to
this extent is Our character inchoate a t birth.
C haracter m ust be aroused or developed
m ainly by associations, instruction, and sug
gestion, nam ely, factors of environm ent. As
is said in the Rosicrucian m onographs, the
essence of character is a personal idealism .
Psychologically, even those persons whom
society refers to as criminals often display
the elements of good character. T h e y are
determ ined; they are often courageous, loyal,
even self-sacrificing, but unfortunately they
have a misplaced ideal. T h o se same attri
butes could have been directed into channels
which might have m ade them splendid citi
zens instead of anti-socials.
It is not difficult to com prehend the effects
of certain influences upon the ideals of the
form ative m ind of a child. If a father, for
example, has been subject to a series of ad
versities, continuous unem ployment, possibly
due to the fact that he has no specific train
ing which he can m arket, he may presum e
th a t he is personally being discrim inated
against, H e becomes more and more em bit
tered w ith a society w hich seems to have con
spired to keep him and his family in pov
erty. H e voices his acrim ony and disappoint
m ent in the presence of his small son. H e
continually denounces the affluent, the suc
cessful person, as an enemy of those in his
own station in life. T h e child, naturally sym
pathetic and responsive to his p aren ts' com
ments, in all probability, comes to develop a
dislike, which may m ature into a hatred, for
those w ho are prosperous. Likewise, later in
life, he may feel th a t such persons have
gained their material goods and possessions
solely at the expense of such people as the
members of his family. In his own mind, he

may seem justified, therefore, in depriving
them of their returns, their properties and
possessions b y an y means. A ctually, he is
noble in spirit. H e considers himself a kind
of modern Robin H o o d t o prey upon the
affluent to aid th e less fortunate.
C haracter, thus, is a bending of our nature
and of o ur will and interests tow ard an end
which w e believe is right. A strong char
acter is one w ho will endure great personal
physical sacrifies and suffering to attain his
end. A weak character is one who has not
the strength o f mind or the exercise of will
to meet the dem ands upon him which an ideal
he may have m ay exact. O n the o th er hand,
ill health often contributes to w h at may be
said to be w eak character. Psychological dis
turbances do likewise. T h u s, if a person is
physically w eak, to the extent th a t his nerve
energy is g reatly depleted, he has not the
strength to enforce will, nam ely, his desires.
A person m ay also be suffering from neu
rasthenia, the result of some nervous shock,
which would cause him to develop some
phobia or inhibition. W h e n ev e r confronted
with the elem ents of the experience which
caused the phobia, a fear, a w eakness would
grip him. H e is robbed of the objective
strength o f will. T h e result is a display of
w hat is popularly term ed "w eakness of
W h e re the child or young person is of
normal mind an d health, an d the parents are
truly desirous of building character in such
a person, it is not so difficult a task as or
dinarily im agined. T h e first step is to de
term ine a course of ethics, the right and
w rong of conduct, and certain stan d ard s of
morals th a t should be held up as an ideal in
life. T h e p arents, however, m ust realize th at
they cannot fashion the lives of their children
entirely a fte r themselves. T h e w orld an d
society are constantly changing. T h e right
of any conduct should not be just the per
formance o f some detailed procedure, but
rath er the effect the procedure may produce.
Simply put, parents m ust n o t condemn as
w rong, mannerisms, likes, dislikes, and cus
toms of their children m erely because they


differ from their own. R ather, they must

w eigh the outcome of them. If their child's
interests and habits of the day are not detri
m ental to society, nor contrary to an intelli
gent interpretation of the purpose of the ob
served laws of nature, they are r ig h t even
if the parents m ight have thought the same
conduct w rong in their day.
T h e question of morals and virtues is a
more delicate one. If the parents interpret
these as a limited sectarian creed, they might
find their children coming to live in opposi
tion to them. W ith all due respect to religion
and theology, the moral values are often so
ham pered by th e stilted doctrines in w hich
they cloak them th a t another generation w ith
its new outlook cannot possibly accept them
in a literal sense and still live a normal life.
It is b etter for the parents to indoctrinate
their children w ith a liberal interpretation of
the moral values. It is more cogent to explain
the realistic harm o r injury th a t may come
from a violation o f a moral standard , than to
continually exhort them to right conduct be
cause this or th a t book, teacher, or tradition
dem ands it. A child is a hum an being. H e
thinks and he reasons. Give him explana
tions for pursuing a moral life or right con
duct th at he can readily realize and under
stand from his own experiences. Cite analo
gies w hich have their foundation in his own
w orld of activity. T h ere is no know ledge
and conviction more intimate th a n our own
O nce these things are done, the ideals
upon w hich character are founded are well
established. T h e next requisite is the stren g th
ening of character. T his dem ands no avoid
ance of the support of the personal ideal,
regardess of the sacrifices th a t might need to
be made. M any persons have but a nominal
character, th a t is, they express themselves as
wishing to conform to certain noble princi
ples. T h eir w ords, at least, w in the respect
and adm iration of their friends an d acquaint
ances. T h e y often later shock their intimates
by a m isconduct w hich is diam etrically op
posed to their self-delineated character. It is
not th a t such persons w ere actually hypo
critical. T h ey w ere sincere in w h at they ex
pounded as their ideals, but in a crisis they
had not the strength to carry through, and
consequently took the path of least resistence.

Page 163

N o one can have his acts or deeds, no

m atter how well intended or executed, ac
cepted by everyone. Furtherm ore, no one is
perfect. W e can all stan d some improvement.
O n th e other hand, w e all have enough vanity
to w an t to continually hear p raiseespecial
ly if sincere for our efforts. Indubitably,
such approbation engenders our enthusiasm
and incites us to g reater efforts of the same
kind. M an y times, however, the constructive
criticism will ultim ately do us more good than
a casual, even if sincere, compliment. If a
constructive criticism has merit, it tends to
correct a w eakness in w hatever w e are seek
ing to accomplish. It stands to reason th at
once this w eakness is rem edied we have
really gained and our efforts will then be
w orthy of even g reater praise. If we resent
such criticism, th a t is, fight against it, and
seek only compliments, o u r character is
w eakened. O u r ideal will suffer because w e
are not able to give to it our best. By refus
ing simple and inoffensixe constructive criti
cism, there will come a time w hen w e m ust
face real severe, sharp censure, and being
unable to w ithstand it o r unprepared for it,
our whole spirit will be crushed possibly
our life ruined.
T h is is only one of tjie tests and dem ands
the building of ch aracter m ust accept and
meet. Still ao n th er is association w ith perr
sons w ith whom w e are not particularly sym
pathetic, or w ho are not sym pathetic to our
interests. If you w ish to have other than a
nominal character, compel yourself to w ith
stan d co n trary opinions, habits, and customs
which m ay be very definitely opposed to your
own feelings. If you are inw ardly convinced,
not merely obstinate, th a t your ideals are
right, persist in them in the face of adverse
surroundings an d tem ptations. A nyone can
believe w h at he w ishes, and live the life he
w ants by being an anchorite, by isolating
himself from society. It takes courage, how
ever, to live according to your own ideals in
a hostile environm ent. If you do not avoid
such circumstances, b u t meet them fairly, you
are not ap t to find yourself precipitated in
events which will overwhelm you and sweep
aside your convictions.
T h o se w ho live a sheltered life continu
ously try to su rro u n d themselves w ith peo
ple and events w hich will alw ays mirror
their own convictions, and th ey are, in fact,


