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The Rosicrucian Forum

August 1954 - June 1957

Yol. XXV
No. 1

Roscrucian Forum

p rv a te

p u b lic a tio n for m e m b e rs of A M O R C

Jan Coops, F. R. C., G ran d M a ste r o f The N etherlands.

fS e e p a ge 5 )

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Dear Fratres and Sorores:
cataclysmic leveling of forests, combined
In mystical philosophy, the evolutionary with the factor of time, has produced, eons
process is always extolled as the preferred later, extensive coal beds. In human affairs,
method in any necessary adjustment in so- also, revolution is often essential if time is
ciety. The evolutionary method presupposes of the essence. Time is of the essence whre
an ultmate ideal or objective which is to be the continuation of the condition may destroy or lose a valuable opportunity to realattained progressively. Thus evolution constitutes a concatenation or chain of causes ize some desired end. Time is likewise a
vital factor where it is necessary to abolish
and effects by which one thing merges into
a threatened or actual wrong.
another constructively to finally reach the
end conceived or aspired to. It is apparent
Revolution is the application of forc in
that such an evolutionary process is less vioorder to achieve an immediate end. A logf lent and less disturbing to human relations.
ical case can be made in defense of forc
It requires surroundings and conditions con- when persuasin by reason and education
ducive to the development desired. It confails. A drowning person who is terrified
stitutes no forceful break within existing and whose struggles jeopardize the life of his
would-be rescuer cannot always be reasoned
By contrast, revolution is generally con with. He must be made unconscious by a
ceded to be the willful rupture of a social blow so that he does not interfere with the
order or 4the overthrow of established instiefforts of his rescuer. When a fire rages out
tutions. This violence is regarded as de- of control in the city, threatening all of its
structive and a display of base human
structures, buildings lying in its path must
passions. As a consequence, revolutionary
be dynamited to check its spread. This is a
methods are considered by many persons as revolutionary method of bringing about a
not being an intelligent approach to a situa- change in a serious condition where time is
tion but an evidence of loss of self-control.
of the essence. Where persons have been
Historically, however, many practices and incited to mob violence and will not listen
ideologies now extant, and which are highly to reason and in their temporary emotional
commended, have had their origin in the
instability jeopardize the lives of others,
forceful action of revolution. Several of the
forc must be appliedagain such is a revo
leading democracies have attained their ways lutionary method justified by the inherent
of life and achieved their cherished freedoms vales and their relationship to time.
by a violent break with circumstances of
There is, of course, always an inherent
which they disapproved. They have subsedanger in revolution. The circumstances
quently taken the position that the end
may not justify the sudden and drastic
aspired to justifed the means.
changes which will result from it. Evolution
In nature all is not evolutionary in the
being slower in human affairs, as for ex
sense of a gradual progressive merging of ample the effect of education and cultural
one phenomenon into another. Drastic and
refinement, adapts gradually to the transiviolent transitions occur which alter, for tion which follows from it. In fact, most
example, climatic and topographical condi persons do not realize evolutionary changes
tions. Volcanic eruptions, though most in customs except as they make a comparaoften destructive, as judged by man, have
tive study of them. Revolution, conversely,
nevertheless altered the terrain in a way
results in a sudden transformation and
which was later to be found of advantage
brings about a relatively immediate terminato man. Glacial descents have gouged paths
tion of some condition or thing. Unless the
for new rivers and formed bays which beindividual can make an immediate adjust
came excellent harbors. Earthquakes have
ment to the new condition that follows, or
disclosed veins of valuable ore. Prehistoric
realizes the valu that is to come from it, he

AUGUST, 1954

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or she experiences harm or loss. But in an

evolution of social relations, the consciousness of change is so gradual as to impose
little hardship upon the individual. There
is had a familiarity with the contributing
causes of the change over a period of time.
However, social revolution is an immediate
opposition to concepts and activities had by
at least a portion of the populace. It seems
to disfranchise a number of people from
what they may consider their rights before
they have acquired n understanding of the
valu to be derived from the change.
It may be asserted as a dictum that revolu
tion as a way to an end is not morally
wrong, but that it is justified only in an
emergency when time is of the essence.
Further, the end which revolution seeks to
attain or to preserve should be known
through experience to actually contribute
to the welfare of society. Certainly, revolu
tion as the application of forc against existing conditions or for the overthrow of
established institutions to further some
theory or assumption9 is logically unsound.
The underlying principie in this regard is
that the new end sought must be known
empirically to be superior before there is
an abolition of prevailing conditions. The
application of forc in social and political
relations is never just where peaceful methods would accomplish the same end.
Those who are about to launch a revolu
tion in any phase of human affairs must
first have the responsibility of determining
the relative valu between what they pro
pose and what the course of a revolutionary
change might produce. Revolution is warranted, regardless of extreme measures, if
the cost in delay of evolution would be greater than that of revolution itself. Revolution
is not inherently wrong. It must be rationally justified from the point of view as to the
necessity of such drastic method of change.

Why am I a Rosicrucian?
Recently I was asked this direct question:
Why are you a Rosicrucian? I have
thought a great deal about my reply, and I
have not been completely satisfied with it.
In retrospect, I feel that my answer was
neither convincing or was it well organized.
The feeling that my answer was inadequate
has prompted me to make a list of some of
the more important reasons which may explain why I have been a Rosicrucian of
many years standing. While this list may
also be applicable to other individuis, I wish
to explain that I present it purely as a per
sonal expression and not as a summary of
Rosicrucian principies. The reasons which
I list express a philosophy of life. Basically,
these ideas were a part of my conscious ex
perience before I ever heard the word Rosi
crucian. During years of membership, the
Rosicrucian philosophy has reinforced the
ideas I held before, and Rosicrucianism has
become synonymous with my philosophy of
life. For whatever they may be worth to
another Rosicrucian or to an individual not
associated with the organization, the following to me are the reasons why I am a
1. I have always believed in a philosophy
based upon idealism. This idealism I
have broadly conceived in recognizing
the actualities of the physical world as
being substantially what they seem to be
in terms of our perception and through
the limitations of our physical senses. I
also maintain that these actualities are
secondary to the true reality which exists
in a world that lies, for want of better
expression, above and beyond the level
of the physical world. I believe, as Plato
expressed his philosophy, that there is
perfection which exists outside the physi
cal world, that for everything we see
manifested on a physical plae there
exists a perfect counterpart on a plae

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The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
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Page 4

that lies beyond our immediate reach. In

Rosicrucianism there is embodied this
practical or objective idealism with which
my philosophy of life finds a sympathetic
relationship. The Rosicrucian philosophy
serves as a channel or as a means for me
to better understand and grasp the full
importance of this concept of idealism.
2. Rosicrucianism as a philosophy directs
but does not dictate. I am not the type
of personality that could work and live
under the heel of any dictator. I would
be either resentful in conformance or I
would revolt. Consequently, in finding a
philosophy to augment my own concept
of idealism, I want one that helps, that
directs, guides, and points the way so
that I may analyze and use those portions
of it that seem to be acceptable to my own
thinking and seem practical in appli
I am humbly grateful for the work and
thought of those who have gone before
me and established the teachings as they
now exist. I am thankful to those who
have given even their lives that their
ideis might be maintained and perpetuated for me and my generation. If
I do not accept verbatim all of their ideas,
teachings, and philosophy, I do accept
with respect their effort and think that
any ideal that was worth the life and
effort of another individual is worthy of
my consideration whether or not I accept
it completely. I receive guidance and
leam tolerance by the teachings that constitute the Rosicrucian philosophy.
3. As a Rosicrucian, I feel free to express
myself even to the extent of contradicting
the statements, opinions, and ideas of an
other individual or institution. I do not
have to accept Rosicrucian doctrines or
principies contrary to my own reason or
convictions. I will not be bound by the
laws that any man or group of men estab
lished merely because they conceived an
idea to be right. I will not subject my
thinking to certain dogma, principies, or
creeds because someone at some other
time has said that these creeds are those
to which man should adhere. I will ex
press myself even though I may ultimately be proved to be in error. Freedom of
expression I feel as a part of my most


priceless heritage and a part of my own

experience. In Rosicrucianism I find
guidance toward a philosophy of life and
freedom to think for myself and to direct
my own thoughts and expressions.
4. I find in Rosicrucianism the mpetus towards growth regardless of physical or
mental limitations. In Rosicrucianism I
am able to draw upon the sciences, the
arts, and the letters of the present and
the past. I am able to incorprate the
findings that are revealed into my own
thinking and to come to the realization
that perfection has not yet been attained,
but growth toward perfection is possible
by anyone who devotes himself to the
effort. I learned within the Rosicrucian
philosophy that there exist real and satisfying vales, and not only do I learn
of their existence but I am directed to
ward the realization of these vales and
leam to incorprate them into my own
thinking and experience. In these vales
I am able to take new aim and to establish standards to live now and in the
future and to maintain a process of growth
that contines into immortality.
5. I learn that peace of mind is a state that
is not only to be looked upon in the passive sense but is a dynamic condition that
results from a positive attitude toward life
and the ability to direct ourselves in a
manner that will be constructive and
worth while. Through the exercise of those
inner attributes of the mind which the
Rosicrucian teachings reveal to me, the
techniques are learned by which the understanding of my true position of life
is possible and through this realization an
attainment is possible of an all-over
perspective that leads to the realization
of peace of mind.
6. I find in Rosicrucianism an aim in living. To be a Rosicrucian is to devote ones
self in part toward the attainment of true
vales and to make life purposeful. This
aim may be attained or at least satisfied
to a degree by applying the principies
taught in the Rosicrucian teachings to
our daily living. This causes the action
and function of life to have purpose and
to be more than an aimless shifting from
one borrowed idea to another proposed by
someone else.

AUGUST, 1954

7. In Rosicrucianism I am able to elimnate

from my consciousness one of the worst
enemies of manthat is, fear, There can
be no fear of either the seen or the unseen when we know our way and have
an aim or direction. I have experienced
my share of suffering, of despondency,
and of cise approach to death, but in all
that experience I have had no fear. I
have, however, done my share of complaining at my lot and not always accepted mental or physical pain with
equanimity, but above it all I have had
the conviction that whatever was the outcome of the experiences, that outcome
would be right. So I am assured that
life has a purpose, has an end directed
by an intelligence greater than mine, and
that no fear need be harbored by me
because no harm can come to a man or a
woman who looks to the divine nature of
self, either in this life or another.
8. Although personality is a secondary consideration in the Rosicrucian philosophy,
I am a Rosicrucian partly because I was
influenced and had great respect for the
life of an individual who in teaching and
in practice exemplified the principies and
formulated into a usable form for my own
inspiration and needs the Rosicrucian
philosophy as it exists in the modem day.
This individual, Dr. H. Spencer Lewis,
the first Imperator of the present cycle
of the organization, is the forc, or rather
the personality, that causes Rosicrucian
ism to be able to be brought into the
intmate life and the thinking of any
individual who is motivated to seek true
vales in this complex world.
9. To summarize: I am a Rosicrucian because I prize ideis more than physical
possessions, freedom of thought more
than regimentation, knowledge more than
superstition, and realize that only by di
rect awareness of the divine forc resident
within me may I attain an understanding of my destiny.
(The above arricie was written by the
Supreme Secretary.)
This Issues Personality
The life of Frater Jan Coops is a fascinating and varied chapter in Rosicrucian history. His experiences read like fiction but

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have the far-reaching influence of reality.

He was born in Utrecht in the Netherlands
on April 1, 1880. He is a descendant of an
od Huguenot family who fled to Holland
in the 17th century to escape the persecution
to which the Protestants were subjected in
France. The spirit of freedom of thought
and of conscience was inbred in young Jan
Coops. He attended public school for five
years. Then, as was the custom, he worked
as an apprentice at different trades, but finally emerged as a banking clerk. His restless spirit caused him to study nights for a
teachers certifcate in biology. This beginning gave him a working knowledge of several languages.
Born in the Dutch Reformed Church, he
found his interests shifting to metaphysical
and spiritual subjects at an early age. The
religious freedom and economic opportunities
of the New World intrigued him and he
emigrated to Caada in 1906. The od adage,
Go West, young man, appealed to Jan
and he finally settled in Vancouver, British
Columbia. While associated with a large
automobile distributing company in that
city, his attention was attracted to the history of the Rosicrucians. He read the usual
litera ture available on the subject, which
left him somewhat confused as to the
whereabouts of the authentic Order. One
day, while riding in a streetcar in Van
couver, he was seated next to an elderly
gentleman who was reading a Rosicrucian
book. Engaging the gentleman in conversation, he learned of a public lecture to
be given by the Rosicrucian Order the next
day. By means of this contact, he crossed
The Threshold into the A.M.O.R.C.
During the great economic depression of
the 30s, Jan Coops was tempted to accept a
position in his homeland of Holland. Having
met Dr. H. Spencer Lewis, several times
while a member of the Vancouver Lodge of
the A.M.O.R.C., he wrote the Imperator
advising him of his intention. To his surprise, Dr. Lewis in replying, requested him
to represent the A.M.O.R.C. in the Nether
lands: Your duty to be that of bringing
our work before the attention of prospective
seekers . . . After twenty-seven years of
absence from his homeland, it was difficult
for Frater Coops to get established. He
knew few people. Determined to succeed,
however, with his Rosicrucian mission, he

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spent every available evening attending

meetings where he might meet persons
searching for the knowledge, the sources of
which he represented.
In 1936, he conducted propaganda meet
ings in his home. The first Rosicrucian
Temple Convocation in the modern history
of Holland was held, December, 1936, in an
attic9 x 12 feet. Subsequently, the work
under the dynamic personality of Frater
Coops grew. He met with Dr. H. Spencer
Lewis, then incumbent Imperator, upon several occasions at F. U. D. O. S. I. conclaves.
Then carne the impact of the war and the
Nazi invasin of Holland. All Rosicrucian
literature and monograph material had to
be destroyed for fear of its being seized.
Under penalty not to convene, the fratres
and sorores of Holland, courageously directed
by Frater Coops, did meet sub rosa, thereby
keeping the fame burning at the risk of
their lives. In July, 1946, following the war,
Frater Coops was given a charter for the
whole of the Netherlands and was duly appointed Grand Master of that Jurisdiction by
Imperator Ralph M. Lewis. He subsequent
ly attended other affairs of the Order in
Europ at which the Imperator was present.
Against great odds and at a now advanced age, Frater Coops has slowly rebuilt
the Rosicrucian Jurisdiction of the Nether
lands. At the moment he is convalescing
from a serious illness, the result of his years
of arduous labor. By his side, as a most
faithful worker in the vineyard of the
A.M.O.R.C. stands his loving wife, Soror
Coops, upon whom he has always depended
for inspiration and competent assistance.X
Is Fatalism Logcal?
Another frater rises to address our Forum.
He asks: Ones destiny or fate is often said
to be retained in ones face, ones hand, and
in ones birth. Are there any logical grounds
for the doctrine of fatalism? How do the
Rosicrucian teachings explain these things?
There are an untold number of persons
who declare themselves to be fatalists. The
belief in fate is the belief in the predetermination of the events of human life. Fatal
ism contends that the whole course of each
human life has been predetermined. For
example, it holds that our associations,
friends, and enemies have all been previous-


ly established for us by an inexorable law.

It further contends that our work, professions, and even our specific interests have
been mapped in advanee for each of us.
Health, sickness, good fortune, our failures,
are all plotted, according to the doctrines
of fatalism, as a mariner would chart the
course of his vessel. This course of life is
declared to be not only predetermined but
inescapable. There is no exercise of will
or application of reason which can cause
any deviation from the dictates of fate, ac
cording to these theories. Whatever happens, be it good or bad, is said to be the
consequence of what has been previously
There are some persons who conceive fate
as the arbitrary will of God. They believe
that some deity has charted the events of the
life of each human. Man is said to be like
a cog in a machine; he must make certain
revolutions, that is, conform to a specific
behavior only. And there are still others
who consider fate strictly a kind of mechanistic system; the human is thought to be
part of such a system. The fatalists say that
man is predestined by his Designer to fll
a role, just as an inventor designs and construets a part in a complex device to perform a specific function, and that such a
part is not interchangeable with any other
part and cannot vary its predetermined
The first gross error of fatalism is the
denial of the divine powers of man. Man
has had conferred upon him reason and the
faculty of will, the ability to assert himself
as he desires. Man is, of course, philosophically, not completely a free agent. We know
that the human must, for analogy, move
east, west, north, or south. He has to choose
one of those directions when he is to move.
But the faculty of will allows man, within
its limited scope, to select what (to him) is
the most desirable, or appears to be the
most rational means or direction. Man is
not compelled in any direction except by
the exercise of his will or the influence of
external factors.
If man, as the fatalists would have us
believe, is a complete puppet, then his reason
and will are futile endowments. They are
faculties without any efficacy. What a
waste, then, is the individual direction of
our powers and the effort to accomplish

AUGUST, 1954

something in conformance with our own

reason! If man is obliged to follow a preconceived course, then why is he permitted,
through the function of reason and will, to
debate, to oppose certain courses, to set
some aside andtochooseothersinpreference?
Why is man, shall we say, tormented by
being allowed to make numerous beginnings
before following the one which fate has
decreed he must follow?
Furthermore, a fatalist denies natural law
and causality. Now each day we experience
what we cali causes which motvate us one
way or another. There are things which
we study, things which we experienceall
of which influence and mold our lives. They
shape our actions. They incline us toward
this or toward that. As such, these are
causes as man thinks of them. The fatalist,
however, would have you believe that all
these causes are inconsequential, that nothing at all is contributing to your inclinations
or to your behavior. The fatalist wants you
to think that your end in life has been established for you.
The fact of the matter is that the fatalist
himself is not consistent in what he professes to be his belief. For example, the
average fatalist deposits his money in the
bank, saves his money when he can, just as
others do. He does these things for the purpose of being prepared for some eventuality
to bulwark himself against some economic
emergency that might arise. Now, if the
future for him has already been predeter
mined, why save? If it has been ordained
that he is to confront economic distress, then
all the money that he could put in the bank
could not alter such a destiny. So why does
he save?
Further, you will find that the fatalist,
like almost every other person, consults a
physician when he is ill, asking for advice,
and he hopes that the physician may pre
scribe some treatment by which he will
improve in health. Why does the fatalist
do this? If he is going to die from the illness which he has contracted, and if that is
his fate, then it will avail him nothing to go
to the physicianyet he does so Further
more, we find that the fatalist like any
rational person, avoids walking over a cliff
or stepping out in front of a passing car.
In other words, he gives indication of wanting to preserve his life. If he were con

Page 7

sistent as a fatalist, then, like Pyrrho, the

skeptic, he would show no caution in the
face of danger. He would take the position
that since fate had ordained that he was not
to die until a certain time, he could disregard all dangers with immunity. Again, I
repeat, the inconsistency of the fatalist is
shown in that he does not disregard danger
any more than would any other person.
Fatalism inhibits all of the Creative qualities and inclinations of the individual. We
find that the fatalist subordinates his own
will and Creative powers. He is inclined
to allow himself to drift with circumstances.
His attitude is one of accepting what befalls
him. Often the fatalist refuses to believe
that through his own efforts, his own
thoughts, he may alter the course of his life.
He disregards the imaginative and constructive powers which have been given him.
Because of these factors, then, the fatalist
can never be a true mystic. His concept
may be summarized as follows: why seek
illumination and guidance? He thinks that
he cannot be other than what destiny has
prescribed. Therefore, no matter how he
studies, what knowledge is conveyed to him,
it cannot in any way alter the course laid
down for him by fate. As a consequence,
we see that the true fatalist foregoes all of
his divine potentialities. He becomes like a
blade of grass with its simple consciousness,
merely responding to the influence of its
environment and asserting no forc of its
own. Or, again he is but like a straw in
the wind.X
Your Bequests Help
There is no educational, fraternal, or cul
tural order or movement that can function
entirely on the dues of its members. Such
organizations must have periodic donations
from the members over and above the membership dues, if its activities are not to be
curtailed. Every truly cultural or humanitarian organization is obliged, by its prin
cipies and policies, to conduct ventures into
the sciences, the arts, and the literary realm
from which no direct revenue is received.
Since most are not publicly endowed or supported through taxes, their economic situation would be desperate without added
assistance from thoughtful persons who are
humanitarians at heart. Half or more of the

Page 8

institutions of higher leaming throughout

the world would cise their doors tomorrow
if this charitable spirit did not exist on the
part of a portion of the populace.
The A.M.O.R.C. is a fraternal and cultural
Order. Its dues are hardly adequate to meet
the basic needs of the members, such as
monographs, personal correspondence, charts,
diagrams, examinations, literature, monthly
periodicals, clerical assistance and postage.
In twenty-eight years the dues have been increased only 13% percent! General living
costs, costs of commodities and services, have
exceeded that percentage many times in the
same number of years. The Supreme Grand
Lodge has intentionally kept the dues nomi
nal and kept any increases far below the
trend of the costs of the times.
The growth of the organization has obliged
it, for its integrity and well-being, to include
many functions from which there is no income to defray costs. Our Rosicrucian Re
search Library is of service not just to local
members but to the staff who serve members
throughout the world. It is, therefore, a nec
essary burden. As an organization, we are
not just a school but a cultural movement.
We, therefore, have a duty to society, to
mankind, and we must give enlightenment
by pointing out the achievements of the
ancientsthe lessons they learned and particularly the mistakes they have made. We
must do our part to teach and instil an
appreciation of the beautiful through exquisite works of art and handicraft. Our
Egyptian Museum thus has grown to be an
institution having a splendid reputation
among cultured persons. Furthermore, it
fulfills a traditional obligation of the Rosi
crucian Order to further the finer and nobler
things of human endeavor. The same may
be said of our Science Museum and Planetarium. Both museums are admission free,
as are the traveling art exhibitions, from all
over the world, on display in our Art
The only way these activities can be
maintained is through the mdium of kind
donations for the work of the Order from
our members. The Council of Solace charges
no fees for the thousands of letters it sends
out and all of its reportorial work. It, too,
depends upon contributions. Public libraries
throughout the world and penal institutions
are given free copies of Rosicrucian books


for those who cannot purchase them. This is

another activity which dues alone cannot
meet. Then there are free public lectures
and periodic visits of officers to lodge and
chapter convocations and rallies, and the
maintaining of the grounds and buildings.
Further, there is an item of which most of
our members are not aware and that is that,
though the A.M.O.R.C. is a nonprofit Cor
poration and does not have to pay income
tax, it does pay taxes on its real property.
We are not a religious organization and
have no exemption, so our property tax is
considerableamounting to many thousands
of dollars annually.
Are the donations which our fratres and
sorores make over and above their dues sufficient to meet these burdens? The answer
is no. When members allow their dues
to become in arrears two or three months,
the burden becomes still greater. The indi
vidual lapse is trifling perhaps to the member. However, multiply it by many times
and it becomes a staggering obligation for
the A.M.O.R.C. to assume. One thing that
does help, in addition to donations, is the
bequests which kind and thoughtful mem
bers include in their last wills and testaments. When you prepare your will, think
of the A.M.O.R.C. Whatever little you may
give will result in remembrance of your
generosity. There is no finer or more humanitarian thing you can do, after the
Crossing of the Threshold, than to help in
the support of the Rosicrucian Order. Its
ideis and activities are needed in these
times of chaos and moral decline.
If you would be so kind as to leave a bequest, just address a letter to the Supreme
Secretary and ask for instructions in regard
to the legal ame of the Rosicrucian Order
for the purpose of making a will. You can
thus include the A.M.O.R.C. as one of your
beneficiaries. Your attorney or any bank
will prepare the will for you in proper form
at your request. Leave something of your
charitable inclinations, something materially representative of your inner self, to
further a humanitarian cause such as the
Order of which you are a part.X
Ethics or Expediency, Which?
A soror, addressing our Forum, says: The
United States of America, for example, became a free country because of its coura-

AUGUST, 1954

geous forebears. They had the courage of

their convictions and were able to accomplish great things because they were not
afraid to speak and act. In other words,
they were not yes men. However, today
there are those (and to whom I have been
cise enough to observe) who are successful
either because they are yes men or tyrants.
The person who is conscientious and tries
to live by his conscience, doing unto others
as he would have them do unto him and
doing a good job in his particular walk of
life, finds it difficult to succeed. It is difficult
for a person who is willing to eam his bread
by the concentrated use of his brain or
brawn to see others succeed by submitting to
the dictates of persons, regardless of the cost.
It is often very demoralizing to the sense of
right. Could the Forum consider this
The problem of receiving merit for moral
and ethical conduct is not a current one. It
is as od as human relationships. It is more
conspicuous in our time because of the pressure of competition in our great cities and
metropolises, where there is a congestin of
people. Man is far less independent than
he was centuries ago when a free man, with
a small plot of land, might depend solely
on his own labors for subsistence and simple
pleasures. Today man is obliged to curry
the favor of many individuis and groups
in order to retain employment or preserve
his business or profession. The average man
is reluctant to admit this, for it is a blow
to his ego. It is, however, an observable fact
that individuis in business or professional
life will, consciously or unconsciously, often
ingratiate themselves in a very patronizing
manner to one they consider influential to
their welfare. They will, under such cir
cumstances, suppress any opinions they have
which might not be acceptable to those
whose influence they seek. They will outwardly even agree with those ideas with
which actually they are not in accord. This
is, of course, indicative of cowardice. It is
the fear of incurring circumstances that
might be costly in time, money or prestige
by the assertion of ones own convictions.
Consequently, the individual sacrifices his
sense of right and beliefs for material ad
van tage.
Today this duplicity and perfidy is often
made in itself to appear right by having

Page 9

conferred upon it the appellation of diplomacy. It is considered by many as adroit

and a kind of special sophistication to be
deceptive in ones actions, to say and do
one thing to gain advantageand actually
believe another. In business today there is
a great decline of ethics. What is more de
plorable is that there is no contriteness associated with the acts. Rather, there is the
attempt to justify the measures on the
grounds of business acumen or expediency.
A transaction that is accomplished by repre
sentaron which if not positively false is
negatively so, by omission of facts, is con
sidered clever. The individual who in good
faith accepts statements or proposals in such
a transaction, on their prima facie valu, is
considered naive. He is considered a lamb
that should be shom. Thus there is among
such business people not criticism of the
methods of exploitation used but rather of
the simplicity of faith of the one who has
been deceived.
Of course, almost all transactions of this
character are within the bounds of law
law being thought of as a kind of necessary
annoyance or tradition imposed by society.
The Better Business Bureau is likewise a
deterrent factor in preventing an even bolder
disregard of ethical policy.
Ethics is not a divine importation. It is
the imposition of society. Its strength or
weakness depends upon the increasing or
decreasing moral sense of the individual.
The right and wrong of human conduct is
usually based on what is thought necessary
for the welfare of society. Consequently, different nations and groups of people have
varying standards of behavior and regulation
thereof. Man, as we have often said, does
have a sense of righteousness that is innate.
In other words, he has an inclination to
conform to the proper or to what he conceives as goodthe variation is in the interpretation of that good, the result of social
influence and guidance.
When material ends are considered the
most important factor in human existence,
when wealth, position, and power are emphasized, we then find ethical standards
diminishing. When physical satisfactions,
the result of material gain, are conceived as
the end in life, then only that conduct
necessary for their realization is considered.
How you got what you have and enjoy, is

Page 10

of no consequence. In other words, the end

justifies the means. When, however, there
is a consideration of the spiritual life of man
and moral satisfactions are sought as well,
then the ethical standards ascend. At such
a time man does not enjoy material gain if
it is at the sacrifice of his peace of mind or
his conscience.
Today, because of the precarious balance
of power throughout the world between the
nations of the East and West, materialism is
made to appear to be the salvation of human
life. There is a subordination of moral and
ethical vales which reaches down into
every day business relations. Religin is on
the increase today, numerically speaking,
but not because of its essential mystical basis.
Most of those now turning to religin are
frustrated. It is but a desperate move on
their part to find security against a rising
tide of materialism that confounds the in
About the Masters
The invisible, as a kind of unknown, al
ways fascinates. That which is without ma
terial substance or objective qualities has a
certain infinite character about it. The
mind, in considering such subjects, delights
in its freedom and enjoys the play of fancy
and imagination. Each individual has a
certain assurance that, no matter how fantastic his conceptions, he is not likely to be
challengedwho can prove him wrong, is
his attitude. He continually embellishes the
object of his fancy whenever its pleasure
begins to diminish. His only rule of guidance
is the satisfaction which he derives from his
thought. It is in this way that legends concerning matters, which are in the main in
tangible, become grossly distorted with the
passing of time.
One of the topics that greatly intrigues
the imagination of many students of the occult and mystical is that concerning Cosmic
masters or the great illumined personalities
who have passed from this earth plae or
may still reside here. The contact with the
minds or consciousness of these personalities
is a personal experience. Very rarely is it
possible of group substantiation. Therefore,
the individual is likely to allow his imagina
tion free play when giving thought to Cos
mic masters. The unfortunate part of this
subject is that many students assume what


should be the relationship between these

Cosmic intelligences and themselves. They
like to think of these masters in a particular
light, whether or not such is in accordance
with tradition or Cosmic law. When it becomes necessary, as it often does, that they
be disillusioned about some of their misconceptions, they are likely to be either offended
or presume that their informer is ill advised.
What is a Cosmic master? First, he was
a human being or still is such and, as any
other mortal, was born of woman. He was
subject to all human foibles, temptations,
and requirements of mortal existence. The
mastership he now has was not a divine endowment conferred upon him. The master
was not originally Cosmically ordained to be
a messiah for mankind. The mastership
which such beings come to display was at
tained through conscientious study and ap
plication and long preparation. Many of
the Cosmic masters had, at the beginning of
their personal evolution, less opportunity for
unfoldment and mystical awakening than
does the Rosicrucian today. Their master
ship, in the sense of knowledge acquired of
Cosmic and natural law and the ability to
direct the same, carne about as a result of
many personal sacrifices. As said, they were
obliged to make a conscientious study of their
own lives and experiences and of Cosmic
phenomena, as well as of that knowledge
which man had acquired before them. Plae
by plae of consciousness, they rose to a
greater perspective of Cosmic and human
relationship. Incarnation by incamation,
they made their advancement. Some eventually achieved that perfectionwhich the
Buddhists cali Nirvanawhen the embodiment of the soul-personality in material
form is no longer necessary.
The greater the moral awakening, the
spiritual enlightenment, the more extensive
becomes the selfs interests. Man comes to
include as an intmate part of himself the
love of mankind and love of life generally.
He considers it incumbent upon him, there
fore, to help in every way he can his fellow
mortals or other soul-personalities. How
ever, this desire to assist is and must be, the
master knows, always within the bounds of
Cosmic law. Activities, with the best of intentions, which would be contrary to Cosmic
law, even though motivated by compassion,
would be not only morally wrong but in-

AUGUST, 1954

capable of fulfillment. Thus no Cosmic mas

ter will become a personal guide or a kind
of handmaiden or genie for a mortal. No
master is Cosmically assigned, as some stu
dents wistfully think, as their personal attendant through life.
The Cosmic master does not resort to the
solution of those problems for anyone which
the personal experience, effort or initiative
of the individual, would accomplish for him.
Man has been given an intellect, reason and
will, together with various receptor and oth
er faculties, for the purpose of creating and
mastering his life. Man needs knowledge of
how this must be done. The Cosmic master
will help provide such wisdom by inspiration
the application and performing of the
necessary deeds must be done by the indi
vidual himself. It is this latter point which
individuis want to disregard for varius
reasons, often because of personal indolence.
Let us remember that we learn through
trial and test. We would never grow by
having every situation mastered for us. No
one improves his physical and muscular development by having someone else go
through gymnastic exercises for him. If it
were possible that, by a simple ritual or
ceremony, the master could be invoked to
do a mans bidding, like Aladdin rubbing
his lamp and summoning the genie, then
the individuals personal development would
be arrested. Only when we have sincerely
endeavored to accomplish something ourselves of a necessary and worthy nature and
without success will an appeal to these
Cosmic masters be heeded, the method of
appeal being clearly set forth in our monographs. However, the response of the master
will be noetic in its nature; it will not be
the actual performance of deeds. One will
personally experience the personality of the
master or feel the presence of an intelligence and will simultanously have an illuminating idea which will suggest what one
may do, through his own efforts, to realize
the desired end. If one seeks or expects that
which is contrary to Cosmic law and which
is selfish in the sense of serving his own
immediate self only, no response will be
had from a Cosmic master. Further, if one
is disinclined to do what has been revealed
as necessary for him to achieve the end, he
will find future appeals or contacts less productive, if productive at all.
In the main, the masters whom students

Page 11

do succeed in contacting, will more than

likely direct them to those phases of their
studies where the power and understanding
that the student needs will be found. Those
not students of these subjects but who,
through prayer and meditation have unintentionally made contact with a master, will
most often be led by symbology, allegory,
or direct message to the portal of an order
of the Great White Brotherhood such as, for
example, the A.M.O.R.C. After all, these
masters were all members of the esoteric
orders of which the Great White Brother
hood consists. What they learned was either
from such orders, as we shall see, or it was
taught to the orders by them. Thus, these
masters incline the supplicant to the channels of light and do not become personal
teachers and guides of persons as is so often
wrongly thought.
The individual often likes to think he can
have an exclusive master to teach him or
rather to perform miracles for him. This
attitude is born out of egoism. It is the
inclination to attach to oneself a circumstance or power by which he will attain a
transcendent state over his fellows and thus
appear superior. This very desire in itself
is sufficient not to bring about actually a
true contact with a Cosmic master. There
are those, too, who imagine that every im
pulse or idea from the depths of their own
subconscious mind is the message of a mas
ter. Thus random ideas or disarranged
thought which would not be even a credit
to mortal intelligence is often referred to by
such individuis as the dictates of my mas
ter. This is both a ludicrous and a pathetic
There are, too, those who read semioccult
fiction books where the life of a master is
delineated, the master often being a wholly
fictitious character. The element of the unknown and invisible, as we have said,
stimulates the imagination of the reader. Immediately he may presume that such a per
sonality is his personal master. He no
longer seeks to direct his life according to
the master within, that is, his own divine
intelligence. Rather he thinks of what he
wants and believes that the master, whom
he is to contact, will grant his every fancy.
Small gullible groups of persons, sometimes
under the direction of thoughtless or disillusioned personsor ones with a mercenary intentare led to remte regions for

Page 12

the purpose of contacting the master. Of

course, a fee is charged or arrangements are
made to which these persons are supposed
to subscribe and the costs are usually con
siderable. Mount Shasta is the favorite place
at which these unfortunate disillusioned per
sons assemble. There they sit in tents at the
base of the mountain, expecting some master,
about whom their leader reads to them from
one of the semifictional books, to make his
appearance momentarily and personally reveal great truths to them. Some actually
climb a little way up the foothills, the leader
usually remaining behind for some reason
or other. The whole circumstance is pathetic
and lacking in mystical insight.
Still other students are always deeply con
cerned as to whether or not this or that
master now resides on earth. Of what importance is such knowledge except to intrigue
the imagination? The higher consciousness
of the inner self transcends such barriers as
time and space. Therefore, where ver the
master is, the contact, if one is made, is
instantaneous. One of the common questions
we are asked today is, Where is Master
K.H.? K. H. or K.H.M. is an abbreviation
for Kut-Hu-Mi or the equivalent of the
Tibetan Bod-Yul. According to records in
the archives of the Rosicrucian Order and
the esoteric orders of the Great White
Brotherhood, the Master K.H. was at one
time the Deputy Grand Master of the Great
White Lodge. Tradition relates that he was,
in a past incarnation, Pharaoh Thutmose III
of Egypt who instituted what eventually became the Rosicrucian Order centuries later.
It is said that he resided at Lake Moeris
(Moras) in what is now the Fayum. He is
referred to in the Zend-Avesta, the sacred
works of the Zoroastrians, as the Illuminator,
and he was also known in Egypt as Kroomata. He passed through a number of incarnations, living in each approximately one
hundred forty years. Until some years ago
it was generally conceded that he resided
on the earth plae in a secret monastery and
temple near Kichingargha, called variously
Kichinjirgha, Kichi-Jirg-Jargha, or ParchaJarg-Hatba by the Tibetans and inhabitants
of Sikkim. Not long before the transition
of our late Imperator, Dr. H. Spencer Lewis,
he related that, td his knowledge, the Master
K.H. no longer resided in Tibet. The Imperator, Ralph M. Lewis, when in India and
visiting lamaseries on the Tibetan frontier


in 1949, gained the impression also that the

great Master-Mystic K.H. was no longer in
the physical in that regin.
Another of these great masters is Mora.
According to the data available in our teach
ings, he was born near the present city of
Cairo, undoubtedly in the vicinity of the
great ancient center of philosophy, Memphis,
about 1385 B.C. According to the same
records, he was reincarnated at that time
from another continent, a submerged continent, probably Lemuria or Lha-Marya. He
was said to have attained Cosmic conscious
ness at the age of thirty-four years. Then,
he received knowledge from the Cosmic that
was to be transmitted to the active brotherhoods on earth. Note that he was not becoming the personal guideof any individuis.
His knowledge, Cosmically received, was
given to authentic esoteric schools where
students had access to it after preparing
themselves for such illumination.
In each incarnation Mora, it is related,
lived varying ages from one hundred thirty
to one hundred thirty-five years. He, too,
was known by various ames as El-Kai-Ma,
El-Kai-Marya, Kai-Maria-El, and Melchior.
He became Grand Master of the Order known
as Hu-Sa-Maryans or the Good Samaritans
of which Jess was a member (see The Mys
tical Life of Jess). The sacred tradition
relates that he was the initiator of Jess
and Zachariah into the brotherhood. He
founded and named a temple at Mount
Moriah where he was in charge of a branch
of the brotherhood. It is further reported
that, in one incarnation, he contrbuted
much to the highest ethical form of Greek
civilization. In a later incarnation, he was
associated in forming the inner circle or
supreme council of the Great White Brother
It will perhaps be interesting to relate the
description of Mora as given in our teach
ings and which is traditional. It is said that
he is nearly seven feet in height, slender,
with a fairly long face and a dark beard
that is quite curly, coming down past the
ears on to the chin, the beard narrowing
as it reaches the chest. His mustache is small
but curly. The cheeks that show through
the beard are rosy in color. The lips are
rosy and delicately formed with signs of
tenderness and sensitiveness. The eyes are
deep set and brown. They are extremely
kind and smiling. Strangely enough, the

AUGUST, 1954

brow is not high, or possibly the full brow^

cannot be seen because of the way his hair
is dressed. The hair on the back of the
neck is in curls or waves, hanging down to
the shoulders. Generally, he wore a pur
white robe open at the neck or shaped to a
v-point. He also wore a girdle which was
generally bright yellow or orange-yellow
and a silk sash tied in a simple knot with
the ends hanging. The sleeves of the robe
were large and full the entire length. The
robe hung in soft folds from the shoulders,
gathered in at the waist by the girdle. He
wore, as well, white sandals and is general
ly seen carrying a scroll in his hands which
he opens and refers to.
Those who have made contact with Moria
say that he usually manifests to the student
as a soft violet light forming in the darkness
of ones sanctum. This then tums into an
aura which surrounds the formation of the
head which gradually develops in the dark
ness. Sometimes the face only is seen. Because of the great height of this master, the
face may seem to be suspended in space but,
of course, that is just an illusion. When
the head and face are seen, no words are
spoken, as related in our teachings. At other
times the arms and most of the body are
seen. There is rarely any spoken message,
according to those who have made contacts,
except with the very highly initiated. When
there is a spoken message, it appears in the
language of the one listening. Actually there
is no language but merely a communication
of ideas which the recipient interprets in the
terms of his own tongue. There are other
reports that State that, if the contact with
Moria has been successful for a truly developed student, a flower is left in the room,
usually something like a violet with a portion of the stalk seemingly fresh cut and
moist as though there were dew on the
petis and on the stalk itself.
It is particularly interesting to know, and
this further confirms the matter here discussed, that the message that a master
imparts, or which one who makes the con
tact will gain in his consciousness from
Moria, is always of a practical nature. It
tells the student what he must do. It places
him in contact with formulas and such
knowledge that he must employ himself to
gain his end. It never directs the student
to a place where his problem will be solved

Page 13

for him or where the things he needs will

be found in their entirety.X
The Soul Selects Its Body
A frater of Washington, D. C. states: In
the Forum session of February 1949, the
following statement was made: Another in
teresting point upon which many members
seek light and knowledge is in regard to the
selection of a body on the part of the soulpersonality as a place for its residence. If
each physical body is a mansin for a soul
temporarily here on earth, by what law and
what system are these mansions selected?
This is a subject which I will take up with
the members of our class in analytical discussion at another time.
The frater then relates that to the best of
his knowledge this topic was not pursued
further and he would like more light upon
it. Though in the mystical explanation of
this principie the phrase, selection of the
body is used, it is really an improper one.
The soul-personality does not select the man
sions, that is, the physical organisms, in
which it shall again reside. It is more of an
impersonal function, a conformity to law,
rather than the exercise of volition or will.
The unity of the body with the soul-per
sonality is as impersonal as iron filings responding to the impelling attraction of a
magnet. Let us also look at the matter in
this way. If the soul-personality had evolved
sufficiently to be able to determine that body,
that behavior or life which would best con
tribute to its development, it would not have
made the mistakes of its former life! Conse
quently, the status of the soul-personality,
what it is in its Cosmic development, is the
only factor which determines just in which
body it shall be clothed during the next
We may use another homely and, shall
we say, mechanical analogy to comprehend
this Cosmic law. In many industries processing foodas for example, the canning of
fruitthe first requirement is that the fruit
be graded as to size. The fruit is removed
from the containers in which it is brought
from the orchards. It is then placed on a
large, moving conveyer belt. From there it
moves to large, vibrating metal plates which
contain apertures of different sizes. The fruit
is slowly shaken by the apparatus so as to

Page 14

move across these plates. The different sizes

then fall through those openings l^rge
enough to accommodate them; thus, the
smaller and undesirable fruit is culled and
not processed in the same manner as the
more choice ones. The soul-personality, too,
we may say, gravitates to that embryo where
it will have an organism, parents, and a
potential environment best suited to the par
ticular experiences which it needs.
This Cosmic principie is not inconsistent
with biological processes. Diseased parents,
it is true, often transmit their illnesses to
their offspring, and consequently, this results
in mental and physical deformity. Of course,
perfectly healthy parents may have deformed children through no neglect or improper act upon their part. Such a body,
such a handicap, is often an essential requisite to the soul-personality of either the child
or the parents. If the child lives, eventually
it has an awareness of its infirmities. Then,
in all probability, the important lessons to
be gained from such a handicap were intended for it. If the child passes through
transition as an infant, or is incapable of
being conscious of its condition, it is plausi
ble to presume that the Cosmic principie intended the experience for the parents.
There is no way during this incarnation
by which we can be assured of the body our
soul-personality may reside in, in a future
life. It is possible, however, for us to prepare
ourselves for the next life. Through awaken
ing our inner self, becoming more conscious
of the Cosmic intelligence within us, our
whole soul-personality is advanced. The soul
is the Cosmic intelligence that is resident
within us. To the extent that we objectively
respond to its dictates, conform to its im
pulses, referred to as moral inclinations and
profound understanding of our lifes relationships, to that extent have we evolved.
Since we never retrogress, we know that
such mystical development will cause us to
be drawn to that body, to those associations
and opportunities which are in accord with
our attainment.
To the Cosmic, family descent, race, eco
nomic or social status, and religious affiliation
are of no especial consequence. It is the state
of consciousness, personal awareness and ex
pression of self of the individual, that
matters. Some individuis would believe,
perhaps, that they had retrogressed if they


were to be reborn of a color other than they

are now. Others would feel inferior if they
knew that they were to> be born of poor
parents or without social distinction. Such
persons entirely disregard or are ignorant of
what such a life and its vicissitudes might
actually contribute to their understanding of
Cosmic relations and vales.
I am certain that most of you realize that
it would be very unfortunate if the indi
vidual could choose the body and the life he
preferred. In the majority of such instances
the choice would be discriminatory. The
advantages would be evaluated in terms of
selfish, immediate, material interests. Very
few persons would make choices solely on
the basis of lessons to be learned or of reme
dies in character and personality which
might be needed. Still other persons would
desire a life in which they could enhance
their present material gains or prestige, even
at the very sacrifce of their soul-personality
evolvement. It is indeed beneficent that it
does not lie within the province of man to
arbitrarily select his next life.
Can we not escape the consequence of our
past lives? Must we endure the hardships,
the burdens, the often grievous experiences
to be had in the body which Cosmic law
ordains for us? Suppose, after reaching the
age of reason or maturity, we become con
scious of faults in our personality and we
sincerely strive to rectify them. Must we
nevertheless endure what has been ordained?
Were we compelled to make sacrifices even
when we were ready to make recompense
and sincerely adjust our lives to Cosmic
principies, then we truly would be slaves of
fate. However, this is not done. The Cosmic
law may cause us to be drawn to a body
where, if we do not voluntarily change our
thinking and behavior, compensation may be
forcefully exacted from us. However, if we
do realize changes to be made and sincerely
make the effort to bring them about in our
lives, then the process of Creative unfoldment begins. We find, then, that we are not
subject to an inexorable fate. If we begin
to alter our environment, we establish new
causes from which beneficial effects follow.
What would ordinarily have befallen us because of our previous life and environment
in which we had been placed does not then
come to pass.
Have you not wondered how certain

AUGUST, 1954

staunch noble characters, obviously illumined individuis, found it possible to

emerge from deplorable family backgrounds
and associations? You know of such persons
in your own experience. Perhaps you were
perplexed and wondered what elements in
such negative and destructive environment
could influence such amazing changes in the
individual. The factors for these changes
arse within the individual. Consequently,
he was able to emerge from them and to rise
above the mansin, that is, the body, to
which he had been Cosmically drawn. After
all, human will has been assigned to man
so that he may direct Cosmic forces constructively and to his spiritual advantage, if
he aspires to do so.X
The Weight of Pride
Pride is a human trait that can very easily
become a burden. It is particularly true that
false or assumed pride becomes a burden
because we are always conscious that we
are carrying it. A burden adds weight, interferes with our ease of progress whether we
walk or have our burden carried by another
form of conveyance. If we need to carry it,
if it is one of our possessions, or a group
of our possessions, we never forget that the
burden exists. In the same manner, pride
is a burden. It requires constant attention;
we are always aware of it; we cannot forget
it for a moment or we fear that it might
slip away from us.
The fact that pride is illusive should prove
to us that it is a superficial thing. If we
forget it, our behavior is not the same as
when we remember it. We must be aware
of it constantly. We must treat it as a
burden and always adjust our words and
our behavior to match this characteristic of
our behavior which we have chosen to adopt.
Being ever aware that pride is something
which we must keep in consciousness, it
causes us to be afraid that we may be caught
with our defenses down and that others
might see us as we really are instead of as
we prefer to be seen. In other words, pride
can be a veneer that is on the surface of
our objective consciousness. Pride functions
only to the extent that we direct our at
tention, consciousness, and our energy to it.
As soon as we release ourselves from the
consciousness of its presence, we become
aware that our behavior is regulated by im