Page 164

endangering themselves. T h ey become weak,

in th a t they never have to assert themselves
to enforce their ideals. W h e n a crisis arises,
such persons find th a t they have a phlegm a
tic, puerile character th a t snaps under the
strain. T o summarize, form your ideal, make
it sound and workable. N ext, purge y our
self of such w eaknesses w hich refusing to
realize their existence conceals. You will
then have developed a resistent character.
R A L P H M . L E W IS ,

Will Power Applied

I w ould like to tell you about a conversa
tion I h ad recently w ith one of our very loyal
members w ho had just return ed home from
the arm y. F irst, however, let me say th a t he
is in the higher degrees of stu d y an d has been
a sincere student throughout his membership,
one, making every effort to apply Rosicrucian
philosophy in his daily life. In fact, his g reat
est aspiration in life is to be a sound, practical
mystic. In spite of all his efforts a t exercise,
practice, an d use of the teachings, he has al
w ays felt th a t som ething w as holding him
back. H e has been in search of some key or
clue to an elusive, iiitangible som ething th a t
seemed to prevent a com pleteness, a fullness
in his life. P erhaps there are m any of us w ho
feel o r have felt the same w ay.
T his F ra te r felt th a t some pow er w ithin
w as closed to the outer man, an d if he could
ever release it, he w ould take on a certain
drive or push th a t w ould be th e means of
carrying o u t m any plans and ideas th a t h ad
w elled up w ithin, checkreined and prevented
In association w ith this F ra te r before his
induction into the arm y, he often commented
upon his seeming lack of will, an d know ledge
of how to apply it in coping w ith the m aterial
problems o f the w orld. H e did not realize
perhaps th a t it w as not so much a lack of
will as it w as a lack of decision as to w h at he
truly desired to accomplish in this life. If w e
have no definite plan, no goal ahead, no real
reason to drive tow ard a focal point, w e have
no real test of our true strength and ability
to use our will power.
W ell, this w as the state of mind in w hich
our F ra ter left for the arm ed forces. It w as
his lot to be sent to a very pow erful branch

of the service and one most im portant to the

eventual success of the w ar effort of the
U nited States. Briefly, this branch of the
service is extrem ely difficult to stand up un
der, physically. T h e training period means
h ard tortuous w ork day and night. N o one
is perm itted to pam per the physical body.
T h e w hole structure is designed to prepare
the soldier for service under the most trying
Y ou can imagine how difficult it is for one
w ho has more o r less enjoyed the luxuries of
moden civilization w hen he first arrives a t
such a training station.
U ndoubtedly, m any men rebel, spiritually
a t least, to the requirem ents o f m ilitary life.
O thers, on the other hand, will simply resign
themselves to their fate an d go along from
day to d ay blindly following the routine set
forth for them. Still others seem truly to
benefit b y their experiences. T h e y not only
try to enter into the spirit o f their environ
ment, b u t they find real use for latent, seem
ingly inert pow ers th at th ey did not even
know th ey possessed.
O u r F ra te r of whom I speak to you this
morning turned out to be o f this latter classi
fication. H e states th at a t times w hen he w as
sure he w ould keel over from sheer exhaus
tion, he w ould grit his teeth an d exert every
ounce of will to keep going an d invariably he
would sense an influx of pow er th at w ould
carry him along, seem ingly w ithout effort.
H e has come to realize the true meaning of
the pow er o f th e will, how it can be directed
to conquer the problems and hardships of life
and at the same time build the character and
personality through meeting, facing, and
overcoming these obstacles to m astership.

Am ong the m any im portant virtues of mod
ern m an there is none of greater value to
m an's spiritual grow th th an th a t of unselfish
ness. Y et very few of us apply this principle
truly as a definite p a rt o f o u r program of
progress and development.
E arly in the w ork o r stu d y of Rosicrucian
ism w e adm onish the member to assume an
humble attitu d e tow ard the physical w orld
about him an d especially tow ard the material
blessing th a t he m ight enjoy from time to
time. H ow difficult it is, however, to live up
to these requirem ents perfectly.


W e find ourselves a t a disadvantage every

step along the w ay. If we are humble in most
of our m aterial activities, we are ap t to leave
the impression th a t w e are w eak and w ithout
spiritual strength. O n the other hand, if w e
do not outw ardly express some degree of aw e
and w onderm ent, w e are thought to be b o ast
ful, arrogant, and lacking in culture. M an y
times under both conditions or circum stances
we become m isunderstood, outcast members
of society.
F o r these very reasons it is sometimes dif
ficult to apply the laws of selflessness com
pletely in our everyday affairs. W e come to
w onder then ju st w h at w e should do to over
come this situation. If w e are w eak a n d hum
ble in our business ventures, w e are consid
ered gullible and easy prey to the bombastic,
w orldly extrovert. W e experience the neces
sity of having to fight constantly for our
rights and personal interests.
If w e can judge from correspondence oc
casionally received from members of our
O rd e r w ho are forced by circum stances to
live alm ost an entire w orldly life, this m eta
physical law offers a very great problem. W e
are often requested to give advice th a t will
lead to a w orthy solution. Y et, this too is not
easy, m ainly because the circum stances in
each case are more or less unique an d m ust
be analyzed carefully. G enerally, however,
we can learn from experience how to live a
life of helpfulness, sym pathy, and un d er
standing tow ard our fellow man, w ithout re
linquishing one iota of our physical, virile
strength. T h is strength is truly im portant to
us for it is the strong, positive side of our en
tire makeup. W e can be deeply appreciative
of G od's gifts and continue to enjoy the
physical, as well as the spiritual benefits of
life and a t the same time grow inw ardly,
evolving in character and personality w ithout
groveling in the dust at the feet of other men.
Y et, me m ust make a serious effort to avoid
a t all times a petty, tem peram ental fram e of
mind. W e find this so often typified by the
individual w ho is easily hurt and annoyed
when he is required to do something, go some
place or p u t him self o u t, as the saying goes,
for another, possibly a member of his own
family, w hen he feels he w ants to do some
thing else. W e are sure that such a fram e of
mind leads one far from the path w here he
bogs dow n in his own selfish interests. W e
grow, develop, and learn our lessons through

Page 165

service to G od an d mankind. T herefore,

think as little as possible of your ow n petty
interests. Seek a bro ad er viewpoint in your
life. Let y our thoughts include others beside
yourself w hen you perform your daily duties
or indulge in your business ventures. A bove
all, avoid self-pity for your lot in life, remem
ber no m atter how b ad conditions are for you,
there are thousands upon thousands who
suffer more an d are in circum stances that
m ake yours seem heavenly.