Page 15

pulses other than the ones which we have

incorporated into pride. We know that those
to whom we have tried to present a certain
front, a certain pattern of characteristic
forms of behavior, will discern other feelings
and impressions that will come to the fore or
front of consciousness when we are not
thinking of the behavior pattern we wish to
be observed. These other characteristics
rather than the false pride which we have
assumed will be the means of modifying and
forming our behavior pattern as a whole.
To summarize this point of view, pride
produces self-consciousness. We must al
ways be aware of the front or behavior
which we are trying to present. If we forget
pride for a moment, we are afraid we will
lose prestige so we are constantly attending
to our own conscious state. We become so
self-conscious that we are unable to forget
ourselves in any respect. Relaxation becomes
impossible. To be ones natural self ceases
to be a known fact within our experience.
We are living entirely with a form of be
havior that is prepared in our own thinking
before it is put into action and appearance.
Self-consciousness is attention constantly
and forcibly directed towards our objective
self. We so exaggerate the importance of our
objective personality that our real self does
not have an opportunity to express itself
freely through the process of our effort to
present our objective thoughts to the world
at large. We shut off the ability to develop
the inner self, to raise thinking to a level
of consciousness where we will be able to
benefit by the impressions that might be
transferred to our conscious mind from our
inner self. Such a condition as this detracts
from all spiritual and psychic development.
We are unable to devote ourselves to anything other than the objective. We find that
constant attention toward self and the con
stant growth of self-consciousness so absorbs
our thinking and so Controls our behavior
that those vales which He in the realm of
the spiritual and have their seat in the
soul cannot be brought to the surface sufficiently to make us become conscious of them
or are we able to develop them in any degree. Intuitive urges are pushed back into
the subjective consciousness before we can
realize their existence or learn to depend
upon their valu. The individual absorbed
in self-consciousness never develops the

Page 16

ability to listen to the voice of the inner self

or to depend with reliability upon the
hunches which are no more or less than the
growth or assurance of the infallibility of
the intuitive urges that come from the soul
or subjective self into objective consciousness.
Pride is therefore the enemy of spiritual
and psychic growth. It is mans worst enemy
of his own development. The individual who
devotes his entire life to maintaining a
standard which he has set up by false pride
is devoting his life to a useless monopoly of
time. He goes through an entire existence
gaining absolutely nothing because all the
time he is in a sense giving attention to those
things that have no real or enduring valu.
Such a person is attempting to create a point
of view or an impression among his associates and acquaintances that will cause them
to have the impression of him that he is trying to convince himself actually exists.
To counteract these tendencies, it is important for us human beings to be ourselves.
We all have certain good traits and we have
certain traits that we are not proud of; no
individual is perfect. Each consists of a
degree of good and evil, of perfection and
imperfection. These traits manifest themselves in our thinking and behavior. They
exist simultaneously as a pattern of our en
tire personality and behavior insofar as it
is judged by ourselves and by the world
about us. We must remember that no indi
vidual is an exception. All have some perfections and imperfections. It, therefore, is
mans lot to honestly appraise his strong and
his weak characteristics, to see them in the
light of clear reason, to honestly admit the
existence of both the strong and the weak,
and to take those steps to the best of his
ability to strengthen the strong characteris
tics and minimize the consequences of the
weak ones.
Pride in real valu, in contrast to false
or assumed pride, is a true attribute of character. If an individual can develop the
ability to honestly appraise the characteris
tics of his thinking and behavior that enable
him to make an honest inventory of his
traits, then he has reason to be proud. Pride
without artificiality is not self-induced and,
being genuine, needs no conscious effort to
be maintained. For a man to become justly
proud is to recognize his abilities and lack
of them and furthermore to use his abilities


to benefit himself and humanity, and to attempt to overcome the weak characteristics
that might detract from the level of character that he should exemplify. To be proud
of using our abilities in this way is not the
same type of behavior as our carrying a
sense of pride always within the conscious
ness and attempting to paint a picture of
ourselves different from our actual native
innate individuality.
The individual who honestly appraises his
total behavior pattern, who tries to develop
a degree of moral and spiritual character, is
the one who exemplifies simplicity as the
opposite of pride. We must not confuse the
word simplicity with the term simple as
sometimes used in referring to individuis
incompletely developed mentally. Simplicity
is the opposite of pride. It is the recognition of ourselves as we are, and not as we
objectively propose that we want people to
think we are. Simplicity, therefore, is the
uprightness of the soul and as such it pre
vens self-consciousness because it is a sim
ple analysis of the whole of consciousness,
to the extent that it is possible within human
behavior to become aware of all those char
acteristics that go to make up our expres
sion as individual entities. It is true that
at the core we may all be perfect souls,
but the fact that we are incarnated into a
physical body with its own nervous system,
with its own ability to reason, and its own
reactions in the face of both our nervous
and mental attributes, indicates that we have
to develop a well-rounded personality.
To be absorbed in the world and its af
fairsthat is, to devote our entire conscious
ness and our mental and physical efforts
toward the understanding, realization, and
hope of possessions of the material world,
and never to tum thought inward, is an ex
treme as opposed to simplicity. This extreme
directing of consciousness and effort toward
the realization and attainment of the glamours of the physical world is to devote our
selves exclusively to the objective mind and
its pleasures and to those of the physical
body, and in turn direct ourselves again
toward being completely absorbed in selfconsciousness rather than in simplicity. To
accomplish anything in this physical world
is to exaggerate our position and to create
the tendencies that bring about pride. There
fore, if we are to develop ourselves within

AUGUST, 1954

and to relieve ourselves of the weight of

pride, we must occasionally tum our con
sciousness within and thereby learn of the
attributes and vales of the inner self which
will contribute to our well-being.
On the other hand, to be self-absorbed in
all matters, whether those be duty to God
or to man is the other extreme. In other
words, it is not intended that man be an
extreme introvert or an extreme extrovert.
To constantly direct our attention to objec
tive phenomena creates self-consciousness.
To constantly direct all attention within
oneself is to make one an ascetic or a recluse.
While there are advantages in introspection,
meditation, concentration, and direction of
our attention toward the inner self, it should
not be done to the point that we are completely self-absorbed and do not realize that,
both physically and mentally, we have to
cope with and learn to live in the world in
which we have a part.
To attain well-rounded development, to
attain harmony and balance, is the key to
esoteric philosophy. This is the principie of
Rosicrucian philosophy. It is the ideal to
ward which we striveto be neither extreme
introverts or extreme extroverts, but rather
to seek balance in life, and thus attain the
proper aim of man. The realization of our
responsibilities in the physical world and
our responsibilities to develop the objective
mind, and in addition the knowledge that
true vales can be gained from the applica
tion of the experiences that are ours, must
come from an understanding of the soul
within. The soul-personality that grows
with each experience without looking back
all the time, without appraising the steps
that have occurred in the past or the activi
ties to which we have devoted ourselves,
possesses true simplicity. The soul-personali
ty is evolving and in order to do so the soul
must express itself through the human body,
a body that is as perfect as we can make it
and a mind which we direct toward a true
and practical simplicity.
To obtain this simplicity so that it will
put aside the tendencies toward false pride,
toward overexaggeration of physical vales
and physical accomplishments, we must learn
to put away outward things and desires.
While we must cope with the physical
world, we must attempt to learn that we
are here to particpate in a number of

Page 17

experiences rather than to simply attempt

to accumulate the possessions made up of
material things. To look within properly
that is, with the proper amount of time de
voted to our inner self in contrast to the outside worldis to develop a sense of vales
that will balance the whole function of
human behavior. We will be able to realize
that as we particpate in the physical world,
we can learn the lessons that are for us to
learn and yet not evalate things so highly
that we will forget that our true purpose is
to prepare for a life where physical things
no longer exist, and that real valu lies in
the world of mind and soul rather than in
To develop simplicity in contrast to selfconsciousness, we must add the contemplation of God to that of self. To direct our
selves in the contemplation of ourselves is
to exaggerate the position and importance of
objectivity. But when, as a part of our be
havior pattern, we set aside a certain portion of our time and energy to devote to the
contemplation of God, we are relating our
selves to the divine and are directing our
attention and consciousness, our effort and
our being toward being more intimately a
part of the forc that created us and maintains us. So it is that contemplation of the
divine takes our mind away from self-con
sciousness. Contemplation makes us more
aware of the fact that we are a part of
divine consciousness, and therefore we gain
perspective in realizing that self-conscious
ness, pride, greed, envy, and those things
that tend to exaggerate the objective' self are
secondary to the true purpose of life and the
accomplishments we hope to attain.
By ceasing the restless contemplation up
on its objective self and consciousness, the
soul-personality in its own consciousness begins to dwell upon the divine. By this proc
ess, it forgets itself in the divine and we become aware of the presence of God. In that
way, we are throughout life directing our
effort and consciousness toward the attain
ment of divine realization which is the first
step to actually reach the state where we
will no longer be physical but only soul,
existing exclusively in the presence of God.
Such a self is not blinded by its faults, or
is it indifferent to its own errors. It strives
to live in balance. This self recognizes its
position, not only in the scheme of things in

Page 18

its immediate environment, but also in a

Cosmic scheme in which it knows that it
may have to express in many lives, in many
places, and in many periods of time.
The increased light may show up our
errors or faults more plainly. We may become aware of our shortcomings in the light
that is thrown upon our whole behavior by
the realization of the excellency and perfec
tion of God, but the restlessness and uneasiness that accompany self-consciousness
vanish in the consuming desire that we may
have to attain full realization of a divine
consciousness which will replace the selfconsciousness within ourselves.
As we make progress in our psychic
growth, as we put off physical vales, as we
shed those tendencies that direct our effort
and mind exclusively toward the physical
world, we are constantly aware that we are
coming home; that is, we seem to be Corn
ing into a new environment which causes us
to recognize that it is the real environment
or the perfect situation for which we have
always hoped.
We realize that in becoming aware of
the divine consciousness, in contrast to our
awareness of self-consciousness, that we are
attaining a world which is at once new and
at the same time od and familiar. This is
because the true vales of life lie not in the
material world but in the psychic or spiritual
world, or better, let us say, the divine. We
are of a nature that will eventually reach
a state of perfection and the physical world
will no longer be needed for our expression.
As we become aware of this, and to the ex
tent that we recognize the presence of God
or the divine forc about us, our realization
seems a familiar one. We find satisfaction
and peace in knowing that we have at
tained a place or state of consciousness
which is more nearly perfect than anything
we could have known in terms of the physi
cal world.
To attain Cosmic Consciousness, which is
no more or less than the realization of
Divine Consciousness, is to find that the
answers to the questions of life are those
which can be made known to the man or
woman who seis from his consciousness the
constant pressure of pride and self-conscious
ness exaggerated by concern for physical
possession. Enduring vales reside in the
home of the soul. Awareness of the soul
leads us to that home and to those vales.A


Distinctions We Shouid Make

A frater from Calgary, Caada, addressing our Forum, says: What is the difference
between Information, knowledge, and wisdom? Which of these is concerned with
cause and which with effect?
The meaning of words, not necessarily
their origin, is of the utmost importance to
our understanding of lifes relationships.
Words are the images of our thoughts; they
are the mdium in which we frame them.
The wrong choice of words may convey a
misconception of our thoughts and actually
do us an injustice. Furthermore, if we do
not analyze words which we read or hear
spoken, we are likely to have entirely false
notions arising from them. It is an error
to accept words which are commonly used
as being the correct expression of the idea
behind them. The habitual use of a word
is not assurance that it is the proper one.
That is why today we have what is known
as the Science of semantics.
The following two examples are proof of
the wrong use of words. Today there is issued a series of booklets for childrenand
for adultswhich are profusely illustrated
in color and are called comic books. The
daily newspapers likewise carry what are
called comic pages. Even a casual examination of these will reveal that most of them
are not humorous, droll, or that which is
truly comical in the proper definition of the
word. In fact, most of them are devoted to
tragedy as murder, kidnapping, robbery, and
mayhem! The general application of the
word comic to them is absurd.
Still another generally misapplied word
is funny. It is erroneously substituted in
conversation for the words strange or odd.
A situation may be weird, uncanny or mysterious, but the individual will often refer
to it as funny, when certainly the cir
cumstances are anything but facetious or
Information is a point of knowledge ex
tended by one person or group to another
person or group that, it is presumed, is not
in possession of the same. Such information,
in a sense, is a kind of instruction. It is
intended to acquaint another person with
some knowledge which, it is thought, he
does not have. A distinction between teaching and information is that in the former
one person acknowledges the other as his

A U SU ST , 1954

superior, as his authoritative informer or

teacher concerning some subject. In the instances of teaching, the student solicits the
instruction. In information there is not al
ways reliance upon the knowledge being
imparted. All information is not factual.
It has not been intimately perceived. It may
be but opinion; even as such it constitutes
a kind of knowledge.
When we consider the nature of knowl
edge, we are entering into the technical
realm of epistemology which has intrigued
the minds of philosophers for centuries and
intrigues modern psychologists as well.
Knowledge is what is realized; it is any
single or combination of thoughts. It may
be said in general that any idea is a point
of knowledge. Caution must be exercised,
however, not to confuse knowledge with
truth and reality. All that is realized or
known cannot be empirically confirmed by
our sensesand it is such that constitutes
th basis in society for fact and truth. For
analogy, we are of the opinion that, after
reading these comments, you will have arrived at a conception of knowledge corresponding with the idea which we havewe
know this, we say, from our thought about
it, the conclusin which we have reached
from our reasoning about your reaction.
However, such is not factual. We have not
actually perceived your reaction to this
written comment. We have not heard you
express your opinion in the matter. Knowl
edge, therefore, is generally of two kinds:
perceptual and conceptual.
Perceptual knowledge is that had by im
mediate experience through the mdium of
the receptor organs. Yours is a perceptual
knowledge when you read these remarks.
It is the consequence of visual images or
words seen and the ideas derived from them.
They suggest a reality, a something apart
from yourself which enters your conscious
ness. Such knowledge, of course, is not necessarily truth. By that we mean that it
does not have reality, for we know that
there are no things that actually correspond
to, our sense faculties. Color, form, and dimensions are but sensations arising out of
vibrations received through the mdium of
our sense organs and the qualities of the
senses themselves. The reality of our objec
tive experience is but arbitrary. We have
become conditioned to accepting as truth or

Page 19

as fact what our senses cause us to realize.

We refer to this as common sense. Yet, in
the realm of science, this common sense is
often proved to be unreliable.
Conceptual knowledge is a consequence of
reasoning, of abstraction. It is not engendered by an immediate sense experience.
For analogy, we might ask you: What is
the cause of the increase of crime today?
After some deliberation you would give us
your conception of the cause. This idea that
you advance would not be something which,
in its entirety, you had immediately or perhaps objectively experienced. Rather, by the
means of syllogistical reasoning, you would
combine the elements of your past experi
ence with social, economic, and moral con
ditions, with what you have previously
hard, read and seen, and then deduce, as a
proposition, the cause of the increase of
crime. This would be conceptual knowledge.
However, it too depends on experience, for
we think only in terms of the ideas arising
out of our sense experiences and sense
qualities. These qualities of our senses provide the images fr our thought. In con
ceptual knowledge there is a rearranging of
the elements of thought, which originated in
experience, into a new order or concept.
From this we can see that information is
always knowledge; it is always either con
ceptual or perceptual. Information is ordinarily conceded to be true when it is capable
of being perceived by others or having such
a nature that it can be so perceived.
We have in the past given considerable
thought not only to the content of knowledge
but also to its distinction from wisdom. Perhaps the most succinct definition of wisdom
would be applied knowledge. Knowledge
is that which is known. All knowledge is not
necessarily rationally organized, systematically arranged, as related to some end or
purpose. Only when we arrange the ele
ments of our knowledge so that there is a
volitional efficacythat is, a power that we
can directdoes it become wisdom. Every
day we have a multitude of experiences.
The aggregate constitutes knowledge. When,
however, we analyze our observations and
evalate them with an objective in view
which we eventually make effectual, we
then have wisdom. We say that wisdom is
applied knowledge, for only when we use our
knowledge in an intelligent and pragmatic

Page 20


manner does it become wisdom. The man

of much knowledge is not always the wise
man. The wise man is the one who has ap
plied his knowledge, who has subjected what
he knows to a critical analysis, and has
discarded that which he finds brings him
little satisfaction.
The test of knowledge as to its valu in
our lives is its application to some problem.
If it stands that test, it emerges into the
category of wisdom. When we study the
Wisdom of the Sages, we are not by that
fact wise. We have merely acquired concepts and precepts or a recounting of the
experiences and ideas of others. To become
personal wisdom, the elements of such knowl
edge must be intimately experienced by our
selves through application to the affairs of
our lives. One never develops, for example,
a moral sense by a conscientious perusal of
some moral code, even though he may learn
its every word. He must experience the
results of the provisions of the code in relation to his own self-discipline and behavior
before he personally comes to conform to the
moral code. In other words, it must become an intmate part of his life, his actions,
as well as his thoughtso it is with the
knowledge of wisdom.
There is no relation of cause and effect
between information and knowledge. One
does not follow from the other. As we have
said, information is a kind of knowledge,
either perceptual or conceptual. However,
if knowledge is organized, analyzed and ap
plied, such application is the true cause of
wisdom, wisdom being the effect of such use
of knowledge.X
Is Sterilization Proper?

A soror rises to address our Forum: For

many years I have been a member of our
County Public Health Advisory Council and
active in field work with our Public Health
nurse in special education and clinic groups.
Because of the increasingly high divorce rate
and the desertion of children of these marriages by one or both parents, and the
increase in mental incompetency, field workers are desperately seeking a solution to these
growing problems. Most field representatives and field workers feel that legislation
permitting the sterilization of these classified

mentally incompetent persons would be one

solution or a step forward in that direction.
My question is this: Do we, as Rosicrucians, having accepted without doubt the
theory of evolution and Karma, have the
moral right to decide that this or that person
should be sterilized in the interests of public
health and welfare?
This resolves down to the further question
of whether we are our brothers keeper.
Let us approach the whole subject from the
point of view of what group-living or society
is trying to accomplish. Society is an ex
tensin of the family and tribe. Its primitive motivation, as ethnologists, archaeologists, and historians disclose, was mutual
help. Men banded themselves together for
protective reasons. Several men, acting in
unisn, can accomplish more against the
common enemy than can one man singly.
It must, as well, have been an early discemible fact that men are not equal in their
prowess and achievement. One could ac
complish what another could not. The exchange of service and facilities was essential
for any degree of equality in the enjoyment
of life. Still further unified or concerted
action would produce results that the indi
vidual could not. The basis of society, then,
is its utilitarian valu, the extensin of the
powers and satisfactions of the individual.
With the development of the moral sense
or conscience more noble ends were conceived for society beyond protection and
mere subsistence. Men sought to refine their
own natures as well as their environment.
They envisioned certain ideis or missions
for the life of man. There were obvious
obstacles to the attainment of these ends.
Some men were antisocial; they would not
conform to the social objectives and would
not sacrifice any of their personal powers
for the welfare of the majority. In other
words, they placed no restraint upon their
desires so that others, not so strong or favored, might also experience some of the
same joys of living. Such individuis were
extremely elementary and primitive in their
thought. They were wholly individualistic.
Complete individualism is contrary to society
and prevens men from learning from one
another and thus going forth collectively.
Society found it necessary to make laws to
restrict such individuis. Whether or not

AUGUST, 1954

such restraints are wise and just is not the

question here to be considered.
Another menace to society is the ill-health
of its membersmental and physical. Those
who are ill cannot function as part of the
social team. They cannot perform their
obligations because of their incapacity. Fur
ther, certain illnesses have the added danger
of being communicated or hereditarily transmitted, undermining the whole social structure. Society or the state is also an entity.
It delegates to itself certain rights and privileges as do the individuis of which it is
composed. Society thus strives for selfpreservation of its entity and its purposes
as does the single human being. As the in
dividual will destroy or take life in defense
of his own, so society, as a last resort, will
do likewise. It was to be expected that regulation of the socially unfit would eventually
be legislated.
The Science and art of eugenics grew out
of the appreciation of two fundamental needs
for the welfare of the human race: (1) the
preventing of the reproduction of persons of
definitely defective types; (2) the encouragement of reproduction by persons of social
stock. The very word eugenics is of Greek
origin and means well born. Eugenics is
the study of agencies under social control
which may improve or impair the racial
qualities of future generations, either physically or mentally. The science of genetics
or heredity had shown, in animal breeding,
the valu of the selection of healthy stock
for mating. It also disclosed the necessity of
avoiding reproduction by deficient animals.
Having overcome religious and some exaggerated moral scruples to a limited degree,
society has applied these lessons to its human
The first step was the segregation of the
mentally deficient or incompetent. In Russia, at least before World War I, the marriage of mentally defective persons was
prohibited. In several states of the United
States, marriage is prohibited on account of
one or more of the following conditions:
insanity, feeble-mindedness, epilepsy, criminality, and alcoholism. Throughout the
British Commonwealth such laws in general
also apply. The segregation of those types
which society considers incompetent to
marry is a costly procedure. Further, there
is no certainty that reproduction will not

Page 21

occur outside of wedlock. Several states in

America have laws which require the submitting of a health certifcate showing the
mental competence and physical health of
the individual. Furthermore, the applicants
for a marriage license are obliged to answer
a questionnaire with respect to their family
history. Nothwithstanding these Controls,
those who, for the welfare of society, should
not reproduce, have continued to do so. The
most effective method, it became apparent,
was the sterilization of the mentally defec
tive, the feeble-minded, and the insane.
Though this is compulsory in some states
of the United States, the general principie
has met with considerable opposition. Religionists and moralists have opposed it as
contrary to Gods law. Others contend
that, notwithstanding intelligent direction,
such a practice could be abused and result
in personal hardship and injustice.
Procreation is a Cosmic right in the sense
that it is a biological function natural to
man. Sex appetite is designed by nature to
serve the end of reproduction of kind. How
ever, shall we then say that a man or a
woman should be executed when they are
no longer able to reproduce? We have, as
well, the appetite or hunger for food. Nevertheless the intelligent and educated person
regula tes his diet, Controls his appetite. Is
he, by doing so, violating Cosmic law? We
think not. Our limbs are given t us for
locomotion and the serving of our physical
needs. The intelligent and well-informed
person will, however, permit his leg to be
amputated if, for some reason, it becomes
gangrenous and surgery is necessary to save
his life. No one considers these actions con
trary to Gods laws, except the fanatic.
The principie behind most religious doc
trine is that mans life is not entirely his
own. He has the endowment of life for the
purpose of accomplishing some spiritual end
in accordance with the teachings of his spe
cific faith. He is thus, morally and biologically, under compulsin to preserve this life
at all costs. As we have said previously,
society is also an entity. It, too, is a living
thing, for it is composed of human beings.
Its primary motivation is to preserve itself
also and to use those methods which are in
accordance with public conscience. Steriliza
tion is the removal of a function of man for

Page 22

the security, the well-being, of future man

Mystically, there is nothing inconsistent
with the practice of sterilization. The soulpersonality is destined to incamate in the
body best suited for its expression. There is,
however, no label of future identity attached
to a soul-personality indicating who its father
and mother must be. In other words, there
are no predetermined parents for the soulpersonality. Therefore, the sterilization of
a man or a woman is not denying the manifestation and expression of a soul. The improvement of the human race, so that soulpersonalities may have adequate vehicles, is
a spiritual or Cosmic motivation and thus
incurs no Karma. Though the orthodox religionist, who must abide by a literal and
limited interpretation of his hagiography,
may not agree with us, it will not in the
least disturb the mystic whose thinking is
not so inhibited.
There is, of course, potential danger in
the law of sterilization. Individuis and
groups, for selfish or malicious reasons, might
wrongly apply such a law. Such dangers,
however, are only in the administration,
not in the principie. This responsibility is
mans. There is always, for analogy, the
possibility that an innocent man may be
incarcerated for a crime which he did not
commit. Yet we cannot abolish laws requiring the imprisonment of criminis because
of those occasional misapplications. We must
improve the method and not let its temporary or occasional imperfections stand in the
way of the general welfare of society. So,
too, sterilization will ultimately be universally accepted by an enlightened society.X
Escape From Reality
A frater asks the question as to whether
or not it is wrong for one to use diversin
or various forms of pleasure as a means of
escape from reality. I presume that what
this frater is puzzled about is whether the
use of diversin or the enjoyment of any
of the pleasures of life in order to get away
for a while from our work, responsibilities,
our problems, is morally wrong. From a
moral standpoint, the indulgence in pleas
ure, as long as it is not in any way harmful
to oneself or to someone else, should not be
considered as wrong. It is obvious that any


individual must at times have release from

the tensions that are normal while he is
taking care of responsibilities. To be relieved of those tensions, to get away from
it all, to use a phrase frequently applied, is
a normal and proper type of behavior. Otherwise, we would never have any release from
those circumstances which are closely tied
with the making of a living, with the respon
sibilities that are normally assumed by the
human being living in modern society. And
even more important, there is the responsi
bility to self, because our own individual
development is closely related to our ability
to relax and view the circumstances with
which we have to deal in life from a disinterested point of view.
The problem, while frequently treated as
a moral one, as might be inferred by the
question that gives rise to these comments,
is in fact not strictly a moral problem. The
moral question in regard to pleasure has had
possibly too much attention from those who
attempt to prescribe for themselves and
others a rigid and regulated life, set along
certain standards which may or may not be
based upon logical reasoning. Many times
various forms of religin have been criticized
concerning the extent to which they attempt
to deprive the individual of many forms of
recreation or pleasure; that is, standards are
established seemingly for the purpose of
causing an individual more pain than pleas
ure. There are certain schools of thought
teaching that only by denying ones self can
anything at all be gained insofar as spiritual
or psychic development is concerned. This
concept has been unduly emphasized. It is
not true that the mystics of the past were
always solemn individuis who had no con
cept of pleasure or enjoyment of any kind.
Like many other things, the seeking of
pleasure in itself is not wrong. It is the attitude with which we seek pleasure and the
amount of time and effort that is devoted to
it that creates the problem that may have
implications beyond the mere act of pleasure-seeking itself. Escape from the realities
and tensions of our daily living can be found
through various forms of healthful recrea
tion. These periods provide both mental and
physical rest to the body which are as im
portant to the individual as the other forms
of rest that the body receives, such as sleep
and relaxation.

AUGUST, 1954

Escape from reality is therefore a permissible form of behavior if it is done with a

proper degree of moderation. It is the indi
vidual who seeks to escape from all respon
sibilities that hopes to solve his problems by
ignoring them and makes escape through
pleasure an improper use of pleasure. Indi
viduis who will not assume the responsi
bilities which are necessary to carry out
their part in life are not properly directing
their over-all pattern of living. To escape
from reality completely would be to lose our
sanity; that is, the individual who is con
sidered insane in some cases is the individual
who has refused to recognize the responsi
bilities of living that are inherent in the
process of life itself. By closing their eyes
to anything with which they do not want
to deal at the moment they gradually isolate themselves mentally and live in a world
of daydreams of their own creation. Such a
life is completely purposeless. It has no
meaning, no aim, no end. It accomplishes
nothing and the individual does not gain
the experience that is necessary in this in
carnation in which he finds himself living.
As long as we properly evalate the vari
ous phases of life, we will be able to establish a proper balance. Just as balance is
needed in establishing harmony in the body
to help in the maintenance of health, so
balance is needed in our mental health also.
It is necessary to properly consider which
has the most valu of all the alternatives
that may be before us at any time, and to
properly ration the time that we have
available, dividing it between those activities
that will give us adequate ability to carry
out the things of most importance and at
the same time provide for the diversin that
may be necessary from time to time to help
us lead a well-balanced and orderly life. To
seek escape by diversin merely to occupy
ones time is to waste life itself and to bring
about no purposeful end. Such a form of
escape, the absolute denial of responsibility,
is material weakness. Such weakness substituted for our responsibilities can be over
eme only by realizing that life has a more
complete meaning than a continual search
for something to do that will bring pleasure
to our senses.
To overcome this material weakness of
seeking diversin merely through ignoring
our responsibilities can be overcome by liv

Page 23

ing a life of Service. Service is one of the

forms by which experience and develop
ment can be gained. Each individual is not
an entity unto himself. Each individual is
a manifestation of the same life forc that
pulses through the entire universe and
through all forms of life. Service is a mani
festation of the part of us that is soul and
is of more significance than any mere physi
cal or man-made concept. Unlimited Service
by the individual should be an ideal toward
which each of us should strive. By dedicating our life to Servicethat is, Service to
ourselves, Service to our fellow man, and
service to Godwe are fulfilling a degree
of our purpose in being incarnated here at
this time.
A life of service will bring a certain
amount of sacrifice and disappointment. We
will at times be forced to give up something
we ourselves may want in order that pleas
ure, benefit, or help can be brought to some
one else, but service is a function of human
life for which the body and its wants become secondary to the expression of the soul.
It is through the mdium of thoughtfulness
and helpfulness to other individuis, of con
cern about our own growth toward a proper
relationship with the Divine, that the con
sciousness of the soul is able to find full
expression in ourselves.
Therefore, we can in our daily lives escape
reality temporarily. We can indulge in those
things that prove pleasurable to us in order
to provide rest, relaxation, and a degree of
entertainment, but we cannot substitute re
sponsibility for service. Service is an in
tegral part of life and of the process of
individual growth. It is by functioning at
an intelligent level and by using our reason
to fit ourselves into the environment of
which we are a part that we gain in direct
proportion to the amount that we give. We
cannot live a life devoted exclusively to the
accumulation of material things, and tum
those material possessions into a means of
providing diversin for ourselves, and hope
to achieve the development that we our
selves want. Again the question is resolved
to a matter of vales. We must constantly
ask what is it that has the highest valu to
us. Is it a material object we would like to
possess or is it the development of our own
consciousness and soul?A

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Q RE the tales about a third eye true? Did ancient man, like the legendary
Cyclops, have another eye in the center of his forehead? Is the pineal
gland a rem nant of this organ? Are m an's psychic sensitivity and inner
perception dependent upon the development o this third eye?

T"} OES the soul remain conscious of its surroundings after death? Is a tie
established between the loved ones who rem ain on earth and the one
who departed? What sensations are experienced as the soul passes from
the body? Here is a mystical and scientific treatment of this great phenomenon that will fascinte you.
Mak' Your (V



ALL the strange experiences which are called psychic, w hat is fact
and w hat is fancy? Learn the basic psychological principies underlying
crystal gazing, automatic writing, and different kinds of fortunetelling. Discern the true from the false. Be your own investigator.

"^AniAT lies beyond the veil of the present? How can you anticipate and
preparefor the future? Learn how to see the future develop logically
and intelligently out of the presentout of the things happening today in
and around you.

T 1HERE is a superconsciousness. It is an attunem ent with the Infinite Mind.

Learn how man may sense and know the order of this universe of which
he is a part Make your life conform to the Cosmic plan. Learn the nature
and way of developing Cosmic Consciousness.

T-J OW does color affect your life? What colors irrtateor are harmonious?
How can we mentally attune with colors? How are the harmonious
complements of colors accomplished? What is the mystical law of color



October, 1954
Vol. X X V


Rosicrucian Forum

p rv a te

p u b lic a tio n for m e m b e rs o f A M O R C

Salim Constantino S a a d , F. R. C., G ra n d M aste r, A m enhotep G ra n d Lo d ge of Egypt.

($e@ p a g e 4 7 )

Page 26



Dear Fratres and Sorores:
gives his life to charity, who aids another
All love centers in self. Whatever one in distress, even at a sacrifice of his own
does is done for self-interest. These postula- economic and physical well-being, is serving
tions are both philosophically and psycho- self. It is obvious that the theatre of operalogically sound. What we term as self is a tions, the extent of the inclusin of these
different aspects of self, vares. Some are
composite being, or state. The self is related
to the organic, physical being as well as to more immediately related to the person.
Their satisfaction may be limited entirely
the mental and psychic or spiritual nature
of man. Self is the awareness of ones own to the individual having the desire. The will
existence. It arises as the consciousness or to quench ones thirst, for example, or to
pursue a hobby, is constricted to the intmate
realization of the urges of ones own being.
Schopenhauer said that will is the funda person; it does not in its imagery include
the thought of providing pleasure or hapmental motivation of the organism, the basic,
piness for anyone else.
striving desire that permeates every entity.
Will is dynamic because the desires of
Will is not alone, according to this concept,
associated with the intellect. The cells of which it consists move the wilful being to
the organism in striving to perform their action. Just as self has long been identified
functions exhibit will, also. Each molecule poetically with its more extensive and im
of the physical being has its will, which is personal manifestations, so, too, love has
manifest in its persistent struggle to con more often been placed in the category of
the moral and spiritual inclinations. But if
form to its specific nature. Self is then,
the dynamic stimulus of the will is desire
finally, the realization of this universal will,
this desire, as it expresses itself through the no matter how it is objectifiedthen, too,
most assuredly, all desire is love. Conse
various aspects of our whole being. The
quently, ther is a hierarchy of loves, or
appetites, our passions, are also will and
constitute a lower manifestation of self, be desires, whichever term you prefer. Man
may love to eat, love sexually, love a philoing the realization of the physical being. The
sophical doctrine, or have a love of God.
will to achieve an intellectual or conscious
end, whether it be merely to walk from one None of these loves is false, or improper.
No will or desire is morally wrong unless
side of the room to the other, or to attain
it is perverted, that is, that it in some way
some abstract goal, are expressions of the
inhibits the other loves. Since the manifes
mental or thinking self. The craving, the
tation of self is mltiple, the loves related
desire to experience some exalted ecstasy,
there to, all must be given their expression.
related to a moral or a spiritual end, is likeTo repress or to suppress any love consti
wise will. It, too, is self, but of a more
transcendent character. We can thus better tutes an intervention with the essential
understand self as being the objective of our integration of ones being.
will or desire; it is that which the desire
From the standpoint of idealism and social
seeks to serve at the moment.
pragmatism, the moralist and sociologist
We have been accustomed to identify self alike exhort the cultiva tion of the higher
with only the more exalted aspect of will.
or spiritual love. This can be understood
Poets and mystics have long defined self from the practical point of view. If man
only in terms of moral and impersonal in were to stress principally the physical and
clinations. There are not, however, various intellectual loves, a rank individualism would
slves; or is one aspect of self to receive
ensue. The object of such loves would be the
that designation alone, and others to be
single person, his own immediate welfare
known by some other term. Whatever we
and satisfaction without respect for the con
do, therefore, that brings us satisfaction is sequence of his behavior upon his fellows.
truly always serving self. The person who Morality, or the idealistic, impersonal prin-


Page 27

ciples of living would stagnate, if not become

entirely dormant. Society would either not
exist at all, or would decline to become a
compulsory unit serving the wholly per
sonal interests of a few of its leaders, as in
an oligarchy.
It is, however, one thing to advcate a
spiritual and moral love to be extended to
mankind in general, or as a conformity to
a divine concept; it is quite another to have
such a love become a real individual experi
ence, not merely a series of platitudes. The
lesser loves are the most dominant ones. The
will, functioning through the organic and
intellectual channels, is forceful. In fact,
the problem in those realms is more the
discipline or the nominal restraint of those
loves, keeping them within bounds, rather
than the need for arousing them. Such loves
are so insistent in many persons that the
transcendental, impersonal love, the moral
and spiritual impulses, are but vaguely experienced, if at all. It is exceedingly diffi
cult to arouse this supreme and more
inclusive love by means of an intellectual
appeal. To philosophize about the Cosmic,
or Deity, or to even study what are purported to be divine teachings, does not necessarily engender within one a corresponding
love for them. In fact, what some indi
viduis conceive as love of a faith is but an
intellectual satisfaction had from some
ideology. That which they have learned, or
which they believe, gratifies their reason.
But it is devoid of that emotion that would
cause it to be at the top of the hierarchy
of loves. In other words, many individuis
are in love with an ideal, a concept, rather
than with that all-embracing state of self
that is the mystical and religious experience.
Our loves have no natural corresponding
images. The love of food is not instinctly
identified with any particular substance. It
is only that which through practice and
habit we come to associate with the gratification of the appetite that eventually becomes the image of that kind of love.

Through habit, we acquire the image to correspond with the appetite. The same may
be said of intellectual love; that which brings
pleasure to the mind comes to symbolize the
object of the intellectual love, whether that
be the devices of a laboratory in which one
works with sheer enjoyment, or some treasured books upon a shelf. In each society,
custom and environment soon cause us to
establish these representative images of our
lesser loves. The transcendental love, the
spiritual one, likewise, has no inherent
imagery. Unfortunately, the attempt to es
tablish one, to idealize it, more often actually
interferes with the satisfaction of the love.
This spiritual or transcendental love, this
will and its self, are so all-embracing that
any particular thing held in mind as an
attempt to symbolize it actually transforms
its nature. The status of the love is thus
changed by trying to symbolize it. It is
converted to the intellectual realm which
is relatively lower in the hierarchy. It is
for this reason that we often observe the
incongruous emotion of hatred associated
with what one professes to be his religious
love. The individual is not, in such an instance, experiencing true spiritual inclination, but rather the intellectual love for some
creed or ideal. Consequently, all that which
actually or apparently counters his ideal
arouses within him anger and hatred. The
supreme love, being incapable of limitation
to any specific idea defined in terms of the
sense qualities, cannot be opposed. Since
we cannot put into words, that is, form a
finite picture of it, obviously then, no counter-picture given to us by another as an idea
or thought can offend us. If, for analogy,
God is inexplicable, then no one can offend
us by his concept of God; he cannot add,
or subtract from, a personal idea, for we
hold no such limited view.
It must be apparent that the transcenden
tal love is feeling, or an emotional state, but
it is without the limitations of any associ
ated idea. But can we love without an ob-

Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum s Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Parle, San Jos, California.

Page 28

ject of love? That is, can we desire without

a thing to desire? The answer is Yes. Love
is for a satisfactionnot for a thing. In the
intellectual and physical realms, things are
the mdium to provide the gratification.
However, in the realm of the highest aspect
of self, the satisfaction is the realization of
the craving itself. It may be spoken of as
the love of love. It is the desire, not to
crave a thing, but the desire to be one with
all things. Further, it is to find happiness
in all spheres of our existence; it is to want
to ultimately relate every living thing, every
experience to the fullness, and the necessity
of existence. Since it is such an abstract
experience, this exalted love is impossible
of any explicit explana tion. It is more the
love or desire to beto be in harmony with
all. The more one can reach out and in
clude the vicissitudes of life, its mysteries,
its problems, its hopes and attainments, with
the variations of self, the more satisfaction
he experiences.
No single thing or group of things pro
vides the spiritual ecstasy. The satisfaction
is found in the feeling of wanting to belong
to everything and be of everything. Again,
it may be said, it is not so much an accretion,
an adding to ourselves, as the extensin of
self to merge with all else. This kind of
love is quickened by the application of cer
tain of the lesser emotions. If we can ex
perience compassion, if we can find pleasure
in doing for others, not by platitudes or in
a Pollyanna sort of way, but in finding
genuine satisfaction in aiding children, aged
people or animals, in expressing the paternal
and maternal instinct, we then climb the
emotional ladder to the higher aspect of life.
This lesser love must be, as is apparent, a
kind of impersonal love, one that includes
the welfare of others as well as ourselves,
which is not, as we have seen, truly im
personal. It must not be wholly an intellec
tual principie, something that is done mere
ly because it is logical or ethically right, or
as a sense of duty. Rather, it must be an
impelling urge to do for others because we
derive an emotional satisfaction of well-being
in doing so. With this kind of relatively
impersonal love cultivated, one gradually
ascends to the gratification of what is referred to as the inner self.
RALPH M. LEWIS, Imperator


Pur and Applied Thinking

A frater, addressing our Forum, says: In
Science there is a divisinpur science and
applied science. It has struck me that the
Rosicrucian studies follow the line of pur
thinking. That is a difficult thing for todays
manhis schooling, training, vocations and
daily living are all based on applied think
ing. Even his opinions are predigested for
him by newspapers, magazines, radio-news
analysts and commentators. It is a debatable
question whether many know how to think.
I like the Rosicrucian Forum because it
deais with its subjects more along the line
of applied thinking. From the questions
presented for discussion, there seerris to be
presumptive evidence, at least, that a lot of
the student body is having difficulty in trying to apply pur thinking.
In our normal activities, our thought is
principally a surface response to our environ
ment. It merely consists of perception, the
registering of impressions had by our recep
tor senses. The evala tion of the experience
is likewise most often superficial. We accept
or re ject what, upon almost immediate ex
perience, seems to be either gratifying or
not. By this we mean what is most beneficial or not to our interests. Thought, when
in the form of information, is, as the frater
calis it, applied thinking. It consists of definite notions or ideas which we have not
formulated, the result of our own reasoning.
We accept the worth of the idea as it is
conveyed to us and use it in just that manner. To use an analogy, it is like a man who
is trying to open a sealed box and has diffi
culty. A person haiids him a tool and tells
him this is the one needed for the job. He
then takes the tool, tries it, and the box is
finally opened. At no time, during the
procedure, does he question as to why it is
the tool for the job, or whether it could be
improved, or how it was developed.
The average individual is content to avoid
conflict with life, to find peace and ease at
the least expense of physical or mental ef
fort. In fact, for many persons such con
stitutes the summum bonum, the highest
good, of lifethe path of least resistance.
This type of philosophy, if we may dignify
it by calling it such, requires only that
knowledge which is applicable to the im
mediate situation. The knowledge is evalu-


ated in utilitarian terms onlynamely, will

it do this job or perform that service? If
it will not, then the knowledge is discarded.
Its potentiality for any other achievement
or what may be its inherent conten is of
no importance. Let us again refer to the
analogy of the tool. After the tool has been
applied to a specific job and there is no more
work of the same type, it is then discarded
or at least forgotten. There is no consideration by the average thinker of the extensin
of the tool to meet other requirements. Fur
ther, he is not concemed with its metallic
content or the principie of mechanics which
it employs and by which it serves its present
The applied thinker may accomplish considerably, as does a good mechanic, by using
what has been designed for him by another.
However, he is never a real contributor to
the advancement of society. He never can
construct or build beyond what someone else
has previously conceived. In applied science,
we have the technicians who assemble and
invent new equipment, methods, and devices. The telephone and televisin are ap
plied sciences. They are spectacular to the
layman. But each of them is dependent
upon pur science, the fundamentis of electronic theories and the laws of physics. Ten
thousand devices may be developed, each
different perhaps, by technicians and inventors, after the research scientist in pur
science has discovered the natural laws
involved. Think of the thousands of applications, useful devices, that depend upon Faradays discovery of the electromagnetic field.
The same may be said of Crookes and his
vacuum tube making possible a controlled
electronic flow, and of Hertz with his discovery of the transmission of electromagnetic
Pur thought is abstraction. It does not
always begin with empirical things, that is,
observable facts. It can be deductive and
speculative. It can analyze a situation as to
probable causes and then attempt to objectively prove the theory or hypothesis. All
abstraction or pur thinking cannot immediately be proved by facts. It may take
years to prove or disprove the conception.
Pur thought may, however, clear ones
thinking and may make more facile an adjustment to a situation. Many of our scientific postulations today are mathematical

Page 29

abstractions. They are pro ved only in reason

by the abstract science of numbers not by
observation of actual phenomena. The quan
tum and relativity theories are still in these
categories, though gaining empirical support
almost daily. In the realm of psychology,
the nature, for example, of the emotions is
as yet but an abstraction, whether one accepts the James-Lang theory or that of
Cannon. In philosophy, moris and ethics,
the content of good and right are abstract
as are also freedom, equality, and the nature
of knowledge.
It may be said, of course, that there is no
knowledge so useless as that which cannot
serve man. This would put the test of knowl
edge in its application to the practical affairs
of the human being. However, life is more
than bread and wine. It requires, as well,
intellectual pleasure and satisfaction. There
are intellectual adventurers as well as physi
cal ones. There are those who desire to pul
aside the veil of mystery that surrounds hu
man existence and who like to impose upon
it a purpose. They may gain no great remuneration for such thought, or build a
better home or secure a finer position, but
they do satisfy a longing. These pur thinkers, whether in the realm of philosophy or
science, are the real foundation of civiliza
ron. They are those who continually ask,
why? The adult is often slightly annoyed or
amused by a childs asking why something
is as it is, after he has explained its func
tion. To the average adult the function is
sufficient. However, the child has not learned
the importance of the function and is not
bound to it as a habit. Consequently, the
reason of the function, the final cause, is of
more interest to him than its efficient or producing cause. If we were more concerned
today with why instead of how our lives
would not be so complexwith numerous
Has Everyone Psychic Powers?
A frater rises to ask our Forum: Why
do the intuitive and psychic principies operate for the undeveloped if they are con
sidered as the higher and more developed
functions of the mystic?
No human being is without the intuitive
faculty or psychic powers, though he may
have no understanding of them and may