Forum Experiment
O u r happiness often seems to be dependent
upon simple things. M ost of us do n ot realize
this until rath e r late in life perhaps, not
until w e have sought futilely the purported
pot of gold a t the end of the rainbow . Some
times this realization can be h ad only by
truncating all those things w hich a t first
seemed the v ery soul of our happiness. T hen,
after a com paratively brief period of ad ju st
m enten o u g h to recover from the shock
we find some form er prosaic thing or condi
tion producing happiness equal to w h at we
once thought only abundance could provide.
W h a t constitutes happiness affords an op
portunity for g reat philosophical speculation.
How ever, on this occasion I w ould like to
call to your attention one o f A ristotle's refer
ences to happiness. H e said th a t happiness
consists of th ree kinds o f goods: F irst, the
goods of the soul, nam ely, the virtues. Sec
ond, the goods of the body, noble birth or
good family, and health of b o d y an d mind.
T h ird , the goods of th e w orld. T h ese latter
he designated as prosperity, th a t is, provid
ing for sufficient bodily com forts. A ristotle
contended th a t even a sage could not be
h appy if he w as in ill health or in w ant. A nd
so no one of the goods is sufficient for hap
piness; all three enum erated above are neces
sary. If one exam ines these goods carefully,
he will see th a t they exclude most all of those
conditions an d possessions w hich m ost men
think contribute to happiness, such as wealth,
fame, an d tem poral power.
Regardless o f w h at you now believe means
future happiness, you also will adm it that
m any of your ideals of tw enty or thirty
years ago, which, a t th a t time, you thought
the acme of happiness, have become but
chimeras w ith the passing of time. A s you
look back, you realize th at some habit, some

Page 166

article or custom, unsuspected then, w as the

real monum ent of your happiness. Even now,
as you think about it, it brings you pleasure.
P erhaps it m ay have been the simple walking
along a country lane, barefooted, w ith the
moist grass refreshing to the touch, a memory
from which moments of unadulterated happi
ness can be gained. T hen, again, m aybe the
sprig of some shrub, by its fragrance, causes
the recollection of an incident during which
happiness w as experienced. T h e scent of
new -m ow n hay, a m oonlight ride on a canal
barge, the crunch of snow beneath fast-flying
steel sleigh runners, the deep shadow s of a
forest, the w alking behind a plough, the m ak
ing of things by hand to fashion your home
or to build up your business things like
these, simple, ordinary, perhaps meaningless
to others, m ay be symbols of sheer happiness
to you. In them you relive former moments
of ecstasy. T h eir w orth cannot be m easured
to you in dollars and cents, and you w ould
not sell them for all the gold in the world,
for if you had all of the gold, you w ould only
wish to acquire w ith it a happiness equal to
th a t which those simple things can provide.
It is quite proper th a t w e seek new kinds
of happiness, or rather, new experiences
w hich m ay contribute to th a t state of well
being which w e think of as happiness. If,
however, w e wish to enlarge on our happi
ness, w e m ust not disregard th at which has
been tested and tried, and which w e know
engenders happiness w ithin us. T h e best
method is to recollect experiences of our
early life, if these are memories w hich cause
us to sense happiness, then we should ac
quire som ething of th at period, something
which represents the experience, to keep b e
fore us. T h e re will be some object, n atural
or m an-m ade, th a t will serve such a purpose.
P erhaps it will be a flower, a photograph, a
book, or a musical selection. By association,
it will cause you to partially at least experi
ence the old sentim ents o f the past. In your
stu d y room or sanctum , or even w here you
retire, set up these small objects, th a t they
m ay stim ulate your memory and facilitate
your current happiness.
M any homes, though luxuriously furnish
ed, are cold, austere, only because simple
little things depicting homely, intim ate exper
iences have been left out. C reate your en


vironm ent, surround yourself w ith things

which please the objective memory.
If you w ere to end your life today, up to
the present, there w ould be some m aterial
form, representing some sensation or group
of sensations which w ould be the epitome of
all your life's happiness. In other w ords,
there w ould be some one thing which w ould
symbolize the happiness th a t you may have
derived from the years of y our life. All h ap
piness w hich you came to know w ould be
inherent in w h at it w ould suggest to your
mind. Even now, can you not think of some
thing th a t w ould represent all the happiness
th at you have experienced during this incar
nation, the acme of it, at least?
Likewise, in each of your p ast incarnations,
some objects or experiences stand out as de
picting the happiness you attained in those
lives. T h e memory of those experiences re
sides w ithin the personality of your soul th at
has incarnated. It is p art of the subjective
consciousness, the inner self. W h en ev er you
are in the presence of such symbols of the
happiness of p ast lives, you experience a
rath er peculiar sensation. You may realize
th a t so far as you can recall in this life, you
have never visited the place or seen the ob
ject before, y et the fam iliarity persists, and
the pleasure o f it as well. Someone else may
find nothing attractive about the place or the
object, b ut you will experience a quick, tig h t
ening little sensation in the region of the
solar plexus, som ew hat similar to the sensa
tion of excitement. F urther, you may not be
able to visualize or recall any particulars re
lated to the symbol. It will be just the gen
eral effect w hich it has upon you. If you
have this experience, you m ay be assured
you are confronting a symbol of happiness
of a past incarnation.
T h ese symbols are very diversified. T h ere
is no particular form w hich they will take,
nor are they of any specific kind. T h ey are
as innum erable as the experiences related to
happiness in this life. F o r example, one per
son m ay find great pleasure in going to a
morass and seating himself in a cabin and
looking across the dismal sw am py grounds.
Even a picture or etching o f such a landscape
m ay give him moments of happiness and
actually arouse his spirits instead of depress
ing him. In some unexplained manner, such
a setting in one past life contributed to his


happiness. D eep w ithin his soul are im plant

ed the sensations which are aroused by the
similar setting in this life. I know a person
who is fascinated, and experiences great ex
altation, upon the reading of stories or see
ing motion pictures which depict a fugitive
successfully eluding his pursuersespecially
if the fugitive is not a criminal. In his present
incarnation he himself has never had this ex
perience in actuality. H e, personally, has
never been a fugitive.
W e sometimes think how odd it is, and
w onder a t the peculiar quirk of nature, w hen
w e see the things which some people find
pleasure in collecting, and which have neither
intrinsic, historic, nor educational value. O ne
can see m any examples of this kind of col
lecting at a hobbyists exhibition. Such a col
lector cannot tell you w hat there is about the
strange objects he has gathered together
w hich brings him pleasure, but he does ex
perience happiness in the presence of them.
It is just another example of w hat w e are
endeavoring to explain at this time.
Cosmicly, our lives are not one incarnation,
but consist of a num ber of them. T h e periods
of occupancy of the body by the soul and the
periods w hen it resides on the Cosmic plane
together form the life of the soul, just like
the periods of sleep and of w akefulness con
stitute the life of the soul in this body during
one incarnation. So consequently, our happi
ness depends not just upon the present ob
jective experiences of this incarnation, b ut
also w h at happiness we can arouse w ithin
ourselves from the memories of past lives.
I w an t you to experim ent w ith making your
days, your life here and now, more happy by
gathering together the things which have
brought you pleasant experiences, the feel
ings of well being in the past. First, collect
some small thing or things which represent
past happy experiences of this life, an d put
it or them w here you can be associated w ith
them intim ately for at least an hour of each
day. N ext, try and recollect those things th a t
affect you strangely, that is, from w hich you
seem to derive a thrill or ecstatic sensation
w henever you are in their presence, even if
you do not realize w hy. Such, as w e have ex
plained, are sym bols of the happiness o f past
lives. W h e n you obtain such a thing or some
object representing the sentiments, as a pic
ture, for example, place it in your sanctum or

Page 167

in some other p art of your home. M ake it

your business to try to recall the incidents
w hich originally occurred, and the p a rt th at
object or scene played in your past life. It
stands to reason th a t if you can recall the
contributing factors to your p ast happiness,
th at is, the happiness in other lives, your
enjoym ent of them now will be objec
tively realized, as well as ju st psychically
T h ere is one w ay in particular this may be
accomplished. D uring a s a n c tu m period,
w hen all is com paratively quiet and you are
relaxed, seated, facing your altar, place the
symbol, w hatever it m ay be, betw een your
two lighted candles. T h en , w ith all the other
lights extinguished an d the smoke from the
incense gently sw irling up about the candle
flame, concentrate y o u r gaze upon the sym
bolic object. D o n o t stare hard, ju st look at
it. W h e n you begin to experience the usual
gratifying sensations th at come from looking
upon the object, or getting its scent, if it is
one of fragance, then close your eyes. You
will have aroused the psychic m em ory, the
memory of self. T h ere should flash into your
consciousness, vivid, b u t brief, a scene, the
setting, the occasion in w hich the symbol
originally existed.
Let me w arn you: Do not overw ork your
imagination. D o not try to imagine the p art
or incident to w hich the symbol w as related
in the past incarnation. Let this come to you
through the psychic consciousness and form
itself upon the screen of your mind. D o not
force it, because if you do, it will be only an
illusion which will not satisfy you. D o not
concentrate w ith eyes open upon the object
longer th an three m inutes a t a time. D o not
sit in m editation afte r each period of con
centration for more than five minutes. I am
sure you will find, if you do this, th a t your
room or sanctum will take on a different en
vironment. It will become a place w here you
can more easily find sanctuary, throw off the
troubles and w orries of the day, and find
your w hole spirit, your whole emotional self,
transcending your usual moods.
You will also feel rejuvenated after a
period in such surroundings. T h ere will be
nothing th a t will annoy or irritate you. T h e
whole will have a soothing effect upon your
aura. A fter all, m any people have dens or
studies. It is only because th ey like to col

Page 168


lect, in those places, things which stim ulate

their minds and keep them conscious of
pleasant things, of experiences which rep re
sent to them the mission in life which they
have idealized. M ost of them do not know
the significance behind their choice, except
th a t they like to get into this environm ent
they have created for themselves.
H ere is the w ay to create a marvelous
environm ent; but instead of just draw ing
upon this lifes experiences to do so, we
are offering or suggesting a w ay to draw
upon past lives as well to build up your pres
ent happiness.X

Adoption of Children
A Soror says: W e have not been blessed
w ith children of our own. D uring the first
years of our m arriage, this vital m atter seem
ed to give us little concern. As time w ent by,
w e felt w e w ere becoming selfish in not tak
ing on parenthood, at least by adoption. W e
are b y no means w ealthy. W e are one of
those millions that constitute the great middle
class. A s such, w e are com fortably situated
and could easily afford to give a child not
only an excellent home, but such care and
training as could and w ould make it a w orthy
member of the hum an society which w e hope
for in the w orld of tomorrow. T h e bringing
up o f children w ith high idealism and wellequipped for the battle of life, in the opinion
of my husband and myself, is the moral ob
ligation of all those w ho can. I w ould not
personally recommend that a man an d w ife
adopt a child, w here economically the child
m ight be caused to suffer later, or w here it
w ould be accepted into a family for the mere
purpose of gratifying the enjoym ent of its
foster parents. It m ay seem strange th at
w hen persons have such a sincere love for
children and are anxious to adopt them, it is
really difficult to obtain inform ation as to
how to proceed. It is true, an attorney can
give complete inform ation as to legal require
m ents, but as to w here the children may be
obtained, he knows little, if an y more than
those inquiring. T h e Rosicrucians have ex
tensive ram ificationssources of inform ation
can the Forum advise me?
F requently, requests for such inform ation
are directed to the Im perator. T herefore, a
short time ago he instituted a cam paign to
determ ine w here the institutions having chil

dren for adoption are to be located, an d

further, w hat their requirem ents may be.
T h e result has been the receipt of a great
num ber of letters from childrens homes and
similar institutions in nearly every S tate of
the U nion, setting forth w hat is required of
the applicants, the future foster parents. W e
are hap p y to announce th at we are now in a
position to p ut all of the F ratres and Sorores
who long to adopt a child in touch w ith such
reputable institutions, and to give all neces
sary inform ation as well. T h is inform ation
will be freely given as an A M O R C service;
however, we do request you to provide the
necessary postage stam ps for a reply. Kindly
do not ask for this inform ation unless it is
your desire to adopt a child, as o f course it
takes time to compile these facts and com
municate them to you.
F u rth er, you m ust analyze yourself men
tally an d emotionally before attem pting to
adopt a child. A sk yourself, for example,
w hy you w ant to adopt a child. T h en hon
estly answ er such a question. Is it a mere
innovation, som ething new, a diversion, be
cause of pride, a tem porary amusement? A re
you thinking ju st of the enjoym ent which
you personally will derive from the presence
of a child? A re you fully aw are of the sacri
fice you must m akeof the dem ands upon
your time? D o you know th at the responsi
bility of proper care for the child will ham per
your freedom, and the independence which
you have enjoyed? You will not be able to
leave home as frequently for travelling, or to
shop, or to go to shows w henever you please,
as heretofore. Y ou will have to give up m any
of the superficial pleasures which have per
haps become p art of your life, and remain
more confined to home. D o you feel th at the
love of the child, the experience of sharing
in its developm ent and unfoldm ent, are suf
ficient com pensation for the loss of w hat may
have been your principal pleasures up to
D o you fully realize how dependent upon
you the child will become? If you refuse to
make all necessary sacrifices of m any of your
com forts an d of much of your freedom, the
child will thereby suffer in health and morale.
A re you willing to resort to menial, ordinary,
and oftentim es not very pleasant duties for
the care of the child, to give it perhaps w hat
in the future you may ill afford, if adversity