Page 30

even deny them. The intuitive faculty is

an advanced intellectual and noetic experi
ence that flashes into consciousness. The
intuitive idea, or commonly called intuitive
knowledge, is not received in the conscious
ness in the manner in which it is realized.
It is not a complete knowledge implanted
in our minds and containing all of the ele
ments of which we become intuitively aware.
Intuition is a kind of involuntary judgment
where the elements of our experience are
rearranged into such an intelligent order
as to be irrefutable by our reason. The
guiding power behind intuition is the Cosmic
impressions received and the Cosmic intelli
gence or order inherent in our beings. Thus,
in a way, we do not as yet thoroughly
understand that this intelligence combines
our latent ideas into new concepts which
suddenly flash into consciousness. It is, shall
we say, a superior harmonious arrangement of thought that supersedes what reason
and the will are able to accomplish. The
Cosmic, we shall say, utilizes ideas, word
forms and qualities of our experiences, to
produce impressions objectively comprehensible and self-evident to us. There is no
person, even if he be what man calis igno
rante who has not experienced the light of
intuition. The commonly referred to hunch
is the intuitive impression with all the efficacy of its clarity.
When mystics allude to psychic powers,
they refer to those functions of the divine
consciousness within man which transcend
objective perception, reason, and will. They
allude, as well, to the qualities and functions
of the deeper stream of the subconscious self,
the more infinite part of mans being. These
powers are manifest in various ways as responsivity to vibrations which are not discemible to the receptor senses. These powers
likewise have reference to the transmission
or radiation of forces of the human or
ganism which are without any physical or
material substance or mdium. How these
higher qualities of selfor the soul-person
alitymay be used for the full advantage
of life constitutes the purpose of, for example, the Rosicrucian studies. Again we
must say, in reference to these more in
tangible powers, that they are not confined
to, or conferred only upon, certain persons.
No human being would be such without
these powers for they are an inherent part


of his being. In fact, objectively man could

not exist without the subtle but definite di
rection of the growth, reproduction, and
function of all the cells that compose his
organism. Co-ordinated with our spinal
nervous system is the autonomous or sympathetic nervous system which we know,
from our studies, governs many of the in
voluntary functions of our being, as the
pulsation of the heart and the respiratory
action of the lungs. This sympathetic ner
vous system is one of the principal transmitters of the psychic powers and intelligence
brought into our beings with the air we
What, then, one may ask, are the virtues
of the one who makes a study of these
psychic powers, if all men have them? In
what way is he distinguished from one who
completely disregards these infinite properties of his being? The distinction is found
in the greater application that can be found
by an understanding of ones inherent pow
ers. One has this reserve of potentiality of
accomplishment of which he may know
little or nothing. As a consequence, it func
tions involuntarily for him doing just that
which is essential to his existence. Another
person leams how to employ these powers
to supplement his reason and to go beyond
the limits of his objective faculties. We may
use the analogy of the difference between
the chemist and one having no knowledge
of that science. The one who is ignorant
of the chemical elements and processes is
unable to combine them into numerous useful compounds and procedures to serve him
in his daily life. Then, again, the mechanic
will know how to use various devices at his
disposal to achieve some mechanical end.
One not so skilled might have the same ma
terial parts available but not know how to
combine or apply them to a useful end.
There is no instruction or technique which
will confer upon an individual any psychic
powers or a special gnosis which he does
not already potentially have. Any indi
vidual or group making such claims is doing
so ignorantly or falsely. Metaphysical and
mystical study is the awakening or cultivating of the latent powers which everyone
has and which, through disregard, have become almost atrophied so far as the direc
tion of them is concerned. For further
analogy, physical exercise in a gymnasium


does not give muscles to the individual. Instead, he develops those he already has. With
such development he is able to command
and concntrate his strength in a manner
not possible before. Every individual has
access to intuitive guidance or Cosmic in
spira tion but most persons are so objective
that they oppose much of the flow of in
spira tion which is possible from their own
As said, we, of course, are never objec
tively disassociated from the other levels
of our subconscious or Cosmic selves. We
do, however, at times cause the one level,
the objective, to completely dominate self.
Occasionally, though, like water reaching
the top of the dam, impressions or impulses
from the depths of our being will spill over.
These are known to most persons, as we
have said, as hunches, strange feelings
or uncanny impressions. Because the
technique by which this phenomenon occurs
is little or not at all understood by these
persons, their reaction to it is either one of
fear or confusion. Consequently, they do
little to cultvate or develop it. Yes, the
psychic powers operate for everyone, but
the student of the psychic processes of self
has the advantage of controlled operation
and, therefore, can be assured of greater
results from such direction.X
Mysticism as Human Experience
Mysticism as human experience is more
than a theory. It is a vital factor that can
be brought intimately into the life of every
individual. The tendency to look upon mys
ticism as hypothetical, ethereal, or even
evasive, causes many people to believe that
it is something to which we can tura for
inspiration at an idle moment and not some
thing that can be utilized as an actual way
of life or intimately related to human be
havior. Actually, mysticism should be uti
lized effectively, not merely as a series of
theories or beautiful ideas to be expressed
upon limited occasions. Mysticism should
be an actual philosophy of life that can be
put into practice in everyday affairs.
If mysticism is to have valu, it is obvious
that it must be used, and not set on a shelf
like a more or less seless ornament to be
looked at and admired occasionally. Mys
ticism can be likened to tools taken into a

Page 31

workshop and actually put to use so that

their effectiveness might assist us with
whatever we have to do. Mysticism should
be a useful tool; it should be something to
cali upon when we need help. It should also
serve as a basic pattern for our behavior so
that inspiration, direction, and proper guid
ance would be ours at all times in our
ethical, social, moral, and spiritual lives.
In order to gain a practical concept of
mysticism, a concept that will cause us to
apply in our daily living the principies
which it upholds and teaches, we must understand that there can be no compromise
between materialism and idealism. For centuries thought has been divided between these
two extremes. Today, differences in point
of view of the materialist and the idealist
prevail, and while it is a common practice
for human beings to exaggerate the prob
lems of their own time, we are faced at the
present moment with a concept of material
ism that has probably never before infiltrated
the mind of the average person as much as
it has today.
I believe the reason for this intense concentration upon material knowledge and
material possessions is that we are still,
as a race, young in our application and
use of modern technological development.
These material achievements have caused
us all to stand somewhat in awe of what
man has been able to develop. We can
even in our lifetimes look back and remember when the things that are commonplace
today were only dreams in the most vivid
of imaginations. We accept lightly the phenomena of radio, of televisin, and of other
electronic developments. Most of us know
little except what we read in newspapers
about facts conceming atomic development.
These achievements are relatively new, but
they are accepted by a younger generation
as something that is commonplace. The
young of today look upon the phenomena
with no more interest than we as children
looked upon the commonly accepted ma
terial achievements of our time.
Actually, these are tremendous achieve
ments. The concept of radio and televisin
for example was nonexistent seventy-five or
a hundred years ago except in the minds of
a very few people. Science is looked upon
as the mightiest of all things, and it casts
a shadow upon the concept of God which

Page 32

religions are feebly trying to hold as being

of still more importance than any mechanical achievement. It is easily understandable
why the minds of a new generation, that
have been schooled with this respect for
science and this day-to-day acceptance of
mechanical advancement and achievements,
should be difficult to interest in a subject
such as mysticism.
Mysticism, philosophy, religin, ethics,
moris, and even the concept of divinity
are subjects that take second place in the
thinking of most individuis. They have
replaced the orthodox concepts of divinity
with the technological ones of modera sci
ence. There seems to be no bridge between.
The scientists who have attempted to bridge
this gulf, and to teach that there is funda
mental cause even back of mans apparently
unlimited advancement, have failed to light
the spark of curiosity or inquisitiveness sufficiently in the minds of people who believe
science infallible to motvate them seriously
to look into those elements of thought that
will bring inspiration and guidance from a
source more stable than the material world
which they accept as being the ultmate of
Those who are inclined toward philosophy,
toward the realization that mans funda
mental vales lie outside the material world,
and that life contines into a sphere and
scope of existence which is no longer connected with the material vales which we
now exalt so highly, must realize that within
the mystical concept is the only channel
that can parallel the development that has
come in the field of technology.
Man has an overbalanced development at
the present time; he has developed by great
strides in material fields and has left the
mental far behind. Man has developed terrific means of destruction, but he hasnt
developed the ability to know when and
how to use those means; therefore, they are
like dangerous toys in the hands of a child.
We stand in the midst of an unsettled world
never knowing when some fool grounded in
science is going to touch off a series of destructive forces such as the world has never
before witnessed.
The solution is not alone in harnessing
the atom for peacetime usesit cannot be
as simple as directing the technological
achievements into other channels. The solu


tion to our social and political problems lies

in the thinking and the attitude of the indi
viduis constituting the composite of human
thought and behavior in the world today.
In my estimation, I repeat, there can be no
compromise between those who subscribe to
materialism as an ultmate reality and those
who find in idealism the vales which will
be perpetuated long after the material things
which we strive so hard to attain today will
no longer exist.
The solution lies in achieving balanceto
balance human thinking and human be
havior, to make human experience a com
posite of all the forces that compose human
environment, to teach individuis to accept
the material world for what it is worth and
at the same time to learn the validity of
the means by which man can associate him
self intimately with spiritual forces. Every
principie of self-development and of the
attainment of the state known as Cosmic
Consciousness, which is in contrast to selfconsciousness, has fundamentally constituted
mans search to find God. Unfortunately
today, few people are motivated to find God
for the sake of associating themselves with
the Divine. It is only when men, through
shock or some extreme occurrence in their
own lives, or the lives of those about them,
are forced to turn away from the material
supports upon which they have leaned that
they look toward a valu which is of more
significance and importance.A
Choice of Incarnation
Do you and I have any choice insofar
as incarnation is concerned, or are we by
mere chance placed in the situations in which
we find ourselves at any particular time in
the span of our incarnations? The answer to
this question can be known only in part.
We cannot be fully aware of the function
and manifestation of all infinite laws, because we are finite and still in the process
of learning. The extent of our knowledge
depends on how much we devote ourselves
to the learning process and our desire to
The critics of the theory of incarnation
point out that it is an inevitable situation
from which man can never find release.
Obviously, it makes no difference in the
operation of any law whether or not it is


criticized. The laws of God and the laws

of the universe are effective, and our believing or not believing in them has nothing
to do with their operation. Our position is
to learn more about these laws, because if
the operation of a law is known only in
part it is obviously misinterpreted and misunderstood. The full knowledge that accompanies the function of a law, the reason
behind it, the way it operates, and the end
to be attained makes it possible for us to
grasp an entirely different point of view
of a situation from any previous one. Those
who criticize incarnation do so because they
lack understanding. Those who accept the
theory as a basis upon which to form judgment, and to adjust certain behavior, are
able to see in the operation of this law
certain justice and certain functions tending
toward the development of the individual
and to a means of eventually relating man
to a fuller understanding of the Infinite.
The theory of incarnation has certain logic
that appeals to the reason of a person who
gives it serious and unprejudiced considera
ron. It is fundamentally, as we know from
our monographs, an operation of the law of
Karma, which means that we create to a
certain extent that which we have. The
situations that may make our day-to-day
experiences of a pleasant or unpleasant na
ture are situations that have been brought
about as a result of previous choice.
We exist today as entities striving to per
fect ourselves, but the barriers to perfection
may be partly of our own creating. They
arise due to misinterpretations and wrong
judgments of the past. If this appears to be
unjust, we must bear in mind that certain
responsibility must be assumed for the privilege of being free. If we have a degree of
freedom of choice, then certain responsibility
is assumed as a result of making those
choices. It is through the experience of
exercising this choice and directing oneself
in the proper direction toward worth-while
ends and purposes that mans life becomes
a vast school of experience in which he gains
that knowledge and those things which are
essential to the growth which are necessarily
Those who are incarnated todaythat is,
we who poplate the worldare obviously
not too far advanced insofar as the whole
scope of advancement is concerned. The fact

Page 33

that we live restricted to a physical world

with its limitations and to our misinterpre
tations of the various laws that function
about us shows that we are not yet advanced
to the point where we can realize the pur
pose of infinite law. If that ability lay
within our grasp at the moment, then we
would not be where we are. Therefore, we
are in the position like that of a child beginning his formal education. His knowl
edge and experience are extremely limited,
but the intelligent child, by proper motivation and proper direction, will enlarge upon
his knowledge and experience. When he
has reached adult years he will have gained
certain abilities and a fund of knowledge.
Our position in relation to the infinite
scheme is somewhat parallel. We are ex
tremely limited in our scope of experience
and knowledge, but we do have sufficient
intelligence to direct us to gain more experi
ence and increase our knowledge.
Since we are where we are, it obviously
means that our position of this moment has
been reached by way of certain conditions
or phenomena of which we are not entirely
conscious. If our present-day situation had
come about as the result of logical use of
our reason, we would be more aware of
our purpose in being here. We would be
able to see the circumstances that led to a
particular situation and the possibilities that
may develop. But actually, our knowledge
is not enough to explain all of our experi
ences. Just as a child cannot under stand
why he should learn to read and write, we
do not completely understand why we should
go through the particular experiences that
may be more or less uninteresting and at
times actually painful. Nevertheless, as we
can look back upon the child who temporarily may revolt against studying his read
ing, writing, and arithmetic, so can a more
intelligent power look upon us with the
same amused tolerance of our desire to es
cape from coping with the situations that
may momentarily seem to us as being not
particularly pleasant.
We incarnated as we are because we fit
into the particular circumstances in which
we exist. No one else but you or I could
be incarnated in the particular situation
that you or I live in at this particular time.
This may appear to be fatalism, but it is
not predestination because we still have the

Page 34

element of choice. We can proceed ahead

if we wish or we can accept things as they
are and merely coast with events. If we
exert no effort toward understanding, our
intelligence should make us aware that we
will necessarily have to repeat time and time
again a similar situation until we have the
ambition, the ability, the desire and motivation, to direct ourselves toward more purposeful ends whether they be pleasant or
The purpose of this incarnation at this
particular stage of advancement is the fitting
of ourselves into the proper circumstances,
just as a round peg fts in a round hole. Our
incarnation into present situations has been
more or less automatic. This incarnation
carne about because we dropped into place,
as it were. This life is the particular spot
or point of experience that is ours in which
to learn, and we are here with the opportunity to learn if we will do so. This process,
however, will not continu in the same way
throughout eternity. Life in one incarnation
after another does not continu to be an
automatic unin of a soul and a physical
body. The forces may seem to lack reason
at the moment, but as we proceed in this
life and others to come, the reason will become gradually more eminent. We will begin to see logic in the procedure, just as a
child upon reaching adult years sees logic
in his teachers causing him to practice those
arts of reading, writing, and arithmetic
which he later has to apply in the business
of living.
Eventually, in its evolution the individual
personality will begin to exercise an increasing amount of choice in determining its
destiny. A time will arrive in future incarnations when the particular incarnation
will be selected as a result of intelligence
and experience. The previous lives, and
what those lives have contributed in terms
of knowledge and experience, to a personali
ty, will become more and more of a con
scious level where a personality is able to
select a particular phase of manifestation
and which it is able to realize as being
essential for its further and future progress.
We eventually become in a Cosmic sense,
what we now are in a mental sense. By
this I mean that now we exercise in our
day-to-day living a certain amount of judgment based upon reason. This reason, how


ever, is limited to our physical experiences

and to the knowledge which we have gained
and accumulated in this life. This process
is the logical exercise of the mind. Eventual
ly, we are able to piece together the experi
ences from one incarnation to another, and
we gain an increasing degree of knowledge
resulting from numerous incarnations which,
for want of a better term, I might cali
Cosmic logic. We are then gaining a degree
of infinite understanding that makes it pos
sible for us to fit ourselves into situations
that previously could not have been grasped,
insofar as our intelligent understanding of
them is concerned.
Most of us as adults today feel that we
are in a position to make certain choices;
that is, we feel that we have the intelligence
and the ability to select the paths or make
the choices that lie before us. We sometimes
do this abruptly, and sometimes after careful
consideration. We realize that we are not
always right; but rightly or wrongly, we
choose certain procedures to follow. We de
cide on a certain course of events or we
choose to turn this way or another. Those
choices are ours, they seem to be an ability
which is consistent with the human mind,
insofar as it exists at the moment. Even
in youth, we attained a degree of ability
to make certain decisions. We decided what
we would be as adults. We directed our
attention toward certain training or certain
education. Those were decisions of life.
They molded us to a certain extent, and
caused us to be what we are today. Many
of these decisions were wrong. Some of
them were correct. We now draw upon the
total of experience that resulted. Those who
have intelligence, and exercise it as their right
and a God-given ability, benefit by any de
cisin regardless of whether or not it be
erroneous. In other words, it is not neces
sarily the selection of a wrong or a poor
decisin that adds to the total of our experi
ence. It is how we react to the decisin itself.
Eventually, we reach a point in our psy
chic or Cosmic evolution where we begin to
make various choices in incarnations as we
now make in our day-to-day life. We will
reach a point where we can choose an in
carnation much in the same manner as we
now choose our occupation or our lifes work.
This is similar to the decisin we make in
the course of our business affairs or in regard


to our educational training. The difference is

that we arrive at a decisin that will affect
an entire lifetime. We do not always make
our present decisions correctly as we have
already pointed out, and the same will probably be true when we begin to exercise a
certain degree of freedom in the choice of
incarnations. We will make errors in our
decisions; but, if we apply the same prin
cipie that we apply to errors now, we will
realize that certain lessons had to be learned
as a result of our decisin, be it right or
wrong. We will probably grumble about the
fate which we find is ours, depending upon
our personality, and we will go through the
process of experience much as we now live
through the results of a wrong decisin.
Life is a continuous process, and if we
continu to develop ourselves, eventually a
time is reached by some individuis when
the soul-personality is evolved to a point
where it has gained many of the general
experiences of life that are necessary; that
is, such experiences as are related to the
understanding of the material environment
in which we live have been mastered. When
the time comes that the material world no
longer holds experiences which are necessary
for our further development, each incarna
tion will become more of an act of will.
Rather than something to be discontinued,
incarnations will become in a sense optional;
and, when elected, we will incarnate for a
specific purpose.
Those individuis who have reached the
ranks of the hierarchy, those to whom we
might refer, to use the overworked popular
term, as masters, are the ones who are able
to select a life in order to carry out a certain
function and purpose. They may not be
avatars but, at least, they have closely approached that state. They are the ones who
upon reaching that particular point when
they can choose to incarnate into the physi
cal world, they will do so for the purpose
of carrying out a specific missionnot only
to contribute further experience to their own
development but to contribute to the ex
perience and guidance of other individuis
who may still be floundering in the cycle
of incarnations.
The truly great, who have lived in the
world as religious teachers, or as masters in
other fields or endeavors, are such individ
uis and such personalities. They direct

Page 35

some of the affairs of men more subtly than

we realize. Because not all of them have
been recorded in the pages of history and
probably many exist even today, we do not
recognize them as being those who have
risen above the mere mechanical functions
of human beings. You and I may be more
or less influenced by these individuis. They
are probably personalities that come into
our lives to assist us in making decisions,
and who assist us in reaching certain accom
plishments. We may not recognize these
personalities as those whose position here
on earth is to direct the faltering steps of
those who still have much to learn through
experience. These individuis are truly representatives of infinite love and infinite
wisdom. They are sons of God, they are
brothers of mankind. They are those that
have to do with the functioning of the Cos
mic scheme insofar as its manifestation is
concerned. While they continu to evolve
to the complete perfection of their develop
ment, they also realize that any degree of
their development and ultmate purpose and
end is related to the development of all man
kind and to the final perfection of the
evolvement of each soul-personality.
Growth in the Cosmic and psychic sense
entails the same principie that is involved
in all growth, that is, obligation. We can
not learn and grow in stature, either physically or mentally, without assuming those
obligations which cause us to utilize and
bring into practice and function the things
which we have gained. Choice in incarna
tion is ours when that point of development
exists. In the meantime our choices are less
significant. They are limited to the events
that shape our particular life at the moment;
and, as we gain in ability to properly judge
and evalate the choices that we now make,
we add to our ability of the time that will
come when those choices will be of more
significance and will involve not only a
momentary decisin of our daily work but
also a lifetime of experience and service to
Human Dignity
A frater rises in our Forum to ask: Can
there be true human dignity while there is
human charity? I do not believe that it is
possible to have true human dignity while

Page 36

a human being has to depend on another

for charity. I, of course, do not mean
mercy, love, or compassion. Therefore, I
sincerely believe that it is not only our
right, but indeed the duty of our age to
modernize the use of money, or mdium
of exchange, and thereby open the way not
only to human dignity for ourselves but
eventually for all mankind.
Human dignity as a phrase, particularly
since the last world war and during the
tyrannical reign of certain contemporary
govemments, has become rather hackneyed.
Just as the words freedom and liberty, it is
used to symbolize something rather vague.
It suggests a kind of virtue which is never
made quite comprehensible, except in the
minds of those using the phrase. Perhaps a
little analysis of the popular phrase might
bring about a meeting of the minds; certainly the phrase should not be used as an ideal
to be attained by various means until a com
mon understanding is had of it.
Dignity, we shall propound, is poise, or a
state of self-control and reserve. Intellectual
dignity consists of deliberate and careful
thought as opposed to exaggeration and unthinking expression. Dignity of behavior
means conduct suited to an occasion, free
of ostenta tion and emotional abandon. The
human dignity, therefore, means the exhibition of that moral, intellectual, and social
behavior worthy of the status of the human
being as compared, for example, with the
conduct of an animal of lower species. It
must be obvious that human dignity consists
of conformity to certain standards of thought,
behavior, and convention which men have
set up for themselves.
Tradition and custom, consequently, play
a prominent part in the determining of
whether a human is dignified. The social
requirementsand the moral standardsof
a primitive person and that of man of mod
era civilization, would contrast quite noticeably. In all probability, each would
consider the other lacking in dignity because
of the conflict of conduct.
We are thus confronted with the question
as to whether there is any universal human
dignity. In other words, what do all men
expect of all men? What is considered representative of the human status regardless of
the society of which man is a member? The


first requisite would probably be the necessity of man distinguishing himself in some
manner from other animals. If man, as he
contends in his religions and philosophies
and seeks to prove by his sciences, is a
superior being, these points of superiority
must be emphasized. They are the contributing factors to such dignity as man
relegates to his kind. The first and obvious
distinction is the human intelligence and
faculty of reasoning. The stupid individual,
the one who displays a paucity of intelli
gence, and the one who gives himself over
to emotional outbursts or external influences
with little exercise of thought and restraint,
would be held as not being characteristic of
the human statusthus undignified.
Man has also set certain standards of
conduct, or human relations, which he purports are prompted by a divine agency. This
means that man claims to have a unique
affinity with the divine agency which seeks
to lift him to exalted heights befitting his
status as a human. It is to be construed that
any deviation from such divinely determined
or moral motivation is conduct lacking in
human dignity. The dignity then consists of
certain actual or conceived activities of mans
nature which he is expected to live by. Falling short of them is to fall from dignity.
Among these elements of dignity which
man has established for himself are independence and freedom. However, the greatest thinkers for centuries have not agreed on
the content of freedom. Further, all must
admit that man cannot be a completely free
agentor completely independent. There
are, of course, today, many political ideologies and social institutions which offer ways
and means which purport to give man com
plete freedom and independence, but any
examination of them soon shows the fallacy
of their reasoning. Perhaps, the broadest ap
plication of this requirement of freedom is
the interpretation of it as the right to the
pursuit of happinesswithout intervention
with the rights of others to do likewise. This
right to gain happiness includes, of necessity,
the right to a livelihood and the right to
choose the particular kind of work or employment in which one wishes to engage.
It is the implication that human dignity
incorporateswithin limits, againthe exer
cise of human will. Animals are subjugated


to natural will, to the laws of nature, and to

mastery by the superior humans. Mans will
or desires are to be limited only by what he
conceives as the divine and nature and, as
well, such provisions as he makes for his own
discipline. Any further forfeit of will by
man he considers as enslavement and beneath human dignity, for it violates the free
dom and independence which he assigns to
If man resents the subordination of his
will to other men without his consent to do
so, he likewise is resentful of absolute dependence upon his fellows. Absolute dependence violates the human dignity because
it detracts from the dynamic intelligence, the
power of accomplishment upon which the
human prides himself. Consequently, man
places charity in a dual characterto retain
his human dignity. He finds satisfaction
emotionally and morally in dispensing
charity, but has a sense of inferiority if he
is the receptor of charity. His conscience is
eased by his working for his livelihood and
thus he preserves this intangible, mysterious freedom and independence which he
The question is: can there be a disposing
of charity and the preserving of this dignity
by revolutionizing the economic and financial systems now in general practice? Immediately, certain systems will contend: Yes.
Marxism, for one, and other ideologies
equally as radical, will make similar claims.
Still others not embroiled in political ideolo
gies and who are actually supporters of the
capitalistic system will offer still other plans
to maintain this human dignity by avoiding
the necessity of charity. There are dozens
of new monetary plans and systems devised
almost monthly. A great many of these have
crossed our desk in the last decade. Some, in
theory, have commendable merit; others are
too idealistic to ever be practical, and they
also show the individuals lack of familiarity
with the complexity of the whole problem.
It is not our purpose here to consider any
single system of monetary change, rather, it
is to disclose that no system, alone, will pre
serve human dignity or remove the need of
charity and the embarrassment which some
of its recipients would continu to experience.
Without entering into the speculations of
this subject, it must be apparent that any

Page 37

mdium of exchange based upon a commodity easily accessible to one people or

nation, and not as easily accessible to all
others, introduces an inequity into the whole
system. The problem must concern itself, as
well, with geophysicsthat is, with the area
in which people live, the resources that may
be produced and which would have a market
valu. A people who are economically
starved by their restraints, insofar as trade
is concerned, are not inclined to democracy.
They are more apt to have a lesser sense of
freedom and independence, and their digni
ty is not so likely to be shattered by any
charity which might be proffered to them
by others. In other words, their environment
will have cultivated a sense of dependence
rather than independence.
As long as there are separate nations with
different geophysical advantages or disadvantages, it will be difficult to have a unified
political ideology and a sound economic sys
tem, or a universal human dignity.X
Does God Evolve?

A frater, addressing our Forum, says: In

one of the monographs it is stated, \ . . for
God will evolve as the consciousness of the
soul evolves. I understand that there is an
evolution of the soul-personality and of con
sciousness, but I wonder if we actually mean
that God evolves. If we do, then we do away
with a perfect God in the unchanging-univer
sal concept which we have come to accept.
What is God? There are perhaps as many
answers to this question as there are those
who would attempt an explanation. Outwardly, persons often appear to subscribe to
some theological definition of the deity but,
when called upon to give an individual ex
planation, their words, their ideas, will vary.
The concept of God is wholly individualistic.
It is partly environmental, the influence of
religious education, tradition, and cultural
association. It is also the result of the temperament and personality, that is, the result
of the personally evolved consciousness of
the individual, as well as his intelligence.
The individuals response to his psychic
naturewhat is called the moral inclination
or impression of the consciencegreatly de
termines his concept of God.

Page 38

The one whose personality is responsive

to his psychic and emotional impressions is
inclined to a greater meditation on the God
concept. The lesser the intelligence and edu
cation of the individual so inclined, the more
simple is his idea of God, the deity, the more
it tends to the primitive and anthropomorphic. The more intelligent the Cosmically
motivated person, the more he seems to perceive the flaws in primitive ideas of God.
He thinks, for example, that the personal
anthropomorphic deity is quite inconsistent
with a concept of the Divine and as lacking
the dignity of ubiquity. He is unwilling to
place God in the confining qualities of time
and space.
Man has placed God in a progressive
order. There is the conception of God as a
heroic human being, such as the deities of
the Greeks. Next, there is the supreme being
having manlike physical qualities. Advancing farther, man has depicted the Divine as
a dehumanized being, that is, one devoid of
all physical characteristics and yet retaining
memory, will, imagination and even such
emotions as joy, love, hate, and jealousy.
Then there is mystical pantheism, the con
cept of an all-pervading consciousness, a kind
of surging intelligence which becomes the
essence of all things. This concept is stripped
of nearly all the qualities known to human
experience but yet retains some elements,
though abstract, by which the mortal mind
can comprehend the idea.
Which of these concepts is God? The
metaphysician, the true mystic, would say
none of them. Like Kant, he would proclaim
that the human mind is too conditioned by
the organism in which it is resident, to em
brace the infinite. No vase, for analogy, can
hold the sea. We pour the sea into the vase
but what it holds is a minute portion of the
whole. No study of the contents of the vase
could give rise to the idea of the true proportions and vastness of the sea. No human
mentality can possibly comprehend the infi
nite nature of the Cosmic or God within its
own limitations. God, then, or the Divine,
so far as its absolute reality is concerned,
must remain the unknoum. It can be experienced in part but it is inscrutable in its
Further, as best we can determine from
profound and mystical experience, as well


as metaphysical abstraction, Divine reality

cannot have a determinate naturethat is,
fixed, limited, and at rest. If there is unity
in all reality, then the whole must change,
too, as do its finite attributes. We cannot
truly assign any determinate qualities to
God, not even what men ordinarily think
of as being goodness. Ask men what they
mean by good, and you will find other men
that will abhor definitions attributing spe
cific qualities to the Divine concept. In
general God is the ultmate of the indi
viduals conception of supreme power, of
initial cause and moral perfection.
God has no form, no imagery, that in
reality represents Him. The human mind,
however, cannot conceive an amorphous be
ing or one free of some thought form. Conse
quently, it will try to arrest or capture God
in the framework of intmate human experi
ence of the infinite and in accordance with
personal interpreta tion. It is man who
creates the image, the idea of God. It is
likewise man who evolves God as the con
sciousness of his soul-personality evolves.
Since God does not exist as man conceives
Him, the God of mens minds is, therefore,
an illusionary one. By illusionary we mean
that there is no deity that actually corresponds to the human concept. The true
reality of God is so abstract as to be beyond
any full comprehension by the human con
sciousness. The mental picture, the idea of
the deity, is a great illusion, a magnificent
and, in most instances, a worthy ideal which
brings man closer to the Cosmic of which he
is a part. Man thus does evolve God, if we
mean by that phrase the human concept of
what God is.
The more expansive the concept of God,
as the result of a quickened and expanded
consciousness, the closer man is brought
in consciousnessto the Cosmic. The more
we increase our psychic perspective, the
more of the whole nature of the abstract
God do we embrace. As this perspective
increases, so does the image of God evolve,
but not His reality.X
What is the Aquarian Age?
A soror of Caada rises to ask our Forum:
In our studies reference is made to the
Aquarian and Piscean Ages. I should like to


know more about the subject.

The so-called Piscean and Aquarian Ages
are related to certain astronomical facts, particularly the precession of the equinoxes.
The influences which they are said to have
upon human affairs are associated with the
doctrines of astrology. The Babylonians and
the Chaldeans, according to history, were
among the first to chart the heavens. The
early shepherds in what was known as Mesopotamia gazed at the inky canopy of the
heavens and were fascinated by the myriad
points of light which seemed to descend so
low that they could almost be touched. Night
after night, century after century, these
people watched and meditated upon the ce
lestial phenomena and soon were able to
record the movements of certain planets as
well as to theorize as to their nature.
The ecliptic or path of the sun on its
celestial journey is known as the zodiac. The
ancients ascribed to this course of the sun in
the heavens twelve figures through which
the moon passes each month and the sun,
once a year. Along this path, too, they noted
the passage of the five great planets that are
visible to the naked eye. According to the
theory of the Babylonians, which became the
foundation of astrology, there is a correspondence or sympathetic relationship be
tween the heavenly bodies, the earth, and all
things of worldly existence. The rulers of the
zodiac were gods; that is, the celestial bodies
were apotheosized, being thought of as divine
in telligences. These rulers were Sin, Shamash,
and Ishtar or the moon, the sun, and Venus.
The moving stars served as interpreters of
the divine will, while the fixed stars were
agents or modifiers of such will. The position
of the moving body to a stationary one engendered, or rather suggested, a specific
meaning. These meanings, then, were transferred to corresponding earthly powers and
to mans own nature. As a result, the destiny
of man and his welfare were said to be
subject to these celestial manifestations of
the divine will.
The word zodiac is derived from the Greek
root word meaning life. It is significant,
too, that zoion is the Greek diminutive for
zoon, meaning animal, because the symbolical divisions of the zodiac, as well as
some other stars, have been made to resemble animals. The Hebrew ame for
zodiac was mazzrth which means en-

Page 39

circle or surround as the ecliptic or path

of the sun appears to do. The Chaldean
word for zodiac was mizrata (watches). The
early astrologers, who were elementary
astronomers, were called watchers of the
stars. There was the Chaldean phrase, Divinities of the Council. The position of the
stars alluded to a council of the conceived
divine beings to determine the effects that
were to be had upon human beings, ele
ments, and events.
The zodiacal signs are actually twelve
constellations or star groups which girdle
the earth in the path of the sun. The term
sign is derived from their symbolic form.
These are Aries, Taurus, Gemini, Cncer,
Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces. The ancient
shepherds and herdsmen, as they gazed long
at the star groups, imagined their form to
resemble earthly objects with which they
were familiar. Thus there appeared to the
ancients to be a waterman, a crab, a bull,
a fish, and other common objects. The effect
of this visual suggestion is not greatly unlike
the images that various cloud formations
seem to assume to us today. Often fleeting
cumulus clouds appear to our sight and
imagination as human faces or animal forms.
The zodiacal signs or constellations also indicate the twelve divisions of the ecliptic of
thirty degrees each. In fact, astronomically
the zodiacal sign refers to the constellations
of the ecliptic.
The course of the great stars gives the
divisions of the calendar, the day, year,
world year, and world era. A new world
era begins whenever the sun on the spring
equinox enters a new sign in the zodiac.
According to this theory, the position of the
sun on the vernal equinox moves eastward
from year to year. In 72 years it moves
one day, and in about 2,200 years, one
month or to a new sign. The period of
2,200 years, therefore, is the world era or
what is astrologically referred to as an age,
this reference being to one of the signs in
which the equinox occurs, such as Aries,
Pisces, or Aquarius. This changing world
period or changing position of the sun on
the vernal equinox is called precession of
the equinoxes.
It is advisable to explain, as simply as
possible, the astronomical hypothesis of what
this precession is and how it occurs. Imagine

Page 40

a spinning top. The axis of this spinning

top is an imaginary vertical line through its
center from bottom to top. If we disturb
the top, it contines to spin, as we know, but
its axis precesses around the vertical, tracing
out a cone. This means that the axis deviates
from a vertical position, gradually moving
in a circle or a cone about it. The earths
axis also describes a cone or one complete
revolution in a cycle of nearly 26,000 years.
The cause of the precession is the attraction
of the sun and moon to the equatorial protuberance or bulge of the earth. The angle
of the axis of the earth, in relation to the
sun and moon, causes the earth to expose
the larger bulk of its matter along the equator to the sun and moon. These bodies, the
sun and moon, tend to align the equator on
the same plae as the ecliptic, that is, cause
both the earths equator and the ecliptic or
suns path to be parallel to each other.
Though this is not accomplished, it accounts
for the axis of the earth gradually changing
over a period of 26,000 years and tracing a
cone as explained.
As a consequence of this precession, the
star toward which the North Pole points, the
polar star, changes with each complete revo
lution of the axis. At present the North Pole
is near or points to Polaris. In 3000 B. C.,
when the Great Pyramid was being built,
the North Star was Draconis. The spring
and vernal equinoxes begin at the times
when the plae of the earths equator and
the plae of the ecliptic or equinox intersect.
We commonly say this occurs when the sun
enters the zodiacal sign of Aries. However,
due to the precession of the equinoxes, this
vernal equinox begins in a different sign
about every 2,200 years. Because the earths
axis gradually revolves, it makes it appear,
as we look toward the heavens that the
zodiacal signs or constellations are moving
westward. This results, in each new period,
for the vernal equinox to be called the world
era or age. Actually, the beginning of spring
no longer occurs in the sign of Aries but it
is in Pisces. Astronomically, we shall leave
the Piscean Age, which began some 2,000
years ago, in approximately 200 years. As a
result of the phenomenon of the precession,
we shall at that time enter the Aquarian
As trolagically, each of these ages is said
to have a cosmic and a physical and psycho-


logical influence upon the earth, on events,

and man corresponding to the symbol or
sign which represents it. To the ancients
the stars composing the constellation Pisces
resembled two fishes, tied by the tail with a
long ribbon. It is referred to as a water
sign. There are various theories as to how
water became identified with the sign, aside
from the purely psychological one of the law
of similarity. It is pointed out that it was at
the beginning of the Piscean Age that Christ
chose fishermen as his disciples, that baptism
played such a prominent part in early Christian rites. Again, the fish miracles of the
Bible are made to be related to the Piscean
Age. Among other references, there is one
to the great sea conquests of the last 20
centuries, and the development of steam as
a source of power.
All of these conditions are not altogether
logical as attributed to the Piscean Age.
Lustration or purification by immersion
played a prominent part in the religiomystical ceremonies of the ancients long be
fore the time of Christ. Any thorough
student of the ancient religions of Egypt,
Persia, and Greece is well aware of this fact.
Sea conquests are not necessarily the stimulus of the Piscean Age but a progression and
combining of such factors as population and
trade. Primitive men would have no need
or desire to cross great expanses of water.
The next age into which we are advancing by the precession of equinoxes, as we
have said, is the Aquarian. The age-old
symbol for this sign is the water bearer
pouring water into the mouth of the fish.
Aquarius is the central figure in the fourth
divisin of the zodiac. Traditionally, it is
considered an air sign, being related to all
physical phenomena or abstract ideas having
any association with that so-called element.
When the world fully enters that sign, it
has been prophesied, there will be 2,000
years of humanitarian and universal broth
erhood. Further, all developments will be
related to a factor as infinite and intangible
as air. Great advances in aviation and all
principies related thereto are predicted for
the forthcoming air age. The advance of
nuclear physics now being made as a liberation from the more finite substance of water
and mass is declared an indication of the
coming Aquarian Age. Great breadth of
mind or universality of thought, as mystical


philosophy, is said to manifest, particularly

in the Aquarian Age, as mens minds become
as lofty and as unbounded as the air itself.
Though, logically and empirically, much
skepticism arises in connection with the
traditional theories about the influences of
these ages, there can be no doubt that the
earth is affected by celestial bodies. Astronomy and astrophysics have brought forth
many examples of the physical effects of
these bodies upon the earth, common ex
amples being the seasons, the tides and other
cycles of phenomena. As the earth, by
means of the precession of its axis, changes
its relation to the constellations, is there,
then, an effect on the earths magnetic
forces? Are there alterations of terrestrial
currents of energy as yet not discerned?
Since we, as humans, are beings of energy,
are we not harmoniously related to the
spectrum of energy of the earth? Conse
quently, do these variations of cosmic energies, no matter how minute, bring about
mutations or alterations in the autonomic
or sympathetic nervous system of man
perhaps also changes in the endocrine
glands? If such occurs, it would follow that
there would be an effect upon the human
intelligence, on the temperament and per
sonality. Whether all such influences, as we
advance from age to age, would be progressively beneficial or at times detrimental,
only time alone will answer.X
World Population and New Souls
A frater of Berlin, Germany, addresses
our Forum and wants to know more about
the origin of new souls in relation to increasing world population and the principies
of reincarnation. He asks specifically: Are
not new personalities greatly handicapped
in regard to previous development? Must
they not start from the beginningas to
their personal evolvement?
In connection with this topic, a frater in
California asks: I would like to submit a
topic about which I have been thinkingIt
is concemed with the doctrine of reincarna
tion, and the specific obstruction to my
thoughts is concerned with the creation of
new soul-personalitiesdoes that ever happen? If so, how? If not, and the cycle of
incarnation being 144 years, the population

Page 41

of the earth must be relatively constant.

Then again, a frater in Australia, coming
before our Forum, says: Does not reincar
nation exelude the possibility of human life
on other planets? If not, how does such a
possibility fit into the scheme of things?
Let us begin with an observable fact or
commonly demonstrable knowledge, the
world population. The census of population
as conducted by all modern nations shows
beyond a doubt a considerable increase of
humanity throughout the world. The est
mate of the present population is 2,433,696
in thousands. In the United States, alone,
the population has increased over twentyeight million in thirteen years. Only a comparatively small portion of this is because
of immigration. The great increase of pop
ulation throughout the world is because of
the advance of hygiene, sanitation, and the
healing and other sciences. However, with
this increase have come many problems.
The food supply in many nations is being
made more difficult. The only solution is
the converting of large arid lands into culti
vable areas by means of an economic purification of sea water. This latter has not
yet been accomplished on a large and feasible scale.
If each soul cycle, as we are told in our
studies, consists of 144 years between births,
then everyone is reborn within that period.
Consequently, whence come the new soulpersonalities which constitute this increase
of world population? First, the wheel of
incarnations, or recurring births, does not
permanently revolve. There is an evolution
ary process or state of perfection that must
be taken into consideration. The soul-per
sonality is refined: it unfolds until its manifestations in thought, character, and action
correspond in quality with the Divine Intelligence, of which the soul essence is a
part. In other words, when men objectively
express the wisdom of the divine intelligence
within them, then, their personalities are in
harmony with the Cosmic Mind within
them. Man realizes God at such a time, and
God has self-consciousness in that realiza
tion. The cycle is thus complete. There is
no further need for rebirth. One soul-per
sonality is thus, to use the common expres
sion, withdrawn from Cosmic circula tion.
There is then a gradual diminishing in the

Page 42

number of soul-personalities. This is more

than balanced, of course, by the new births.
But, it may be asked, where do these new
soul-personalities come from if they are not
already in existence to accommodate the
increase in population? We must realize
that there are no fixed numbers of soulpersonalities, as one would think of a given
number of coins which must be continually
circulated. The source of the soul-personali
ties is infinite. We may liken it to the
infinite source of an electrical currenta
capacity that can never be exhausted. There
fore, regardless of how many electrical appliances are manufactured, as motors, elec
trical lamps and such, there always will be
sufficient power to manifest their functions.
Under such circumstances one could produce
millions more electrical lamps than are destroyed each year, but there would always
be the power to actvate them, to have them
give off the light which is their personality.
Still another way to look at it is this: ac
cording to Cosmic, biological laws, when
there is a physical channel, such as a body
capable of being the residence of the vital
life forc and the Divine Intelligence, there
will then be that manifestation through it
which we cali soul-personality.
Suppose, to answer one fraters ques
tion, the worlds population were increased
by twenty-fve million in one year. This
would necessitate many more soul-personali
ties. Would these new soul-personalities all
be primitive and crude, because they were
having their first incarnation? If this were
so and the rapid growth of population continued, it might seem that the world would
then be reverting insofar as individual spir
itual awakening is concerned. However, it
must be further realized that the first in
carnation of all people is not alike. The
first step of all soul-personalities is not idn
tica! The soul-personality is often affected
by its environmental factors, its parents, its
associations, the cultural advantages, and
also of importance are the particular age
and civilization in which the soul-personality
incarnates. If there is a gradual ascent of
the level of consciousness of a population
that is, if there are more fully expressed
selvesthen the soul-personalities, the offspring of such people, even if they were in
their first incarnation, would be more ad


vanced than those of a primitive society.

If this were not so, then there would be no
Cosmic plausibility for the gradual uplift
of human society. Consequently, where you
have an evolved societythat is, one that
is spiritually awakenedthe first incarna
tion of the soul-personalities of those people
would have such illumination as previously
would have been attained by others only
after two or three incarnations!
Of course, as Rosicrucians, we do not want
to presume as in the Middle Ages, and as
was declared by the Church at the time,
that the earth is the only habitat of intelli
gent beings. Numerous articles by Rosicru
cian officers have appeared in the Rosicrucian
Digest and elsewhere giving our conception
of the probability of life existing on other
worlds. We do not hold to the position that
life is a caprice of nature, a freak phenomenon to be found only upon this planet. Like
much other phenomena exhibited or found
manifest in the spectra of the stars, we
think, too, that life of a kind may not only
exist in our own planetary system but in
other galaxies of the Cosmos. Somewhere
in the infinite regions beyond earth, there
is life and intelligence having that selfconsciousness that man recognizes as soul.
The same universal Cosmic laws would thus
apply to such beings as do to man.
We can readily understand that some
frater or soror may now posit the question:
Do we then perhaps incarnate to such
other worlds to complete our Cosmic soul
cycle? Contrary to some opinions which
hold that we do, we take the position that
a soul-personality that began its cycle in a
body of human form, or of earth-man, would
continu its cycles thus. The conditions and
experiences in other worlds would be extremely different from our own in all
probability. The elements which would con
tribute to the evolving of a soul-personality
would be far different, perhaps, than what
might be experienced on earth. Therefore,
the shifting of an organism extremely dif
ferent from the human form, having recep
tor senses perhaps quite unlike ours, would
be placing an undue hardship upon that soulpersonality and the evolution of its con
sciousness. It would seem that the consistency
of the Cosmic would not permit this and
that the cycles would be completed on the


planetary body where the first incarnation

occurred. Further, there is no established
authority with acceptable persuasive arguments to come forward as yet to effect a
change in our opinion with respect to this
Contacting the Cathedral
A soror, addressing our Forum, says: aIn
working with our little Pronaos, we are
daily confronted with the cry of young
membersand some not so young: Why
can we not contact the Cathedral of the
Soul? After much thought upon, and an
analysis of, the matter, here is my final
conclusin: The student is trying to see the
picture of the impressions on the closed
eyelid with the physical eyes, as we are
taught to see colors in the early degrees . . .
instead of seeing things in the world of mind
as he used to see his daydreams. We have
explained that we do not see anything with
our physical eyes. It was suggested that
students should think with their minds eye
of a beautiful fleecy cloud and then think
of themselves as floating through space on
this cloud to the Cathedral of the Soul. May
we have the opinion of the Forum in this
Let us begin with a brief review of the
original conception of the Cathedral of the
Soul had by our late Imperator, Dr. H.
Spencer Lewis. The Imperator had become
very conscious of the fact that many stu
dents of mystical philosophy and Cosmic
principies were periodically seeking contact
or harmony between their profound selves
and the Cosmic Mind. They had individual
meditation periods where, in the privacy of
their homes or elsewhere, they introverted
their consciousness for a few brief moments
to receive an influx of inspiration and a
rejuvenation of their mental and physical
powers. Some of these students used short
rituals of their own development. Others
used portions of Rosicrucian initiatory rites.
Still others had certain prayers that seemed
to induce for them the more profound or mys
tical consciousness, or they used vowels and
exercises taught in the Rosicrucian teach
ings. If these minds could be unified by
concerted effort and function, their indi
vidual success would be greater and their
Cosmic meeting would be beneficial to each.

Page 43

We shall quote in part from a former

Grand Master, Frater Charles Dana Dean,
who so aptly described Dr. Lewis great
dream and final accomplishment, the Cathe
dral of the Soul:
It was his constant desire that the day
might come when he could have with him
in these periods of Cosmic contact the companionship of those thousands of worthy
souls who looked to him for direction in
progressing along the Path that would lead
to the Cosmic Kingdom.
While others in their great religious and
spiritual consecration aspired to build magnificent cathedrals on this earth, whose ma
terial forms would be imposing, and whose
graceful spires of Steel and mortar would
point heavenward while rising but a little
way into the Cosmic realm, he planned a
Cathedral, the elements of which could be
brought together and solidified noiselessly
and without the contamination of material
principies in any form. He dreamed of a
Cathedral whose very foundation would be
laid so high above the greatest of the earthly
cathedrals that there would be no contact
and no association. He visualized a Cathe
dral whose belfries and spires would rise
into the unlimited heights of a boundless
Spiritual World. In his Creative imaginings,
he made the plans for his Cathedral on so
magnificent a scale that the portis to its
grand halls would be wide enough for the
millions of beings in all parts of the world
to enter at one time easily and reverently.
Within he would have chantries and chapis,
apses and altars, adyta and sanctuaries,
large enough, grand enough, beautiful
enough, to be the proper dwelling place for
the Spiritual Minds that would come often
to its communion services, and find those
things which are nourishing to the Soul and
inspiring to the mind.
The Imperator then set forth the specific
manner in which one was to attune with
the Cathedral, and this we shall also quote
in part:
At whatever hour we may wish to altune ourselves with the Cathedral and enjoy the contact and communion we shall
proceed as follows:
First, we shall wash our hands in clean
water and dry them well as a symbol of the

Page 44

cleansing of our bodies to enter the Cathe

dral. Then we shall take a drink of coid
water as a symbol of the cleansing of our
mouths that they may be pur and free
from any utterances that would be improper in the presence of the Masters and
the Spiritual Minds assembled in the Cathe
dral. Then we shall sit in silence ir some
place in the home where we may be alone,
whether in the dark or in the light, and,
closing our eyes, we shall say this brief
prayer in soundless words:
May the Divine Essence of the Cosmic
infuse my being and cleanse me of all impurities of mind and body, that I may enter
the Cathedral of the Soul, and Commune
in pureness and worthiness. So mote it be!
By this prayer we shall purge our minds
and cleanse our thoughts of any ideas that
would be unworthy within the sacred Ca
thedral. Then we shall remain seated, and
with eyes closed, visualize the consciousness
within us rising higher and higher, above
and beyond the limits of material existence,
to that Cosmic World to which our con
sciousness will seem to be drawn by the
very purity of its nature. We shall sit thus
in desire to reach the Cathedral until we
feel by a coolness of the atmosphere, by a
peacefulness in the body, by a restfulness
in the mind, and a sense of joy, that we have
entered into the Holy of Holiesa place of
quiet and peace, power and perfection.
It is particularly important to note the
phrase used and which we repeat: Then
we shall remain seated, and with eyes closed,
visualize the consciousness within us rising
higher and higher, above and beyond the
limits of material existence, to that Cosmic
World to which our consciousness will seem
to be drawn by the very purity of its na
ture. You may ask, How do you visualize
the consciousness rising within you? Con
sciousness is a state of realization, of aware
ness. It is not a thing in itself. It is too
abstract, it might be said, to visualize. One
cannot be conscious without being conscious
of something. Therefore, if we are to vis
ualize the consciousness within us rising
higher, we must have a visual symbol
we must be visually aware of something
ascending. At this point, then, we come to
the individual conception of the ascent. Each
may hold in mind, as a visual image, some


thing to symbolize the rising consciousness.

For analogy, one may think of himself as
soaring above the earth. On the screen of
consciousness he sees the earth and then,
as to one in an airplane, the earths surface
seems to recede farther and farther beneath him. He can next see himself entering into fleecy cumulus clouds and then going
beyond them into a cloudless canopy of
azure sky. This would be an example of
visualizing the rising consciousness.
As one holds this image in mind during
his meditation, a transition of his level of
consciousness occurs. Self moves or advances from objectivity and externality inward and upward to the more profound
states of awareness. The self gradually begins to have other states of consciousness
which are not visual but tactile, or feeling.
As explained by the late Imperator, these
sensations of consciousness may be those of
coolness, loss of weight of body and a sense
of complete freedom or liberation of both
body and mind. All limitations and anxieties
seem to be stripped away from us. There
is, then, a realization of other presences.
This may be experienced as a sound of exquisite singing or chanting by a choir or
even an inspirational phrase that is spoken.
We say spoken, yet the words will have a
different quality from those of human speech.
They will be auditory sensations, yet we
shall know that no physical tongue or mouth
has uttered them.
Eventually, as we reach a higher level of
consciousness, the sensations are so merged
that we find them almost inexplicable. There
is a complete harmony of th beauty of
color and sound and an ecstasy of feeling,
so that one kind of sensation is hardly distinguishable from another. The period of
such contact with the Cosmic may, as we
measure time, be but five seconds or even
less. To the one having the experience the
interval may seem to be an indeterminable
period of time as in a dream. Psychological
experimentation has proved that the interval
of the average dream experience during nor
mal sleep is but seconds, even though to the
consciousness the circumstances might seem
to require a lapse of many minutes or hours.
The essential point of this subject is that
the Cathedral of the Soul should not be
visualized as an actual structure somewhere


in space, for it is only the symbolism of a

state of consciousness, of a conclave of minds
in Cosmic attunement. The visualization
should be temporary as a stimulus to bring
about the transference of self to a higher
state of consciousness. If one wishes, he
may temporarily visualize the Cathedral
high in the clouds and that in thought or
mind he is rising toward it. See your self
progressively rising through space toward
this symbolic Cathedral. When, however,
you have experienced the sensation of leaving your present surroundings, of becoming
light in weight and carefree in mind, dismiss
the mental picture of the Cathedral from
your mind. Its purpose has been served as
a symbol. At that time, transition and a
rise in consciousness is occurring; and the
visual symbol is no longer necessary. If
one contines to hold the picture in con
sciousness, he is but retaining the objective
state of concentra tion with its limiting in
fluence on the experiences which self might
Other Organizations

Is it beneficial to a student of the Rosi

crucian Order to delve into the Oriental
religions and to interest himself in the
teachings of other societies-or is that detrimental to his progress? The Rosicrucian
philosophy is a system whereby the indi
vidual, through the study of Cosmic laws
and principies as expressed in both nature
and man, lives and enjoys a fuller life. Such
a system necessarily must be quite comprehensive. It cannot confine itself to one
phase of human experience, limit itself to
a particular kind of knowledge only. The
Cosmic, in its phenomena and what man
calis laws, manifests itself both in what are
commonly referred to as the physical and
spiritual or psychic realms, these, of course,
being but different aspects of the whole. It
is for this reason that the Rosicrucian teach
ings concern themselves with the basic prin
cipies of various sciencesmany of such
principies having been discovered by Rosi
crucian scientists. Aspects of physics, astronomy, chemistry, biology, histology, anatomy,
physiology, and psychology are taught, as
well as metaphysics with its divisions such
as ontology.

Page 45

It is natural that each individual should

have his preference, or should exhibit more
interest in one subject than another. If, on
the other hand, the Rosicrucian member is
permitted to indulge in or pursue one subject
of the teachings to the neglect of the others,
he will never master them. He will fail
to achieve any success in the Rosicrucian
Order and is likely to attribute the failure
to the teachings rather than to his improper
way of study. There are those members
who occasionally protest the study of the
structure of matter or the nature of the liv
ing cell as it is presented in the teachings.
They remark that such is too material
and that they are only interested in spir
itual matters. Their attitude is one that
presumes that mans organism and mind are
quite divorced from Cosmic phenomena.
They fail to realize that the more infinite
forces function through the human body and
mind and that the material world is very
essential to the existence of the human be
ing. Man, for analogy, cannot become an
accomplished musician by studying only
theory, counterpoint, and harmony and not
learning the technique of some instrument.
There is a necessary relationship between
the two.
It is the balance of inquiry into the mundane with that into the spiritual and psychic
realms which constitutes the Rosicrucian
philosophy and has caused the teachings to
be so effective and to endure. If we recognize
the duality of the function of man, then
certainly we must, if we consider ourselves
students of life, be concerned with the underlying laws of this duality. As above, so
below. The Rosicrucian teachings show that
there is a spectrum of laws, that the same
Cosmic laws act for the different manifestations of being. Within the distant star and
within the living cell are operating related
laws. There is unity in the universe. What
this interrelationship is, is the principal
purpose of the Rosicrucian teachings to
Though the student must not, for his own
enlightenment, overlook any topics of the
teachings, he can resort to extensive studies
along the line of his preference. For example, one of the degrees of the Rosicrucian
teachings gives a fairly comprehensive re-

Page 46

view of the principal Greek philosophies. It

is necessary to show how the mystery schools
with which some of the thinkers were affiliated contributed much to the advance
ment of human knowledge. It is also neces
sary to point out how the truths that these
thinkers discovered were foundational, that
is, how modern science and philosophical
thought today was built upon them or de
rived their stimulus from them. After all,
we cannot advance until we know what has
gone before or until we have some comparison to go by. There are those members who
are especially stimulated by these philo
sophical studies and teachings and wish to
pursue them more extensively. We then
recommend what they may study along
such lines and what will be both instructive
and interesting to them. The same may be
said of such subjects as ontology or the na
ture of being, or the metaphysics of Plotinus
or the mysticism of Dionysius.
We know that the Rosicrucian teachings
have encouraged members to make a study
an impersonal oneof comparative religions. Thus they have come to know better
mens concept of God and the moral life.
Some members have affiliated even with
Buddhist societies of various kinds. The late
Imperator, Dr. H. Spencer Lewis, received
an honorary ordination as a Buddhist bishop
because of his writings on Buddhism. How
ever, he was not a Buddhist in fact; he was
nonsectarian. He did find much in Bud
dhism that gave him a better insight into
the thought and aspirations of the peoples
of the East. He was also a student of other
religious doctrines. The present Imperator
is a member of the Maha Bodhi Society, a
renowned Buddhist literary research or
ganization in India with branches elsewhere.
This society has its monasteries in India
which the incumbent Imperator has visited.
The Imperator and other true Rosicrucian
students use such studies and affiliations to
add to their fount of knowledge and to aid
them in their Rosicrucian pursuits. They
consider such as supplementary intellectual
and cultural activities, never intended to
supplant their membership in the Order.
The Rosicrucian is always advised against
affiliation with, or the pursuit of, a study
simultaneously with his Rosicrucian teach
ings which would be diametrically opposed


to them in thought or purpose. Such difference can result only in confusion. If the
member is not convinced of the advantages
of his Rosicrucian teachings when affiliating
with some other organization or studying
extraneous material, he should then make
a decisin immediately. He should either
discontinu the opposing studies or his Rosi
crucian membership. One cannot ride simul
taneously two horses going in different
There are those members who after their
interest is awakened in mysticism or related
subjects by reason of AMORC studies im
mediately join every group or society within
their means purporting to teach the same.
Thus they get mental indigestin. Often
they are not judicious in their choice of other
affiliations with contemporary movements,
for some of these movements have no authenticity or historical background. Many
such groups, large or small, are built around
a single, perhaps glamorous, personality.
The claims of such a leader cannot be verified in any history of esoteric societies to be
found in public libraries or encyclopedias.
These members who affiliate so readily with
such groups would not purchase real proper
ty, jewelry, or an automobile on such unsupported claims. Yet they affiliate with
movements professing to give metaphysical
teachings. Some of these groups and their
leaders claim that their teachings come from
lamaseries of Tibet or some other remte
and thus intriguing place. However, the
society has no original manuscripts to prove
this and the individuals claims are never
questioned by these zealous members. The
leaders never give out any actual address
or location as to where the teachings they
offer were acquired by them.
AMORC not only mentions its world-wide
connections, but members who attend the
annual International Conventions in Rosi
crucian Park meet personally officers and
members from these lodges and temples
throughout the world. In public and university libraries throughout the world may
be found numerous books on the history
and centuries-old existence of the Rosicru
cian Order. On display in our archives and
at each Convention are original works by
historically known Rosicrucians who con
tributed in some way to the teachings and


doctrines of the Order. These things, then,

are not claims put forth by AMORC but
The Rosicrucian Order does not seek to
prevent any of its members from affiliating
with any other legitmate, constructive so
ciety or organization. It does caution its
members to investgate before they do. Expatiate on your knowledge if you wish, but
do not enter into a system of personal ideas
advanced by some individual leader under
a ame or title incorporated perhaps within
the last decade or so and with absolutely no
historical records or traditions of the past.X
This Issues Personality
Frater Salim Constantine Saad was born
in a land where the age-old civilizations of
the East merged with the culture of the
West. He was born in Lebanon in 1891.
The ancient cedar forests of his native land
were the principal source of timber for the
pharaohs of Egypt. Their fine furniture
and even the sarcophagi in which their
mummies were laid were made of the cedars
of Lebanon. The tombs have many muris
depicting the ancient trade between the
Egyptians and what are now the Le bese.
Frater Saad graduated from the American
University at Beirut, Syria, in 1908. Immediately thereafter he pursued the teaching profession in Lebanon for a period of
four years. Being drawn to the new world,
he went to Brazil in 1914, and resided there
five years. During this time he acquired
further education in the realm of engineering. Frater Saad has always been nonsectarian, not being a member of any religious
sect but liberally recognizing the great moral
influences behind all systems of religin.
This attitude caused him to become a stu
dent of comparative religin and philosophy
at an early age.
Having family connections in the United
States, he carne to that country and estab-

Page 47

lished himself in business in the State of

Missouri. His philosophical inquines even
tually brought him to the threshold of the
Rosicrucian Order, AMORC, and he affiliated
with the Order in the summer of 1937. After
he liquidated his business in the Middle
West, his interest in AMORC brought him
and Soror Saad to Rosicrucian Park in 1942.
The experience and technical training of
Frater Saad resulted in his becoming a
member of the Rose-Croix University facul
ty. In 1944 he was director of the AMORC
Frater Saad returned to the Near East in
1946, associating himself with his brother
in Cairo. He became extremely active in
that ancient land in reviving interest in the
Rosicrucian Order. In 1949 during a visit
of the Imperator, Frater Saad had conferred
upon him the authority of Grand Master of
the Amenhotep Grand Lodge of Egypt. The
investiture of Frater Saad by the Imperator
took place between the paws of the Sphinx
where so many ancient candidates of the
Egyptian mystery schools had taken their
solemn obligations. With other officers and
members of the Grand Lodge of Egypt, he
participated with the Imperator in the sacred
ceremony conducted in the Kings Chamber
of the Great Pyramid in August 1953 on
the memorable day of prophecy.
The Order has received many benefits
from the versatile experience of Frater Saad.
Not only is he well-versed in Rosicrucian
principies and mystical philosophy, but he
has excellent administrative ability. As a
result of the compounding of these attributes,
he has been successful in overcoming many
obstacles to the growth of the Order in
Egypt, which were the result of the turmoil
in the Near East during the last decade. His
loyalty and devotion to AMORC, as well as
that of his good wife, who is likewise a
Rosicrucian of many years standing, are
known to members throughout the world.X



O. Abbatecolas
finest painting!

We are pleased to present

the work of the famous
artist and stage designer,
Abbatecola at work on The Three Manifestations'
Orondo Abbatecola, as the
cover for this years Christmas Card. The Three Manifestations was conceived as the basic
pattern behind all nature; a beginning, which is birtha crucifixin, which is development
and a resurrection, which is achievement.
In beautiful colors, these cards carry a significant verse, appropriate to the season, and also ar
inconspicuous symbol of the Order. They come boxed in lots of 10 for $1.65, and 25 for $3.90
Order early; the supply is limited. Write to: Rosicrucian Supply Bureau, San Jos, California

Rosicrucian Supply Bureau

Rosicrucian Park
San Jos, California
Gentlemen: Please send me the number and type of
cards I have checked on this form. Enclosed is my7
remittance for.....................................

^ o boxea

4 x (
@ #1.65 (11/10 sterling).
, v of, 25
^ Abbatecola
, cards
, size
. 4x<
........... box(es)
@ #3.90 (1/7/10 sterling).

........... box (es) of 10 Abbatecola cards size

ame............................................................................................................................................. Key No.

State or
City.....................................................................................Zone...............................Country.............. .
P R IN T E D IN U . S . A ,


December, 1954
Yol. X X V

No. 3

Rosicrucian Forum
A p rv a te

p u b lic a tio n fo r m e m b e rs of A M O R C

Carlos Nez A., F. R. C., Grand Councilor of AMORC for Latn America,
(see page 54)

Page 50



Dear Fratres and Sorores:
did inure to them later as a consequence of
The two greatest contributing factors to their Creative powers, it was evaluated by
war are poverty and power. The former is a them as very much less than their joy of
physiological cause, and the latter is a psy- accomplishment.
It is, therefore, not wrong to have a love
chological one. The gnawing, impelling urge
for food will compel a people to east aside all of power. It is in the application of the
normal judgment and restraint. The risk of power that danger arises. The man or men
life and of properties means little to the who have made their end in life the accumuhuman who is continually haunted by the lation of natural resources, or a gaining of
need of the bare necessities of living. Life the wealth of facilities, are the ones who are
without such necessities is a torture not to be really dangerous to humanity. Their spirit
endured. It is considered worth the gamble of conquest is tainted with avarice and cuof death to be free from abject poverty and pidity. They want power for possession.
all of its horrible accompaniments. It has Power for possession results in its use against
been truly said that there are many things others. The lover of power for possession is
worse than death. Slow starvation and the not content to have all that which he may
resultant disease, pain, and months or years need of something. He has also the perverted
of mental torment are such things. The desire to have more than any other may
people who intentionally or unwittingly, possess. Further, such a use of power seeks to
through stupid government regulations, cause prevent others from having to the same
a nation to be economically throttled and extent. It is, in other words, the restricted
thus starved are provoking wara war in use of power, the attempt to immure things
which no quarter will be shown by the or conditions with it. The person who uses
his powers to forc entry into a source of
The love of conquest does not always be supplies which others may share in some
gin with military aggression, but often may manner may rightly love power, but it is
lead to it. The active mind loves domination used as a benefactor of society. The one who
over its environment, and those circum employs his power to bar the way for others
is not a real lover of power. He is not really
stances which challenge it. The student, the
philosopher, and the scientist love to exert enjojng the energy or forc he is bringing
the power of their minds over the mysteries to bear, but rather the ends which make it
of the unknown. They like to experience available to him alone.
mastery of self over the forces of nature.
Today, therefore, any nation which inSuch mastery is a satisfaction to the ego, yet terprets or proceeds to apply its economic,
it is constructive and beneficial to the whole financial, and military power, in the sense
of humanity. The philosopher who dissolves of denying or restricting equal opportunities
the superstition by revealing the mental for prosperity, freedom, and happiness to
causes which produced it, finds great satis other nations, is a provoker of war. A nation
faction in his achievement. In addition, how which because of its natural resources and
ever, he has been a benefactor to humanity.
availability to trade routes, technical skill,
The same may be said of the scientist who and monetary wealth, has acquired a power
devises a time-saving instrument. Such per of accomplishment is duty bound to exercise
sons find satisfaction in the application of a portion of such power toward assisting less
their personal power. What may later be de fortnate nations. The challenge of conquest
rived as personal gain from such power is of which compels the exertion of such power
no concern to them. Most of the great philoso- cannot be confined to the territorial requirements of a single nation alone. One cannot
phers were not rich in worldly goods. Many
of the great scientists and inventors were
consider himself, for analogy, a successful
likewise not wealthy men. Even if wealth
physician if he has just applied the power


Page 51

of his therapeutic skill to his own community, when disease is rampant in an adjoining
settlement. A powerful nation in the future
must be construed in the terms of one that
accepts the challenge of world conditions.
It must be ready to use the might of its re
sources and skill to preserve for humanity
what it also enjoys for itself. The real lover
of power finds his joy in exerting it under
and in all circumstances and conditions,
whether the results inure just to his imme
diate benefit or to others as well. A true
application of political and economic power
must therefore be impersonal. It must work
for all humanity collectively. Whenever the
power is confined to national interests exclusively, it is an example of its misapplication and the danger signal of war.
If poverty is a provocative of war, then the
powerful nations, to rightly use their power,
must ever accept the challenge of poverty
where ver it exists throughout the world.
People may see eye to eye on the need of
food, security, and comforts. However, after
these physical needs are met, a succession of
different interests develops. These divergent
interests are due to tradition and endemic
customs. It may take many centuries, with
all of our technical developments, to reach
a standardization of living which will unite
people. This pursuit of often extremely dif
ferent aims makes it difficult for a people
of one nation to understand another and to
be sympathetic to their needs. Especially
is this so where ideis or intellectual aims
are had. An example of such intellectual
idealism is the various political ideologies of
today which bring the people in conflict with
each other. If it is more generally realized
that humans are still far more emotional
than intellectual, this difficulty can be
More often the emotional nature finds its
satisfaction in certain cultural pursuits. An
audience of Russian, French, Germn, English, and Americans who are responsive to

music will alike enjoy a symphonic concert.

All of their intellectual, social, and traditional heritages and differences are bridged
by this single emotional appealthe love
of music. The same can be said of painting,
sculpturing, and handcrafts. If the great
powers will sponsor international art exhibits
and concerts, a bond of fellowship will be
established between all peoples. A common
ground of appreciation and regard for each
others cultural ideis will be had which will
subordnate the intellectual ones out of which
conflict now often arises. It is often believed
that the extremes of intellectualism which
exist between peoples those who differ
from you in their viewsmake such persons
strange and to be suspected. When it can be
shown that the depth of feeling of those who
do not necessarily think as we do is the same
as our own, hostility disappears.
In the Rosicrucian Oriental, Egyptian
Museum, we have proven this to be a fact.
Periodically in one of our galleries we display exhibits of paintings done by celebrated
artists of foreign nations. The collections of
paintings are either released from New York
or San Francisco. Recently we exhibited the
work of contemporary celebrated Australian
and New Zealand artists. The love of art
attracted to the Rosicrucian Museum, upon
this occasion, people who perhaps would have
been otherwise hostile to what they imagined
to be the Rosicrucian philosophical or intel
lectual ideis. Their appreciation of our display of this art, on the other hand, did not
necessarily invoke an interest in Rosicrucian
ism, or was it so intended, but it did make
them friendly and more tolerant of our other
efforts. The average man can feel more
deeply than he can think. Cultural unity,
therefore, must be furthered by the exchange
of that which appeals to the higher emotions
and sentiments of peoples everywhere. A
brotherhood of mankind can more often be
sensed through the work of music or art
than through the words of a philosopher.

Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 o the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every o+her month) by the Department
of Publicaton of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.

Page 52

When men feel they are one, they will define

that oneness in terms of principies which
they can collectively understand.
(Reprint of a former article by the
Imperator, who is overseas at this time.)

The Discovery of Self

From the standpoint of psychology, self is
the center of being. From the standpoint of
Rosicrucian psychology, self is even more
than the center of all our being. It is the
microcosm which is a replica or representa
ron of all the universe as centered in one
point of manifesta tion. It is difficult to de
fine self for it is complicated by the current
of thought that is constantly running through
and maintaining consciousness. Within self
lie the entire expression and the potentiality
of the human mindthe most intimate of
our possessions. It is the storehouse of our
prvate being, which includes the memory,
feeling, and the potentialities of the expres
sion that make the individual self unique
and separate from other selves, and yet we
are made to realize that self is a part of a
chain which is interconnected with all other
living things.
Possibly the best illustration of the unity
and yet at the same time the interdependence of self is the explanation contained in
the book, Mansions of the Soul, written by
Dr. H. Spencer Lewis. He illustrates the
principie of incarnation by having each self
be representative of, or represented by, an
electric light globe into which an electric
current is fed. The electric current is the
means of the expression of the light globe.
In other words, by the entry of electricity
into each of these globes, there results a
manifestation of light. Each light is a sep
arate segment of light. Light is not the
electric current or is the electric current
the light. Light is the expression that takes
place within the globe as the result of the
electrical current entering into it. Without
the electric current, there would be no light
but, at the same time, each light is connected to the others through the mdium
of the same electric current.
Self, as an individual entity, is something
like the light in the electric globe. It is an
individual expression, an expression that has


unique individuality and a specific person

ality. It radiates a certain forc or manifestation that is peculiar and individual to itself.
In that sense it is an individualistic expres
sion, and the same life forc that causes it
to be, to exist, functions throughout the uni
verse and is manifest in every self, just as
the electrical current from its source activates each of the electric light globes that
happen to be attached to that particular
electrical circuit.
Self is the center of all human experience.
In it function all things that cause the hu
man experience and the individual human
being to be an intelligent entity. Experiences
which contribute to the total of our being, to
the total of our character and individual
expression of life, are brought to a focal
point in this self. As we live we find self
expressing the various emotions and knowl
edge that it has bent its power to leam and
to grow upon. As the center of experience,
all experiences are realized and, possibly to
a degree, understood through the self.
In self we find hope, joy, sorrow, pain,
grief. All the emotions which indicate the
trend of life and the way in which life is
being adapted to its circumstances and to its
nature are reflected in the experiences of
self. To concntrate attention and time exclusively upon self and to direct our time
and effort toward the development and
understanding of self is, of course, a func
tion that is our responsibility in life. At
the same time, to exaggerate self by always
measuring everything with which we come
in contact in terms of it, we exaggerate and
intensify the side issues that are accompaniments of the manifestation of self.
To dwell upon self is to exaggerate its
shortcomings as well as to develop its abili
ties. To intensify the functioning of this
being, which is the I or the ego of the
individual, is to intensify all those accompanying reactions that go along with the
manifestation of self and which may be for
the good or the detriment of the individual.
Intensificaron of self to the point of selfishness only exaggerates pain and despair. We
can become so sensitive to the circumstances
about us that self is easily injured by the
various triis and tribulations that go to
make up the course of life.
Of course, one purpose of the realization
of self is to place it properly in relation to


the whole scheme of being or of life. In

other words, there must come a time when
we realize completely what the potentialities
and the purpose of self are and how they
can be reunited or re-reconciled with the
vital life forc that causes the self to func
tion, at least temporarily, as an individual
entity. At the same time, however, our di
rection of attention to the self must be with
reasonable moderation; otherwise, we build
it into an overpowering ego which only
functions for its own purpose and for its
own selfish end. The word selfish itself
comes from the word self, and carries the
modern meaning of exclusiveness, that is, of
devoting the desires, hopes, and needs of
self to the exclusive benefit or satisfaction
of oneself regardless of the pain or consequences to someone else.
Many human emotions are intensified by
the failure of an individual to properly ad
just himself to the circumstances in which
he lives. Many of the actions which we may
do unconsciously or without careful consideration have dire effects upon the emo
tional structure of people about us simply
because we do not take into consideration
the effect of our own thoughtlessness and
the course of our own actions as they in
fluence other selves about us. It is well,
that if man is to adjust himself to the pur
pose for which he was created and to have
hope of reconciling his being to the ideis
that are representative in a divine being,
that we should never lose the habit of analyzing our own thoughts and actions in
terms of their effect upon others. To take
a course of action simply because it is our
desire to do so, simply because it is more
convenient for us to act in a certain manner
than it is in another, regardless of what may
be the consequences to someone else, is drastically affecting the psychojogical adjustment of the other individual to the varied
triis and tribulations of life from which
we ourselves ask to be freed.
How often in the exaggeration of our own
self-importance or of our own selfish desires
and end do we forget that individuis about
us are probably more affected than we real
ize by some of our actions or words. It may
be convenient for us to take a certain action;
we may think that it adds pleasure or it will
cause us less trouble than performing the
act in some other way; but if we fail to

Page 53

realize the effect of that act upon someone

else, we are building up within our selves
those selfish attributes that tend to shut out
our own development.
This is a very difficult problem from an
ethical standpoint. There are many things
which we do that have no direct bearing
upon the lives and fortunes of any other
individual; that is, it would seem to us at
times that it makes no difference how we
act or how we function. At the same time,
by analyzing how someone else reacted to
the steps that we had taken, we learn that
had we inconvenienced ourselves slightly,
we might have saved that someone else much
concern, much worry, heartache, and even
Some will say that I am not my brothers
keeper, that it is not for me to adjust
every move and motive of my being to the
convenience of someone else. There are
certain grounds for argument in favor of
such a concept, but in the allover scope of
life, we collect scars upon ourselves by in
juries caused to someone else; that is, we
may think that our actions may be independent of another human being, but usual
ly they are not. They are interrelated and
just as in the illustration of the electric
light globe, if one is short-circuited, it may
blow a fuse that will turn off the current
from the whole group and thereby throw
that particular circuit into darkness. Thus
it is that if we, by our actions, do not
broaden our concept of self enough to take
into consideration the self of other individ
uis and entities about us, we are in a sense
short-circuiting the circuit; and by the
grief and problems which we bring to some
one else, we are building up Karma for our
selves, for which we must pay by receiving
similar treatment at the hands of someone
else at some other time.
To eventually come to know self one must,
while surrounded by the material world, at
times forget self. We are in a material
world in order to experience the process of
life and to compare constantly the material
environment in which we live with the reactions of our self to it. We tend to exag
gerate the selfs importance in terms of the
material. To occasionally forget self and to
live for the benefit of other selves is to train
ourselves to be able to face our own inner
self. This may seem like a rather elabrate

Page 54

and contradictory statement, but it is a typical process of nature that by concentrating

too much upon one thing, its importance becomes out of proportion to the whole. To
explain further, we become ready for even
tual self-realization when we realize that self
as an entity can stand, not supported entire
ly by the material universe of which we are
a part but by the forc of its own source,
and by taking into consideration the manifes
tation of that source in other selves.
The mystic believes that God can be ex
perienced through self; that is, his funda
mental concept is that the awareness of the
Divine or the Infinite is possible through
self without any intermediary. However,
in accepting this premise and realizing that
the self is the channel to connect us with a
forc outside the material body or the ma
terial world, we must not confuse the issue
and believe that self itself is God. God is
resident to a degree within self. We are
told that the kingdom of heaven is within
us, but it is not to be presumed from that
statement that God Himself is limited to
residence within our own being. He becomes known through the process of the
development of our own inner conscious
ness. God is remte from man until man
seeks God; that is, God makes Himself available through the channels which man can
use to approach Him. We may liken this to
a house upon a mountaintop: it can be seen
from a long distance; it is obviously there,
and we can have access to it when we make
the effort. The same principie is true in the
understanding of the Divine, of gaining the
Cosmic attunement for which we seek.
Through the awareness of the inner ex
perience of self being raised to a level of
consciousness where it can free itself from
the bonds and shackles of the material world,
we are led to God; and God is made to be
present within us as an existent forc within
our consciousness. But self, insofar as contact
with God is concemed, serves as an inter
mediary. It is not to be confused with God or
to be confused with the fact that God exists
independently of the universe. God transcends the material universe but is within it
as well.
Evil, with its attributes of sorrow, pain,
and despair, is a typical accompaniment of
the material world. Evil can be traced to
our relationship with matter and the ma


terial world, whereas the soul of man has

the ability to transcend all material things.
Through the soul, self may extend itself to
the source from which it carne, to the God
who created it, to the God who will give
understanding or cause understanding to be
in that soul if it reaches out toward that
source of infinite wisdom, knowledge, and
This Issues Personality
Closely associated with the phenomenal
growth of our Latin-American membership
is Frater Carlos Nez. Over the years his
personal presence at lodges and chapters
throughout Central and South America has
served to form a strong bond of fellowship
between these far-flung groups of Rosicrucians. On his own time and at his own ex
pense, he has acted as liaison officer between
the staff at headquarters in San Jos and
the officers and members of Latin-American
groups. His most recent travels carried him
even to Germany, Holland, and France,
where he exchanged greetings with officers
and members of the Order. As a frequent
visitor to San Jos, he has become very well
known to members from every part of the
world. During the 1954 Rosicrucian Convention, he served as chairman, and during
the same week witnessed the appellation of
his first child in the Supreme Temple.
Frater Nez became associated with the
Rosicrucian Order at an early age. Born in
Mxico City in 1925, his mystical inclina
tions and interest in metaphysics manifested
themselves before he was ten years of age.
By then he had lost complete interest in the
strict orthodox religious sect into which he
was born. From nine to thirteen years of
age, he sought to understand more of the
universe in which he lived by studying and
reading in mathematics and science. In later
years he made his first prvate studies in
metaphysics, including some experiments
with suggestion and hypnosis. At fifteen, he
met a frater of the Rosicrucian Order, and
as soon as possible thereafter, was himself
initiated into AMORC in the Quetzalcoatl
Lodge of Mxico City.
He has at various intervals served as
Chanter, Master, and Inspector General of
his home lodge in Mxico City. In 1951 he
was given the high commission of Grand


Councilor of AMORC for the Latin-American countries, a position he still holds.

Frater Nezs personal and professional
life reflects a mark of success and achievement not often found in one so young. An
electrical engineer of the highest caliber, he
received his B.Sc. degree in Electrical Com
munications from the Polytechnic Institute
of Mxico and, later, his M.S. degree in
electronics and physics from the Kansas
State College in the United States.
At present he is a professor in electronics
at his alma mater in Mxico; he also serves
his government as Chief of the Department
of International Affairs in Telecommunications. On several occasions, he has represented Mxico before International Conferences on telecommunications. He is also the
author of the Worlds Plan for International
Broadcasting of Mxico.
In his spare time, Frater Nez devotes
himself to his attractive young wife and
daughter. As might be expected from a man
whose Rosicrucian ideis are applied in the
science of telecommunications, he has surrounded himself with classical music as well
as the most modern instruments for its re
production. In these he finds the inspiration
and harmony which make his life exemplary
of that ideal toward which Rosicrucians
everywhere are striving.B
Can Projection be Wrongly Used?
Occasionally there comes to my attention
correspondence from members who claim
that they are being persecuted by means of
psychic projection. This type of correspond
enceand oral complainthas become frequent enough for us to consider it in this
The principies underlying the projection
of the psychic consciousness or the conscious
ness of the inner self have been thoroughly
illustrated in the monographs of the teach
ings. For this purpose, it will be sufficient to
merely touch upon one or two of the basic
principies of the phenomenon.
The human is a matrix of vibratory
energy, vibrations of various frequencies and
consisting of the two polarities, namely, positive and negative. As a whole, the vibratory
energy of the bodythe material nature of
manis predominantly negative. This is because the chemical elements of mans nature

Page 55

are composed of that spirit energy which

underlies all matter. This spirit energy, or
electronic energy, if you will, is both positive
and negative in its polarity. However, in
contrast to still another energy, it is pre
dominantly negative. This other energy in
man is the V.L.F. (Vital Life Forc), which
imbues every cell and is of the Universal
Consciousness of the Cosmic. In comparison
to the energy of matter, it is more infinite,
less restricted and thus more positive in its
polarity. The human aura is a combination
of these two energies: the spirit energy of
matter which is predominantly negative, and
the predominantly positive energy of the
V.L.F. of the soul forc.
Projection of consciousness is actually a
projecting of the consciousness of the soul
forc within us, in accordance with some
idea or concept which we may have. Let us
use an analogy, to better understand this
principie. An electric current flows from a
generator through an electric lamp. The cur
rent in the lamp is always directly connected
with its source, the generator. The current
in the lamp manifests by heating the ele
ments and becoming light. The light that
radiates from the lamp we may liken to the
ego, the self. The light is an attribute of the
current and dependent upon it, and so also
is the ego or psychic self, dependent upon
the positive polarity or soul forc which
is in us.
Psychic projection, to use the analogy
again, consists, then, of having the light of
the lamp spread out farther and farther,
either in one direction or in all directions,
as we may desire. The projection of that
light is really a projection of the manifesta
tion of the electric current that is within
it. Our ego, then, or self is our consciousness
of the soul forc within us; namely, the soul
forc within man manifests as the conscious
ness of self. When we project, we are extending that consciousness of self into space.
Physically you may be situated in a room of
your own home, but the self, the you is wherever the consciousness of self is, namely,
wherever you realize yourself to be, which
could be on the other side of the earth from
where your body is situated. When you
become engrossed, for analogy, in a motion
picture, as we are told in our monographs,
the self becomes closely identified with the
characters in the story, or lost in the inci-

Page 56

dents of the play. You then have projected

your self into the screen. You are no longer
aware of where your physical body is.
Projection of consciousness can be either
passive or active. If passive, we have become
receptive to the incidents and circumstances
of the place to which our psychic self is projecting. Thus, if I should desire to project to
a certain European city, with which I am
familiar, and use the technique given in our
monographs for the purpose, and if I am
successful I would find myself, in conscious
ness, in that city. Under such circumstances,
I will not appear there as a physical being,
that is, I will not see myself walking about
as one would see his image in a dream.
Rather, it would be as though I were looking out of a dark doorway upon a scene.
My own image would not be visible, yet in
consciousness I would be there and I would
be able to perceive all that happened. I
might have sentient experiences, that is, I
might feel, see, hear, and smell what occurs
at the lcale. However, so long as I remain
but an observer or spectator and do nothing
more, mine would be passive projection. Conversely, if in projection we try to communicate with another, or to make ourselves visi
ble in any form so that our presence can
be realized, then we are active in our
How is this phenomenon, which has been
known by many different ames such as
bilocation, Epiphany, and empathy, accomplished? As said, the specific procedure to be
followed by the member is related in the
monographs. The basic principie is that the
psychic self is of a positive polarity, since
it is a manifestation of the Cosmic or Uni
versal Soul forc in man. Consequently, like
the soul forc, it has no restriction and it
need not be body-bound. It can be projected
anywhere, any time into the Cosmic. How
ever, a malevolent thought, a thought as
sociated with hate, jealousy, envy, et cetera,
is negative, somatic, and earthly. If such
thoughts, as purposes, are associated with the
desire to pro ject, then the psychic self or
inner consciousness is not able to reach out
into the Cosmic. It is blocked by an unsurmountable barrier. Thoughts which are
destructive and malevolent are limited to the
objective consciousness of the persons think
ing them. No matter how strenuously such
an individual tries to reach out with such


thoughts and to project self with them, they

go no further than a few feet in their in
fluence. Such thoughts may be felt in the
limited negative vibrations of the human
aura. We have said that the negative vibra
tions of the human aura are of the material
or earthly substance of the body. They are
thus more limited and not able to radate
from the body more than a few feet. In the
immediate presence of such a person, we
may experience his acrimonious intents as
a feeling of unrest on our part, or a feeling
of repugnance toward him.
Furthermore, there is another factor which
protects every human from the attempts of
others to project their psychic self for improper or immoral purposes, and this is the
conscience. The conscience of an individual
represents the highest moral idealism of
which he is able to conceive. It arises from
a perception of the Divine qualities of his
own nature, and a defining of those qualities
into terms of moral vales. What we as indi
viduis morally will not consciously sub
scribe to becomes a bulwark of protection
against the vicious thoughts of others. Our
conscience or moral precepts are firmly
established in our subjective minds. They
have become a law to the subjective, by our
continual abiding by them and making of
them a habit. Therefore, when we are asleep
or in a so-called subjective state, these pre
cepts are active and prevent a violation of
our spiritual selves. They work by reflex,
repelling any thought that may reach the
inner consciousness and which is contra to
This is not merely a mystical dissertation
or speculation. It has also been easily proven
by numerous experiments in hypnosis, hypnosis conducted for psychological and therapeutic purposes. It is an established fact that
a person who has been placed in a hypnotic
state, and has voluntarily submitted his will
and objective powers to those of the operator
cannot be compelled to do anything which is
in conflict with his moral sense. Such an
individual, when in a hypnotic state, instead
of being able to reason for himself and suggest to his own subjective mind, has the
objective reason and will of the operator
supplant his own functions. Consequently,
the subject, the one in the hypnotic state,
will obey every command or suggestion of
the operator. The subjective mind obeys the


command, as it is the function of the sub

jective to do so. However, whenever a command is issued by the operator, as a test,
that the subject should resort to conduct or
language which is contrary to his moral sense
or conscience, the subject will be found not
to respond. It means that the subjective
mind has repelled the suggestion that the law
established there as the result of habit is invoked. This law acts as a guardian of the
threshold of the consciousness and actions of
the individual. Persons in hypnotic states,
as a matter of experimentation, have been
asked to resort to obscenity and indecent acts,
and the subject has always remained silent
and immobile. This indicates that such things
were contrary to the normal moral sense and
law of the subject.
In one of our monographs concerning pro
jection, and in giving assurance to our mem
bers that others could not take possession of
them by means of projection for any improper purposes, we say: What in your
waking state you would not permit, in a
sense of decency, would not and could not
be possible when you are asleep or in a sub
jective state, and at a time when the inner
self stands guard. Then, again: Your
moral standards and your conduct which
have become a habit put a wall of sanctity
and safety around you which no projection
can invade for improper purposes.
In spite of these age-old mystical princi
pies, and in spite of the fact that they have
been empirically proven by hypnosis, there
are those persons who insist in tormenting
themselves by the belief that they are being
violated by the improper thoughts and acts
of another while they sleep, and by means
of psychic projection. They will insist that
they have on occasion seen psychic personali
ties, with evil leers on their faces, enter the
privacy of their bedchambers. They further
relate that such projected personalities made
improper advances toward them, or other
acts which terrified them. Were such ex
periences actual exceptions to the Cosmic
principies? The answer is no. Investiga tion
of such cases has invariably revealed that a
series of events have led up to such delusions.
Usually the person has had some previous
shock or terrifying experience in connection
with the personality, which he later im
agines is projecting to him for improper
purposes. The shock of the objective ex

Page 57

perience causes a phobia, a fixation in the

subjective mind. Subsequently the individual
broods over the experience and such brooding enlarges it in his mind, and finally he
comes to dwell upon this fixation almost
every conscious hour. Little illnesses, minor
misfortunes, or minor unfavorable incidents
he begins to attribute to the influence of
that personality. The realization of the per
sonality becomes greater and greater within
the subjective mind where the phobia has
been established. Eventually the person ac
tually imagines the physical presence of the
personality at all hours. To put it more
simply, the impressions of the personality
from within, the result of the illusion, are
such intense sensations that the individual
is unable to distinguish between them and
reality, that is, the things he sees or hears
objectively. It reaches the unfortunate stage
where the victims reactions to his phobia
are actually confused with normal objective
experiences. The unfortunate person is sure
he has actually seen or heard in his presence
the person whom he fears, endeavoring to
inflict harm upon him psychically.
Such a victim of this fear may actually
have known, by previous study, that Cos
mically such projections are impossible, yet
because of his phobia, the experiences as
built up within his subjective have become
so real that he can no longer deny them,
any more than he can deny that he sees some
object outside of his window. The only solu
tion is to try to remove the phobia, to go
behind the cause and extrpate it from the
subconscious mind. This has often been done
eifectively through medical hypnosis, by a
trained psychologist or psychiatrist. The procedure is a simple one. The patient is put
(voluntarily, of course) into a hypnotic sleep.
Then a counter suggestion opposing the na
ture of the phobia is implanted in the sub
jective mind, by repeating it numerous times.
It becomes a law just as it would if it had
been suggested by the objective mind of the
patient to himself. The counter suggestion is,
of course, associated with the phobia as a
related idea. The subject does not objectively
know what has been said to him while he
was in the hypnotic state. In the post-hypnotic statenamely, when he is again nor
mal, and while going about his affairsif
the phobia thereafter again begins to take
possession of him, by association the counter

Page 58

idea arises simultaneously and ameliorates

it. In this way, the efficacy of the phobia
is gradually diminished to a point where the
patient is able to compose himself, his will
is strengthened, and he is thereafter able to
discipline his own mind.
(Reprint of a former article by the
Imperator, who is overseas at this time )

Does Luck Exist?

A frater in the United States Army, now
stationed in Italy, joins our F o r u m C ir c le .
He arises to ask: Is there such a thing as
luck? Why do we sometimes continually win
in a game while other persons lose, no mat
ter how hard they may try? Also, why is it
that some days it seems that everything is
against us; for instance, if you are waiting
in line for something to be issued, you get
the worst, while everyone else gets the best,
and so throughout the entire dayor life. I
am a member overseas in Italy and seem to
be going around puzzled about the world,
with many questions on my mind all of the
time. This is the first opportunity I have had
to submit a question to the Forum. For my
benefit and, of course, to help the Forum, I
will send in others from now on.
The word luck is used ordinarily in the
sense of one of two meanings. It is either
used in the sense of good fortune or chance.
Between the two uses, however, there lies a
vast difference of meaning. Either, fortune
is created for us or we do our own creating
of it. Those who assume that our fortune
lies entirely out of our powers and the cir
cumstances of environment are fatalists.
Such individuis presume that external
powers or entities may arbitrarily favor an
individual or affect him detrimentally. This
influence may, in the opinion of some, be
ordained in advance of birth, as a prescribed
course of living, which is inescapable. Again,
others accept it as a fate which is decreed
from day to day, or hour to hour. The unthinking and overzealous devotee of astrology
is often one of the latter type. He is apt to
believe that every favorable incident or unfavorable one is the direct result of an in
fluence upon him from the stars. Luck to
him means a fatalistic control of the affairs
of his life, regardless of the exercise of his
will, or the use of his own powers to create
his destiny.
Some students of mysticism have the same


attitude toward karma or the Cosmic doc

trine of Cosmic compensation. They presume
that conduct in a previous life has absolutely
determined the course of events for this one.
Consequently, they are of the opinion that
whatever happens to them is karmic, in the
sense of being the effect of a cause having
occurred in a previous existence. They ig
nore entirely the minor causes of their
present living. Such causes may be the accumulated mpetus of numerous current acts
on their part producing their present plight
or advantage. Such, again, is fatalism, and
results in a suppression of the individual will
and a submitting to circumstances. Let us
outrightly deny the existence of a fate which
predetermines and fixes the course of human
lives and events.
Causes may result in certain effects emphatically following, provided that the causes
are not countered or mitigated. The cause,
however, carries with it no power that pre
vens it from being altered by still other
more potent causes. For analogy, a ball
thrown with a certain velocity will carry a
number of feet in one direction, unless it is
intercepted by a bat, then it will reverse its
course and go in the opposite direction. Con
sequently, the only thing which may make
inflexible the course of human life is a submission on our part to all causes. If we cise
our mind and submit our will, then we are
like a straw in the wind. The wind will de
termine the fate of the straw, the directions
in which it will go. Man can become causative by exertiiig his thoughts and his will,
and can oppose the cause of his environment,
even his inherited tendencies, which are also
causes. Many men have overcome their
heredity and risen above physiological and
psychological disadvantages of birth.
Since, however, man is not yet capable of
knowing all natural and Cosmic influences,
which are causes and to which he is subject,
there are many incidents that will surprise
and dismay him. Such does not mean that
he has been intentionally selected by fate
or fortune for the events that follow. It does
mean that his exposures to circumstances
have been different from others, thus making
the difference in the experiences which he
has. Since we are often ignorant of these
differences which are at times hereditary,
they are mystifying and appear as though
we are under the aegis of luck.