strikes you? F rankly, are you willing to

make the child come before your ow n inter
ests and your ow n life? If you cannot sin
cerely agree to these things, you are not tem
peram entally suited to be a parent.
If you seek such inform ation, th a t is, re
garding the adoption of a child, w rite a short
letter to the Im perator asking for inform ation
about the adoption of children." U n d er the
direction of the Im perator, his personal secre
taries will reply. Please do not forget the
needed postage stam ps.X

Substitutes for Candle Experiment

A F ra te r in m ilitary service in commenting
upon th e lack of facilities w hile in service by
w hich to carry o n m any of the experiments,
asked particularly regarding the possibility
of there being a substitute for the candle ex
perim ent which he can perform under condi
tions w here privacy and facilities are limited.
E very member eventually realizes more and
more as he advances through his studies th a t
the m aterials w ith w hich w e w ork to perform
the exercises and experim ents presented in
our teachings are actually mere items of as
sistance to help us to adjust ourselves to the
processes which w e are trying to learn. In
other w ords, M an has m ade himself a slave
of the physical w orld.
W e have repeatedly stated in our teach
ings th a t M an is equipped w ith both an ob
jective and subjective mind. H e lives about
ninety percent of the time in the subjective,
w hen, in reality, M an w as ordained to use
both the objective and subjective faculties,
w ith w hich he is born, in a more or less equal
m anner. T heoretically, M an should live fifty
percent in a subjective w orld. T his does not
mean th a t he is to go around half of the time
as if he w ere in a trance or in any o th er w ay
ad o p t peculiar forms of behavior th a t in
themselves w ould be out o f harm ony with
most o f our fellow men, because this would
be co n tra ry to the social standards and cus
toms b y w hich w e live. Life, as a whole,
sums up to the fact th at M an has become a
slave to the physical; he leans too heavily
upon physical support.
Let us use the exam ple of an individual
w ho m ight have been misfitted w ith glasses
and, afte r a proper examination, it w as found
th a t glasses w ere not necessary. In such a
case a w ise physician might not remove the

Page 169

glasses imm ediately, b u t by gradually de

creasing their stren g th an d re-educating th at
person w ith the p roper use of his eyes, he
might bring th a t individual to the point w here
glasses w ere no longer necessary. In other
w ords, the glasses w ould serve as a physical
crutch in bringing about th at individual's
M an y other things used in our experim ents
and exercises are of a sim ilar nature, a crutch
or physical aid. If M a n had the grasp of the
possibilities of his subjective faculties he
w ould n o t need to use anything of a physical
n atu re to u n d erstan d a non-physical fact, but
since w e are all in th e habit of directing our
time and efforts in connection w ith a physical
object, it is of extrem e im portance th a t w e
continue to benefit ourselves b y using those
objects th a t will ac t as a help on the road to
w ard this type of development. Because of
the symbolism of th e candle an d the flame
w e find a close connection betw een the physi
cal and the nonphysical. F ire has alw ays
been considered b y M an, w hether he has so
expressed it or not, as close on the border
line to a physical a n d nonphysical entity.
M an has alw ays been fascinated b y fire and
there is a certain sociability developed by a
group around a camp fire or a fireplace. In
other w ords, th ere is som ething in the very
radiation of controlled fire itself th a t tends to
act upon o ur general nervous system in such
a m anner th a t it is conducive to sociability or
serious thought, depending upon the circum
stances. U ncontrolled fire also has a certain
emotional effect upon an individual. O ne
m ight state th a t the only emotional effect is
due to fear o f one's well being or of one's
loss of property, but, nevertheless, fire th at
is com pletely o u t of the scope of endangering
the individual still can cause panic or a t least
a tenseness if one is aw are of the fire itself.
W ith th e candle w e are able to bring into
our w orkshop, w hich is the sanctum of each
Rosicrucian member, th e m anifestation of fire,
an d if w e take ad v an tag e of this physical
thing to help direct our thoughts along cer
tain lines b y concentrating upon the candle
flame, w e remove m any inhibitions to our ob
jective reasoning. In a sense w e let dow n"
physically and by centering our w hole atten
tion upon one item instead of many, w e are
impressionable for psychic development. O f
course, it is n o t possible for us to sit around

Page 170


a t an y time w e choose and concentrate upon

a candle flame. Some situations m ake th at
impossible all together; therefore, w e m ust
use more effort to direct our thoughts aw ay
from distracting and environm ental condi
tions in ord er to be conditioned for the psy
chic impressions th at w e seek.
M any o f the experim ents presented in our
m onographs can be equally well done w ith
substitutes if one has the determ ination to
make the best o f the situation. Remember
th a t no physical tool in itself is the key to
psychic development, but th a t same physical
object is a help. O ne can visualize a candle
flame and sometimes accomplish the same
purpose as w ithout the candle. Instead of a
candle flame, a regular noise such as the
ticking of a clock can be substituted an d your
w hole attention can be directed to that. T h is
will help you free your mind for those intui
tive bits of inform ation th a t come from the
subjective to the objective mind. C om plete
relaxation is the best exercise th a t anyone
can practice, and to relax under circum
stances w here there is noise or activity th at
w ould ordinarily occupy your attention is an
extrem ely difficult process and requires the
best disciplining of one's mind. T h ere is
value in this very process, and one w ho can
discipline himself to the point of relaxing
w here he can reason and think clearly, and
keep his mind open to intuitive impressions
in spite of an unfavorable physical environ
ment, is perfom ring a great service for him
self and truly is well on a path of attainm ent.
T herefore, never become discouraged in our
teachings if you do not have the imm ediate
physical facilities for all the exercises, ex
perim ents, an d rituals. A t the same time, do
not ad a p t an attitude of giving up because of
this lack. Remember th at those w ho m aster
their lives are those w ho do so in spite of
their environm ent, not because o f it. A