The other sense which is attributed to luck,

as said, is chance. The believer in chance
does not think that the advantages or disadvantages that accrue to him are due to fate
or supernatural powers. To him, chance has
really a mathematical content. He may admit that the exact formula or series of causes
is unknown to him, but often he strives to
learn the laws underlying chance so as to
direct it in his favor. Chance is related to
the law of probability. The premise of this
law, stated in nontechnical language, is that
anything may happen in time. Even the
most apparently rigid cycles of recurrence
will vary ultimately. The opposite or deviation from a fixed condition or circumstance
is bound to occur sometime because the
whole universe is subject to change. Further,
everything has one or more probable alternatives. And these alternatives recur in every
so many thousand, million, billion, or trillion
times. Let us look at it in this way. A coin
has two different sides, heads and tails. There
are a number of factors which may make it
fail heads up, when tossed into the air.
The tails side may be heavier, causing it to
plummet toward the earth first because of
greater gravitational attraction. The distribution of the weight of the design may cause
an unbalancing of the coin so that given the
same, or nearly same toss each time it will
land nearly always with the same side up.
However, where all such factors are equal,
then, according to the law of probability and
chance, the coin must land in a given num
ber of tosses as many times with heads up
as with tails. Thus, for a homely analogy, in
a million of such equal tosses, with equal
factors involved, a coin will land heads up
a half million times and with tails up the
same number of times. This equal number
may not be evenly distributed throughout
the million tosses. Thus, for example, the
coin might land heads up successively for a
number of times without once appearing tails
up. Then after a great number of tosses a
series of tails up would occur.
Frequently an individual encounters a
series of the altemate actions, like a number
of heads up of a coin in succession. To him
it may seem that luck favors him. Actually
he has just encountered an aspect of the law
of probability. The common or positive way
of referring to this law is to cali it the law
of averages. The person who chances a cir

Page 59

cumstance hopes that the change he wishes

may occur just at the time he wants it. In
other words, he gambles with this law of
probability. Gamblers at the Casino at
Monte Cario, who play the roulette wheel
have striven for years to work out mathe
matical equations based on the law of proba
bility. They hope to determine in just what
number of plays a number or combination
of numbers must recur. In fact, it has been
related that once or twice in the history of
that institution an individual has been able
to work out such equations with great success.
This law of probability accounts for some
individuis being lucky on certain days in
some game when each play will, for a num
ber of plays, occur in their favor, making
them the winner. Of course, in some instances the thoughts of the individual can
and do influence circumstances to their favor,
even though they may not realize it. A
group of men may be seated, waiting to be
called by an official seated before them at a
desk to fill a limited number of positions.
The concentration of one may compel the
man at the desk to look in his direction and
to be inclined to point to him to arise before
others. The man so selected may be unaware
that his intense thought caused it. He may
consider himself as but lucky. The fact
is, some of us can and do release our thoughts
more easily than others, and we are quite
unconscious of it.
Notwithstanding, then, the mysterious cir
cumstances which sometimes seem to surround the so-called lucky person, there is no
such condition as luck. We repeat, unrealized
causes and the law of probability contribute
to those circumstances which are called
lucky. We often experience a series of unfavorable events of a minor nature, all occurring in one day. We then say that nothing
is right today. Such is sometimes caused by
psychological and physiological conditions.
We are nervous and more tense than usual.
Consequently we move quickly and not cautiously. Thus we knock things over, spill
things on the table, drop objects, or we forget
things easier. All such circumstances provoke or become causes of still other aggravating events, until eventually the unthinking person is certain that the day augured
bad luck for him.
(Reprint of a former article by the
Imperator, who is overseas at this time.)

Page 60

Strangely Familiar Places

A soror in San Francisco addresses our
Forum and says: This is what has puzzled
me for years. Often in visiting an outdoor
scene or building, I have a distinct feeling
that I have seen and been at that particular
place at some previous time. I know that I
have actually not been there in person in this
life. Also, I know I have not seen the place
in a printed picture. I could explain the
sensation or feeling as a memory of a former
incarnation, except for the fact that in most
cases the buildings and scenery, as a landscape, are new in this worldfrom five to
ten years od. Further, I am from a family
that can trace its ancestry back hundreds of
years, and no member of it ever visited
America. What causes these feelings of
recognition of such scenes and buildings?
As the soror states, the fact that the places
are new precludes their being a memory of
a previous incarnation. Consequently, the
explanation centers in the fantasies of the
subconscious mind. The subjective part of
our mind creates thought patterns from ob
jective experiences, often without our will or
direction. The most common example of such
phenomenon is our dreams. We dream of
people, of incidents, and places which have
no actual parallel in our objective experi
ences. In other words, we dream of many
things which actually have never occurred
to us or been perceived by us during our
awakened state. When we are asleep the
will and the reasoning powers are dormant.
The subjective self is undisciplined by the
objective, and can and does release from
memory elements of actual experiences.
Under the influence of our uncontrolled emo
tions, the subjective combines these into
fanciful images or dreams. Even the most
fantastic dreams, of course, have in them
elements which have been experienced.
Otherwise, we could not realize them. The
dream, however, in its entirety, may be
strange and quite unlike any actual objective
experience. Then again, our imagination
during our aw^akened state, our so-called
flights of fancy, reaches through and makes
impressions upon the subconscious. These
impressions recur in our objective minds oc
casionally, under a new form of arrangement
of ideas that on the one hand seem new to us,
and yet there is a strange recognition or
familiarity about them.


Let me use an analogy to try to explain

this, shall we say, odd mental functioning
which we all experience at times. We may
think of mans progress upward spiritually
and in the attainment of knowledge as a
climb or an ascent. We may think of him
laboring up a great stairway, a stairway
representing the steps of accomplishment
and the things to be learned or done. At the
top of the great stairway, which seems to
run almost into infinity, is the peak of at
tainment. In our minds, we vaguely sym
bolize this attainment as a beautiful castle
or a magnificent white palace. The beauty
of the design and its pur whiteness denote
perfection or the illumination which is had
as a reward for the struggle upward. Now,
perhaps we never actually formulated this
whole scene in our thinking, as I have described it here. However, the idea was inchoate in our thinking; that is, it existed in its
elements as a result of our meditations on our
own progress and struggle upward in our
own spiritual development. Perhaps only for
a moment did we vaguely have such an allegorical conception of mans intellectual and
spiritual conquests, and then perhaps we dismissed it because of the invasin of other
thoughts. Nevertheless, if when we were
thinking of these different symbolsthe
clouds, the castle, the winding stairwayif
there were any real emotional emphasis or
feeling behind the thoughts, they would
register in our subjective minds. In the sub
jective they would then come to form a
thought pattern. The different impressions
would be registered in memory as an image,
or as a mental picture. Psychology calis these
impressions eidetic images.
Perhaps months later we might be traveling in a foreign mountainous country. It is
the first time we have ever been in that
country in our lifetime. As we journey
along, suddenly there appears at some distance a lofty rocky eminence. It is an actual
mountain crag. It seems to reach up into
the clouds which hover about its top. In a
crevice in the crag, we see winding upward
a graceful flight of stairs, their whiteness
glistening against the somber, brownish-black
of the rocky forma tion. Following them up
ward with our eyes we see indistinctly on the
peak an edifice resplendent in the sun. It
almost seems to float in the fleecy clouds
which surround it like a collar. Its crene-


lated top and turrets penetrate the clouds in

a fairy-tale-like manner. Immediately the
whole scene seems akin or familiar to us.
To ourselves we say: Why I recognize this!
I feel that I have been here before. Our
guide then informs us that the stairs and the
edifice have only been constructed ten years
before and that no photograph of it has ever
been published. Nevertheless, the sensations
of familiarity persist.
What has occurred in such an experience?
What is the cause of it? The cause of it is the
psychological principies we have enumerated.
The objective experience of what we have
just seen participates in the symbolic idea
once formed, and now firmly established in
our subjective mind. The moment we see
an actual similar scene, the symbolic idea
is released from memory in the subjective
and associated with the present experience.
We are, therefore, conscious of two things
first, what we experience objectively; and,
second, the memory experience of our sym
bolic idea. The memory of the symbolic idea
is vague. We do not know that it was engendered by our imagination, that is, think
ing in the past, of man climbing upward
spiritually. Consequently it seems like the
recollection of some remte, actual objective
All of us have certain ideis of beauty,
whether visual or as harmony of sound.
These ideis are often very indistinct in our
minds. We cannot exactly express them in
terms or words, or even in designs. How
ever, these ideis become very firmly impressed on the subjective mind. Whenever
in our life we experience in actual form, as
a musical composition or as an object, that
which produces sensations or feelings cor
responding to those ideis, it immediately
engenders familiar feelings. It releases from
the subjective mind those images which were
associated with the ideis we have had, and
accompanying those images is the feeling of
familiarity. We are thus confused as to
whether we have seen the objects somewhere
before. Knowing these psychological princi
pies, it sometimes is not difficult to trace the
cause of such feelings of recognition. If the
objects are newly built, that of course dis
poses of having seen them in a previous in
carnation. The next thing, then, is always
to inquire into our ideis and flights of
imagination, as to whether there is any

Page 61

parallel between them and that which we

now objectively seek.
(Reprint of a former article by the
Imperator, who is overseas at this time.)

What Price Mastership?

A frater from Saskatchewan comes forth
with this interesting question: In considering the lives of many great men, such as
Francis Bacon, who was betrayed by his
enemies, Mark Twain who lost all who were
dear to him, and Benjamin Franklin who
was betrayed by his son, I note that stark
tragedy overcame them before transition.
Are these the prices we pay for Mastership?
The answer must be, to a certain extent,
yes. It is not Cosmically demanded that such
prices for success or Mastership be paid. It
is, however, a position in which one often
places himself in order to serve humanity.
If he does not make such sacrifices to further
a noble ideal when it is necessary, he does
not have the strength of character to succeed
to a place of leadership in any sphere worthy
of human activity. There are, of course, a
great number of men who were prominent
in the development of thought and the hu
manities who passed through transition with
out such pains and tribulations.
First, from a Cosmic point of view, man
may be ordained for the position he assumes.
I do not mean that fate has prescribed that
he shall be a great benefactor to humanity.
Rather, I mean that in the course of the cycle
of his soul-personality he is given the opportunity so to serve humanity. Such opportunity carries with it innumerable tests arising
out of the circumstances. By ones own
will and character, he either passes those
tests or he fails. If he fails, he may never
again be provided with such an opportunity.
Again let us make it perspicuous that these
tragedies have not been prescribed by God,
the Cosmic, or a fate. They emerge from the
conduct of the man who must challenge the
events of his time to serve humanity as a
Suppose a man of unusual intelligence and
great Cosmic insight or intuition is born dur
ing a time and in a community where people
are enmeshed in superstition and ignorance.
The natural inclination of such an individual
would compel him to inquire into and in
vestgate those matters which others had
merely accepted as tradition. His consequent

Page 62

studies and researches would be bound to

produce facts and knowledge that would constitute an aberration from the thought of the
times. The progressive mind then is either
obliged to suppress such discovery of truth
or expound it. If the individual is really
intelligent and truly inspired with the love
to advance mankind, he will not suppress
the results of his studies. The moment then
that he starts exhorting others to abandon
their misbeliefs and accept the truth, he has
issued a challenge to many who hear him.
To such persons he appears as a corrupter
of tradition.
Again, if some have been prospering by
the dissemination of false knowledge, they
consider him the usurper of their powers
and perfidious means of livelihod. Still,
again, those who may have enjoyed posing
as sages and preceptors in their community
would consider this expounder of truth as a
rival to their position of eminence. Immediately, therefore, the man who conscientiously desires to serve mankind has
unwittingly incurred the enmity of a great
number of persons and perhaps powerful
groups who malign and per secute him. Only
one who actually loves his impersonal work
and who feels he has a mission to perform
would and could endure the sacrifices he is
called upon to meet. The enemies intentionally misrepresent the benefactors of mankind,
and cause them to lose the confidence of the
general public. Oftentimes unthinking mem
bers of the benefactors family, or persons
who were once fairly cise to him, but did
not really comprehend his far-advanced ideas,
also turn on him.
No one, unless he has had to suffer this
persecution to further an ideal, can truly
realize the mental torment it entails. I have
had the personal experience of seeing a great
man continually persecuted in the most vile
way for years, because he dared to oppose
men who were misrepresenting or suppressing truth. I have reference to our late Imperator, Dr. H. Spencer Lewis. Each year,
with the expansin of the Rosicrucian Order,
AMORC, with its dissemination of truth for
the enlightenment of mankind, more and
more enemies were developed by its progres
sive activities. All of those who considered
AMORC a rival to their functions, or thought
its enlightenment of mankind prevented
them from exploiting humanity, viciously


attacked Dr. Lewis personally. He symbolized to these enemies, most of whom he

had never met, the intellectual and inspirational power and mpetus behind the Orders
activities. If, in their opinion, they could
successfully malign him, they believed they
could destroy AMORC and its cause. This
vicious attack extended from Dr. Lewis to
every member of his family and to his home
life. It sought to discredit him in public life
in nearly every civilized nation of the world.
Many of the accusations levelled against him
could not be ignored, as unthinking persons
often said they should be. To ignore them
would have amounted to a tacit acknowledgment of them. However, to disprove them
required the expenditure of hours of time
and considerable expense. It was an expendi
ture of money and time which could have
been used for the furtherance of the Great
Cause if the attacks had not existed. No one
will ever know the heartaches, and the men
tal and spiritual crucifixin which he had to
endure. All he would have needed to do to
save himself this torment would have been
to compromise with his enemies, to submit
to their demands. One not Cosmically given
such an opportunity to serve humanity might
have retreated before the personal onslaught
and saved himself.
What was the compensation for all of this
sacrifice? Certainly not money. No nominal
salary, such as the Imperator of AMORC re
ceived was worth the ordeal. A man with his
talents could have at any time in private
enterprise received a greater income without
experiencing such an ordeal. The reward
was in the gradual realization of the great
ideal which was being fulfilled. The com
fort to the soul, the joy from great constructive accomplishment was the incentive which
carried him on.
It is the incentive that carries on every
humanitarian who in his thoughts and con
duct is ahead of his times. Such men literally
have to buck the weight of thousands of
minds which are figura ti vely at rest. They
have to give their lives to setting into motion the individual consciousness of thou
sands or millions of minds. They use their
own intellect, personality, and spiritual
qualities as the stimulus by which humanity
is given momentum in the different periods
of the worlds history.
Baruch Spinoza, Portuguese Jew, born in


Amsterdam in 1632, and great mystical

philosopher, was another mind who endured
great suffering because of misunderstanding
on the part of the masses. On account of
the scandal growing out of heretical opinions,
he was excommunicated from the Synagogue
in 1656, after vain attempts to have him
maintain at least an outward conformity.
So bitter was the feeling against him that an
attempt was even made to get rid of him by
assassination; and his opinions were hardly
less objectionable to Christians than to Jews.
Some historians have referred to him as the
man thrice exiled. His parents had been
exiled from Portugal to escape religious persecution there, and Spinoza could never visit
Portugal. Later he was excommunicated
from the Synagogue and, third, he was excluded from association with the illiberal
Christians because of his advance and unorthodox mystical views. The world now
refers to him as one of the most profound
minds of all times.
No sane person would want to endure
such hardships unless he were a fanatical
ascetic. On the other hand, one who is truly
imbued with the spirit of advancing knowl
edge and serving mankind will not shun such
sacrifices if necessary. Fortunately each stu
dent of mysticism or sincere seeker after
truth is not obliged to make such sacrifices.
Only when one is truly illuminated and thus
by his thoughts or leadership is compelled
to oppose a relatively static intellectual world
is he precipitated into such a situation. Then,
if necessary, he must pay such a price for
(Reprint of a former article by the
Imperator, who is overseas at this time.)

Inluencing the Unborn Child

The question is often asked, Is prenatal in
fluence more than a theory? To answer this,
it is first necessary to have an understanding
of what is meant by prenatal influence. Gen
erally, it is the doctrine that the expectant
mother can, by her thoughts and moods, in
fluence the physical and psychic natures of
her unborn child. In this article, we use the
word psychic to mean the latent talents and
personality of the unborn child. Successful
prenatal influence would, therefore, result in
a child expressing certain characteristics
which had been molded by the mother dur
ing her pregnancy. The aim of the doctrine,

Page 63

expressed concisely, is to stimulate in the

unborn child certain tendencies which might
otherwise remain dormant.
Like many doctrines, the doctrine of pre
natal influence does not have an entirely
objective pattern. Some of the functions must
be deduced from what are observable facts.
Consequently, prenatal influence as to affecting the psychic qualities of the unborn child
has been much disputed. In the pst, ultraconservative physiologists and medical practitioners have decried its possibility. On the
other hand, belief in the doctrine has its roots
in antiquity.
Perhaps the first resort to these practices
was among the ancient Greeks. The mother
was isolated from all distractions; she was
not permitted to worry, to become grieved,
or to have any fears. It was further held
that if the mother would cultvate or express
her aesthetic tastes, this would have a corre
sponding effect upon the future aesthetic in
clinations of the unborn child. The mother
was encouraged to paint, to sing, or to play a
musical instrument. The physical needs of
the mother were, of course, not neglected.
It would appear that the ancient Greeks
associated the aesthetic qualities or talents
with certain organic functioning of the child.
At least, a nervous, distracted, depressed
mother would not, in their opinion, stimulate
the development of the Creative and mental
processes in the unborn child. If improper
diet on the part of the pregnant mother
might cause the child to have poor teeth,
likewise, then, anger and fear might cause
a child to be wanting in lofty idealism and
higher mental attributes.
Among the ancient Hebrews, the belief
was prevalent that things, seen after con
ception and during pregnancy, which affected deeply the emotions, would leave an
indelible impression upon the offspring. This
was carried to an extreme, amounting to a
superstition. For example, take the following: If a woman encounters a dog, her
child will have an ugly dog-face; if she meets
a donkey, it will be stupid; if she meets an
ignorant lout, it will be an ignoramus. Conversely, a more intelligent principie was also
stated and practiced: The embryo is formed
in consonance with the thoughts and emo
tions of the parents. It is obvious that the
unthinking mind would make a superstition
out of the doctrine of prenatal influence, just

Page 64

as it has corrupted many worthy concepts.

The unthinking primitive mind believed that
whatever the mother saw or heard that deeply affected her emotions left an exact impres
sion upon the unborn child. In other words,
if a mother were frightened by a snake, then,
most assuredly, the child would either fear
snakes or have an imprint of one as a birthmark on its body. This is a form of primitive
reasoning known as homeopathic or sympathetic magic. It is the belief that what affects
one of similar objects will be transmitted, by
the bond of similarity, to the other. The be
lief that birthmarks resembling a certain
form were caused by the mothers observing
such an object in some intense emotional ex
perience is still a prevalent superstition.
It is such tales as these which are popularly and erroneously associated with prenatal
influence, and result in the prejudices which
prevent an intelligent survey of the subject.
The question naturally arises, In just what
manner do the thoughts of the mother and
her behavior affect the unborn child? It is
particularly difficult to answer this question
because even the purely physical doctrine of
heredity is undergoing a transition. There is
considerable controversy among certain
schools of science as to whether or not talents
and emotional traits are actually inherited.
At first it was believed that all the experi
ences of the parent which had a vital influ
ence upon him would affect the offspring;
that is, the experiences would be inherited as
characteristics. However, we know, as one
biologist put it, that a man who has travelled
extensively does not necessarily have a child
who is familiar with geography. Inherited
characteristics arise from genes in the reproductive cells. These genes are molecules of
living substance. However, only certain con
ditions seem to cause mutation or change of
these genes, and these variations are trans
mitted from the parent to the offspring. Furthermore, the new characteristics must be in
the cells of the parent at the time of his
birth. If the characteristics are not already
in the cells of the parent, no matter what the
parent may do during his lifetime, such char
acteristics would not be acquired and trans
mitted to his offspring, according to the
theory. This would seem to almost remove the
effect of environment on heredity. There are
some authorities in genetics who contend that
inherited characteristics are entirely due to


the combination of different types of persons,

and not the result of the behavior of the
father or the mother.
Whether mind training, intensive study or
exceptional use of the mental processes, causes
a mutation of genes that can be transmitted
to offspring has caused much debate. Experimentation would seem to prove that it
does and this fact is important to the doctrine
of prenatal influence. A number of white
mice were selected for the test. They were
placed in a cage separated from an accessible
piece of cheese by several passageways. The
cheese was visible to them. Eventually they
would, after several attempts, find their way
through the passageways to the cheese. They
would become more and more conditioned,
that is, experienced in locating the cheese.
This constituted a training for the mice. Off
spring of several generations of such mice, it
is said, learned the way to reach the cheese
more quickly than did those which were not
offspring of the trained mice. Here, then,
was environment causing inherited mental
characteristics. In connection with heredity,
the problem also arse as to how the inheritance of instincts and emotions could be ex
plained. First, there was the question, Just
what are the emotions? Do emotions originate in certain areas of the brain? Are there
regions for each of the emotions, that is,
places in the brain for the sensations of anger,
fear, and so forth? If these regions are great
in a parent, will they be transmitted as equally great emotional characteristics to the off
James, the eminent psychologist, contended
that emotions do not have separate plexuses
or seats of origin in the brain. He asserted
that emotional feeling is the result of our be
ing conscious of a bodily change produced by
something we perceive. In other words, some
thing greatly affects one of our sense organs.
These impressions, in turn, affect the brain
neurons and their connections. A reflex ac
tion is started by the neurons and causes a
bodily change. We become conscious of the
bodily change and these feelings are called
emotions. For thousands of generations cer
tain bodily changes, and their reflexes, have
caused a mutation or alteration of the paths
of the brain cells. To use an analogy, it is
like water running over a rock in exactly the
same place for a great number of years.
Eventually, a groove or path is formed which


the water will always follow. That path is

inherited. The path becomes the common
emotions which we all have. Individuis
having a large path or exceptional emotional
temperament transmit that characteristic in
the genes of their reproductive cells to their
The connections of neurons or nerve cells
which underlie anger and fear are just as
much a structure as the color of the eye.
Each individual inherits the receptor and effector characteristics of the cells of his par
ents. If a person is able, according to this
principie, to control his reflexes, his reaction
to those things which cause emotional feel
ing, he actually is causing a variant which
can be transmitted to his offspring. Conse
quently, a person who compels himself to
conform to a certain behavior is causing a
mutation of his neurons. His offspring should
reflect such characteristics. Cannot, therefore,
the mother who exposes herself to certain
emotions, induced, for example, by music,
poetry or art, cause an effect upon the neu
rons of her unborn child which is still in an
embryonic and forma ti ve stage?
One of the principal objections raised to
this proposition is that the embryo lives with
in the mother as a parasite. It is contained
within the amnion, a thin transparent sac
filled with fluid. This sac is for protective
reasons. The liquid equalizes pressure on
the embryo from all sides and acts like a
buffer. Nourishment passes from the moth
ers blood by a process of seepage, known as
diffusion, through the tissue to the embryo.
The embryo accepts the food and blood and
develops according to its own hereditary con
dition, it is held. It is thought that there is
no connection between the maternal and the
fetal (that of the unborn child) blood. On
the other hand, the same physiologists admit
that antibodies do get through from the moth
ers blood to the vascular (blood) system of
the embryo. These antibodies are the protec
tive agencies that nature puts into the em
bryo during pregnancy to prevent the child
from being affected by any diseases the
mother may acquire. In effect, this is natures way of inoculating the unborn child
to protect it from contamination before birth.
Granted that seepage or diffusion prevents
the blood of the mother reaching the embryo,
it is admitted that oxygen and food elements
reach it. As Rosicrucians, we know of the

Page 65

A element which is inhaled and brought

into the lungs by breathing and which energizes the blood like a magnetic charge. This
Cosmic potential and vital forc radiates in
every cell of the blood. We know, and it is
a physical fact, that oxygen and this energy
reach our blood by being diffused through a
membrane in the lungs. If this A element
or nous can be diffused thus, it can likewise
be diffused, with its intelligence, from the
mothers blood through the tissues in which
the embryo is retained. The cells of the hu
man system are like minute radio stations.
Vibrations are emanating from them continually. Their emanations or vibrations are af
fected by our thinking and behavior (reflexes
as explained) and by our eating and breath
ing. These radiations, then, must have a cor
responding effect upon the blood cells and
the neurons of the embryo.
It is a common experience that emotional
and instinctive reflexes produce stimuli which
cause changes in our blood pressure, our
pulse rate, our salivary and gastric secretions,
and in the electrical conditions of the body.
Fear, for example, causes our mouths to become dry. Excitement, affecting the diges
tin, causes nausea. Experimentation has
been made to find the changes which may
accompany what we cali pleasant and unpleasant. In other words, when something
registers very pleasantly upon us, investigations have determined how that would affect
our gland secretions, blood pressure, et cetera.
As a further example, a current has been
passed through a circuit, including a galvanometer, and a persons body. A deflection
was apparent in the galvanometer when the
subject was stimulated in various ways. Thus,
words that aroused anger showed changes in
the electrical conditions of the body.
The adrenal glands lie just ahead of the
kidneys. Nerve fibres from the sympathetic
nervous system are connected to them. They
pour their secretion, adrenalin, directly into
the blood stream. Anger and fear stimulate
these glands through the sympathetic nerv
ous system. Adrenalin in the blood drives
the blood from the viscera (abdominal re
gin) to the muscles. It likewise decreases
muscular fatigue. These things, then, the
emotions can do. If they can so affect the
physical organs and glands of the mother, it
is apparent that such alterations must also
affect the radiations of her cells. Such ef-

Page 66

fects, in turn, will be transmitted through

the membranous wall surrounding the em
bryo or the unborn child. These radiations
must cause mutation or changes in the neuron connections being developed in the
embryo. They would cause paths to be estab
lished that will result in a sensitivity to cer
tain emotional states.
We do not mean to imply by the foregoing
that a mother, who devotes time each day
during pregnancy to reading classical poetry
so as to keep her thoughts lofty and engender
certain emotions, is going to give birth to an
other Browning or another Walt Whitman.
In fact, the child may never have any inclination toward poetry, but he will have a
greater aesthetic taste than otherwise. This
taste may be expressed in music or art or in
some other accelerated Creative enterprise.
Let it also be understood that for prenatal
influence to be effective, much time must be
devoted to it and the mother must religiously
devote at least two or three hours daily to
such psychic and aesthetic pursuits. They
must be pursuits that she really enjoys. They
must produce within her a deep emotional
feeling. Otherwise, the stimuli will not be
effective of results. It matters not whether
the mother, for example, is proficient at playing a musical instrument. What is important is that she loves to do so and plays
enough to be moved emotionally. Painting,
singing, reading good literature, all these
contribute to the same purpose.
General science is not altogether unappreciative of prenatal influence. In modem
times, the first prenatal clinic (called ante
natal) was begun by Dr. J. W. Ballantyne.
It was established in the Edinburgh Royal
Maternity Hospital. In 1915 a definite pan
for antenatal clinics was established. It was,
however, for the physical care of the expectant mother and child. By 1926 there
were nearly eight hundred such clinics in
England and Wales alone. Today these
clinics are, consequently, confined only to
talks to the expectant mother on dental hygiene, proper diet, clothing to be worn, and
the best care of the childs physical needs.
The Child Culture Institute of San Jos,
California, is today the only organization
concerned with prenatal development of the
mental faculties and latent talents within the
unborn child.
(Reprint of a former article by the
Imperator, who is overseas at this time.)


Nature Cures
In some literature that carne to my desk
recently, I saw emphasized the term which
constitutes the title of this article. I have
seen it used more and more frequently, to
the extent that some people seem to have
the impression that nature cures are methods that are of comparatively recent devel
opment, as if they had just been discovered.
Oddly enough, there is only one kind of
cure for any condition that in any way im
pedes the harmony of the physical or mental
body, and that is what nature, the Cosmic,
or to enlarge further we might say, God does.
Nature cures is no more than a terminology for the fact that there are certain
energies or forces created in the universe
that tend to bring things to perfection.
The physical body was evidently created
or formulated to serve a certain purpose or
end. When we stop to analyze the attributes
of this body, we realize that it is a delicate,
highly accurate mechanism which, when
working properly, cannot be duplicated in
any other mechanical form. And there operate through it forces which tend to maintain that harmony, balance and perfection
of itself, insofar as its over-all operation is
concerned. There are at the same time con
ditions that interfere with this operation, and
anyone who has had an accident or an illness, even of a not too serious nature, knows
that when the body is not in harmony
that is, when it is not operating as it
shouldthe effects are very uncomfortable.
Pain and accompanying unpleasurable sen
sations develop, take over, and occupy all
of consciousness. And our attention is directed toward the shortcomings rather than
to the better qualities of this body which
constitutes the vehicle of the soul while we
live in this physical world.
Nature, however, if we apply the term
nature to all the constructive forces of the
universe that operate through the body, di
rects itself toward the reorientation of any
condition in the physical, mental, or spir
itual body of man which is temporarily out
of harmony. Every cure that takes place as
a result of any accident or disease is the
result of the operation of these forces. They
work constructively to bring about the reestablishment of the harmony which we
sought, or which we lost, when a condition


of inharmony interfered with the life process.

The most simple of any change in the structure of our physical body is cured by nature,
if we may use the term. If you cut your
finger, there is nothing that you or any man
can do that will cause it to heal. It heals
because the forces operating in your body
actually heal it. There are, of course, things
that you can do to avoid the condition from
becoming worse. You can keep the cut hygienically clean. You can use a disinfectant
that might take out of it something that
would impede natures healing process, but
there is no salve, ointment, or medicine that
can be placed upon that cut which in itself
will do the healing. The healing is done by
nature. An important thing to remember is
that disease will be replaced by harmony if
natures forces have a chance to operate.
It is important to add to these comments
that this is not an attempt to belittle the
valu of any school of therapeutics. That
there is need for medicine or physical adjustment through manipulation or surgery,
that there is need of diet and certain other
forms of treatment, would be ridiculous to
deny. But the point is, that any intelligent
doctor of any school, if he is honest, will
admit that these things, whatever he uses,
whether they be drugs, foods, manipulation;
surgery, or any other form of therapeutical
treatment are not in themselves the healing
agent. They attempt, as man best understands it at least, either to assist nature in
the healing process, or to avoid further
complications. If one cuts ones finger when
working in an unclean place, then the antiseptic that is placed upon the finger tends
to assist nature to shut out those extraneous
things that might impede healing. It does
not do the healing, but it may avoid further
complications, and the same principie is true
with any physical disability.
An honest and brad-minded doctor told
me recently that I should not be annoyed or
complain if when I come to consult him I
have to wait in his waiting room, because
in all probability the rest of a few minutes
waiting would do me more good than he
could do. This points out that there are a
few fundamental things to assist natures
forces. Sensible living, cooperating through
proper rest, exercise, and food are things
which are demanded by the physical body
and will assist us in maintaining health and

Page 67

recovering it when it may be lost temporarily.

Do not, however, think that natures cure
is a new modern miracle. It is as od as life.
We know little about it, but we can learn
to cooperate by intelligently directing our
selves to work in cooperation with all the
forces that we understand will tend to maintain the ideal balance in lifeor, in terms
of Rosicrucianism, a state of harmonium be
tween mind, body, and soul.A
The Depth of Memory
Rosicrucianism teaches that memory is a
subconscious attrib u te of the subjective
mind. This reference means memory in its
fullest extent. Within the subjective mind
resides the memory of all things that we
have experienced. To review the psychology
of memory, we realize that memory is
consciousness of the past; that is, through perception and experience, we create our con
scious processes of the moment. The things
we are perceiving and our ideas concerning
them as they pass through our consciousness
at this particular moment are the things
that are accumulated in memory. Without
memory we would face every situation as if
it were new, we would have nothing to draw
upon, we would be unable to cope with even
the most elementary decisions in life because
of our inability to draw upon experience that
had previously been ours.
Everything, therefore, of which we are
conscious at every moment throughout life
accumulates within our memory, and there
it becomes a fxed part of our individuality.
It molds us. We are, to a greater extent than
we ordinarily realize, a manifestation of our
memory. Our memory has more to do with
our character than any other mental at
tribute. The reason for this is that our
character is formulated in terms of the
conclusions and ideas which have been ours
at some particular moment in the past.
We are not consciously aware of this vast
storehouse of memory that resides in our
subjective consciousness. We cannot always
at our command bring it back to the level
of consciousness where we may become
aware of it. In fact, every individual has
the experience of being extremely annoyed
at the inability to bring to a conscious level
or to a level of awareness an idea, a fact, a
ame, a number, or some other past experi-

Page 68

ence that he knows is in his memory but

has become difficult to recall. Recollection,
that is, the process of recall, concerns those
things that lie near the surface of conscious
ness. We readily recall our ame, how to
walk; we recognize faces that we see daily.
Those events of memory that are constantly
being called upon to be repeated in con
sciousness almost every moment of our waking life lie near the surface of awareness
and are brought into the stream of con
sciousness very easily by the mere process
of recall. With the passage of time, memory
dims insofar as our consciousness of the
events that compose it is concemed. We
can bring easily to conscious level certain
events that had a more important effect upon
us than others; they impress themselves more
deeply on our consciousness and are, there
fore, easier to recall. The exact working
of this process is difficult to understand and,
in fact, is not completely understood by the
most advanced psychologists and physiologists of today. The fact, nevertheless, is ap
parent that the ability to recall certain events
which reside in memory exists. Furthermore,
it does not take a great deal of intelligent
analysis to agree with the principie that we
consist to a great extent of those things that
compose or rather have been stored in our
Memory, therefore, is more important
than we ordinarily concede it to be. It is
so important that we should constantly be
concemed with what becomes memory. Man
lives almost all the time to himself. That
may seem to be a rather odd statement when
many social aspects of living are being emphasized, particularly in modern society or
rather in advanced forms of civilization. We
are, of course, greatly dependent upon our
fellow men and our associations with them,
but many hours of each day are spent exclusively within ourselves. We live within
ourselves, that is, within our own conscious
ness, and many of the ideas which come to
exist or come to the level of awareness
within our consciousness which are the result
of our perceptions and our conclusions are
completely privateideas we never express.
How frequently do we go through the ex
perience of feeling an urge to express some
thing that we know would not be socially
acceptable or might offend an individual to
whom we expressed it? Such ideas as these


become a permanent part of ourselves. They

are, in a sense, our true character, a real
individuality which may not ever be com
pletely exposed to our associates. To that
extent, we are each an enigma to other
human beings. We all have our private level
of consciousness which is not always ex
pressed except in indirect forms through our
behavior and through the total manifestation
of our character and of our ideis, aims, and
purposes as we live and express ourself as a
social individual.
Man lives, therefore, with himself, and of
that phase of himself that concerns him a
great deal is his memory. We are constantly
bringing into consciousness those things that
have happened in the past. Some psycholo
gists believe that dreams are fundamentally
a network of memory. They are, of course,
exaggerated, put into peculiar situations,
and changed about because they are not
consciously and intelligently directed; but
they are usually based upon memory of
individuis and events and places that reside
in our subconscious.
Memory can never be erased. The storehouse of memory as it exists in our subcon
scious mind is like a huge blackboard upon
which characters have been written in indelible or unerasable ink, so written that
they become impressed into the board itself
and actually become a part of it. They are
so fixed there that they cannot be removed
without removing the thing which holds
themin that case the board itself. And so
the mind is impressed with all events that
become memory, so thoroughly and com
pletely impressed that as long as the mind
endures, which we believe is through eternity, those things which constitute memory
will be impressed upon it. And there will
never come a time that we will not potentially have in memory those events and
ideas that compose it. We will always retain those memories which produce regret,
and those which renew happiness. There
are those of mistakes, and those of success.
All of them together compose a history as
it were of our lives, and they are ingrained
in our consciousness even though it be at a
level below awarenessbut they are there,
and they come forth at times when we least
expect them.
Furthermore, the intelligent person realizes that each individual must live with his


memory. This is an important fact and a

responsibility of life. It is an important fact
to consider for the present and also for the
future, because it can all be summarized in
this form: so live today that when today is
past, when todays consciousness is memores, we can live with those memories
and have no regret. If every conscious
action which we take, if everything which
we have a choice in deciding is thought of
in terms that this, the next minute, the next
hour, the next day, or the next year will
be a memory, we may choose our actions
more carefully than we would if we acted
purely upon impulse of the moment and did
a thing that could be erased like chalk on a
So it is that there is certain utilitarian
valu in the selection of thoughts and actions
of the moment. What we do now, what is
momentarily the stream of consciousness,
the acts and thoughts of the present, will
become the memories we will have to live
with in the future. Whether our future is
to be happy, or if we will gain a degree of
contentment and development in our ability
to grow, will be somewhat dependent upon
what our memories arewhat those things
are that are stored up within the storehouse
of memory that are called upon to formlate
our character and our outlook. So consider
memory not only as a means of connecting
yourself with the past, but as a key to the
futureto living at this moment in a way
that every memory that is stored away will
be one that will add valu, and, if possible,
a degree of contentment to actions and events
that will take place in the future.A
Experience of the Mystic

The message of mysticism is the hope of

humanity. Mysticism freed from any re
ligious doctrine or bias, from superstition
or confusion in the minds of those individuis
who look upon it as a pastime for cranks or
fanatics, if made to stand as a dynamic
expression of the power of the individual, as
the expression of the soul, of the spirit, of
the nonmaterial factors of life, will produce
a more satisfactory culmination for a pur
pose in life and a contact with a source
which is more powerful even than the atom.
The most outspoken of the critics who refuse

Page 69

to accept anything so intangible as mys

ticism, as a valid concept of human be
havior, base their ideas and their criticisms
on purely objective arguments. Their whole
life is tied up with materialism and is em
pirical in the extreme. They literally prac
tice and believe in the saying that seeing
is believing, and, without objective confirmation of what they experience, there is
no validity to anything which they cannot
prove in terms of their objective experience.
These critics hold that mysticism is no
more than subjective imagination. It is, they
believe, the unbridled imagination of an
individual who is already of a more or less
impractical bent of minda theorist who
merely lets his mind run at random. They
further state that there is no validity to
mystical experience whatsoever, that such
validity is unconfirmed, and the results from
such experiences are only as extensive as the
somewhat vivid ideas of those who claim to
have the experience. Unfortunately these
critics are supported by persons who attempt
to make claims of unusual phenomena and
unusual occurrences in their own experi
ences for which they have no grounds or
Such behavior can be pointed to with
scorn and ridicule by those who would
criticize anything that is of a philosophical,
religious, or mystical nature; it pro vides the
means by which the critics of idealism secure ammunition which they can easily use
in their criticism. We cannot, by following
the same methods of the critics of mysticism,
hope to accomplish anything by becoming
critics of materialism or of the empirical
methods of science. Our position must be a
positive approachwe must point to those
mystics whose lives illustrate the ideis to
which we aspire.
Let us turn to the analysis of mystical
experience as expressed in the behavior of
human beings. We will analyze some of the
actual functions of mysticism and study the
lives of those who have reported their mys
tical experiences and have set forth their
philosophy in order that we can make a true
analysis of what their life has beenof how
it has affected the lives of others and how it
can affect the lives of those who, today, are
struggling in a material world.
In analyzing many of the principies of
mysticism, I have come to the conclusin

Page 70

that there are certain fundamental factors

that every individual should consider and
that these factors are closely related to the
lives of those individuis upon whom we
can look as examples of mystical expression.
In other words, I am trying to consider here
a composite of the mystics who have lived
and whose history is recorded for us. In the
composite history of these individuis and
their lives, their experiences and the phi
losophy which they taught, I find factors
that seem to be relevant and consistent with
the lives of these individuis and which to
me offset any criticism or comment of the
materialist who would refuse to find in mys
ticism the principies upon which true valu
will be based.
The mystics in their experience have al
ways claimed a certain kind of knowledge.
This is one of the valid supports of the
mystical experience. While such experience
is a subjective statethat is, to the extent
that meditation, concentration, contempla
tion, and removal from the interferences of
other environmental events seem to be essential to its full understandingit is en
tirely different from the subjective state that
may be induced by other processes. In other
words, there is no relationship between the
subjectivism produced by drugs or hypnotics
and that claimed by the mystic in his ex
perience. The subjective state artificially
produced, or the ravings of a disordered
mind either through illness or narcotics, will
not come to any purposeful end; that is,
there is no knowledge produced.
Those who have participated in the mys
tical experience always realize and report
that revelation is a definite result. There is
a report of something actually revealed;
there are statements that may not always
be understood by another person, but which
yet indicate that knowledge was forthcoming in the procedure itself. Those who have
participated in any kind of psychic experi
ence are fully conscious of the fact that
something comes into consciousnessa fact,
an idea, a bit of knowledge. It may not be
completely understood or readily explainable, but it is a fact nevertheless and can be
looked upon as something that has actually
occurred. In order to experience this state,
it is essential that the consciousness of man
be freed from the interferences of the en
vironment that may be directing his con


sciousness exclusively to the material world

and away from the concept of the Divine
toward which he is trying to direct himself.
One of the great mystics, Plotinus, said,
in reference to this state of the mystical
experience: Freed from deceptive activity,
and from every guile, let the soul be collected, in silence. Let the soul that is not
unworthy contmplate the divine soul.
Calmed be the body in that hour, calmed be
the striving of the flesh. Let all that is anywhere about be calm. Calm be the earth,
the sea, the air, as the heaven itself is still.
Now let the soul experience how into a
silent haven the divine spirit floweth in.
This is the attitude for mystical experience.
This is the state of mind by which facts
become relevant, by which knowledge becomes potent, by which ideas are born and
become a part of consciousness.
In addition to the fact that the mystics
find their experience a means for the attain
ment of a certain amount of knowledge, there
is another factor which seems to me to be
a strong argument for the validity of mys
tical experience, and that is a certain funda
mental agreement in the various reports of
mystics. All of them have a line of thought
or certain concepts that have been con
sistent with each other regardless of their
philosophy, their religin, or the age in which
they lived. The mystics have, in reporting
their experiences, seemed to bridge entirely
the concept of space and time as well as
the limitations of material environment.
They go beyond what may be their own
prejudices, ideas, and beliefs; and, out of
the numerous ideas that are expressed in
the lives and beliefs of the many individuis
who have been mystics, have come certain
fundamental ideas that are in agreement
and could not be in agreement unless they
carne from a source that was in itself a
fundamental and basic source of information.
In other words, hundreds of individuis who
have been taught a different religin, a dif
ferent philosophy, a different standard of
life, who have lived in different countries
would not agree fundamentally in their
concepts unless there was a thread of fact or
truth that runs through all the experiences.
In the analyzation of mystical experience
and the reports of the mystics, we find that
they agree upon a number of fundamentis


such as that the reality with which they

made contact in their experience is a form
of consciousness. They all report in their
attempt to explain the mystical process that
they carne in contact with consciousness
other than their own and different from
that of human consciousness. Whether that
consciousness seemed to the individual mystic to be of a personal or impersonal nature
depends considerably upon the interpreta
ron of the mystic. The fact remains that in
the mystical experience a degree of reality
is closely tied up with a state of conscious
ness which we presume to be Divine.
The next point of agreement among the
mystics is that this consciousness is a one
ness, a unit; it has a finality in the sense
that there are no conflicting trends. This
unity which is produced within the concept
of the mystic is in direct contrast to the
complex environment of the world which
seems to be a vast multiplicity of many
things. The consciousness of oneness which
becomes a concept in the mind of the mystic
is a condition in which the plurality of the
objective world disappears and ceases to have
validity in contrast to the oneness of the
being which he contacts in his experience.
To again turn to Plotinus:
The One is, in truth, beyond all state
ment; whatever you say would limit it.
That all-transcending has no ame. But if
we do not grasp it by knowledge, that does
not mean that we do not seize it at all. Those
who are inspired and divinely possessed at
least understand that they hold within them
some greater thing. When the soul has suddenly taken light, we may be certain that
we have experienced divinity. For this illumination is from God and is God. We
may believe that He is present.
This oneness, this concept of a unity that
offsets the mltiple complications of ma
terial existence is a principie that the mystic
teaches us and which we can utilize to offset
the confusion of earthly existence. Further
more, the mystics agree that this unity is
not only a matter of knowledgethat is,
something knownbut that it is felt. There
is an accompanying emotional experience.

Page 71

The one, the unity, this consciousness that is

contacted is loved and an esthetic delight is
found in the experience that, when past,
leaves a poignant regret, a desire to return
to it. This feeling is an indication to the
mystic that he has contacted a reality that
is of more valu than anything he could
attain in the material world. The mystic,
as he grows in this concept of a conscious
ness which can be experienced and which
can produce an esthetic experience within
his own consciousness, becomes more and
more separated from the demands of the
physical world. This experience probably
explains such a persons apparent unworldliness and why the mystic and the philoso
pher have been looked upon as dreamers
and impractical individuis from the stand
point of the worlds standard.
In our daily life, we know that there is
normally a distinct divisin between the
subject and the object. That is, we are aware
as human beings that there is a difference
between the self and something at which
we look. In other words, we do not confuse
self with a tree which we perceive. The
subjectthat is, the selfand the tree which
is the object are easily recognized as being
separate and unrelated to each other.
In the reports of the mystics, concerning
their mystical knowledge and their experi
ence, it is found consistently that in mys
tical knowledge this gulf between the subject
and the object is transcended or bridged.
The being of the knower is merged with that
of the known, and there seems to develop a
type or kind of consciousness that is entirely
different from that which is usually experi
enced in our objective conscious moment.
We find in the mystical concept that a new
relationship grows out of the experience it
self. This is an application of the Rosicru
cian principie of the Law of the Triangle:
the brain consciousness is one point, the
mystical consciousness the second point, and
the third point is a form of consciousness
that is known only by the process of the
mystical experience itself. This conscious
state results from the drawing together of
the object and the subject of perception and
causing them to be perceived as unity.A

Temple Lamps

A u t h e nt ic
Import ed
Solid B r a s s
Hand- blown Glass

In order to bring students authentic and distinctive items for their sanctums, the Rosicrucian
Supply Bureau imports many student accessories
from other lands. The photographs on this page
depict the special care and attention given to
one of the finest items we offer for salethe
Sanctum Lamp, made in Cairo, Egypt. The
photo at right shows factory workers preparing
lamps for shipment while officers of Cheops
Chapter, AMORC, inspect the quality and design. Belowlamps are inspected, crated, and
stand ready for shipment to the United States.

An od legend about these Egyptian lamps states that because

the lamps were hung in a sacred place where the prayers of men
were offered and the powers of the gods invoked, there was imparted to them, a strange influence, which affected the lives of
all who carne within the rays of light they shed. A wish made
while one was being touched by a ray of light from a mystic
temple lamp would come true. Thousands journeyed to the
temples that had these rnate, strange lamps.
Although we relegate such beliefs today to bygone superstitions, we must still admire, the
splendid workmanship of these temple and sanc
tum lamps of Egypt.
Handmade, by craftsmen possessing the art
and skill of centuries, the lamps are of handblown glass and solid brass, elaborately designed
with symbolic, Rosicrucian figures. They will
lend a superb mystic charm to your sanctum,
den, or study room. These genuine Egyptian
articles are available to you for what is an exceptionally low cost outside of Egyptonly $7.50
(2/13/7 sterling), postpaid.
Send Order and Remittance to:




U .S .A .




February, 1955
Vol. X X V

No. 4

Rosicrucian Forum
A p riv a te p u b lic a to n fo r m e m b e rs of A M O R C

R o la n d Ehrmann, F.R.C., Inspector G e ne ral of the Union o f South Africa.

(S e e p a g e 7 6 )

Page 74




Dear Fratres and Sorores:

There is considerable fantasy associated
with the ideas of good and perfect. In the
first place, neither of these notions is abso
lute; it is relative as to actual or imagined
limitations in our behavior and environ
ment. The acm of what I desire and conceive to be pleasurable, either mental or
physical, is both good and perfect. It is good
because it is pleasurable. It is perfect if it
constitutes a superabundance, a fullness of
that goodness. If the good life means ones
being able to indulge ones desires, then to
that person the perfect life would consist of
such unrestricted constant indulgence.
Various theologies have often created an
impossible existence for mortals on earth because of their extreme and false idealism.
They have conceived certain divine conduct,
the behavior of the gods, as being transferable to mortal man. This theocracy or godly
life they imagined was often quite contrary
to human nature. It was thought to oppose
the natural desires and appetites. This sort
of godly life often actually vilified the body
as a contemptible and evil thing. In the
ame of divine goodness and perfection, it
developed a religious asceticism that was fanatical. Those who were not destroyed by
it, either in mind or body, were those who
secretly did not abide by its code and thus
were made hypocrites.
Consequently, though our moris and
ethics in the majority of instances in these
times can stand repair, it is incumbent upon
us to be guided by the reasonable necessities
of our natural beings and of society. There
are many things in which men indulge that
were once thought to be perverse and inspired by evil entities. These we now know
or shouldare impulses of our own organic being. They are motivations serving
the fundamental laws of life. If kept within
certain disciplinary boundsnot repressed
they in no way detract from mans spiritual
or moral potentialities and attainments. It is
not evil for a man or a woman to admire
the physical attractiveness of a member of

the opposite sex, even though maritally

bound. Such an interest is physiological, not
evilly inspired. The moral element enters
not in attempting to deny such a natural
appreciation, but in recognizing ones moral
obligation not to go beyond the sense of ap
preciation had. The same may be said of
the indulgence of any material or worldly
thing which brings a healthy satisfaction
and gratification both to the body and mental
interests. Without such satisfactions, life becomes a state of ennui, a drab monotonous
existence with a stultification of most of the
faculties of the mind and without emotional
When some individual or thing is representative to us of our concept of the good,
noble or perfect, we are likely to actually
corrupt it in our enthusiasm and misapplied
idealism. Instead of applying reason to the
object of affection, respect or reverence, we
resort to fancy, that is, uncontrolled imagery.
We are inclined to cloak such persons or
institutions in an unnatural behavior, to surround them with a kind of conduct or method
of living that would actually be impossible
for them to achieve. Often we draw upon
the legendary tales of gods, saints and holy
persons, which have descended to us. Some
of these traditions are true in part, but mostly they are fictitious exaggerations of some
incident. It must be realized that most of
these accounts of saints and godly persons
are merely word of mouth. To emphasize
how these beings transcended the ways of
most mortals, those who recounted the tales
carne to exaggerate, in their devotion, the
habits and manner of living of these personages. Many of the tales of the miraculous
birth of great Oriental founders of religin
are sincere, but nevertheless unfounded fantasies. Psychologically, the desire was to
remove these religious avatars, as much as
possible, from the usual mortal circumstances
and elevate them, thus giving them eminence
in the mind of the worshipper. They could
not, it was believed, be born as other men or
die in the same manner. At all times, too,


Page 75

they must surmount, by defiance in most

instances, natural law to which other men
submit and thus be almost constant performers of miracles.
There is also another psychological aspect
in connection with these idealistic fantasies.
We only deeply respect, admireor fear
those qualities in another which excel or are
extremes of our own character and personality. Let someone hand you a copy of
an essay originally written by a renowned
philosopher but which you have not read or
heard of previously. Let this person, who
may be a neighbor, tell you that he wrote it.
You will perhaps read it through; you may
think it quite well done and compliment
him. But you will rarely declare it profound
and of great philosophical import. On the
other hand, if you read the same material
in a textbook by the philosopher, who is
known to you, you would be more deeply
impressed. It is because there are associated
with the ame of the philosopher the idea
of authority and the fantasy of exalted wisdom which, it is presumed, must transcend
the ability of one less well known.
A person may often show little interest
in a painting of modern art by some acquaintance; he may even be mentally critical
of it. Another painting, no more expressive
in symbolism, draftsmanship or color harmony, shown in a museum and proclaimed
the work of a celebrated artist, will gain
greater respect and sympathetic analysis.
The more one is thought to rise above us in
any manner, the greater is our silent or expressed tribute to him.
The officers of the Supreme and of the
Grand Lodge of the A.M.O.R.C. and the
executives on our staff are often confronted
with this false idealism. They become unwittingly surrounded with an unnatural halo
which neither fits them or is becoming.
The fantasies of some very sincere Rosicrucians regarding their officers make it impossible for these officers to lead a normal life

and, at the same time, come up to the expectations of these members. We have, for
example, fratres and sorores, who, by their
idealism, seek to transfer a phenomenal,
superhuman memory upon the directors of
membership correspondence. They will say
in a letteror a personal interviewYou
will remember the problem I wrote you about
four years ago last August. Of course, the
frater, the Rosicrucian correspondent, will
frankly admit he cannot recall either the
letter or the problem. The inquiring member is chagrined and disillusioned that a di
rector of correspondence must refer to the
files for the matter in question. The fact that
the latter explains that he is obliged to answer dozens of letters, sometimes in one day,
is not accepted as the plausible explanation
it should be. The idealism, though false, has
caused the member to anticipate the impossible.
We speak of class masters in our studies.
These Rosicrucians are members high in the
degrees of the Order and have an excellent
comprehension of the teachings. They are
not, however, perfect in the sense of the
erroneous idealism by which they are sur
rounded by other members living at a distance from Rosicrucian Park. They are not
perfect in the sense of having mastered every
law and principie of the teachings. They
make mistakes, they have human weaknesses, they become ill, they still must, and
do, learn and evolve. These class masters
are like all Rosicrucian students and inquirers into natural and Cosmic law. The
only true master or perfect being would be
one whose understanding embraced the absolute in all its omnipotence and omniscience.
Our very Rosicrucian teachings instruct us
that we strive for a greater evolution of these
qualifications. When any consciousness has
attained Cosmic perfection, its mortal embodiment is no longer necessaryso why
expect the impossible from our humble but
sincere members of the staff?

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


The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.

Page 76

We regret to say that this fantasy is so

far extended to class masters at times by
some members as to conceive that their class
numbers are but a mere exclusive handful.
A class master is assigned to a section of
the teachings, perhaps one or more of the
neophyte degrees, or one or several of the
higher degrees. This may mean that he is
responsible for the correspondence of several
hundred members. This does in no way
lessen, however, his ability to serve that
number of Rosicrucians faithfully. In the
first place, it is thought and asked that each
Rosicrucian student will first carefully study
the monographs and apply the teachings,
seeking answers within the pages of the
monographs and within himself before asking for further information. The one who
eventually needs the extra help and writes
will receive either a personal or a form reply,
as the circumstances necessitate.
Every courtesy and attention, humanly
and economically possible, is given. To have
a personal teacherthat is, one who would
limit himself, shall we say, to a mere hand
ful of studentswould, as any thinking
member will realize, be impossible. Such a
condition would require a staff of several
thousand AMORC instructors. Each mem
ber would then need to meet this cost and
that would necessitate dues many many
times in excess of what the member pays
now. Further, little would actually be gained
by this, for the personal attention is contained in the monographs, in their preparation, in the thoughts presented, and in those
letters which are extended. The Rose-Croix
University in Rosicrucian Park is also an
excellent method for additional instruction
in class form.
When you meet Rosicrucian officers and
staff executives, you will not find them attired in the white robes of antiquity but
dressed as business or professional people
anywhere throughout the world. You will
respect them for their human ways, practical idealism, and real understanding of the
teachings. You will admire both their frank
admission that there are things above and
beyond their comprehension, and their devout desire to acquire more knowledge, not
alone for themselves but so that they may
help those whom they serve. You will find
in these teachers a more than usual adjustment between the material demands of the


day, customary living, and a devotion to

those principies which are both philosophical
and mystical. Figuratively, these officers and
staff executives dwell on two planes, not just
one. They are here on earth living as intelligent, morally circumspect persons, loving
and enjoying life, and yet striving toward
the mystical ideal of Cosmic consciousness.
This Issues Personality
Frater Roland Ehrmann, of Springs, South
Africa, was of an inquiring bent of mind at
an early age. Not being satisfied with a
communicated or secondary information, he
always sought to gain immediate knowledge
through personal experience. He was bom
in Switzerland, April 4, 1916. His parents
were established in a joint hotel-and-restaurant business. After completing his primary
and secondary education and being influenced by the business of his parents, he was
given further training in the confectionery
business. He held several positions in that
endeavor in the French section of his homeland.
His first contact with moral and spiritual
vales was through the conventional channels of the Protestant Church of Switzer
land. At the age of twenty, both mental and
physical adventures were strongly appealing
to him. Having completed his military train
ing, he decided to visit personally some of
the remte lands, details of which enchanted
him and his youthful companions. Eventual
ly, after a leisurely trip, he emigrated to
South Africa. Within eighteen months thereafter, his training and trade made it pos
sible for him to enter into a business
partnership. This business he subsequently
acquired and has since successfully extended.
He affiliated with the Methodist Church in
his newly adopted land, giving his services
to classes in Bible instruction. Unanswered
questions related to Cosmic matters intrigued
him and caused him to investgate them
personally. This led him to the threshold of
the Ancient and Mystical Order Rosae Crucis,
and he crossed the threshold as a Neophyte
on July 17, 1940. The enthusiasm which
Frater Ehrmann had manifested in his hob-


bies, fencing and aviation, was now directed

into philosophical and mystical channels.
Once again he decided to make a firsthand
contact with the object of his interest. In
1951 he joumeyed from Johannesburg to
San Jos, California, to attend a term of the
Rose-Croix University and the International
Rosicrucian Convention. While there, he interviewed various officers and members of
the staff as to ways and means of spreading
the work of the A.M.O.R.C. in his country.
Upon his return to South Africa, with the
aid of other fratres and sorores, he organized
the existing Southern Cross Chapter in Jo
hannesburg. He presided as its first Master.
In 1953 he accepted the appointment, by the
Grand Lodge of AMORC, as Inspector Gen
eral of the Order for the Transvaal.
Frater Ehrmann, though conscientious in
his studies and a lover of abstraction, has an
exceedingly practical approach to the prob
lems of the Order. He has thus that balance
of interest and vales that constitutes the
Does Common Consent Make Right?
A frater and soror of the southem United
States rise to ask a question of our Forum:
We beg to ask for additional information
regarding some points in the monograph
which we do not understand. It is stated:
From the cosmic point of view, the doing
of that which by common consent is forbidden is the breaking of faith with the cosmic
consciousness. This, while not evil, is sinful.
What is meant by common consent? Is it
the consent of the group in which we happen
to live as, for instance, the state or the coun
try? Or the religious group we happen to
belong to? If this interpretation is correct,
would not then all injunctions established by
common consent of a group enjoy cosmic
sanction? We do not believe that this ip
meant by the statement in the monograph
We would like to know how to interpret it/
This question involves the subject of morr,!
criterion or standard for man. Is conscien - j
a font of divine moral proscriptions and commandments, a series of dos and donts, which
have been implanted in man? On the other
hand, is conscience, as moral rectitude, partially at least acquired from and cultivated
by environmental factors, the social heritage
of customs and accepted behavior? Rosicru-

Page 77

cians take the middle, the conciliatory, path

between the two extremes. The former is the
od theological idea; the latter is the modern
psychological concept. There is inherent in
each man the desire to do right, to conform
to what he conceives as the highest good of
human society. No man who is normal
wants to be ostracized by society; he does
not want to think of himself as being extremely abnormal or subnormal. Even the
criminal does what he thinks is best for him
self as a member of the kind of society to
which he belongs. There is always the inclination to do what seems the best, the
proper, the most efficientway of doing things.
This inclination, however, may not always
be conceived in the terms of the moralist.
Most men would want to do right, to be
consistent with what tradition and experi
ence seem to point out to be best, even if
they had never heard such words as morality,
ethics, or even God.
Earty in life, it becomes apparent to any
intelligent observer that there appears to be
a right and wrong way of doing things. This
right and wrong are not at first either moral
or ethical vales. They are appraised as the
most efficient end in human behavior and
relations. For example, it might be said that
I do not take anothers possessions because
I would then expose my own to a similar
seizure. Theft, therefore, is a practical
wrong. But I likewise receive a kind of inner
satisfaction when I do what I feel is right
and proper. The person who is a thief has
lost contact with the larger views of society
and his vales are distorted.
The form, the actual procedure, as taboos
and necessary obligations, that moris and
ethics assume is dependent upon the customs
and traditions of society. Persons who travel
to remte lands for the first time are often
shocked by what they consider the impropriety of conduct by people of other nations.
They may consider such deviations as sin
ful, evil, and the like. For those who are
responsible for such acts there is no compunction in committing them. It is because
they are not evaluated by them as improper
and the customs of their society do not con
sider them as such. As a consequence, their
moral sense or conscience is not in the least
offended by what they do. The sense of
righteousness or wanting to do the best
is thus governed by our contact with others

Page 78

and the accepted behavior. Our conscience

is mouldedand perhaps not always for the
bestby those about us. We are not born
with a moral code; we inherit one from
religin and from the dictates of the society
of which we are a part.
The sensitivity of the individual, the responsivity of his psychic nature to the influences of his associations, may cause one
person to have a more acute conscience than
another. Thus we speak of one person as
having a stronger sense of justice or a more
highly developed moral sense than another.
Some persons add to their heritage of the
common moral and ethical qualities of socie
ty. We find, for example, that certain religious sects object to the particular customs
of general society which other people readily
accept. They establish a new, a different
code of their own.
Since principally our public conscience or
prescribed code of moris and ethics are the
result of common consent, we can expect
that such might often be in violation of
Cosmic principies. Common consent does
not make right where it lies in the province
of the individual to know that certain conduct is wrong. Por analogy, in New England,
in the early history of the United States, it
was deemed quite proper to condemn someone as a witchand torture and bum such
an individual. It never occurred to the majority of the intellects of the time that such
a belief was an absurd superstition. We
might say that this majority, in sanctioning
such triis and executions, were innocent in
their ignorance. For centuries likewise it was
not thought sinful for human beings to be
held in bondage as slaves. Persons who in
every other way were morally circumspect
indulged in the righteousness of slavery.
By common consent it was morally right and
legal. Fortunately, time has, with the perspective of greater knowledge, changed this
common consent and altered the public con
science in these matters.
The mystical principie involved is whether
those who conform to such common consent
were guilty of Cosmic violation. From our
consideration of Cosmic vales, we must say
no. The Cosmic must, in its divine justice,
take into consideration the motive. One who
knows no wrong, does no wrong, so far as
morality is concerned. A child is not morally
guilty if he violates the law in his ignorance,


but nevertheless he must be prevented from

doing so again. There could be no respect
for Cosmic justice were the innocent to be
found guilty of that of which they have no
realization. However, one who, regardless
of the times or his environment, realizes
upon a higher premise or plae of thought
that certain acts are inherently wrong and
still indulges them, just because others do so
or because they are legal, is guilty. He is
in violation of Cosmic law because his motive
is wrong.
There is much in our modem society that
we sanction and in which we, in fact, participate with open mind and with a free
conscience that a more enlightened period
will come to condemn as morally wrong.
You will find, however, that the basic moris,
the so-called Golden Rule (a hackneyed and
much abused term) and the cardinal virtues,
arise out of necessity. These moris have
been found to be the most efficient, the best,
way of living; therefore, they please the inherent sense which we all have of wanting
to do that which is proper and acceptable.
The different religious founders and exponents of world religions have often attributed these virtues to direct exhortations
of God and this view is generally accepted
by the orthodox religionists. However, these
religious exponents perhaps also meant that
the universal acceptance of these virtues, because they are so related to human conduct,
implies that they are of divine origin. We
think that any society, even if it had never
heard of fortitude, truth, honesty, temperance
and the like, would soon have come to evolve
these cardinal virtues from experience indicating their practical need.X
Facts You Ought to Know
A frater has recently stated: I would like
to know something more of the administrative matters of the Order. There must be
complex problems arising in such an extensive, intemational order as ours, problems
which are quite a burden to our officers and
staff. Though I know the Forum is con
cerned mostly with doctrinal principies, or
the teachings, I believe if some of these
tasks of our staff were explained there probably would be ways in which we as members
might assist, or at least make the burden
lighter. In reply to the frater and for the


general information of our fratres and s

rores, we will set forth some of our problems
and activities.
Nonprofit Corporation: The Supreme Grand
Lodge of AMORC, the legally incorporated
body of AMORC, is recognized by the various governments of the nations in which it
functions and is registered as a nonprofit
body. This means that none of its funds,
revenues, or properties can inure to the benefit of any prvate individual, officer, or member. The funds must be used exclusively for
its constitutional purposes. In consequence,
AMORC is not required to pay internal
revenue taxes. Further, all donations, including dues paid to AMORC in the
United States and in several other countres,
may be deducted from the remitters per
sonal income taxes. However, and this point
is not generally realized by many of our
fellow members, this does not exempt
AMORC from the payment of real property
taxes. This tax item on our property and
buildings, together with their contents, is
considerable, amounting to thousands of dollars annually, and frankly it is a heavy
burden to carry. The Order is not a religin,
and there is no better proof of this than
that we must pay such property taxes
which churches do not.
Revenue sources: The principal sources of
income to offset our numerous expenditures
are dues, registration fees, Supply Bureau
receipts, and occasional donations over and
above the dues as made by thoughtful mem
bers. The donations help make up that which
otherwise might become a serious dficit.
Thus, any donations, no matter how small,
are always very welcome. Other members
have even been so kind as to leave a legacy
in their wills to AMORC. Such thoughtful
provisions and donations make possible many
of the nonrevenue producing activities of the
It must be realized that the member today
pays only 75 cents more in dues than did
the member in 1926almost thirty years
ago! That is not much over 25 percent increase in all those years, whereas almost
all other items and services in the past quarter century have tripled! AMORCs operating
expenses continu to increase monthly:
paper, postage, clerical and operational ex
pense, equipment, maintenance, and the like.

Page 79

Nonrevenue activities: The Rosicrucian Or

der is a cultural organization as well as a
fraternity. It is interested not only in preserving its traditions and extending services
to its members, but, as an organization, it
also makes a contribution of some cultural
activities to general societyactivities which
will add to the integrity and prestige of
AMORC. The Rosicrucian Egyptian, Orien
tal Museum, having the largest collection of
such antiquities in the western United
States, is one of these cultural media. The
Rosicrucian Art Gallery and the Science
Museum with its Planetarium are other examples of this type of activity. Both Museums are free of any commercialism and
there are no fees or admission charges made.
The Egyptian Museum, alone, had nearly
100,000 visitors during the past year. These
persons were from every part of the world
with the exception of Russia and her satellite
countries. The propaganda valu, the good
will of such a project, cannot be measured
in terms of money. On the other hand,
maintenance, necessary alterations, and additions to the collections constitute an obviously heavy expense. Donations and legacies for such an activity are indeed very
excellent ways for the Rosicrucian member
to perpetate his memory and to be assured
that he is not only assisting AMORC but also
contributing something to the enlightenment
of man.
Films: A new travelogue, constituting a journey through Rosicrucian Park and its build
ings, in color and sound, is now being
produced by the Rosicrucian Technical De
partment. It is a completely new and modem
versin of the film, Domain of Destiny.
Beautifully, it pictorializes all the extensions
of Rosicrucian Park, its buildings, and its
varied activities. This film when completed
will not only be shown to various lodges,
chapters, and pronaoi, but prints of it will
likewise be exhibited to public audiences
throughout the world.
Slides of certain Museum exhibits, in color,
are also under production. These show the
many arts and crafts as well as the spiritual
ideis that had their beginning in ancient
Egypt. The slides will be accompanied by
descriptive narration on tape. These, too,
will be available to any membership group
and for public showing. Like the films, these

Page 80

instructive slides and tapes are issued with

out charge.
Dues: While we are on the topic of dues
one of our greatest burdens is carrying the
member who is chronically delinquent
through procrastination. Since promptly paid
dues are just sufficient to meet operating ex
penses, it is easy to imagine what happens
when several thousand members each month
allow their dues to become two to three
months delinquent. Further, there is then
the necessity of the added expense of notifying a member several times of the need to
do his part in this matter. Everyone, of
course, becomes a delinquent at times, that
is to be expected. We are now speaking of
the person who unwittingly does so but is
nevertheless negligent in paying dues.
Actually, of the world-wide Orders, issuing
detailed instructionsas charts, diagrams,
special correspondence, publications, student
examinations and similar materialas part
of their fraternal services, AMORC dues are
the most nominal. There is no exploitation
of the membership. There are no large initiation fees either for entering the Order or
for advancing from one degree to another.
In fact, there are no initiation fees. Unlike
many other fraternal orders there are no
annual assessments of the membership for
propaganda or for dficits of various kinds.
It is this fact, however, that makes it highly
important and essential that the members of
the Rosicrucian Order be prompt in the payment of their dues.
Lectures by officers: Most fraternal orders
and many religious groups are obliged to
meet the necessary expenses entailed on
those occasions when they desire an official
of their grand lodge or supreme body to visit
them and deliver a leeture. To enjoy these
special privileges, the local body is required
at least to pay the transportation expenses
from the national or international headquarters of the visiting officer to their city. Some
religious sects will not send out a field lecturer until the local church has guaranteed
that all costs in connection with such a leeture will be met. That is not a mercenary
attitude; it is a highly essential one. After
all, someone must meet the expenses and it
is logical that the bodies receiving the advantages do so. For many years, the Rosi
crucian Order has sent its officers to various


lodges and chapters throughout the world

and the entire transportation cost has been
assumed by the Supreme Grand Lodge. With
more and more subordnate bodies coming
into existence, the demand for these officers
increasesand so does the expense. Most
lodges and chapters now kindly meet the
local hotel expenses of the visiting officers,
but very few have aided with the transporta
tion costs which are obviously heavy. As long
as it can, the Supreme Grand Lodge will
continu this activity at its expense. But we
must mention this item to indcate that this
is just another one of the expenses that the
membership dues cannot alone compnsate
for. On the other hand, if we were to elim
nate this service, then the fraternal contacts
with many of our members who cannot attend our International Conventions in San
Jos would be lessened. The only solution
to the problem is that the members, who
possibly can, make an occasional contribution
over and above their duesany amount will
Future projeets: We cannot here attempt to
set forth all of the important developments
under way connected with the teachings of
the Order and the ritualistic activities that
are planned and conceived for the years to
come. Furthermore, it would not be appropriate that we announce here certain research
which we are planning to venture upon.
These things must be proclaimed in the
monographs, in a more confidential manner.
Further, we are now principally discussing
the physical changes and material needs of
the Order.
We can, however, relate that our late
Imperator, Dr. H. Spencer Lewis, had as one
of his favorite projeets of the future, a day
nursery school for children, approximately
between the ages of two and one-half and
five years. It was intended that this school
be conducted in accordance with the latest
scientific methods and with Rosicrucian
principies and ideis. Some preliminary ex
perimental work along this line has been
carried out most faithfully under great difficulties by a few of our sorores in San Jos.
The plan that Dr. Lewis had in mind for the
future was to have a child psychologist in
charge of the enterpriseor, at least, some
one trained in that field. Projeets would
then be outlined for the play of the children
and for the study of them at play, their


movements, their reactions, their speech. All

of these observations would be carefully
graphed and analyzed. The operation of the
school including all of the provisions for the
children would be at cost, for it would be a
noncommercial venture. Each parent who
left his children at the school every day
would pay the same nominal charge that he
would at any other day nursery. Here par
ents would be assured, however, of excellent
facilities, scientific supervisin and preschool
training for their children. The project would
not be limited to children of Rosicrucians.
The important factor is that the statistical
results of this analytical study of the children
under scientific direction and guidance would
be made available in bulletin form, and
gratis, to Rosicrucian parents first, and next
to whatever parents our members would
Although the nursery school would be selfsupporting, it would first require the ground
upon which to erect an adequately sized
building, and there would be the cost of
the structure itself. A small sum would have
to be available for taxes and equipment.
What a wonderful, humanitarian project!
Regular membership dues could not meet
this expense, but donations and bequests
could make it possible.X
What is Faith Healing?
A frater now asks our Forum: Is there
any differentiation between faith healing,
cosmic healing, or spiritual healing? When
did such practices begin and in these days
of advanced therapeutics d they still have
an important role or are they relegated to
the category of od superstitions?
Generally, all faith healing requires a dependence upon a supemormal power, a being
of divine or Cosmic origin. Further, it includes the belief that this source of healing
can be immediately contacted and can effect
cures regardless of the nature of the illness
or its duration. Faith healing, in point of
time, may be traced back to the earliest
period of medicine and surgery or the application of physical methods. In fact, they
often were concomitant or interrelated systems. In the days of ancient Egypt, the
priest-physicians uttered incantations, performed rituals and recited prayers as a routine preceding or during the proffering of

Page 81

drugs to the patient. Such incantations were

exhortations to the gods to bless the drugs
being administered to the sufferer. There
was a link assumed between the gods and
the physical means used to help the afilicted.
In antiquity, many diseases were thought
to be the direct consequence of malevolent
spirits or punishments inflicted upon the
sufferer by some deity. Thus the proper
relationship between these spirits or gods
and the patient had to be restored before
the latter could be cured. Persons made ill,
for example, by the frenzy of the Dionysiac
mysteries were cured by wild music and
dancing. However, the patient had first to
have faith in the supernatural powers working through the music and dancing as a
mdium. In inscriptions at Epidaurus in
Argolis in the 4th century B.C., it is related
that spots on the face, snakebite, blindness,
and so on were cured by the faith of the
sufferer. It is further related that the pa
tient was put to sleep in a temple-sleep,
during which he saw a visin and in the
moming awoke cured. It is apparent that
the early priests were acquainted with the
means of inducing hypnotic sleep and with
hypnotic suggestions. It has been inferred
from these inscriptions that operations of
various kinds were performed during sleep;
perhaps massage and other remedial acts
were executed. The inscriptions refer to the
remarks of one patient who saw the god
and his attendants seize him, cut open his
abdomen and stitch it up and, when he
went away on the morrow, cured, the floor
of the sanctuary was full of blood. The
priests of Asklepios, god of healing, are said
to have based the success of their surgery on
the faith that the sufferer had in the efficacy
of the god.
Christian records are replete with numerous examples of cures effected which are
said to be the result of the faith of the
patient. A paralyzed man was healed through
the faith of his friends (Matthew, 9:2); two
blind men were healed by faith methods
(Matthew 9:29); a daughter of a Canaanitish
woman was also healed (Matthew 15:28).
These are but a few of innumerable incidents
mentioned. An interesting point in connection with this is that on one occasion Jess
did not or could not heal a sufferer because of
his lack of faith. And He did not mighty
works there because of their unbelief (Mat-

Page 82

thew 13:58). This reveis that there was cooperation required on the part of the afflicted,
that he must recognize a dependence upon
the ultmate source of power. The early
priests of Asklepios demanded this faith as
a prerequisite to their treatment.
In the Middle Ages there was an increasing number of cures attributed to faith healing. Particular examples are the cures credited to St. Francis of Assisi and which were
listed in the bull of his canonization. The
subsequent Cambridge Platonists and John
Wesley set forth a specific philosophy of
faith healing. Martin Luther and the Ger
mn Pietists, of whom many were Rosicrucians, practiced the art of faith healing.
The methods of faith healing were not all
pristine; that is, some employed supplemental objects as well. Spittle was often applied
to the eyes of the blind to effect the restoration of sight, the faith of the patient being
a factor in the cure. The rubbing of the
spittle on the eye has been presumed in
modem times to be a form of minor surgery
in certain cataract conditions. There was
also the practice of sympathetic magic or
the law of contagion as indicated by the
touching of articles which were said to be
sacred: To lie in the bed in which a saint
had died and to have faith in his power
would cure. Such power has been attributed
to the bed of St. Vincent Ferrer. To kiss or
touch the medal of a saint was another
means conjoined with faith healing and was
said to assure a cure. A medal of St. Francis
Xavier was reported to accomplish this
The Romn, Greek, and Christian cures
made great use of the hand, particularly
the right one, as an instrument of cure. The
laying on of hands dates back to an early
period. There are Egyptian tomb inscriptions showing the priests applying the hand
to the nape of the neck and the spine of a
patient and calling forth the divine powers
of the god to pass through the priest and his
hand to vitalize the life forc (sa-ankh)
within the afflicted one. The touching and
kissing of the foot of a sacred one or his
statueif one had the faithwas still an
other method by which cures were said to
be made. This practice is still to be seen
in the Romn Catholic cathedrals of Europe
and in South and Central America.
There are various techniques of faith heal


ing, the difference in theory accounting for

the difference in method. They are, principally, mental healing, magnetic healing,
and spiritual healing. Magnetic healing is
based on the belief that there is a universal
primordial forc which displays itself in
the balance between pairs of opposites or
persons of different polarity. We are charged
with this universal magnetic forc, and perhaps can be negative or more receptive to
this forc from someone else; or, conversely,
we are more positive, that is, inclined to
radiate this forc to one less positive than
we are. In the theory of magnetic healing
a man is presumably more positive than a
woman. In other examples, sex is not the
determining factor as to whether one is posi
tive; the important thing is the extent to
which one can draw this universal forc
within him to a focus and radiate or transmit
it to one more negative or receptive. The
magnetic healer would thus be one having
the positive faculty of transmittingthe
healing actually being accomplished by the
universal forc, not by the practitioner or
so-called healer. It is based on the physical
law of attraction and repulsin. Such eminent philosophers and Rosicrucians as Roger
Bacon, Paracelsus, and Robert Fludd prac
ticed magnetic healing. The latter two were
also medical physicians of note in their time.
Franz Antn Mesmer about 1775 became
noted for his fluid idea. This conceived that
there was a magnetic energy of the human
body which functioned as a fluid that could
be passed by means of the hands to various
parts of the anatomy of another. This same
fluid energy could induce sleep. We might
say that Mesmer was instrumental in popularizing an interest in inducing an hypnotic
state which became known as Mesmerism.
He was by no means a charlatan as was
claimed by most of his contemporaries. He
may have misconceived the nature and function of some of his discoveries, and his theories were exploited by others, but we think
of him as a sincere investigator of natural
Mental healing consists of methods of ap
plying the power of mind exclusively for
curative purposes. This method is said to
have both an active and passive phase. The
active is the importation of ideas and suggestions by the healer to the patient. This
may consist of the healers reciting prayers


which, in content, are afirmations or a series

of suggestions to the patient. Then, again,
they may be but affirmations, statements, intended to cause the patient to think and
subsequently act in a manner conceived to
be conducive to effecting a cure. The passive
phase is one of reception and assimilation
by the patient of ideas being suggested to
him by the healer. Again the recipient
must have faith, it is declared, in both the
method and ideas being extended to him
by the healer, if satisfactory results are to
be achieved. It is interesting to note that
the underlying premise of this system is that
healing is to be accomplished by the patient
himself. The suggestions are primarily to
cause the patient to place himself en rapport,
that is, in harmony with the Cosmic or uni
versal forces which are conceived to be curative and constructive in their manifestation.
In connection with mental healing, one
must not overlook the association of mental
telepathy with its practice. It is conceded
that mental telepathy or the transmitting of
thought is an established scientific fact and
not a mere fancy. Consequently, upon this
premise a relationship of absent healing can
be established whereby, with success, the
patient may be cured or greatly relieved of
distress. The same principie applies as in
mental healing except that the ideas or sug
gestions are telepathically communicated.
Spiritual healing expounds that the spirit
ual or psychical qualities of the afflicted one
need rejuvenation. This method contends
that all diseases have their origin in the
psychical nature of man; that is, that they
are the result of lack of harmony between
the body and the spiritual element of the
individual. Man, it is further expounded,
cannot actually effect any cure; he but reestablishes the fundamental unity between
the body and the Divine or Cosmic forces.
Thus the only real physician is the Divine.
The spiritual method embraces meditation,
invocations, and prayers, and endeavors to
bring about an influx of divine power in the
patient by which the disease will be excluded
and the normal function of the human or
ganism resumed. In this type of healing, the
word healer, as applied to the practitioner,
is a misnomer. He does not heal; he manipulates or, shall we say, directs by his methods
the way in which the patient is to restore
himself through the spiritual powers extant.

Page 83

From the psychological conception, the

underlying effect of faith healing is the pow
er of suggestion. Much is said today about
what has been known for a long time
namely, psychosomatic relations. We know
that the body, through the nervous systems,
not only can affect the mind and emotions
but, conversely, the latter can bring about
many organic disorders. Dominant ideas and
notions can induce psychic states, emotional
stresses, which take their toll in physical dis
orders. These interrelations can then be employed to effect cures by suggestions. If a
person has faith in an idea suggested to
him, it becomes a dominant power in the
mind as a central idea in directing forces
through the nervous systems. Persons will
not always take advice, no matter how sound
it may be logically. Such advice can often,
however, be suggested indirectly if the re
cipient has the faith that will keep his mind
receptive to the ideas which need to be implanted in it. Suggestion is best accomplished
when the consciousness of the individual is
made to focus upon some central idea. Then
the idea of the suggestion may by-pass this
focus of consciousness and enter the mind
subtly where it accomplishes its work with
out impediment. Further, faith may so focus
the consciousness of the patient upon the
source of his faith that his fears, which ordinarily inhibit his own curative powers, become temporarily allayed. This subsiding
of the aggravating thoughts and depressing
of the nervous system often relieves one of
the principal causes of his distress and a cure
is accomplished. The patient may attribute
his cure to the content of his faith, whereas
actually many times the passive attitude of
mind which his faith induced was the most
important factorthough not the exclusive
The Meaning of Religin
Religin is so complex that it requires a
very careful analysis of its nature to avoid
the fields of theology and comparative religions. Religin has different meanings to
different individuis; it is therefore necessary
to try to arrive at an average meaning so as
to give the subject as a whole a reasonable
definition and content. Religin is subject to
controversy, and difficult to isolate, unless
one constantly refers to the subject of reli-

Page 84

gions or to the analysis of a religin. To

separate religin from its various interpretations is to delete some of its essence so far
as those who are interested primarily in
theological discussions or in creed and dogma
are concerned. In the following comments,
I have tried to refrain from reference to any
religin and to consider the subject by itself,
free from opinion, prejudice, or the point of
view of any particular religinthat is, to
take the subject as one phase of the complex
phenomena of human knowledge and experience and consider it in relation to human
It seems only proper to begin this discussion with a definition. To confine the study
here to certain limitations, I have assembled
four definitions, three of which I will present at this time, and the fourth at the con
clusin. These first three definitions generally
agree with what we might cali the currently
accepted concept of religin.
Definition one: Religin is a Service to,
and an adoration of, divinity as expressed in
forms of worship. This explanation should
be considered fundamental, and almost every
individual of any religious affiliation would
probably accept it with little qualification.
It is, in a sense, what the average man might
accept as a definition of religin. The practice through worship of showing a desire to
adore and serve a divinity is nevertheless not
a particularly heart-warming concept. Reli
gin connected exclusively to forms of wor
ship for the purpose of indicating Service
or adoration of a divinity seems to be incomplete, because it confines our religious responses to a pattern, or more or less a fixed
procedure. This seems to take the personal
interest and feeling away from the subject.
Definition two: Religin is a system of
faith and worship. This definition also
shows a tendency to classify. It limits the
subject to a specific, established phenomenon
by making it a systemin this case, a sys
tem of faith and worship. Most individuis
today would agree that the modern concepts
of religin number within them faith and
worship as two important functions or practices. Nevertheless, to consider faith and
worship as a system, that is, to incorprate
these principies into a specific form, is to
leave the resultant religious idea without
some of the attributes which should make
religin of most valu. This attempt to sys-


tematize tends also to limit and to cause

religin in this sense to be a fixed or unmovable idea.
The third definition concems the indi
vidual more than it does a group of beliefs
or a system. It is, Religin is an awareness
or conviction of the existence of a Supreme
Being which arouses awe, reverence, and
love. This definition approaches closer to a
concept of religious experience. It makes
religin more of an actual experience, with
man participating in it rather than treating
it as a system or pattern that is somewhat
separated from his experience. It is also the
first of the definitions here considered to
introduce the emotional response of the hu
man being, for, as we shall see later, religin
is not exclusively a matter of reason. It con
cems a response or the total behavior of the
individual, and that behavior includes not
only the exercise of his reasoning faculties
but also that of his feeling.
An individual may prefer any one of these
definitions, by choosing the one that best fits
his idea. Religin does not readily confine
itself to any definition, or does human interpretation of religin definitely apply to
some one analysis or definition in particular.
Religin may be fitted to any category that
best meets ones individual needs and re
sponse to the subject. As a result, interpretations are as varied as are the viewpoints
of the individuis who choose to make their
own conclusions and formlate their own
opinions. It is probable that no two forms
of religin in the entire world are identical,
because each religin has many phases given
to it by the individuis who interpret it.
Each individual ultimately arrives at his
own concept regardless of the system or the
pattern into which he tries to fit his religious
It is difficult, as I have already implied, to
enter into a discussion of things of a religious
nature without influencing the conclusions
reached by ones own beliefs and prejudices.
Unfortunately, prejudice is a very important
consideration in the study of religin since
most religious ideas are based as much upon
prejudice as they are upon opinion and con
viction. Prejudice grows in our social structure and also influences individual opinion.
So it is that most forms of religin today
are closely related to what we as in
dividuis have made them in our thinking.


To interpret religin without letting those

opinions affect our conclusions is impossible. Although this analysis is intended
to be an objective presentation of the subject
of religin, anyone reading these words who
happens to know what my particular religious beliefs and convictions are would be
able to find my beliefs affecting my con
clusions even in this discourse, where I am
making every effort to avoid reference to
the particular religious concept in which I
believe. It is foolish to try to discuss, arge,
or elabrate upon religin or politics without
admitting frankly that our prejudices will
interpret and color what we have to say.
S y st e m s a n d F o u n d e r s

Religin begins with a body of teachings

which are those postulated by a personal
founder. Without personality, religin would
be lacking in its full meaning. It would
seemingly have very little character, or
would it appeal to the average individual.
The greatest religions that exist in the world
today are closely connected with their found
ers. The personality of the founder is a
factor that becomes important to the indi
viduis who follow the teachings. These followers support the founder in his beliefsin
his behavior. They look upon him as a teacher. Some actually accept their founder as a
prophet, and others deify him depending
upon the doctrine that has grown about the
establishing of a particular religin. Regardless of the position in which a religious
founder is held, the body of teachings that
have evolved, or have been built up from
the sayings, writings, or traditions about the
life and words of a particular founder, are
the basis upon which religious doctrine has
been founded.
Various stories and traditions exist about
these religious founders. The controversy is
particularly concemed with their authority,
their inspirationwhat they did and by
what authority. It would seem to one who
studies the matter carefully that those reli
gious founders who truly exemplified the
principies which they taught belong among
those whom we classify as avatars. According to mystical philosophy, an avatar is an
individual who has gained a high degree
of Cosmic evolution. Such an individual is
sometimes referred to as a master, but an
avatar is an individual who has advanced in
evolution physically, mentally, and spiritual-

Page 85

ly to a point where future incarnations are

for a specific purpose, usually in the service
of mankind. Through that service, and
through his life and teachings, there is established a system or a series of systems of
thought which if followed in organized form
becomes a religious group, body, or denomination.
To attempt to determine which of the re
ligious leaders were truly avatars and which
were not would be going beyond the scope
of this discussion; furthermore, we would
eventually end in hopeless confusion and
controversy. We as human beings are not
in a position to make this judgment. Frankly,
we do not know. We can understand only
certain points of evidence and gain hints that
will probably help us to arrive at a con
clusin satisfactory to our own acceptance
or rejection of the teachings of any religious
Actually, no one religin has the exclusive
possession of an avatar. Different religions
view their founder in different ways, but
none of them can say in full truth that that
one has exclusive control of the ways of
God. There are a few religious bodies now
active in the world that recognize equally all
of those who have been considered to be
avatars; that is, individuis who accept this
premise realize that the revelation of God to
man is in itself an evolutionary process based
upon the ability of the human being to
comprehend the revelation. Consequently,
they believe, and it seems reasonable to ac
cept this premise, that one avatar after an
other has appeared at different times, at dif
ferent places, under different circumstances,
but to point out one as greater than another
is to enter into an unending argument.
It is impossible to arrive at an analysis or
an estmate of the true background of all the
personalities who were avatars. The avatars
who carne to bring a message to mankind,
to devote their lives to that purpose, to
assume vicariously the problems of humanity in order that they might be lived
within the scope of the individuaos experience, were those who carne to present
an idea or a system of thinking that would
be for the welfare of humanity as a whole.
To try to isolate those individuis who come
under this classification is purely a manmade effort, and actually a waste of time.
Furthermore, we must remember that many

Page 86


of the established religions are far removed

from both the time and intent of the lives
of those who were their founders.
Most religions today are based upon a
system of thought within the limitations of
the doctrines and dogma decided upon by
individuis, that is, by human beings like
you and me. That the founders of the reli
gions in which these doctrines are now estab
lished taught all the man-made doctrines that
exist for us at this time is ridiculous. Yet
most religions practice this principie. It does
not take very long, after the passing of a
religious founder, for certain metaphysical
doctrines to become prevalent. Probably the
first change in those religions having the
body of tradition and writings that exist to
day is that the words spoken by the religious
founder acquire different interpretations. The
metaphysical question that always arises as
a result of this is whether or not the content
of the doctrine and tradition, and the whole
body of the religin upon which they are
based, remains or must remain the same as
that established by the founder of the reli
gious body and of which these doctrines were
not an original part. To state this in another
way, we must consider the question as to
whether or not the doctrines and traditions
built around the life of a religious founder
are the final and authoritative word of God.
There is always the further question as to
whether the revelation proceeding from a
religious founder existed prior to its revela
tion through the words and life of the found
er; that is, are the words spoken by a religious
founder a new principie, or based upon prior
knowledge? Did they come into being
through the personality and life of the reli
gious founder himself as a new revelation?
P r e p a r a t io n a n d P u r p o se

These questions are seldom answered in a

religious doctrine except to the satisfaction of
a limited group who have come to an agree
ment among themselves. Dogma and doc
trine take the place of the answers, and
certain forms and procedures are prescribed
by which men live in various interpretations
of the word attributed to a religious founder.
Religious doctrine which is established by
the successors to a religious founder usually
differs profoundly from the original spiritual
concept which was promulgated by the
founder. These concepts depend upon the

intent of the interpreters as to how they will

be stated. Religious doctrine, then, can free
or it can enslave, and religin has been used
for both purposes. Religin has, therefore,.
been used so that mens minds might be free
to look toward God, that men might be able
to lift their consciousness above the problems
of daily living and see beyond their physical
existence. On the other hand, religin has
been used to bind people in fear and in
superstition in order that they might be
exploited and controlled by other individuis.
There have existed institutions and organizations that have used religin purely as a
superstition and as a tool to keep people in
ignorance and make them conform to patterns established by those who sought the
spiritual revelation as a means of holding
man in conformance to their own desires.
We need only to look at history to find many
illustrations of this fact. Today the problem
of religin, among those who are farsighted
enough to see it, is to separate religious dog
ma and doctrine from superstition and bring
religin into the lives of individuis as a
dynamic forc for good rather than as a
controlling forc.
Religin in its purest formthat is, the
words and the light of its founderis a
system that has emotional as well as intellec
tual appeal. No one has a right to expound
or criticize a religin who is not sympathetic
to its basic principie; otherwise, he views it
entirely from the standpoint of reason and
not from the way those who participate in its
principies feel about it. Religin is actually
based more upon feeling than upon reason.
Consequently, reason seldom gives religin a
fair hearing. To reason about religin is to
consider the behavior and practices of its patterns and systems to the extent that we lose
sight of the fact that reason is man-made,
and how man feels is more important so far
as his religious responses are concerned. To
consider a religin fairly, we must, therefore,
be tolerant not only of mans ability to reason but of his whole behavior and how he
feels about his life and his relation to God.
Whenever a group of individuis meet to
decide upon certain tenets of religin, intolerance is an inseparable part of what they
do because they cannot separate their own
interpretations and their opinions from their
prejudices. They build their interpretations
upon their reasoning rather than upon the


efect of the feeling of those whom the reli

gin may influence.
Reason is to a certain extent predictable;
it follows certain pattems, whereas feeling
and emotion determine behavior based upon
ones reactions at a particular moment. If
you know me well, you will know that there
are certain things that will probably occur
in my behavior pattern under certain circumstances. You know that I will follow a
certain pattern as long as reason has dominance, but should an emotional pattern con
trol my behavior, then something different
from the normal pattern may take place. So
it is that if religin is analyzed, if it is actually picked to pieces by analytical study, or if
it is approached philosophically and psychologically, the true elements that made the
religin lose their potency, because reason
cannot pick out of a religin what there is
in it of primary valu. Reason can analyze
only the things that are acceptable to reason,
whereas that which has religious appeal to
an individual and brings him some degree
of comfort and help is based on feeling and
not on reason.
Through reasoning, religin is sometimes
made to fit into a circumstance for which it
was not designed. There has always been
an intmate connection between a religin
and its cultural background. The fact that
avatars appeared at various times and places
causes us to realize that they must have been
prepared to fit into the complexities of the
particular environment in which they lived.
Consequently, every religious teacher has
presented material within the pattern of the
culture where he lived and taught. He has
taught in terms of the understanding and
the knowledge of the individual of his time.
Would it not be ridiculous to believe that
avatars as superintelligent beings would incarnate in a certain society and circum
stance and then present their teachings in
terms not within the understanding of those
to whom they addressed their message? Con
sequently, the words of every religious
teacher need to be translated into the par
ticular pattern under which he taught. The
period, the social status, and the intelligence
of the people at the time of the message must
be considered in the light of the message,
because it was presented in its particular con
ten to suit the particular purpose of those
who then heard it.