Exercises to Advance
In a recent letter to our D epartm ent of
Instruction, a F ra ter w ho is am bitious to gain
as much in as short a time as possible, asks
for exercises or experim ents to perform th at
will accomplish the m ost advancem ent w ith
the least effort on his p art. U nfortunately,
no one has y et discovered in this w orld how
to accomplish something w ith little effort. I

say unfortunately, but th a t is n o t quite the

rig h t w ord to use as it is neither fortunate or
unfortunate; it is merely the law an d order
of the universe in which w e live.
I know th a t this member does not mean
in his letter th at he is trying to gain the a d
vancem ent he seeks w ithout giving some ef
fort on his p a rt tow ard accom plishing it, b u t
if it w ere possible to acquire perfection, un
derstanding, m astery, an d health w ith no ef
fort a t all, then a system o f instructions such
as ours w ould n ot have to exist because
everyone w ould know th e w ay once they
w ere told a few w ords. A s I have already
inferred, there is no magic w ord or key th at
opens the door for the solution of all our
problems regardless of w h at they are. W e
do not gain in life by sudden infusion of both
know ledge an d ability. T h ese things are
usually gained in a process by w hich w e ac
quire certain abilities. In learning to play a
musical instrum ent, to operate a typew riter,
to swim, or to dance w e have to make a cer
tain am ount of effort and direct it tow ard both
the attaining of know ledge necessary and the
physical skills w hich will p ut th at know ledge
into operation.
If acquiring the know ledge alone would do
the w ork, it w ould be necessary merely to
read a book or a set of instructions on how
to p lay the piano, for example, or o perate a
typew riter, to become an accom plished pian
ist or typist. A nyone w ho has h ad experience
in reading instructions regarding a certain
process realizes how much different it is to
try to do the actual thing described than to
get an idea in m ind of w h at it is all about.
P robably everyone h as had the experience of
buying some kind of an ap p aratu s o r even a
piece o f furniture w ith instructions included
on how to assem ble it; it takes a while espec
ially for those n o t m echanically minded, to
apply the instructions and get the intended
T h e exercises an d experim ents in our
teachings are like the exercises and experi
ments in learning an y o th er technique. T h ey
are the means to an end. Some will grasp
them faster than others, b u t all will have to
use a certain am ount of time or effort in per
fecting the ability to use them. W e will find
certain benefits coming from th e conscien
tious application of the principles to the best
of our ability. Sincerity a n d a desire to ac


complish som ething m ust be the first of our

aims, and the second m ust be the w illingness
to use the time and effort w hich w e have
available for th at purpose. W h e n w e actually
analyze the experim ents and exercises in our
teachings w e find they really dem and very
little time. If w e will conscientiously go
about using them w ithout using our strength
or effort beyond the point w hich w e can well
afford, w e can pu t into effect the practice the
laws an d principles presented in o ur mono
graphs. Five or ten minutes each day, if
more time is not available, devoted to the
sincere and consistent application of the prin
ciples tau g h t in the m onographs will p u t us
on the p ath tow ard the achievem ent w hich
we hope to obtain. T herefore, sincerity, con
sistency, and patience are necessary if w e are
to receive the benefits w hich w e hope from
these instructions.A

How to Study
It is very advisable th a t w e periodically
meet w ith others for discussion, an d for the
exchange of ideas. O n such occasions there
are those w ho ask questions w hich w e m ay
not have entertained; but once w e have
heard them, w e are as anxious to know the
answ ers, as though w e h ad asked them our^
On the other hand, it is dangerous to de
velop the habit of having others continually
explain, read, and interpret for us, or lecture
to us, for th a t develops a dependence upon
others. W e come to feel th a t we, ourselves,
cannot quite learn or know unless others do
the thinking for us. Individuals w ho have be
come accustom ed to class instruction exclu
sively, find it almost impossible to read a
book or a m anuscript, alone, and digest it.
T h ey lack the experience of how to assim ilate
thoughts by themselves and select from them
the most im portant. T h ey become, shall w e
say, invalids in their learning. T h e y are like
some persons w hose digestive system s are so
unstable th a t they m ust receive food w hich is
term ed pre-digested, because organically they
are incapable of preparing it for digestion.
T h e uniqueness o f the Rosicrucian system
or m ethod of study is the fact th a t it makes
you a follower of your ow n thoughts, of your
own pow ers and abilities, rath e r than a fol

Page 171

low er of personalities. T h e Rosicrucian sys

tem of instruction makes it possible for you,
no m atter w h ere you are located, to m aster a
know ledge o f life an d self, as an individual.
T o do this, how ever, it is necessary th at you
know how to properly stu d y > th at you make
study not a laborious method, b u t an interest
ing, useful one.
T h ere are persons w ho actually confuse
studying w ith reading. In other w ords, w hen
they read som ething w hich is of a fictional
nature, they call it entertainm ent. W h e n they
read som ething of a non-fictional nature, they
call it study. T h e y read both in the same
m anner; consequently, they forget th a t which
they should learn, ju st as quickly as they
forget the elem ents o f an ordinary story. You
cannot read y o u r m onographs or the articles
in the Rosicrucian D igest" or T h e Rosi^
crucian F orum " in the same m anner th a t you
w ould read a new spaper o r a popular m aga
zine. In fiction, the characters of the story do
all the w ork for you. T h e y do the thinking,
an d they express the ideas, an d they solve
the problem s w hich the sto ry establishes.
Y ou are ju st a kind of spectator looking a t
the page an d w atching the developments be
fore you.
Study requires a different technique. In
study m aterial th ere are m erely facts or
statem ents p u t forth, as simply as possible,
bu t it is expected th a t you are going to work,
th a t you are going to digest them, th a t you
are going to reason about them. T h a t is w h at
some people do not understand. T h ey skim
through their m onographs, or read them
quickly in the same m anner as they w ould
read fiction. W h e n they have finished, the
result is confusing to them. T h e fact is, they
have not w orked; they have expected the
author to expend effort for them. Conse
quently, th ey like to go to a class w here,
again, the speaker does th e w ork for them.
H e analyses an d breaks dow n the points. H e
separates thoughts. H e ham mers home ideas,
all o f w hich requires a minimum of m ental
effort on the p a rt o f the listener.
H ere is w hat you should do in studying
your m onographs: R ead each paragraph
slowly enough so th a t you can thoroughly
com prehend it. If you do not com prehend
the p aragraph, do n ot progress to the next

Page 172


one. U nlike a story, there is not going to be

a n y climax w here everything is going to be
finally explained in th e last two or three lines.
W h e n you read a paragraph , you either get
the m eaning or you do not. So stay w ith it
until you do. If it is understandable, progress
to the n ext one.

know your m onograph and the experience

will satisfy you. You will know th a t you
have gained som ething from the study period,
because you can say to yourself at any time
during the w eek, I have gained," and you
can recite to yourself w h at you have gained,
th at is, the things you really learned.