Page 87

History shows that most religious founders

do not propound many things that are completely new; that is, each teacher gives a
fresh setting to an older idea or a particular
emphasis to some aspects in accordance with
the needs of those to whom he speaks. The
particular pattern of each religin fits into
the lives of those with whom the founder
Under present circumstances, it is well to
consider the status of religin in modera
society as to its valu and its future. Regardless of what may be our religious point of
view, regardless of what may be our preju
dice or our thoughts of its future, there is
one thing very obvious, particularly in the
Western world today, and that is that reli
gin is thriving. There is a lot of it. Drive
anywhere in this country and you will see
new church buildings under construction,
new congregations being formed, new growth
taking place. We cannot deny that this indicates a need and a demand upon the part
of individuis for a religious phase of life.
If people look toward religin and believe
they need it, it would seem that an analysis
of what religin may give them is worthy of
F o u r Q u e s t io n s

Therefore, we might consider the criterion

of a religin that will meet the needs of
man today in this more or less skeptical
world. The criterion of a religin, it seems
to me, can be decided by the answer you are
able to give to the following four questions.
In other words, I have not tried to set up
an interpretation of any religious doctrine or
dogma, or have I tried to present new ones.
What I am concerned with is religin in
terms of human experience, and I believe
that the answer to these four questions should
be the serious consideration of any indi
vidual seeking the help and solace of a reli
gin, as well as of those who propose to
teach a religin.
The first of these questions is: Does the
religin strengthen mans acuteness to spiritual knowledge? Religin is nothing unless
it brings to consciousness the spiritual con
cept, unless it can link man with a source
outside himself; so, consequently, the first
criterion in the analysis of any religin must
be that it within itself contain an ability
or an attribute to sharpen the individuals
perception for spiritual knowledge. The com

Page 88

prehensin and the understanding of spirit

ual knowledge, that is, in contrast to physical
or material knowledge, is the first prerequisite in religin so that it can be a potent
forc in the life of any individual.
The second question to be answered is:
Does the religin provide the philosophy that
can prepare man to face the pain, the sorrows, the disappointments, and problems of
life on earth? Unless a religin can answer
that question in the aflirmative, it is absolutely useless. As long as we live within the
environment of the physical world in which
we find ourselves, pain, sorrow, disappointment, tribulations, and problems will be a
part of our experience. As I have stated
elsewhere, it is my belief that evil is closely
connected with physical phenomena, that it
is in a sense an attribute of matter. As long
as we are associated and involved with the
physical world, we are also involved with
evil because it is a part of our experience.
It is a part of the Cosmic plan of evolution
that we be associated with evil. Consequently,
anything that gives us the ability to cope
with the problem of the physical world, that
helps to raise our consciousness above the
limitations of the material, is something that
is essential in our development and a part
of our all-over growth.
All of us have had what we believe to be
more or less our share of these particular
tribulations. Some have had more triis
than others, but we have faced them, and
we will have to face them again. There is
no alternative so long as we live. The indi
viduis who are unable to face the pain, the
sorrows, and the tribulations of life become
what we ordinarily classify as insane; that
is, such individuis separate mental attention
from the existing actuality and live exclusively in a world of illusion which they create
themselves. Thereby they are no longer in
a position to be hurt by outside influences,
neither can they grow, develop, or continu
in their Cosmic evolution. It is therefore
essential that a religin provide an important
criterion, a working philosophy, that will enable man to face these problems. Only
through facing these problems do we realize
what they are. If we cannot find the strength
and solace from religin to help us to direct
ourselves through lifes maze, and face our
problems as they occur, religin will be of
no particular advantage to us. There is no


use to try to ignore these problems. We

cannot deny the existence of the material
world and at the same time expect to adjust
ourselves to it. Neither can we deny those
things that are a part of the physical world,
such as sorrow and pain. We may try to
deny or ignore them, but they will still exist
about us, and we will fail short of our own
accomplishments by not working with them.
We need to build a bulwark that will
support us in the face of our tribulations,
and not some means for avoiding them. We
must leam by experience that a part of our
life is to tolerate the inconveniences caused
by those elements we encounter that are not
to our liking. We have to realize valu where
valu exists, and leam that Cosmic evolution,
as I have termed it, is more important than
any physical evolution. However, although
growth within the spiritual concept is more
important than the physical, the physical is
still a consequence that we must face. If we
cannot dominate or, at least, learn to live
in the physical world where we have our
senses and our being, how can we expect
to be prepared to live in another world?
These thoughts lead to my third question
of the criterion of religin: Does the religin
provide a proper perception of vales? Many
of the questions of life revolve around valu.
The problem of valu is as much a part of
religin as it is of philosophy. Individuis
can be judged by their sense of vales. What
any person vales will immediately be reflected in behavior and evidenced in his
character. In this sense, every individual is
a reflection of the things he vales most. The
establishment of a sense of vales, that is,
to be able to place worth on those things that
have continuous rather than transitory valu,
is an accomplishment toward which every
one should try to direct himself. A useful
and worth-while religious concept will assist
the individual in selecting those vales in
which he can have confidence, and which he
can be assured will endure. We can accept
those parts or portions of the material world
which we find agreeable, but at the same
time we need to put them in their proper
category so they will not overshadow the
vales of the world of spirit which we must
also acquire.
The fourth question in the analysis of
religin is: Does religin create a sense of
permanency in contrast to futility? The


greatest problem facing all people today, and

this problem is particularly applicable to
youth, is the need of an idea of permanency
of vales whenever it seems on the surface
of things that much of living is futile. One
might accept as a fact, if one does not reason
far enough, that the whole world is going
to be blown apart in a few years, or that
some catastrophe will occur. Such an idea
leads to expediency of action upon the part
of the average human. Actually, however,
there never was a time in history when
something was not about to occur, and as a
result, the world was not the same as it was
before. The world changesthis is evidence
of the process of evolution. We cannot stand
still. We must adapt ourselves to change
whether we like the pattern that is coming,
or dislike it. It is a part of our experience
or we wouldnt be here, so regardless of
what is going to happen tomorrow, the most
important thing for us to face at the moment
is how to fit ourselves to the circumstances
that exist at this particular time.
To decide to give up because something
is probably going to happen in the future
is to give up our whole evolutionary advancement. Whatever is going to be is partly
due to the decisions that we make and the
attitudes with which we face situations. At
least, we know that up to this particular
point in our lives, those things that have existed have been for the purpose of permitting
us to gain something by our participation in
the particular experiences that have occurred.
The same principie will apply to the experi
ences in the future. A religin that will help
us realize this sense of permanency that underlies all the apparent change will give us
strength and will help us not to decide that
all effort and worth-while purpose is futile.

An acceptable religin, therefore, must be

vital; that is, it must live and it must add to
the ability of the human being to live. A
vital religin in contrast to a set of written
dogmas and creeds must also include continuous revelation; that is, it must ever be
renewed by the contact of its adherents
through their association and realization of
an actual living presence of God, not merely
of some ruler who rather mysteriously exists
to them through the pages of certain doctrine,
books, or creeds. The idea that a religin
can be like a package in a store, which after

Page 89

being wrapped, tied, and sealed cannot be

changed, has caused many religions to stagnate in their thought. There are religions
today which at the time of their founding
were a departure in the thinking of the peo
ple, but over the course of time they have
become orthodox by their limitations to the
concepts that were first conceived about them.
Inspiration does not cease with the person
ality of a religious founder. The founder only
points the way. Inspiration is a continually
manifesting continuity.
It was never the intent of a true religious
founder to live his life up to a particular
point and make the end of his life be the
end of the system of thought which he
established. There have been those who
have tried to bottle up religin in this way,
to so bind it in dogma, creeds, and pattems
of action that it could never escape these
The world ended for some people at the
conclusin of the life of their religious found
er. From there on, they have tried to live in
modem times without variation and with
out realizing that the principie upon which
their founder promoted or established his
ideis was that man should realize constant
revelation from God. Actually, revelation
through growth and development toward
higher concepts in religin is a continually
growing potentiality of the human mind.
The source of revelation is independent of
any individual whether that individual be a
religious founder, or whether he be you or I.
Revelation is founded within the consciousness of God, and that is continuous, because
the personality of God provides a continuous
revelation. It may be that there are those
who comprehend revelation better than others. There are those who are able to perceive
it more acutely than others, but all can per
ceive it to a degree. This constant perception
and realization causes religin to grow and
become developed into its higher forms. It
can then adapt a metaphysical, mystical, and
philosophical interpretaron that will fit into
the needs and behavior of the individuis
who follow the particular ideal. It is in mysticism, whether it be religin or philosophy,
that we find the highest expression of mans
relationship to God. This is the concept that
man himself can perceive God without the
intermediary interpretation of any other

Page 90


T h e C o n c l u s i n

So I arrive at my fourth definition of reli

gina definition which will be considered
extremely unorthodox. It will shock those
who hold rigidly to certain orthodox patterns,
and it will not be accepted by those who are
so tied to their creed and dogma that they
cannot see beyond the meaning of an established religious pattern, feeling that it can
not in any way be modified. Yet I believe
it incorporates the vitality that is necessary
to maintain religious thinking in the modern
world. My definition is the simplest of the
four which I have given. It is: Religin is
the pleasure of the awareness of God. The
purpose of life, in spite of its triis and tribulations, is to exist as pleasurably as possible.
Although triis and tribulations must exist,
they need not predominate. Man grows toward contentment and happiness, and in the
process there is a degree of pleasure. So if
we become aware of God as an entity, as a
divine and potent forc in the universe, as
something of which we are a segment, we
will derive satisfaction and pleasure in the
growth of that relationship. Therefore, reli
gin is a complex phenomenon primarily
because man makes it that way. In its funda
mentis, it is simple; and it can be reduced
to its simplest element in being the pleasure
of the awareness of God.A
Environment and Spiritual Progress
A frater, addressing our Forum, says: I
would like to know to what extent our en
vironment influences our spiritual progress.
Is it necessary that we make our own en
vironment in this matter?
Perhaps it would be best if we approach
the consideration of this question by first
determining what we mean by spiritual
progress. As Rosicrucians, we take the position that every human being is fundamentally spiritual. He is imbued with the universal,
the divine, consciousness in every cell of his
being. This innate divine consciousness is
what men know as the soul. The Rosicru
cian philosophy further contends that no hu
man being can any more be devoid of this
quality than he can be devoid of his physical
body. In essence, then, men are all spiritually endowed beings. This being so, what constitutes the progress which is associated with
the term spiritual progress?
It is one thing to be in possession of some

thing; it is quite another to have a realization

of it. To have something and yet not know
we have it is equivalent, in effect, to not
having it at all. If something is not identified
with the ego or self, it does not exist to the
self so far as its utilitarian valu is con
cerned. Consequently, it becomes necessary
to discover or to make manifest our spiritual
nature, to reveal what lies perhaps dormant
within our own entity. We speak of a persons making progress toward the awakening
or cultivation of talents. Spiritual progress
means the realizing of our divine or Cosmic
relationship and causing it to influence our
objective existence. It is not sufficient merely
to possess this spiritual quality.
We know that in the intellectual realm
certain diligent practices must be adhered to
if progress in learning is to be had. A perfunctory study of subjects, as language, law,
or music, will never result in their mastery. There must be an integration of all
those factors which will contribute to the
accomplishment of learning the subject. One
must have a capable teacher or text; he must
conscientiously set aside a time for study
and for any necessary practice. He must
instill in his consciousness all ideas or as
sociated thoughts that will cause him to have
an appreciation of the object of his study.
This association consists of being with people
who have similar interests or of going to
those places where such interests are to be
found, and reading or listening to speakers
that will add to ones font of knowledge in
the field of ones interest. This will also whet
ones enthusiasm, and enthusiasm is the
necessary emotional stimulus by which ideas
become more firmly fixed in memory.
When we start doing these things, we
will create an environment conducive or
sympathetic to the ideal which we want to
realize. A sympathetic environment is one,
for analogy, of a concert where the music
student is brought into an intmate contact
with the objectification of his aspirations. A
sympathetic environment is always one
which offers a mnimum of opposition to our
objective. It may not be a simple matter to
establish the desired environment. It may
entail sacrifice of time, effort, and even money. The student of classical music, to refer
again to our analogy, may know that to hear
a celebrated artist would defnitely contribute
to his own musical progress. To acquire funds


for the admission ticket might mean a per

sonal sacrifice, but to the aspiring musician
it is worth it.
Is there a specific kind of environment
that will quicken the consciousness of ones
spiritual nature and thereby accelerate ones
spiritual progress? There most certainly is.
There are spiritual vales, all of us will
agree. They are those vales which cause
our greater appreciation of the universal
reality, the Cosmic, and all its manifestations.
These things cause ones interest to transcend
the limited finite nature of his own physical
and social environment. All that which
arouses compassion and the humanitarian
love of ones fellows is attributed to spiritual
love, the higher desires of ones conscious
being. Love of nature, of the beautiful, of
the constructive and Creative enterprises of
the human mind, as expressed in the arts
and crafts, is of the spiritual content of man.
In contrast to this are the sordid interests
which are concerned only with the physical
appetites and a disregard of human suffering
profane and vulgar displays which lower
the dignity of man and overemphasize his
animal nature.
Many times we are obliged to live in such
vulgar and profane environment by circum
stances, economic and otherwise, which are
beyond our control. It is difficult for the
finer and more sensitive aspects of mans
nature, his moral and aesthetic qualities, to
assert themselves under such circumstances.
Consciousness of ones spiritual nature is submerged in the baser appeal to which one is
exposed. If spiritual progress is to be made,
a change in environment is necessary. At
least part of each day or week, one must
associate with men and women having an
interest in the lofty, the noble, things of life,
and a high idealism, those persons who are
interested in cultural pursuits and the devel
opment of human character. This may be
accomplished by affiliation with Rosicrucian
lodges, chapters or pronaoi, or by attending
some local church. However, if one attends
a church to make spiritual progress, he must
do so for the general association, not neces
sarily to be obliged to conform to any dogma
or any limited theological concepts. Of course,
the reading and study of the Rosicrucian
monographs, with their Cosmic principies
and their demonstrations of natural law, help
the aspirant to imbue his consciousness with

Page 91

thoughts which will quicken his awareness

of his own spiritual nature. It may be said
that spiritual progress requires the cultivating of the appropriate environment equally
as much as the discovery of one.X
Do Stars Influence Us?
A frater of West Virginia, rises to ask our
Forum: Do the stars control or influence us
in any way? At a recent gathering, I heard
that they do not. How can anyone give such
a positive answer whenwho does really
We believe that this subject has been quite
extensively discus sed in this Forum several
times in the past. It is worthy of at least a
brief additional consideration at this time.
Previously, we have reviewed the early his
tory of the belief in celestial influence upon
the lives of men. The ancient Babylonians
and the Chaldeans conceived that there was
a correspondence between the planets, cer
tain fixed stars, the earth, and human and
worldly events. The stars were conceived as
heroic beings and gods, each having a par
ticular domain or realm of influence. They
were thought also to have a sympathetic
relationship between the phenomena of earth
and the activities of men. The principie of
correspondence postulated that whatever occurred as deeds or even thoughts, upon the
part of the celestial powers, resulted in a
corresponding response in human affairs.
This constituted a theory of transference of
the imagined powers, habits, and acts from
the celestial beings, or stars, to mortals.
Among the Ancients, much of what is
known as natural phenomena was consid
ered to be of teleological origin, that is, hav
ing a mind-cause. The phenomena were not
thought to be the blind function of imper
sonal natural law but, rather, conscious acts
upon the part of the personalities associated
with the planets, the sun, and the moon.
Thus, these celestial bodies, in the theories
of ancient astrology, intentionally influenced
the lives of men to do their bidding. This
teleological theory eventually went through
a transition so that the celestial influence was
thought to be wholly naturalistic, each planet
having certain inherent qualities which could
be either modified or intensified when the
planet was brought into a certain conjunction or relationship with others. The prin
cipie of correspondence, however, still

Page 92

perseverad. Since human lives were related

to the planets, depending upon the prevailing influence of the stars under which they
were born, men were consequently affected
in their earthly affairs by these celestial interrelations.
For centuries the most leamed men, philosophers, scientists, and statesmen, gave
serious study to astrology and placed much
credence in its doctrines. This, of course,
is no assurance of the accuracy of the belief
since many learned men of the past have
subsequently been proved to have been erroneous in some of their opinions. In connection with astrology, there developed an
almost insuperable fatalism. Men carne to
deny their own judgments and conclusions
in yielding to the expounded influences of the
stars that prevailed. Many persons, even to
day, will not undertake some venture no
matter what the circumstances are, or what
reason may dictate, if the aspects of the stars
are not favorable. Thus they submit their
own intellect and will to a conceived naturalistic power which exercises complete con
trol over every department of their lives.
Some astrologers today, however, insist that
the stars only incline but do not compel.
Astrology is one of the oldest consistent
beliefs in the history of man. How factual
are its doctrines? Is it but an age-old superstition, the shadow of an era of greater credulity? The Ancients, being the first
astronomers as well, did, of course, discover
the relation of various natural phenomena to
the celestial bodies. They saw how the sun
seemed to rise and set, and they noticed its
apparent connection with the seasons. They
charted its celestial joumey through the
zodiac, which path they were the first to
inscribe in clay. They noted the different
positions of the stars at various times of the
year; they observed the heliacal or strange
rising of other stars just at dawn and at
periodic intervals. They studied the phases
of the moon. Men began to speculate on the
relationship of these phases to the tides and
to functions coramon to women. All of these
physical forces and conditions not only drew
mens interest but it was presumed that since
they affected the climate and the seasons, so
too, they must, indirectly at least, influence
all life on earth.
If the moon influences gravity and the
tides, does it also affect the human nervous


systems? Because of its pul, does it in any

way retard or stimulate the flow of nervous
energy? Does it alter, even minutely, the
transmission along the neural pathways? If
the moons phases have some attraction toward the magnetic balance of the earth, and
since man is, as well, a kind of electromagnetic organism, to what extent is he affected
by this attraction? Would any change in his
electrical constitution affect his glandular response at different times monthly? If this is
a scientific proof, then most certainly mans
thinking and his emotional states vary slightly at different intervals corresponding to
celestial influences.
It is no longer an od wives tale that the
phases of the moon have an effeet on the
growth of plants. Botanists have announced
that their controlled experiments revealed
the influence of the moon upon plant life,
especially in connection with the time of
planting. Photosynthesis, or the influence of
the suns radiations on the chemical structure
of plants, is recognized.
I do not think that any intelligent person
will doubt that there are certain physical
influences exerted upon earth by celestial
bodies. Science is concemed today with Cos
mic rays, photons, and various radiations of
the energy of the sun. With the passing of
time, more of such phenomena will be discovered by astrophysicists and those in other
fields of related science. The question is, do
these subtle influences govern our lives? Do
they incline one person to a distinct type of
personality, as the aggressive, the philosophical, the poetic? Further, are they so farreaching that these influences make particu
lar times more favorable, for example, for
travel, for romance, or for making contracts
and other wholly human constructs?
We seriously protesteven though we may
invite the criticism of some astrologersthat
the stars enter in so specifically and directly
to the individual destinies of men. We be
lieve that such influences as the planets
would exert, would be as waves of influence
that would have a universal effeet upon all
men, as, for example, do the sun and moon.
Some men, when under such an influence,
because of the manner in which they are
constituted, and the effeet of the impact,
would be more or less extreme in conduct
than would others. To conclude, there is, we
believe, a happy mdium between the as-


sertion that all human decisions of impor

tance are the result of the influence of the
stars, and the converse belief that the doctrine
is without any foundation in fact.X
Cosmic Visualization
One of our staff correspondents, addressing
our Forum, says: I notice, in our corre
spondence and requests for help, what seems
to me to be one of the basic troubles which
the members have at times. In visualizing,
they make the picture too particular or, in
other words, they try to say just how things
should be done. It hardly seems plausible
for one to tell the Cosmic specifically what
to do. Also, one does not always know what
is best. May we have some comment on this
in the Forum?
What is the whole principie behind Cosmic
visualization, as set forth in our Rosicrucian
teachings? It is that we are trying to set into
motion, or rather to draw to ourselves from
Cosmic sources, those things and conditions
that we have in mind can be attained. Some
simple rules exist as to how this is to be Cos
mically accomplished.
AOne should not ask Cosmic aid for
that which is contrary to accepted moral and
ethical standards or what may be considered
public conscience. Moreover, one should not
petition for that which is in violation of his
own personal conscience. If we know that
what we seek is improper, wholly selfish, or
detrimental to the rights of others, our moral
or spiritual selves, then, are not brought into
attunement with the Cosmic. In fact, we
isolate ourselves, our higher conscious selves,
from the very source of power and aid.
BOne should likewise not ask Cosmic
assistance for that which lies wholly within
his own province to provide. The Cosmic
powers are not handmaidens to serve one
who is too indolent to help himself. Such
an indolent desire does not accompany the
necessary emotional mpetus and psychic
motivation by which will be had that Cosmic
intuition or guidance to achieve the end
sought for. Whether we express it or not,
we know when we are indolent and are
actually avoiding responsibilities and duties
which we should personally assume. It is
only after we have exhausted, and sincerely
so, all our own efforts, that unconscious work,
as it is known, begins; that is, our Creative
faculties are Cosmically stimulated.

Page 93

CIn Cosmic creating or asking for aid,

the desire must be specific. If we do not
know exactly what we want, we cannot ex
pect others to help us. Scattered thought is
very ineffectual in engendering Cosmic as
sistance. For analogy, it is useless to ask
Cosmic aid in acquiring wealth, because
wealth is not a thing, it is not a substance;
rather, it is the consequence of a successful
effort. One does not become wealthy except
through inheritance or gift, unless he first
is successful in some enterprise, the results
of which then bring him its fruits or wealth.
Further, one does not just ask for a job but
rather desires the kind of work that he is
best qualified to do. The point here made
is that it is incongruous to expect Cosmic
support in a matter that, even from the
human point of view, is not logical.
DVisualization or the organization of
our thoughts on the screen of objective con
sciousness is a prerequisite for both mental
creating and the petitioning of the Cosmic
for aid. The elements one wishes or which,
to him at least, seem essential are thus
brought into sharp focus. It is like putting
together the parts of a jigsaw puzzle until
they are fully comprehensible and constitute
a specific picture. Then, as we are instructed
in our monographs, we release this picture
into our subconscious, the inner self, by dismissing it from our conscious thinking mind.
The inner self, the deeper reaches of the
subconscious, transmits the picture to the
Cosmic, we are told, where the constructive
fulfillment of our desires must begin.
EIt is necessary that we fully understand the procedure by which the realization
of the projected mental picture is ultimately
accomplished. Actually, the Cosmic is not a
genie or a superhuman being that, figuratively, like Santa Claus, takes the necessary parts
off a Cosmic or ethereal shelf and puts them
together and then materially delivers them
to us to fulfill the mental order which we
sent forth. Rather, the picture or mental
image which we transferred to our subcon
scious self comes to establish an afinity be
tween our mind and conditions extemal to
it. There is, to use a homely analogy, a network of attraction established between our
emotional and intellectual selves and those
conditions and things which we need in order
to realize our mental picture. To use another
analogy, it is like having a series of electrical

Page 94

circuits, each one attuned to a particular

wave length or a high-frequency electrical
impulse or vibration. When an impulse or
radiated vibration, to which the particular
circuit is attuned, is received, it responds. A
light flashes on the instrument panel of that
circuit as a signal. It advises the operator
that the instrument is tuned with a sympa
thetic electrical wave length and allows him
to make us of that contact.
Another comparable analogy is that of the
great radio transmitters which beam Com
munications, as radiograms and the like, to
various countries of the world. The antennas of these large transmitters and receiving stations are all directional, that is,
their masts and wires are all oriented in
the direction of the countries to which they
are tuned. Radio transmissions from any
country are more strongly received by the
antenna system which is in its direction.
Thus, too, our mental image is associated in
our consciousness, after it is transmitted to
the subconscious, with those psychic faculties which will cause us to be more responsive to whatever in thought or objective
experience is more directly related to it.
Soon, then, we experience ideas or conditions arising which immediately suggest their
connection with our mental picture. As a
result, we are thus afforded the opportunity
to take advantage of these ideas and conditions by incorporating them into reality,
a practical plan for realization of our desire.
You know that, if you purchase some
thing of which you are very proud, as a new
piece of fumiture for your home or a set
of encyclopedias, or a new car, it seems that
suddenly you become aware of many others
like it. As you walk down the Street, you
see many automobiles, for example, just like
the one that you purchased. You have never
noticed so many of that kind before. Actually, there were just as many before you
purchased yours. It is because you are
intensely interested in that type of car and
are keeping it foremost in your conscious
ness. You are thus particularly receptive to
any objects similar to that mental image.
This is how the Cosmic aids us in the fulfillment of our proper desires.
FHowever, we must not presume to tell
the Cosmic where the elements of our mental
picture will be found or to declare the time
when each such element is to be had. If w p


are so certain as to how and when some

thing should be accomplished, then we are
master of the situation and, obviously, we
are not in need of Cosmic aid and none
will be forthcoming. Psychologically, it is
to our disadvantage to presume to convey a
picture of how and when the images of it
shall be materialized. By holding in con
sciousness such presumed circumstances as
time and place, we keep ourselves from having that intuitive responsivity to those Cos
mic impressions of which we are actually
in need.X
Unity or Diversity, Which?
A soror of New York takes issue, in a very
intelligent manner, with a former Forum
discussion. She says, in part, commenting
on the previous discussion: The answer
stated that it is the basis in fact of all mys
tical doctrines that, in the cosmic, there is
oneness not separateness9 not a myriad of
particulars. If this be sothen are there
no myriads of worlds moving in cosmic space,
no individuis (images of the creator or entities) inhabiting these worldsno things in
the universenothing that really exists?
Why then creation at all? How can we real
ly understand and interpret the occult law,
as above, so below, if consciousness reaches
a state where even symbols of realities no
longer exist?
The question, as we see it, is whether
reality is a unity, that is, a monism or possibly a plurality on the one hand and, on
the other hand, whether reality is a monism
but conceived by the human mind as a
plurality. Let us consider basic reality as
energy. We believe that this idea is consistent with scientific postulation today. In
fact, it is contended that mass and energy
are interchangeable. From the philosophic
and psychological point of view, we may say
that mass, or what we ordinarily refer to as
matter, is that energy which, through our
sense organs, has certain dimensions, qualities or form, as length, width, and depth
and which can occupy space and have
weight. The removal of the sense of sight,
for example, would immediately reduce the
world of mass, of matter, considerably. All
of the visual realities would disappear. Ener
gy, then, under specific conditions, acquires
qalities which the human consciousness perceives as the myriad of particulars.


Does our consciousness deceive us? Do

these things have no existence at all? According to the concept of basic energy or
universal spirit, as the Rosicrucians cali it,
which underlies all manifestations of matter,
there is no form, there are no separate qualities. There is but change. There is but the
scale of octaves of vibratory energy. These
vibrations or impulses, impinging upon the
receptor senses and transmitted to areas of
the brain as sensations, result in the ideas of
color, form, taste and the like, which we
have. For analogy, sounds have no identity
apart from the human ear and consciousness.
They are but specific vibrations. The od
philosophical adage is still true that, where
a tree falls in the forest, there is no sound if
there is no ear to hear it.
The separateness of things that seem to
exist in perceptual space is due to our inability to perceive the relation or connection
that exists between them. All things merge
one into another in essence in the sea of
underlying spirit or energy in which they
exist. Our inability to conceive form or mat
ter is an indication of the limits of our senses
to perceive that particular energy. Consequently, space to us is a condition existing
between those aspects of the energy which
we are able to discern. The worlds the soror
refers to and which exist to sight, to the telescopic lens, and to the new astronomical
radio detection telescopes, are concentrations
of energy that, due to interpretation by the
human consciousness, assume a mass.
Absolute being or reality, as we have had
occasion to state before in this Forum, could
not in its nature be static. To be is to be
active. It is the positive state of existence.
Rest or inertia is only a relative state in
comparison to being. Consequently, being,
as the great philosopher, Heraclitus, informed
us centuries ago, is in a constant state of
flux. It is always becoming, yet it never is.
What seems to be at rest, or fixed in nature,
is in reality a state of transition and not perceivable because of its slowness.
An analogy in connection with the previous statement will perhaps make it more
comprehensible. When two trains, which
are going in the same direction, run abreast
of each other at about the same speed and
we look out the window at the train opposite
us, it seems not to move at all. If the other
train is moving a little faster, then our train

Page 95

seems to stand, or move very slowly.

The colors of the visual spectrum are still
another example that the separateness of
reality is dependent upon human perception
and conception. Red, blue, and green are
not separate realities as they appear to us.
They are but vibrations of wave lengths of
light. When we go beyond the range of sight,
we still have existing the energy of light but
what seemed as colors no longer exists.
We are conditioned by nature, by our organic structure, to experience this diversity
and to transfer it to reality to make existence
consist of a collection of things. Conversely,
however, the philosopher, the mystic, and the
modern scientist have striven to demnstrate
the oneness, the unity, that underlies these
varied phenomena. They have tried to show
that the particulars of the world are but
shadows of change, just as one manipulates
his fingers to cast varying shadow forms on
a screen. To approach the truth more directly we look behind these shadows to discover
the basic essence which is the real.
Even the human being himself is but a
combination of energies, some of extremely
high vibration and others of lower. This
combination, with its acquired function of
consciousness, comes to conceive other such
combinations as human beings or distinct
personalities. The combining of various vi
brations of sounds, to resort to another analogy, produces musical combinations to the
consciousness but these combinations are not
independent realities in the Cosmic.
We are immortal, yes, because that of
which we are composed in essence is im
mortal; it is immanent in the Cosmic. The
particular construction which we put upon
our own personality, our physical powers,
and the attachments which we have to the
world of things are, however, not immortalized as such. We know that such a view as
we here express is contrary to most orthodox
religious concepts. It is, however, not con
trary to enlightened philosophy, mysticism,
or liberal science. Mysticism must go and
has gone through a transition, not in its
basic aims but in its interpretations. It is
bound to feel the impact of a more advanced
age and the fruits of knowledge of our era.
It will, consequently, prune its dead limbs
and allow more life to the trunk. If not, it
will become decadent as have many of the
prevailing religious doctrines.X

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IX Karma in Effect
X Entering the Silence
XI Meditation
XII Nature of Prayer
X III Affirmations Their
Use and Misuse
XIV The Lost Word
XV The Technique of
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and Esotericism
X V II Illusions of the Psychic
X V III Superstition
XIX Nature of Dreams
X X Prediction
XXI Mastership and
XXII Spirituality
X X III Cosmic Consciousness





P R I N T E D IN U . S . A .

Aprl, 1955
Yol. X X V

No. 5

Rosicrucian Forum
A p rv a te

pu b lic atio n fo r m e m b e rs of A M O R C

Dr. G sb e rt L. Bo ssard , F. R. C., G ra n d Councilor o f A M O R C for the M id w e ste rn state s o f U. S. A

(S e e p a g e


Page 98



Dear Fratres and Sorores:
instruments and equipment for reducing
The word automation is comparatively time-consuming labor in the home. It likenew in popular usage. It generally signifies wise provides pleasurable diversions not pre
the increased mechanization of work once viously conceived or possible. Consequently,
done manually and formerly requiring the such mechanization does not just replace
employment of one or more persons. Auto men in the production of existing commodimation has made considerable strides, par- ties. It likewise crea tes new appeals. Though
ticularly in the last decade. This is due much that is so manufactured might be
principally to electronic control devices, com- termed gadgets or luxuries, their very exist
monly called brains. These devices can, for ence establishes a demand for thempeople
example, both detect characteristics of ma- want them. As an example, consider the
terials and utilize them for a specific purpose average American kitchen with its increasbeyond the capacity of the human being to ing number of appliances. These are not
do so by his own faculties. In numerous in all essential but they are desired because,
dustrial organizations throughout the world, to the average housewife, they are symbols
and especially in the United States, automa of modernity. Automation has brought most
tion has, consequently, reduced employed of these articles within the purchase range
man power. The rising scale of wages, com- of the average-income American family. It
bined with increased taxation, has made takes men off one job and employs them
automation seem economically advisable to on another.
Automation is being used more extensively
many industries.
This substitution of machines for men on at present in producing basic materials,
a large scale has obviously caused alarm rolled Steel, the cheaper production of coal
not only in labor circles but even in busi- and plastics. With the reduction of cost of
ness itself. It is one thing to produce in such substances, articles once just dreamed
greater quantity more cheaply; it is still about, or previously only in the drawinganother to have a market for the increased board stage, can now be manufactured. The
number of producs. Displaced unemployed light industries making the finished producs
persons cannot buy, no matter how much will counteract in the labor they hire the
the cost of a product may be reduced be- reduction in employment coming from auto
cause of automation. The paramount ques- mation, at least so it seems from present
tion is, Will there be a point of compensation prognostication.
This trend in automatic labor-saving de
where the persons replaced by machines
in industry now will later be absorbed by vices has still another effeet upon the popusome new gainful employment? For ex lace at large. It ultimately means that in
ample, we shall presume that one hundred each nation of advanced civilization there
men were previously needed to perform a will come about the near abolition of unservice or manufacture an object. Automa skilled labor. The assembly of all intricate
tion, a machine, disposes of ninety-eight of machines and devices cannot be done enthem. What shall these ninety-eight do to tirely by still other machines. Mechanics
are needed, men especially trained for cergain a livelihood?
Upon first consideration, the problem tain functions in integrating the intricate
seems serious and without solution. We parts that constitute the completed complex
think, however, that compensating factors machine. As further example, a modera
accounting or computing machine can per
should be taken into account before there
form a job far more rapidly and with a
is any hysteria which might obstruct further technical development. First, engineer- greater degree of accuracy on the whole
ing achievements and the progress in the than could several bookkeepers or mathemafield of electronics makes possible devices, ticians. But visit one of the industries that

APRIL, 1955

Page 99

manufactures the complex equipment. There

you will see rows of skilled workers seated
at benches assembling the multitudes of
parts that constitute that mechanical brain.
Certainly this number of employees must
actually or nearly counterbalance those per
sons replaced by the mechanical equipment.
This increasing number of skilled workers
acquiring mechanical aptitude, who work and
think in terms of machines, has the psychological effect of inducing inventiveness.
These workers will be inclined to envision
other producs of a mechanical nature for
public acceptance. These, in turn, will result in further employment.
A sociological problem connected with automation is whether an ultmate push-button
age will cause a decline of initiative upon
the part of the masses of men. Will a relatively few men become the creators, the sci
entific geniuses, who will provide at least
the key to all the material ends of living?
will the rest of humanity become dependent upon the ingenuity of these relatively
few? Any complex society, any civilization
of the past, that moved out of the agrarian
stagethat is, no longer was principally reliant upon agriculturehad men who were
dependent upon each other. Each mans duties, if he needed to work for a livelihood,
were dependent in part upon what someone
else did, the whole constituting the economy
of the society of the time. Very few could
stand alone, be wholly self-sufficient. They
required the services of craftsmen, artists,
physicians, lawyers, builders, scribes, teachers, philosophers, and of almost all the categories of trades and professions which we
know today as constituting the fullness of
In each age, however, there was always
a minority, a few, that advanced the culture
of the time. Though most people contributed
to the requirements of their society by per-

forming some Service or by producing some

thing, in the end it was the thinkers and
organizers who brought forth the new developments. The majority are always but
repetitious and imita ti ve in their functions.
Obviously, however, everyone cannot create
something new or radically different; there
must be those who reproduce in quantity
the new object or Service so that others may
enjoy it. Consequently, though automation
may result in more and more facilities for
the masses toward which they contribute
little, behind such there will exist individ
ual intelligence and initiative. In other
words, there will in the future, too, be the
dreamer and creator that designs and brings
forth the ultmate push button.
Ease of living, less demand upon our time
for necessary functions, the result of mechanization and automation, will provide more
leisure. A consciousness that is not continually stimulated soon experiences ennui.
Therefore, the future will find millions of
persons vociferously demanding more and
more devices, things, for entertainment to
ward off boredom. Such persons will, of
course, be dependent upon the relative mi
nority to conceive and devise the mechani
cal and other contrivances to provide the
pleasure. This minority, as a result, will
create new avenues of production with subsequent employment. We do not believe,
therefore, that automation will be a threat
to the worlds future economy. It undoubtedly will, however, offer further resistance
to the impulses of the higher order of the
individual consciousness. The tendency will
be to become more objective and materially
inclined in ones view toward the ends of

Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.

Page 100

Fallacies in Reasoning
A great injustice is committed by many
people without the realization of their guilt.
It is common for persons to presume a cause
for an adversity that befalls them when the
actual cause is unknown. In presuming the
cause, they attribute to some condition, or to
some person, circumstances which are actual
ly nonexistent. A person may suddenly ex
perience an illness and shortly thereafter be
dismissed from his employment. These are
two serious impacts upon the physical, emo
tional, and economic welfare of the individ
ual. Obviously, they create a deep concern.
He compares his present circumstances with
those of a more favorable period. He may
look back six months and recall that he
seemed then to be enjoying good health, eco
nomic security, and a fair degree of happi
ness. Now, what precipitated his present
circumstances? He can recall no thing or
condition which directly contributed to his
current misfortune. Why should he be dis
missed? Of course, his employer gave him
the reason of depressed business. But why,
he contines to ask himself, should it hap
pen to him, and all at this time?
In his thinking, the individual searches for
a direct, all-embracing cause which will mark
the turning point in his life from one of
imperturbability to his present distress. Inhis
mind he goes over the events of the last six
months. Most of these are routine affairs,
things he has done with some regularity
most of his life; nothing distressing has ever
been related to them. Therefore, he concludes
that they are not factors in his present status.
Suddenly, he remembers! It was about six
months ago that he began reading a book
on occultism that a friend had insisted he
read. He had never read or studied such
subject matter before. The thoughts therein
were startlingly new and they fascinated
him. He enjoyed them immensely. It marked
a new experience in his life, a definite departure in his mental routine, at least. The
more he thought about this activity now, the
more it seemed a definite point of change
in his life. Yes, it was about thirty days
after reading that book that he experienced
the first symptoms of his present physical
disorder. Before that he was well. There
were no health troubles that he could recall.
It was also about five months after the study


of that book that his employer called him

into his office and informed him that busi
ness conditions necessitated his dismissal.
Two things stand out in the mind of the
individual so strongly that a bond of relation
ship is very easily presumed to exist between
them. They are: first, the reading of the
occult book; second? the ill-health and the
dismissal from employment. The first, then,
is conceived (without doubt) to be the cause;
the latter is thought to be the effect, or the
result. In most instances, there is no at
tempt on the part of people thinking in this
manner to analyze the imagined nexus, that
is, the bond between the two factors. How,
for example, could the reading of the book
be a causein that it had caused his diabetic
condition? Further, could the book have de
pressed his employers business to the extent
that the employee would be dismissed?
The individual is principally aware of the
transition in his life, in his thinking, which
occurred as the result of the study of the
book. Since something had been changed in
his conscious existence, that is, the creation
of an interest in a new subject, all other
changes, as well, are thus arbitrarily associ
ated with the same cause. In other words,
all changes in his life are sympathetically
connected with the one cause in his mind,
namely the interest he had in the book.
This is primitive reasoning. It is the kind
of reasoning anthropologists, ethnologists,
and psychologists expect to find in a savage
or primitive society. It is not the kind of
reasoning one thinks of finding ordinarily
among men and women of the advanced
society of our times. Nevertheless, it is very
common today. The Rosicrucian Order has
actually had new members, Neophyte stu
dents, termnate their membership in fear
of continuance because shortly after they
affiliated they experienced a sudden series
of adversities. Perhaps some loved one would
be killed in an accident, or perhaps they
lost some money or property. Not being able
to discem the true and directly related causes
of such events, they sought some recent event
which was outstanding in their Ufe after
which time the calamities fell. Their affiliation with AMORC being the only recent
outstanding change in their routine of living,
it became the target of their false reasoning.
There is also another psychological reason
for this transference of cause to some event

APR1L, 1955

unrelated to a subsequent happening. Subconsciously, the individual may have a sense

of guilt in connection with some act in which
he participated. The act makes a very strong
emotional impact upon him at the time. It
establishes itself in his subconscious mind
where it comes into conflict with his moral
and ethical vales. If any misfortune subsequently befalls the individual, emotionally
he immediately associates it with the former
act in connection with which there is a sense
of guilt. The sense of guilt, and the anxiety
aroused, obscures that clear thinking which
would ordinarily reveal the real cause of the
Let us give an analogy of the principie
mentioned above. A relative asks a person
for a loan of money for which he had a
great need. The person appealed to refuses
the loan on the grounds that he does not
have the money available. Actually, the in
dividual knows that he has the money and
he knows he could have lent it if he desired.
After refusing to loan the money, his conscience troubles him, no matter how he tries
to justify it to himself. There is, he thinks,
no way in which he can make compensation
for his wrong except to admit that he told a
falsehood; this he does not want to do. Thus,
he contines to experience the pangs of conscience. Shortly thereafter, he meets with
a series of disappointments. His application
for employment promotion to a position long
sought is tumed down. He is obliged to
dispose of real property for a price considerably below the amount of purchase. To
him, these are retributions or punishments.
For what is he punished? Why, of course,
he thinks, for his falsehood in refusing to
help a relative in distress. Actually, the true
causes might be shown to be that the posi
tion for which he applied was beyond his
qualificationseven when he first applied
for it long ago. Further, it is quite possible
that the property he sold at a loss was not
worth any more than he received for it on
the current market. The guilt, however, be
ing so dominant, colors the reason and the
consciousness; it, therefore, seems to be the
cause, as well, of the disappointments.
One might ask, could not these misfortunes
have been karmically caused through a previous and selfish act of the person? The
answer is No, for karma is not a special kind
of cause, in itself. Rather, it is a law em-

Page 101

bracing natural causes. Our acts produce

corresponding effects. This we term the law
of balance or karma. In the analogy given,
the natural causes of the misfortunes would
be apparent to anyone who was not laboring
under the sense of guilt.
The important lesson to be learned here
is to avoid that superstition and attitude of
mind that is primitive reasoning. It is the
attitude that presumes, as in magic, a symbolic relationship between things, as cause
and effeet, a relationship which often does
not exist in fact. If you allow this super
stition to dominate you, you may come to
deny yourself many fine things, even friendships, through condemning people falsely as
being the causes of your troubles. Think!
Analyzel Keep your imagination within the
bounds of logic!X
Are Projected Personalities Masters?