N ow w hen you have finished the w hole

page, turn the m onograph upside down, or
lay it just to one side, o u t of your sight.
Close y o u r eyes, and say to yourself: W h a t
have I read?" O f course, do not try to repeat
the contents w ord for w ord, parrot-like. W e
do not w a n t you to get the w ords of the
m onograph; w e w ant you to get the ideas.
If you cannot express the thoughts on th a t
page to yourself, in a com paratively few
w ords, then they have not registered in your
consciousness. So pick up the m onograph
again, and read the page over, parag rap h by
paragraph, until you can p u t it dow n an d re
p eat to yourself the one, two, or half-dozen
principal ideas w hich th a t page contains.

N ow a t first this procedure is going to take

a little time, because you will have to train
yourself to s tu d y . A fter a while, it will be
come easy for you, especially if you study
regularly each week, an d do n ot allow mono
graphs to accum ulate. Furtherm ore, you will
never be satisfied thereafter to merely read a
m onograph, a n d you w ill have learned th e
distinction betw een reading and stu d yin g .
Y ou w ould be surprised in how m any schools
today there is a special course of instruction
to teach stu d en ts how to study. A ctually
they do n o t know how; th ey just read, and
reading is not stu d y in g .X

W h e n you have been able to do this, jot

dow n those few ideas on a piece of paper,
representing the thoughts of th a t page. T h en
proceed to the next page, an d do the same
w ith each subsequent page. W h e n you have
finished, you will have on a scrap of paper
m aybe ten or fifteen lines representing the
essence o f th a t m onographthe main ideas
it conveys. T h en sit back an d say to your
self: N ow , I have com pletely studied the
m onograph. A s a whole, w hat did the mono
graph tell me?" See if you can repeat to
yourself, not w ord for w ord, o f course, the
ten, fifteen or tw enty points of im portance
w hich you w rote. If you cannot, refer to
your notes until you know them.
O nce you can recall all th a t you have w rit
ten, then refer to the inside printed cover of
the m onograph, if it has one, and you will
find a sum m ary of the im portant points in
th a t m onograph, which A M O R C has pre
pared, See w hether your personal notes cor
respond to them. See if w e m ay have given
some im portant ideas in the m onograph which
you did not notice. If w e have, hunt up the
ones w e have shown so th a t you do not miss
them. W h e n you have done that, w hen you
have followed this procedure, you really

Have You Done Your Part?

T h e Rosicrucian F orum is n ot a one-sided
affair. It is a w ork of collaboration. It re
quires you, on the one h and, an d the Im pera
tor an d his associates on the other, to make
it alive an d interesting. T h e Rosicrucian
Forum is intended to answ er such questions
as pertain to th e Rosicrucian teachings, the
philosophy of the O rd er, an d their applica
tion to the affairs of y our life. Such questions
are, of course, answ ered in p a rt in the cor
respondence betw een th e members and the
officers. O n th e o th er han d , the Forum per
mits a fuller an d more exhaustive treatm ent
of such m atters. H ow ever, w e cannot give
answ ers unless questions are subm itted, and
if each F o ru m " read er ju st reads the a n
sw ers w hich others hav e subm itted, finally
there w ould come a time w hen there w ould
be no questions received. O bviously, the
more questions, the m ore variety of topics
w hich can be included in th ese pages.
W h e n th e Rosicrucian Forum w as orig
inally instituted by o u r later Im perator, D r.
H . Spencer Lewis, there w as an accum ulation
of questions. Since th a t tim e these questions
have all been treated in th e Forum . Some
have been answ ered as m any as two or more


times in the intervening years. W e do not

wish to answ er the same questions over and
over again, for th a t w ould not be inspiring to
us and most certainly w ould not be interest
ing to those of you w ho have been members
of this Forum for years. C onsequently, w e
ask you pointedly, H a ve you done your
part? E ach tim e you have com pleted the
reading of a F orum issue, have you fram ed a
question in your mind an d then reduced it
to w riting a d ay or so later and sent it to
the Im perator for future answ ering in these
pages? Really, as a Forum collaborator, this
is your duty.
Please try not to ask questions w hich are
alw ays related to the same subject. E x p an d
your know ledge and the usefulness of the
Rosicrucian teachings by inquiring into dif
ferent aspects of their principles. F or exam
ple, w e have in our files about three h u ndred
unansw ered questions, w hich have been sent
to the Rosicrucian Forum over the p ast sev
eral years, th e m ajority of which are divided
betw een tw o subjectskarma an d reincarna
tion. M ost of the questions on karm a, like
wise, those on reincarnation, a re similar. O b
viously, if w e answ ered each one of them,
n early every article in the Rosicrucian Forum
w ould treat not only these subjects, b u t
w ould concern alm ost identically the same
principles. T his, I know you will agree, w ould
m ake very dull reading. W e adm it th a t those
two subjects are very popular and contain a
w ealth of thought and w e have not neglected
them by any means. W e have devoted con
siderable tim e and space to them as the pages
of the Forum will evidence. H ow ever, w e re
quest, let us have a little variety. Y ou can
arran g e this variety b y asking questions on
other principles. W e will, however, from
time to time continue to include interesting
questions w ith answ ers on the subjects of
reincarnation and karm a.
A few newcomers to our Forum Circle
have been disappointed because their ques
tions w ere not imm ediately answ ered, how
ever, the fact is th a t some of their questions
h ad been dealt w ith thoroughly just before
th e y became a member o f the F orum , and, of
course, they did not know that. Some others
ask such personal questions, w hich b y their
natu re w ere limited strictly to the activities
of their ow n lives and concerned no princi
ples or m atters w hich w ould be of interest to
anyone else, so obviously they could n o t be

Page 173

used. Y our questions, speaking generally

now, should concern the principles, laws, an d
experim ents w hich are contained in th e mono
graphs on w hich you w ish more light. Y our
questions should also ask how to apply cer
tain of th e Rosicrucian instructions to m atters
of health, business, an d social problem s. Y our
questions m ay also include a consideration of
the recent findings of science in its various
aspects, an d about th e problem s of our times
other than political theories. T h is gives
you a trem endous sphere of interests upon
which to draw .
D o n ot feel disappointed if y o u r question,
even though it does fall into one of these
divisions, is n o t answ ered in the very next
issue. If it is regarding one of the topics
m entioned above, it will be answ ered in some
future issue.
I w ould like you to look upon this w hole
subject in this light. T h in k of yourselves
seated about th e larg e table in the confer
ence room a t Rosicrucian P ark . Y ou are in
a quiet, com fortable, a n d appropriate atm os
phere. T h e Im perator is seated at one en d of
the table and a t the other end w e have some
one taking dow n in sh o rth an d w h at is being
said. W o u ld you n ot think it stran g e if all of
those present, except ju st a very few, re
m ained silent, only listening intently the
few asking all o f th e questions. Y ou w ould
undoubtedly think it more p roper and stim u
lating, and, further, a true forum , if all pres
ent could o r w ould join in. W e ll, now, re
gardless of w here you are, you are p a rt of
this Forum , ju st as much as though you w ere
here in our conference room. If you are re
maining silent, not asking questions, th e n you
are contributing to this stran g e situation. So,
speak up, figuratively rise to y o u r feet. Y ou
m ay have an idea, a question w hich has never
been voiced before, an d the answ er to it m ay
be not only interesting, b u t very beneficial to
all present, nam ely, to all w ho share these
pages. Send y o u r questions today, tonight,
to the Rosicrucian F orum , attention of the
Im perator, Rosicrucian P ark , San Jose, C ali
fornia, U . S. A .X
A S eein g S o u l ( ? )
A fra ter in N ew Jersey now arises to ask
this F orum : I w as recently introduced to a
man w ith ex trao rd in ary pow ers of a Cosmic
nature. I h eard th a t he did, an d finally saw

Page 174

him heal the sick, w hen their doctors gave up

hope. M en and women go to him for advice
and in the form of a prophecy he gives them
their answ er. W h e n I became better ac
quainted w ith him, I m ade up my mind to
ask him how he acquired this pow er. H e
told me he w as born a seeing soul. C ould it
be possible th a t a man is born w ith a seeing
soul, an d w h at is a seeing soul an d the C os
mic law s w hich govern them? Is there an y
know ledge in the archives of the Rosicrucian
O rd e r of a man born w ith this seeing soul,
an d w h at he could accomplish w ith it?
T o begin w ith, the term Seeing So u l is one
th a t I never have personally encountered in a
perusal of mystical literature. In all proba
bility, the gentlem an coined the phrase as an
explanation of his own psychic perception.
T h e individual is endow ed w ith greatly de
veloped psychic faculties, which perm it him
to do norm ally w h at students of psychic
phenom ena are hoping and attem pting ulti
m ately to do. In th e Cosmic scheme of things,
every norm al hum an being should so have
developed his psychic faculties th a t he can
have psychic sight, hearing, and the use of
the psychic sense to the sam e ex ten t of use
fulness as his physical ones. M an has these
faculties w ithin him. H e has in his psychic
centers or glands, the governors intended b y
nature to control th a t flow of the psychic in
telligence, o r Cosmic M ind, w hich w ould
m ake possible seeming miracles.
T h e fact remains, however, th a t the aver
age man h as little or no indications of his
psychic pow ers, except the occasional intui
tive flashes, infrequent telepathic communica
tions, and the sensing of the vibrations of the
auras of others. In most instances, he is so
ignorant o f th e causes of these phenom ena
th a t he fears to speak abo u t them because he
believes others m ay think him m entally un
balanced. T h e continuation of this fear and
ignorance has caused him to finally neglect,
if not w ilfully suppress the psychic functions
of his ow n beingth a t is, a t least suppress
all of those over w hich he can exercise con
W ith the spread of know ledge of these
m atters, such as is the purpose and function
of the Rosicrucian O rd er, more and more
persons are beginning the exploration of self.
F urther, they are endeavoring to expand
their lives b y aw akening their dorm ent


pow ers. M a n y find it a slow procedure

after all of their years of neglect. T h eir only
satisfaction is th e infrequent and very en
couraging response to th e exercises which
they practice for stim ulating and quickening
their psychic consciousness. T o them, it is
m ost am azing w hen they find a person who
norm ally an d w ith com parative ease can di
rect his psychic pow ers and senses ju st as
he does his peripheral ones.
T h ere are tw o kinds o f persons w ho have
the faculty to m anifest psychic pow ers at
will. O n e w e m ay say is a M a ster and the
other is one w ho has never lost the ability
since childhood and uses it instinctively, b ut
usually not kn o w in g ly. T h e m aster is one
w ho perhaps early in life, before he has had
time to be entirely subm erged in objective
interests an d activities and caused to put
reliance only on his objective faculties, has
been tau g h t m any Cosmic law s and prin
ciples. H e m ay have been a student of
mysticism w hile but a young child. H e may
have been un d er the tutorship of m ystically
developed paren ts w ho unfolded to him the
natu re of his ow n being an d gave him exer
cises th a t kept active his natural psychic
pow ers, w hich all children have norm ally
A gain, a m aster m ay be one w ho has a
highly evolved personality, w hich in this in
carnation, very early in life, caused him to
w an t to stu d y and investigate, and to prac
tice those principles an d laws which satisfy
the inner self. T h is practice kept open the
channels by w hich self freely draw s upon the
Cosmic M ind. Such persons will develop and
display a great healing efficacy. T h ey may
be able to tell other people more about them
selves, their inclinations, and w h at they will
do, th an such persons realize. It is because
this kind of m aster can in terp ret the au ra of
those w ith w hom he speaks. In o th er w ords,
he can visually a n d psychically perceive it.
H e likewise can attu n e w ith their inner
selves, an d consequently know their real per
sonality w hich cannot b e concealed from his
psychic perception.
T h o u g h such a m aster does these things
naturally, there is a very definite distinction
betw een him an d others w ho m ay do like
wise. T h e m aster of Cosmic principles,
though he is very much a hum an, under
stands w h at he is doing. H e directs his


pow ers intelligently, sanely and safely. T h e

m aster know s th a t his soul, and the self, can
become conscious of no more than is possible
for th e soul of any o ther hum an w ho will
likewise study and practice. T h e true m aster
of these subjects fully understands th a t he
has not been endow ed w ith some special con
sciousness, o r w ith a seeing soul. F urther,
he know s w h at he should do w ith his pow ers
and w h at he should not do. M oreover, the
m aster know s how to teach others, just as
C hrist did, to do the same as he himself.
F urther, the m aster understands how not to
pervert or to lose the efficacy of his ow n
O n the other hand, there are persons born
w ith these psychic pow ers, as w e all are, b ut
unlike most of us, because of their favorable
associations and environm ent, they have
never done anything to destroy their n atural
development. C onsequently, their psychic
faculties have grown in pow er w ithout the
intervention of reason, fear o r superstition.
F requently such persons are simple folk, th a t
is, born o r reared in some isolated region.
T h e y are children o f nature. T h ey are free
from the hustle and bustle of the modern
objective w orld. W h ile on the other hand,
they have not the advantages which educa
tion affords, and m any times no such in
spiration as organized religion m ay give
them. T h e y are also independent of such
dom ination as those influences often exert.
N o one ridicules their psychic experiences.
N o one scoffs at their relating of their C os
mic perceptions because most all of the per
sons around them accept these things. T o
their associates, these things are as ordinary
as ones objective seeing or hearing.
T h ere comes a time, however, w hen these
persons leave their favorable environm ent,
and figuratively go out into the world. T o
their am azement, they discover th a t they can
do things, perceive and understand w h at
seems to be beyond the scope of other
mortals. O ther men discover their po