A soror rises to ask our Forum: Do Cos

mic masters ever permit themselves to be
seen by mystical students. . . .yet have no
message for the students, no announced pur
pose in so presenting themselves? Are they
not purposeful in their manifestations?
This sorors question undoubtedly arises
from experiencing a projected personality
whom she assumed or realized to be a master but from whom she received no communication. First, it must be realized that a
Cosmic master is a human being. He may
yet be living on this plae or he may no
longer in consciousness occupy a physical
body. The word master means that the par
ticular individual has, through studytrial
and tribulationacquired the ability to direct at will many of the Cosmic and natural
laws. His mastership exists in his exceeding
others by personal development of his faculties and the powers at his disposal. For
analogy, he may be likened to a master
musician, painter, or cabinetmaker. They
have no particular faculties that other men
do not possess. They exhibit no greater intelligence in other activities aside from their
art or trade. Their mastership is found to
exist in the skill relating to their specific
training and experience. So it is with Cos
mic masters. Through diligent study in this
life or several others, they have raised self
to an advanced and more profound plae
of consciousness. As a result, their perspec-

Page 102

tive and illumination is greater. They have

come to comprehend common errors of thinking and living which most men make and
which they know how to avoid. They have
also leamed of laws and principies not
known or understood by a less prepared and
enlightened humanity. As a result, like those
of a master artist or craftsman, their achievements exceed those of other men.
These masters, because of their enlightened
and mystical concepts, are true humanitarians. In fact, they consider it incumbent up
on themselves to make sacrifices for mankind beyond the efforts expended by other
mortals. As a consequence, they sublimate
their characters, diminish their intmate desires, and extend their consciousness so as
to include the welfare of others. They are
sensitive and responsive to sincere appeals
consciously or unconsciously made by those
in distress or who truly need assistance for
some worthy project. They respond by giving an answer to a question or a word or
sign of direction by which a problem may
eventually be solved. In most instances, they
function not unlike any professional counselor to whom one might go for leamed
advice. The Cosmic master is not a genie
or a slave to do the personal bidding of an
indolent individual. Succinctly put, they
never do for another what he should and
could do for himself. They are not handmaidens standing at the right side of the
thoughtless or indifferent individual.
We experience the help of these masters
in various ways. Frequently the help which
they will extend is realized as an intuitional
flash. One is, let us say, perplexed over a
problem. He has not been able to arrive
at a satisfactory solution. In despair, he dismisses the problem from his objective mind
for a time. Then, immediately, the unconscious work (as it is called in psychology)
begins. The inner and deeper planes of con
sciousness take over. Within this subconscious realm the work or solution to the
problem, transferred from the objective
mind, contines. This subconscious level is
more in attunement with the Cosmic mind
than the objective one. As a consequence,
an individual is more likely to be brought
into harmony with the mind of a Cosmic
master when this occurs. If the problem is
consistent with Cosmic principiesthat is,
if it is one that is not in violation of Cos


mic or natural law and if it does not abr

gate the highest moral codes of manthe
Cosmic master will project the solution to
the mind of one who needs it. This may
assume the form of a word or a sentence
of instruction and guidance.
Let us presume that one is undecided
whether to undertake a project that would
consume considerable time but would be
profitable in a financial way. One is also
not sure whether the enterprise will ultimately prove to be unethical, even though
profitable, and therefore possibly bring harm
to others. The Cosmic masters answer would
perhaps come in the negative, we shall say.
Do not proceed because of this or that reason. The explanation would be self-evident,
so cogent that one could not doubt the ex
planation given. The communication might
be auditory, as though someone spoke from
within. Moreover, and this is important for
it is the distinction between intuitive impressions and Cosmically projected Commun
ications, the recipient always seems to have
the impression of a personality being associated with the communication. If the com
munication is spoken, that is, auditory, it
seems to be in the voice of another, a man
or a woman. Further, in the minds eye,
that is, upon the screen of consciousness,
one may at times see the projected person
ality of the masterthat is, it appears in
physical form. This projection is mentally
transferred by the mind so that it appears
to be objective, occurring in the room or
place where one is at the time.
At other times, the Cosmic masters mes
sage may take the form of visual words. These
are experienced less frequently. However, one
seems to see in consciousness, as though appearing just before the eyes, a word or
sentence giving the answer or the counsel
needed. Usually the words are surrounded
by an aura of scintillating white or violet.
At other times, the master may appear dur
ing sleep and this is simply because the
objective mind is then relatively dormant
and Cosmic contact is more facile.
We do not believe that a Cosmic master
will make contact with the mind of another
without the recipients deriving some significance from it. Cosmic masters on this earth
plae or elsewhere do not project their personalities at random. Their mastership makes
possible controlled intentional projection of

APR1L, 1955

consciousness. The natural conservatism of

these masters in keeping with the sacredness
of the laws they invoke would prohibit them
from a mere demonstration having no spe
cific purpose. What, then, could be the pro
jection the soror experienced? It was in all
probability the unconscious projection of
some personality. The person was not a
master or he would have been successful
in causing the soror to realize the purpose
of the contact.
The soror assumes that the personality
was a master because he was a young man
with a turban. The average Westerner,
that is, person living in the Western world,
has a misconception about Oriental dress.
Since mysticism reached a high degree of
development at an early time in the East,
almost all its exponents wore, of course, the
costumes of their native Eastern land. As a
result, by an association of ideas, most Occidentals carne to associate mystical and eso
teric attunement with persons attired in a
turban, tarboosh or fez, white robes and
sandals, cordelieres about the waist and the
like. The fact is that millions of Hindus, Mohammedans, Buddhists, Zoroastrians,
Jains, and Parsis, as well as other sects,
dress in this manner in the Near, Middle,
and the Far East. Only a minute portion
of these millions are mystics in the true
The writer in his travels over the frontier
lands of Tibet, high in the Himalaya Mountains, met many red-robed lamas. A number
of these we photographed for our sound
films. Some of these photographs have appeared in the Rosicrucian Digest. The lamas
wore heavy wool robes, tied at the waist
with cordelieres. Some wore the traditional
pointed hat of a Tibetan. Almost all wore
sandals or were barefooted. All of them
were associated with a gompa9 that is, a
lamasery. Most of them spoke no language
other than a lamaic dialect. They were
picturesque, religious in attitude, but most
of them were uneducated except in the dog
ma of Lamaism. We repeat, they were not
mystics, though they inherited certain occult lore which they studied. In no sense
were these numerous lamas masters or miracle workers, as numerous fiction writers
would have you believe. The abbots, the
chief lamas of the lamaseries, were usually
special men. They were true masters of

Page 103

mystical and occult principies, and of the

ancient Sanskrit language as well as com
para ti ve religions. But these abbots were
Suppose one were to receive the uncon
scious projection of one of these lamas in
his customary robe. Must one think him a
master because of his Oriental garb? Clothes
are not symbols of the state of consciousness
attained. A master, when contacted, never
leaves you in doubt as to his function and
Is Deep Breathing Harmful?
A soror now comes before our Forum and
asks: I have been advised that deep breath
ing continued without pause over a period
of time (over-ventilation) is harmful to the
material body. Will you, therefore, please
advise how long the breathing exercises in
our teachings should be continued?
The first consideration in connection with
this question is why so much significance
in mystical and esoteric teachings has been
assigned to controlle breathing. It is hardly necessary to state that respiration or
breathing is a primary factor in life itself.
Breathing is an involuntary function governed by unconscious processes. Fortunately,
we do not have to remember to breathe, or
most of us would have ceased to exist
were it not for the distraction that follows
from a long period of suspended breathing.
Aside from the physiological spects of
breathing, there are also its ascetic and
spiritual connotations which date back into
remte antiquity.
The very word breath has by many peo
ple been made synonymous with life,
spirit, and soul. In Genesis 2:7 we
find: And the LORD God formed man of
the dust of the ground, and breathed into
his nostrils the breath of life; and man became a living soul. The Hebrews had vari
ous ames for breath, spirit, and soul, as
ruach and nephesh. The Greeks used pneuma? meaning breath and air. In Latin there
is animus, anima, and spiritus. It was natu
ral to associate breath and breathing, not
just with the phenomenon of life, but also
with spirit or soul. It was obvious that life
was dependent upon breath. Moreover, such
attributes as consciousness and the function

Page 104

of mind immediately departed with life and

with the suspensin of breathing.
With the advent of the concept of the
duality of manthat is, that the self was
distinct from the physical formthe self
was attributed to the Vital Life Forc and
breath. The intangible entity, the inner be
ing or soul, was associated with air, and with
airs entrance into the body at birth and
its departing at death. When Jess breathed
upon the Disciples, he was said to have imparted to them the gift of the Holy Spirit
(John 20:22). The breath contained within
it the divine essence and consciousness, it
was assumed. The ancient mystics and philosophers, as the Rosicrucians, held that the
soul was drawn into the body with the first
breath at birth. In even the modera psychological sense, this concept would hold true
with some qualification. Breathing is essential to life. In each living cell there is a
kind of consciousness, an inherent sensitivity
which directs and regula tes its function. The
matrix of these cells and their sensitivity
constitutes a group-consciousness. In a complex organism such as man, this conscious
ness constitutes more than the perception of
externality. It also is a realization of the
organism itself, which consists of a self-consciousness. The enlarged self-consciousness,
the cognition of our ego with its related
moods and sentiments is what is generally
recognized as soul. Breathing vitalizes the
blood. It charges the cells and thus con
tributes to this mass consciousness from
which, in man, there arises the concept of
soul. Thus, there is a correspondence that
can be drawn between the metaphysical and
the scientific explanation of the soul concept.
Because of this relation of breath and
breathing to the spiritual phenomenon and
soul, they have played a prominent part in
the religious ceremonies of the ancients. The
Romans regarded it as a religious duty
that the nearest relative should catch the
breath of the dying just at that moment
when the spark of life departed. The inhaling of the last breath was an assurance that
the spirit of the deceased would continu
its existence in the person in whom the
breath was lodged. It is related that the
Seminle Indians of Florida had a similar
The Tyrolese peasants conceived that the
soul may be seen departing with the last


breath like a small cloud. Many occultists

have claimed that under certain ideal conditions, it is possible to see the last breath
assuming a vaporous form as it departs. Of
course, there has always been the inclination of people in the pastand many of
the presentto conceive the soul as a kind
of substance, as having specific qualities
which might be perceived at times. The
average Christian thinks of the soul as hav
ing dimensional characteristicshaving size,
and assuming a form not greatly unlike the
physical form in which it is said to reside;
he thinks of it in this light rather than as
a function of the higher consciousness of the
individual. If he did not think of it in such
terms, he would not associate with the de
parted soul activities and functions in the
next life which are similar in nature to this
Among some tribes, the medicine man is
called in just before the transition of a person appears certain. He then places his
hands on the breast of the dying person.
Just after death, he transfers his hands to
the nearest relative, and proceeds to breathe
through his hands. This is to signify that
the next child bom to the kinsman of the
dead person will receive the soul of the de
ceased. Here again is shown the relation
ship of breath and soul as symbolized by
this act. In antiquity and even among primitive peoples today, the breathing on afflicted
persons, or upon sores, is commonly practiced. The breath is assumed to contain the
vital element, life, and divine qualities, and
therefore is potential with healing power.
In some mystical ceremonies, breathing up
on a candidate is still practiced. It is symbolic of the vital forc and the intelligence
of the Cosmic being imparted to the indi
vidual. South American tribes are known
to blow smoke upon warriors, saying concomitantly with the act: Receive the spirit
of bravery wherewith ye conquer your foes!
In this we see illustrated the belief that virtues, such as bravery, and other intangible
qualities, are associated with the efficacy of
the living breath.
It was the Hindus who made a science of
breathing, and attributed both philosophical
nnd psychological aspects to the phenome
non. The aspects of breathing were studied
and classified by them. To each were relegated certain physiological and psychologi-

APRIL, 1955

cal aspects. This Science of breathing first

appeared in the Upanishads, a philosophical
system of speculation upon the creation, on
the universe and mans place therein. Its
origin dates back centuries before Christ.
So analytical was this ancient Science that
centuries before Western science made any
investigation of the phenomenon of breath
ing, the Hindus discovered that the normal
respirations per day averaged 22,636 inha
la tions and exhalations. This is approximately 15.9 respirations per minute. Modern
Western scientists estmate the normal res
pirations per minute, for a healthy adult, as
being between 16-20. This is a greater rate
than that reported by the Hindus but the
meditative State of the Hind ascetic and
mystic would cause him to be more calm
and thus slow his breathing.
This system of the Hind philosophy assigned various functions to the breathing
phases, that is, as to whether the breath
ing was accelerated, diminished, or suspended
for a time. The depth of the breathing was
also related to various states of conscious
ness and emotional reactions. The principal
Hind word for breath is prana. There was
inclded in their instruction a fivefold list
of prana. There was a physiological and
psychological notion of breath established in
connection with each of these kinds of prana.
The yoga, which is one aspect of the Sankhya philosophy of India, stresses the science
of breathing to attain ascetic and mystical
states of consciousness. It is asserted that
from this method of breathing come many
beneficial effects to both the body and the
The early Hind practices of breathing
and the art of breathing, as expounded in
the mystery schools, are not without support
in the psychological research of modem
times. Current psychology has not yet confirmed what the mystics know: that various
kinds of breathing aid the self to attain
higher levels of consciousness. However, the
psychological inquiries do reveal that there
is a distinct interrelationship between our
thoughts, emotional reactions, and the re
spira tory system. Resistance to respiration
smothering produces vigorous skeletal
movements from which follows a thrust
of the muscles. There is also the emotional
reaction of anger or rage against whatever
seeks to smother the breath. When one is

Page 105

engaged in rapt attention, he is said to be

breathless. A concentration of the mind,
intense focusing of the thought, brings about
a physiological change in the breathing rate.
Respiratory changes produce emotional ef
fects which can be perceived. There are
sighs of relief when emotional tensin has
passed. We know how persons who are
startled will catch their breath. A device
known as the pneumograph traces a graph
upon paper showing changes in the amplitude and the rate of breathing as the result
of emotional excitement or attempts to deceive. This is an early versin of the lie
detector. The device is attached to the chest
or to the diaphragm of the individual so that
even minute changes in breathing are detected and registered.
As such experiments show the physical
reaction in breathing to thought and emotion, so, also, the reverse process was developed long ago by the ancient sages. This
consisted of having changes of respiration in
duce emotional characteristics and states of
mind. It was conceived that man could thus
attain a mastery over the body and mind.
The Rosicrucian breathing exercises are not
alone suggested for metaphysical and psy
chological reasons. They are also intended
for the welfare and the health of the physi
cal body. The monographs show, scientifically and accurately, what occurs when we
breathe. They describe how air is the m
dium of both chemical and intangible Cos
mic elements which stimulate the blood and
cause certain minute charges of energy to
be radiated from the blood cells. This en
ergy has its polarity changed by alterations
of the breathing. The polarity is thus im
portant in relation to relieving and curing
physical disorders as well as stimulating the
mind or raising the level of consciousness.
The Rosicrucian student is never advised
to breathe beyond a time that would cause
discomfort or distress. He is never required
to hold his breath for any length of time
beyond the point of convenience. The Rosi
crucian student is never obliged to indulge
in periods of deep breathing over more than
a few minutesand once a day at most.
Such would be less effort for the individual,
for example, than would be participation in
a sport, or in walking fast for a distance of
two or three blocks. Obviously, the mono
graphs must assume that the individual is

Page 106

normal and in fair health. Consequently,

we advise that if a person is suffering from
a respiratory ailment, or heart condition
where the heart should not be accelerated
(the natural result of breathing exercises),
such particular individual should not prac
tice the exercises because of his subnormal
condition. It is not that the breathing ex
ercises are harmful in themselves! It is just
that he is not then capable of them. These
exercises are for ordinarily, healthy persons;
they are essentially beneficial to a normal
person, but one who has a cardiac disorder,
a heart ailment, cannot participate. The
individual, therefore, must use his own
judgment in matters of this kind.X
Many Gods
Thou shalt have no other gods before
me, is probably the best-known quotation
referring to monotheism in the Western
world. This injunction from the Ten Commandments is that of the Hebrew lawgiver
who set forth the principie of monotheism
as the basis of the belief of the people who
composed a great religin. It is the same
injunction that has been repeated by others
who have been proponents of monotheism.
The statement proclaims that one God shall
stand above all others and shall be supreme
and absolute, both in the universe and in
the mind of the people. This idea was probablv first given to the world by Amenhotep
IV, and it has been echoed down through
the centuries by one great leader after an
other. This concept grew in the highest
forms of civilization that have evolved, and
we find it in the most enduring of religions.
It is a basic principie of the greatest religions
that exist today and many, such as the mod
era theologians in the Christian world, have
reiterated the principie of one God. Other
religions such as the Islamic, in the words
of Mohammed, were presented with the con
cept that only one God exists and that man
can only serve one.
We can nevertheless re-examine the state
ment. To state that the individual shall
uhave no other gods before me,presuming these to be the words of Jehovah, the
God of the Hebrewsis definitely to imply
that there are other Gods, because how could
we select and state that there should be no
other gods before one God unless other gods


did exist? And so it is that we find in this

formal declaration of monotheism a state
ment acknowledging what might appear on
the surface to be the very opposite of the
principie of monotheism, that is, a confirmation of the fact that other gods exist. This
seeming contradiction has existed throughout
intelligent human thought and many who
have most vehemently declared themselves
to be the most radical in their belief of mono
theism have nevertheless gone through life
choosing their one God.
This formal declaration of monotheism is
a statement of the freedom and the necessity
that man must choose between gods, and the
choice does exist. It may seem odd, however,
that we in this modera day, in a world
which pays homage to one God, or rather
has accepted throughout mans memory a
belief in a monotheistic principie, should
have a choice as to what man will worship
or the god that he will choose.
Man has always conceived that there have
been two conflicting forces in the universe.
Crudely and commonly these forces are interpreted as good and evil. Many religions
have founded their basic premise and theology upon the principie that there exists
a representative of both factors, a God and
a devil, and that these two entities are con
stantly warring, in fact, are in a constant
contest for the possession of the individual
mans soul. This idea conveys the impres
sion that if man adheres to the laws of God,
he will conform to Gods laws, while if he
is tempted by the wiles of the devil he will
be etemally doomed. Such a principie is the
basis upon which much modera theology is
taught in many of our present religious denominations.
Actually, this choice is stated rather
crudely. For man to declare that one factor
of creation is good and another is evil is
probably one of his most presumptuous assertions. It is not within the power of man,
either as an intelligent being or as a striv
ing entity attempting to relate himself to
the circumstances in which he finds exist
ence, to determine what is good and evil.
It would be much more suitable if man
would choose between the good and the bet
ter. Man has within him the innate power
to always look beyond any limiting circum
stances that may exist at any particular
time. He has the power to select those things

APR1L, 1955

that ordinarily he might conceive to be evil,

or such as may thwart his way or block his
progress; and he has the ability to classify
those circumstances and things with which
he must cope, insofar as living is concerned,
as being good or better and to strive toward
the better.
There was probabty never a time when
man did not need this lessonthat is, man
has never lived in a period when there was
not a need of a revival of spiritual awareness. Since man is not perfect there could
not be a time when man did not need a
spiritual awakening, when he did not need
to be alerted to directing himself more systematically and more consciously toward an
attainment of a relationship with those factors and forces of the universe which are
higher and more important than the mere
everyday affairs of his existence. And in
this way, man has constantly been faced
with the necessity of choice. He has to choose
between those things which constantly confront him. Many times the limits of choice
are placed between duty and pleasure, or
doing what one wants and doing what one
should, in fulfilling ones obligations or attempting to avoid them.
In the process of making a choice, in acting upon the conclusin that we come to in
our own thinking as a result of these considerations, we are actually choosing our
highest concepts, and we are directing our
attention toward either those things which
were primarily to contribute to our selfish
needs, desires, and ends, or those things
which will lift us toward a realization of
a better life. Our behavior resulting from
our decisions is actually the result of our
choice of gods. Do we choose the God of
idealism, of high purpose, of inspiration, or
do we choose a god of self-satisfaction, of
greed, of selfishness, and of material possessions?
We acknowledge that today we live in a
great civilization, one which has accomplished more than any other of which we
have positive records. We have more physi
cal conveniences and accomplishments to the
credit of mankind than had ever been
dreamed of even as recently as a hundred
years ago. Furthermore, that this civiliza
tion is mechanistic cannot be denied. The
accent upon the harnessing of the physical
forces that we have found here on this planet

Page 107

and the bending of them to the use we may

wish to make of them, regardless of the pur
pose of that use, has definitely tied the civi
lization that we know in a cise bond with
the material culture which is the product
of Western civilization as we have it. We
can talk about ideis, principies, and con
cepts which seem to be most worthy of mans
following and consideration but in actuality
our day-to-day living, our normal function
and behavior as individual beings, is definitely
the product of the mechanistic influences that
have become so much a part of our presentday civilization. The materialism of our
age has actually infused all our thinking,
behavior, literature, and even religin and
We might ask why man has reached such
an advanced state of civilization and at the
same time has become a victim, as it were,
of materialism and the mechanistic philoso
phy which now pervades practically all our
thinking. History shows that there have been
repeated cycles of various types. One cycle
has been mans turning from a highly idealistic type of thought to that which is strictly
material. There have been repeated times
when men, in thinking that they were giving careful consideration to their own and
to general human welfare, have found dissatisfaction in things as they existed and
decided there must be other ways and means
by which their lot might be bettered through
some type of change. Obviously, without
this type of dissatisfaction there would have
been no progress. Dissatisfaction has frequently been the key toward growth, but as
with many other things which were good
at the beginning, their mpetus carried them
beyond the point of gaining advantage or
benefit for the human being.
In the 17th century, Europe was in the
midst of many wars and controver sies. These
became so frequent that mans life and prop
erty grew to be of little valu. There was
no incentive toward constructive living, to
ward properly directing time to an advan
tage other than to preserve the few meager
possessions that an individual might have.
There was constant controversy in both the
government and in religious circles as to the
interpretation of various doctrines related to
the practice of religin. Religin had ceased
to be, in the minds of many people, a means
of mans gaining solace from a proper re-

Page 108

lationship with God. It had become, instead, a political instrument that was used
by those who sought power or who sought
to preserve and hold the power which they
already had. Individuis fought each other
as a means of forcing others to conform to
the ideas which they had decided were true.
War became a common practice of subjecting people, not only physically but mentally,
to the will of someone else. If a king, bishop,
or other official decided upon a certain prin
cipie and someone else did not agree, then
the ruler would attempt through war to subjugate such people so that they would have
to accept, at least in practice, the principie
in which he believed. Throughout the 17th
century this condition existed. People be
came tired of it. Those who were poor and
uneducated, as were a mass of the people
at that time, would turn toward anything
that would offer them a little promise of
peace and security. Those who were the
true thinkers, those who were the Rosicrucians of the time, or those who took religin
seriously as a means to betterment of the
human race and of mankind strove to attain
some reasonable consideration that would
stop the constant fight between factions for
control of property and human life.
So it was that many individuis who were
inclined toward philosophy, those who were
attempting to preserve the knowledge that
was the heritage of the past and pass on a
useful knowledge that man could be benefited from in his daily life, looked away
from religin and turned their thoughts to
the natural sciences. The mpetus of war,
bloodshed, and the attempt of power to con
trol man became the factors which caused
thinking men to begin to develop an attitude
of research toward the world in which they
lived, and to attempt to explain the phenomena of nature in a way which became
the basis of the scientific method that has
pervaded Western thought since that time.
The philosophy which gradually evolved
wished to free itself from the limitations of
theology and dogma, and, while it attempted
to propose certain principies of idealism and
religin, it eventually threw them off entirely so that the naturalism which developed was merely a material philosophy, a
physical explanation of what man had observed and recorded.
The intent of many of the early philoso-


phers, or, we might say, of these first budding scientists, was of the highest. Early
naturalism tended to create a basis for moral
virtue; that is, since religin no longer controlled as it should the ethical and moral
practices in behavior of human beings, it
was decided that a different foundation
should be built upon which to establish these
moral principies. In other words, these first
philosophers in naturalism wanted to pro
vide a means, a foundation or a premise,
upon which man could live in conjunction
with his fellow man in a way that would
be conducive to his own and to the others
They believed in moral virtue, they be
lieved in the principie of right prevailing
over wrong. They wished to establish good
as a worthy aim of life and wherever possible combat evil. However, in attempting
to use a new philosophy, the philosophy of
natural science, as a base upon which to
build the criterion for moral virtue, they
soon were pushed aside from their aim, and
their purpose was lost in the process of development itself; that is, the purpose of these
early explorers in this field was soon ab
sorbed in scientific inquiry and application.
These early scientists became so involved
and so occupied in the process of understand
ing nature, of trying to interpret the world
in which the human being found himself a
part, that they were unable to any longer
provide out of their findings a basis that
would serve as an inspiration for man to
live an upright life. In other words, they
failed to provide from their original inquiries
those principies that would make moral vir
tues of more valu than the fruit of their
scientific inquiry and discovery.
Today the achievements of science cannot
be denied. We owe a great debt to these
early scientists. The lack of feeling for hu
man valu has left us with many material
attainments, which at the same time also
are lacking in permanent vales, an aware
ness of the true source of all being, the
world of the inner self which is the connecting link between man and God. Here we
are considering God in the sense of being
representative of those forces which are more
than material, which have vales superseding or transcending all material function.
So man today still chooses between gods.
He chooses between the God that will give

APRIL, 1955

him an upright life and will inspire his

children and those who follow him to do
better, or he chooses those things which will
bring him comfort, convenience, and pleas
ure for the moment. Man finds that both
are offered, that in the process of scientific
inquiry and its many discoveries the byproducts have been those things which have
eritertained and brought pleasure. It is easier for man to accept material things than
it is to turn to the analysis of his real self,
his true being, and how he is related to
God as a universal forc and to his fellow
beings, who like himself are living in a stage
of evolutionary advancement through which
they must pass.
The awareness of God through the will
and by the true desire of the individual to
attain the best, as expressed in him, is pos
sible only through his own contact with
that higher source. We need not put aside
the mechanical and material achievements
of the last few centuries, but we need to
coordnate those things that they may be
used for a purpose greater than is inherent
within them. In other words, how can our
modem civiliza tion and its advancement help
us to know our place in life, help us to de
velop ourselves to the point where we will
no longer be floundering human beings beset with troubles and problems, subject to
pain, sorrow, and suffering? Man has sought
happiness, and happiness is an end that can
be achieved once man has gained the per
spective that will permit him to put those
things which only contribute to his physical
well-being into the category in which they
belongthat of a minor category.
As Rosicrucians, we try to be both idealistic and realistic. We try to accept the world
and accept the principie that the inconvenience that may be caused by our physical
existence here is a part of a process through
which we must pass if we are to attain any
thing better. If we are to be free from the
restrictions of material limitations, if we are
to have sound bodies and clear minds, as
well as to be able to control factors about
us rather than permit them to control us,
we must reach the understanding of the es
sence of the forc that causes all things to
be because now we are only dealing with
the periphery of that forc. We are only
dealing with such manifestations of it as can

Page 109

be perceived and comprehended in a ma

terial or physical world.
The channel by which man can relate
himself to this ultmate idealthat is, the
ideal of God that is perfect, the ideal of hap
piness, of peace, and of a life or condition
where one cannot be thwarted by pain or
physical limitationcan be realized only by
searching within ones own being because
that is all that to us is real. The physical
world which the materialist vales so highly
cannot even be proved to exist, because he
only knows it as it apgears to him within
his consciousness according to his realization
of the pleasures that he thinks he gains by
possession and manipulation of the physical
world. Without consciousness the possession
of all the world would mean nothing. And
so it is through that channel, the channel
of the inner self, of our real being, of what
we cali the soul, that man has the ability
and the facilities with which to reach the
source from which that soul originated.
It is for that reason that we as Rosicrucians uphold the principie that mysticism
that is, the means of direct awareness of God
can revive the valu of human souls and
make a sound foundation for moral virtue,
that we can replace the overemphasis on ma
terial vales and successfully oppose those
forces that are contradictory to the develop
ment of the self to a point where it can become really united with the highest aims,
purposes, and forces of the universe. Man
can conceive a Goda God of his own ex
perience, a God that is the answer to all
questions, to all shortcomings, and is a means
or a way toward the attainment of ultimate
happiness, peace, satisfaction, and enduring

The day after I finished writing Many

Gods, I was reading a publicaton which
probably many people consider to be one of
the most materialistic periodicals in the
world. It was the Wall Street Journal, and
my attention was attracted to an article by
William Henry Chamberlain, whose line of
thought was very similar to some of the
ideas which I expressed in Many Gods.
Referring to twentieth-century civilization
and the status of its vales, he wrote in
The human brain has developed out of

Page I 10

all pioportion to the human spirit. There

has been no growth of the soul to correspond
with the multiplication of gadgets which
minister to the comfort and convenience of
the body. Wherever one looks, there is a
yawning chasm between material progress
and the moral and cultural advance that
should accompany this progress.
Americans are a richer people than their
forefathers; but it would be hard to prove
that they are either happier or better. Indeed the crime, suicide and divorce statistics
might suggest the contrary.
It sometimes seems that the speed at
which people live in this mechanical age
slows down their capacity for quiet contemplation and Creative thought. We have developed methods of mass communication that
would have seemed miraculous 100 years
ago and amazing 50 years ago.
But what is communicated often seems
hardly worth the effort. Perhaps those who
used to read the Bible and Shakespeare and
Plutarchs Lives and a few other standard
classics by lamplight in the days before ra
dio and televisin and even movies were
getting a better education.
The hydrogen bomb is only a symptom
of the basic disease of modem civilization,
the lagging of the moral and cultural faculties behind the mechanical. It is easier to
recognize this disease than it is to prescribe
a cure. It is simpler to draw a blueprint
for a plae capable of achieving supersonic
speed than it is to suggest an effective program for a moral and cultural renaissance.
Such a renaissance, if it is to come and
bridge the dangerous schism which now ex
ists, will not be the result of any law or institutional change, of any drive or crusade.
It can only be the fruit of the still small
voice of conscience and reason, working on
the individual and awakening his instincts
for self-reliance, self-improvement and selfperfection.
If business men and women of our day,
as well as the leaders of our nations, will
sincerely heed such messages as this, possibly the true vales of civilization will
really endure.A


This Issues Personality

On August 12, 1890, in the Germn in
dustrial city of Cologne, a child was born
whose own growth and development proved
to be closely associated with the new age
which was then just beginning. He was
named Gisbert Ludolph Gerhardt, Barn von
Sudthausen, later changing his last ame
simply to Bossard. As early as 1915, he be
came interested in metaphysics and Oriental
mysticism, gradually leaving the strict con
fines of his early religious associations. His
increasing spiritual insight and a mystical
view of natural laws led him to pioneer a
great many developments in the physical sciences as an electrical research engineer. This
unique combination of mystic and scientist
proved to be the elusive key needed to unlock some of natures most treasured secrets.
Dr. Bossard participated in the design of
the electric switch gear for the Panama Ca
nal. His grade-crossing railroad flashing sig
nis and his automatic railroad block signal
system are standard equipment on American
and European railroads, and credited with
saving thousands of lives and millions of
dollars in property. He is also the inventor
of the first electric door chime, and honored
by having President Franklin D. Roosevelt
install his Telechime in the White House.
During the last war he served the United
States Government as Technical Adviser,
Ordnance Engineer, and Automotive Expert
Adviseragain, pioneering the early devel
opment of electronic brain devices in our
defense apparatus.
Over a period of many years, he has served
as president, general manager, and director
of engineering for several nationally known
manufacturing companies. At present he is
Consulting engineer and active head of the
Acm Technical Institute in Cleveland.
For his work as scientist, inventor, engi
neer, and educator, he has repeatedly been
honored by American and foreign universities and governments. He holds degrees of:
Doctor of Philosophy, Psychology, Divinity,
and Metaphysics, as well as the Masters
Degree in Religious Science. The American
Institute of Electrical Engineers honored him
with their highest professional rank, that of
Fellow. He holds hundreds of patents, and

APR1L, 1955

ranks as one of the foremost inventors of

our time.
Frater Bossards Rosicrucian activities are
receiving equally as much devotion and time
as his far-flung research work. A member
of AMORC since 1937, he has been the
author of numerous articles which have appeared in the Rosicrucian Digest. As a mem
ber of the International Research Council of
AMORC, he has contributed valuable infor
mation for the Rosicrucian lessons. He was
chairman of the International Rosicrucian
Convention in 1941; he reorganized both the
Dayton and Cleveland Chapters of AMORC,
serving as Master of Dayton Chapter; and
currently he is Grand Councilor of AMORC
for the Midwestem states of the United
There are few contemporary Rosicrucians
who have earned the world recogniton and
degrees of honor accorded Dr. Gisbert Bossard. His contributions to modem technology
and his application of Rosicrucian principies
to his work are exemplary of the Rosicru
cian life.B
Prejudice Against Bigness

Sometimes a moments pause and an insight into our human foibles can spare us
much cynicism and mental distress. Our
psychological reaction to strength and power
is of two kinds. The first kind is the awe
felt in the presence of physical or mental
greatness and the power of influence. This
awe, if it does not necessarily threaten our
own security, engenders our admiration of
its source. We admire the aggressive personality, the strong man or woman and the
genius. We like to bask in the light of his
or her eminence. We assume a transference
of the glamor of their qualities to ourselves
as if the quality were a substance that
would rub off on Us by association. It is
for this reason that we are aware of the
numerous celebrity worshippers, those who
thrill in the presence of those they conceive
of as being great. Small boys make heroes
of athletes. Many men idolize noted ex
plorers or political figures. Multitudes of
women, young and od, almost deify popu
lar cinema actors and actresses.
If the power or strength we perceive in
another (and which we assume exceeds our

Page 1I 1

own) appears competitive, it instills fear,

this fear being the other psychological reac
tion to greatness. A feeling of inferiority
is the consequence of actual or imagined inadequacy as compared to what we hold to
be a standard. If one looks upon the qualifications of another, mental or physical, as
the acm to be attained, and if he feels not
equal to it, it inculcates within him a sense
of inferiority. The other personor the
thingappears as an obstacle and detracts
from ones own self-respect and confidence.
That which strikes at the ego arouses the
emotion of jealousy and even hatred. There
is the instinctive inclination to defend the
ego, to retaliate, to strike back at the offender.
If the person or thing resented cannot be
removed physically, it is then frequently
maligned, libeled or slandered.
The individual having this sense of in
feriority wants to reduce the distinction or
the power of that which he feels to be su
perior to himself. He believes that if he can
disqualify it by his remarks and action it
will thereby lose its eminence or importance
to others. Psychologically, the notion is that
as the other goes down in importance, the
status of oneself, or ego, will proportionately
rise. In a crude, primitive way this notion
is found expressed in the uninhibited actions
of animals. Where two pets are rivals for
the attention and affection of the master,
they may often be seen jostling each other
out of his presence. Each desires to be the
sol recipient of his caress and attention.
Unfortunately, this envying of power, of
influence, is extended by many people to
whatever is successful and affluent. There
are persons who habitually bear a grudge
against large corporations and businesses that
are powerful in their sphere of influence. In
their remarks, these persons associate unethical conduct, immorality, and ruthlessness with every mammoth group regardless
of the nature of the business. In their arguments they assume that a business, or an
individual, could not become wealthy or extremely influential without having resorted
to dishonesty and abuse of all principies of
It is an accepted fact that the analysis of
the history of any large and successful enterprise will reveal some acts that can be sub
ject to reproach; in fact, in many instances,
certain of their transactions could be called

Page 112

extremely unethicaleven seem dishonest.

However, every large business is a combine of
many personalities that are aggressive. Some,
as individuis, have a highly evolved char
acter, and are disciplined in their actions
others are not.
Let us assume that you were to group a
number of large businesses, industries, and
financial institutions in a nation. Next, you
would consider them as individuis, not
plants or firms but persons. You would then
find among them no more discrepancy in
character, no greater deviation from com
mon standards of righteousness than you
would from a group of the same number of
actual persons in the commercial world or
elsewhere. A hundred persons selected at
large would display comparable moral and
ethical principies to this business group.
Let us keep constantly in mind that enterprises are composed of people. Boards of
directors of corporations and executives of
large enterprises are, as a whole, no more
corrupt and lacking in consideration of oth
ers than are the crner grocer, the pharmacist, or the enterprising local plumber. The
rudiments of character will assert themselves
in every circumstance. Power is potential
work. The work can be for good or bad.
The weak, the depraved, the selfish, the
ruthless, will assert whatever power is at
their disposal for results which society will
condemn as harmful or evil. The more
successful one becomes in acquiring wealth,
money, and possessionsand the influence
which accrues from themthe more power
will be at his command. This power, this
ability to achieve work of a kind, is not inherently evil. The principies of the individ
ual determine the manner in which he will
direct the power attained. Certain mammoth corporations have, of course, committed
wrongs against society, have exploited pub
lic interests. Their size and power, how
ever, should not be condemned but, rather,
the characters of their directing personalities.
Conversely, many a huge Corporation, both
directly and indirectly, has in numerous
ways well served the public interest and the
advancement of society. That they have done
so at a profit to themselves does not detract
from the effects had. Such enterprises do
not profess, after all, to be philanthropic or
humanitarian ventures. They are organized


for profit, and they so proclaim themselves

in their legal structures.
The fact must not be overlooked that the
large corporations today depend to a great
extent for their financial support upon the
sale of stock. The man in the Street, the
average individual and millions of his neighbors and fellow citizens, own huge portions
of this stock. They invest in it for the same
reasons as do the organizers and executives
of the corporationsfor dividendsfor prof
it. We do not know of any recent collective
protest by these large blocs of stockholders
of the policies and practices of such corpora
tions! Further, we do not know of any petitions by huge numbers of public stockholders
decrying the methods used by a large enterprise that was paying them dividends with
any regularity.
The large corporations that are accused
by individuis as being dishonest and work
ing against public interest are those very
ones whose stock is held by a cross-section
of the public. Further, the complainant is
most often one who has no financial interest
whatsoever in the enterprise. The millions
of persons who do own such stock are not
heard to utter the complaint. Are we there
fore to assume that the average man is quite
content to get his dividends regardless of
the policies of the enterprise in which he has
invested? If so, then that would be further
proof that the moris and ethics of the
average individual are not on a higher plae
because he is less big financially and influentially. If, on the other hand, no protest is
heard from this multitude, it might also be
construed that it is because the individual
finds no particular deterioration in the poli
cies and conduct of big business.
To venture an opinion, we would repeat
the statement we have made beforethat
there is actually a general decline at pres
ent in ethics. It is, however, not particularly
reflected in big business except in proportion to the power which such organizations
exert. The ethics of the average man today,
if projected to a similar proportion of opportunity and power, would be sadly lacking.
We think that avarice, dishonesty, and lack of
compassion may also be seen in the affairs
of many petty businesses and trades, but
with less obvious results. Bigness is not a

APRIL, 1955

fault in itself, but it makes more evident any

fault that it acquires or develops.
Inferiority is not a virtue by which all
that exceeds it is to be protested as a vice.X
W h at A re the Knights Templars?

A soror rises and asks our Forum: What

were the Knights Templars? Did they accomplish any lasting good? Did they have
any affiliation with the Rosicrucian Order,
and why were they abolished?
The Knights Templars were an outgrowth
of the Crusades of the Middle Ages. As is
generally known, the Crusades were a series
of military expeditions to Syria and Palestine, the later being called the Holy Land.
Such Crusades consisted of hordes of devout and adventurous kings and knights, as
well as ecclesiasts, soldiers, and simple peasants. Their motive was to libera te or reclaim
the Holy Land, the birthplace of the Christ,
from what they referred to as the infidel
Turks. At this particular period, Christianity meant the Romn Catholic Church; there
were no other Christian sects. All other
faiths and beliefs were non-Christian and
consequently, according to the prevailing
illiberalism of the time, were pagan, and
their followers, infidels. In the literal
sense, a pagan is one who does not recognize the God of revelation. A pagan, how
ever, is not necessarily an atheist. But in
the opinion of the Christians of that era
and of many nowa devout person who may
conceive God in the pantheistic sense, or as
a 'universal consciousness, is nevertheless a
pagan. Most certainly, all non-Christians
were thought to be such.
It seemed irreverent and a sacrilege to
Christians that places related to the birth
and times of Christ should be under the
domination of non-Christian authority. Small
bands of pilgrims, for years before the Cru
sades, had made their way to Palestine for
the purpose of visiting the holy shrines. In
their devotion and primitive belief, they conceived that such visits would endow them
with a spiritual sanction, assuring them es
pecial blessings in the next world. The countries through which they journeyed, mostly
on foot and at great sacrifice, were rugged
and away from the cities where little law
and order prevailed. As a consequence, these
pilgrims suffered assault, robbery, and loss

Page 113

of life by roaming bands who preyed upon

them. These tales reached Western Europe
and Christendom and became the incentive
for the Crusades.
During the twelfth and thirteenth centuries, every generation raised at least one
great army of Crusaders. Besides these huge
armies, sometimes numbering as many as
three hundred thousand, there were small
bands of pilgrims or soldiers of the Cross.
For approximately two hundred years there
was an almost continuous stream of kings,
princes, nobles, knights, ecclesiasts, and common people from England, France, Germany,
Spain, and Italy pouring into Asia Minor.
Ostensibly, these migrations were for reli
gious purposes, drawing, as we have said,
many adventureis whose motive was exploitation. Murderers and thieves journeyed to
the Holy Land and robbed, pillaged, and
raped as they went. The devout, law-abiding Mohammedans whose culture far exceeded that of Europe at the time, were
shocked by the conduct of these Christians.
It was to be expected that they would protect their families and property from these
religious marauders. They, in tura, killed
the pilgrims or drove them off. Undoubtedly,
many innocent pilgrims lost their lives because of the reputation established by the
conduct of some of their number. The nonChristian peoples of the Near and the Mid
dle East could not distinguish between those
pilgrims having noble purposes, on the one
hand, and those whose objectives were perverse, on the other.
Being aware of this situation, Pope Urban
II, in 1095, at Claremont, France, exhorted
the people to begin the first great Crusade.
He called upon the knights and the feudal
barons to cease their warfare against each
other and to succor the Christians who were
living in the East. Enter upon the road to
the Holy Sepulcher; wrest the land from the
wicked race and subject it to y ourselves. It
is related that when the Pope had finished,
the vast crowds listening exclaimed almost
as one: It is the Will of God! This phrase
subsequently became the rallying cry of the
motley masses that comprised the Crusade
armies. They were convinced that they were
under the direct will of God and that brutality, murder, rape, and pillaging in the
Eastern lands were all justified by their

Page 114

It was impossible for these thousands to

take sufficient food with them for the journey, for the joumey lasted several months
and was made under trying conditions. Con
sequently, they were obliged to live off the
lands they invaded. Many innocent peoples
of the East, non-Christians, were killed, their
cattle seized, and their homes ransacked to
provide sustenance for the Crusaders who
moved in upon them like a swarm of devouring locusts. The retaliation was swift,
of course, and severe. Great numbers of
Crusaders were slaughtered by the Hungarians who rose to protect themselves against
the depredation of the hordes in their pas
sage through their country.
The spirit of avarice took advantage of the
circumstances. Many of the Crusaders sought
passage by sea to Palestine and to Syria, to
avoid the longer journey made entirely by
land. Wealthy merchants of the prosperous
cities of Venice and Genoa contrived to give
the Crusaders free passage to Syria and
Palestine. However, from these pilgrims they
exacted the obligation of exclusive trading
concessions in any city that the Crusaders
might succeed in conquering. This would
then permit these Western merchants to
have trading centers in these Eastern cities
and to obtain the excellent products of their
craftsmen. The jewelry, pottery, silks, spices,
furniture, and needlework of the East excelled anything produced in Western Europe
at the time.
Out of the Crusades there carne into ex
istence many curious religious and military
orders. Two of the most important of these
were the Hospitalers and the Templars.
These orders combined two dominant in
terests of the age, the monk and the soldier.
During the first Crusade there was formed
from out of a mona Stic association the order
known as the Hospitalers. Their objective
was to succor the poor and sick among the
pilgrims journeying to the East. Later, the
Order admitted knights as well as monks,
and subsequently became a military order.
The monks wore a cross on their robes and
swords were suspended from their girdles.
They would fight when required, though
devoting themselves principally to succoring
the afflicted pilgrims. They received generous gifts of land in the countries of the West.
They also built and controlled fortified mon
asteries in the Holy Land. In the thirteenth


century when Syria principally was evacuated by the Christians, they moved their
headquarters to the Island of Rhodes and
later to Malta. The Order still exists, its
emblem being the Maltese Cross.
The other prominent order was called the
Knights Templars, or Poor Knights of Christ
and of the Temple of Solomon. This Order
was not founded for any therapeutic aid. It
was, from its inception, a military order.
Its founders were a Burgundian knight
named Hugues de Payens, and Godeffroi de
Saint-Omer, a knight from France. In the
early part of the twelfth century, they undertook the protection of pilgrims flocking
to Jerusalem. They really sought to be
an armed escort for such groups. They were
subsequently joined by six other knights.
This number formed themselves into a re
ligious community. They took a solemn
oath to the Patriarch of Jerusalem, in which
they vowed they would guard public roads
and forsake worldly chivalry; their oath included the pledge to live in chastity, abstinence, and poverty.
The function of the Templars captured
the imagination, not only of the lowly freemen but of those high in secular authority
and within the Church. Baldwin I, King of
Jerusalem, handed over a part of his royal
palace to this Order of warrior-monks. The
palace was adjacent to the Mosque of AlAksa, the so-called Temple of Solomon. Because of this location they acquired the ame
Knights Templars (Knights of the Temple).
They wore no uniforms or any distinctive
habit at first, but dressed in their customary
clothing. Eventually they wore white robes
with the double red crosses upon them. Their
first act which drew universal attention to
them was their seeking to redeem excom
municated knights. Many knights had been
tempted to vilate their high calling of chiv
alry while on expeditions to the Holy
Land and had been excommunicated by the
Church. These, the Templars sought to re
deem and have enter their Order. They
likewise undertook to prevent rogues, murderers, perjurers and adventurers from exploiting the Holy Land.
There was one act at an early date which
brought them into conflict with the ecclesiastics. They sought to grant freedom to their
number from excommunication by parish
priests and bishops.

APRIL, 1955

The executive head of the Order was called

the Master of the Temple at Jerusalem.
Later, he was Grand Master of the Order
in Cyprus. The authority of this Grand
Master was considerable; however, it was
not absolute. He was required to consult
the majority of the Templars on such mat
ters as, for example, waging war. Over many
years the Templars waged war against the
infidels. The so-called infidels were principally the Saracens, the Mohammedans who,
in themselves, were a devout people but
fierce in the support of their faith. Often
the Templars, though displaying great valor,
were slaughtered in these campaigns, as in
the battle of October 18, 1244.
The Templars, as an Order, grew extremely wealthy. Their wealth consisted
mostly of great estates bequeathed to them,
and the gifts received from royalty. This
wealth and the power following from it, had
its effect upon them. There was at times
such an authoritative display by the Tem
plars as constituted arrogance. Nevertheless,
they continued by various means to align
themselves, as individuis in particular, with
the ruling families of Europe. One Grand
Master was godfather to a daughter of Louis
IX. Another was godfather to a child of
Philip IV. Their influence was felt within
the circles of the prelacy, for the Templars
were summoned to particpate in the exclu
sive Church councils such as the Lateran
Council of 1215.
A curious function, quite distinct from
their avowed purpose but which was indicative of their power, was that the Templars
became the great financiers and bankers of
the time. It is related that their Pars Tem
ple was the center of the world money market. In this bank, Popes and kings, alike,
deposited their money. The Templars successfully entered into foreign exchange of
monies with the East. This was perhaps the
first of such enterprises for Europe. They
charged no interest on loans, for usury was
prohibited by the Church and the crown as
being immoral. Rental fees above the usual
charges for rent on mortgages constituted,
however in fact, a kind of interest which
was tolerated.
History relates that the Templars reached
the acm of their power just before their
ruin. In effect, they had become a church
within a church. A quarrel eventually re-

Page 115

sulted with Pope Boniface VIII. On August

10, 1303, the King sided with the head of
the Templars against the Pope. This King
Philip eventually betrayed the Templars. He
had suffered great financial loss and he was
unable to recoup his resources. He conceived
that the suppression of the Knights Tem
plars would be of advantage to him. He
planned to unite all the Orders under his
authority. It was first necessary, he believed,
to discredit the Templars. This he sought
to accomplish by claiming that the Order
was heretical and immoral. He sent spies
into the Order who perjured themselves, it
is related, to falsely reveal the rites, oaths,
and ceremonies as being of a nature defiling Christianity. The public at large knew
the Templars had secret rites, but they actually did not know their true nature.
There were unfounded rumors that the rites
and ceremonies were salacious and blasphemous. Consequently, the statements of the
spies and perjurers of King Philip seemed
to confirm these tales.
The Pope was not inclined to believe and
act upon the accounts brought to his atten
tion through the machinations of Philip. The
King then cunningly brought his fabricated
complaints before the Inquisition which at
that time prevailed in France. This Inquisi
tion had the power to act without Consulting
the Pope. As a result, the Grand Inquisitor demanded the arrest of the Templars.
On the 14th of September, 1307, Philip
directed that the members of the Templars
be seized.
On June 6, 1306, Jacques de Molay, Grand
Master of the Templars, from Cyprus, was
Consulting Pope Clement V about the prospects of another Crusade. He took the occasion to refer to the charges that had been
made against the Templars, and then departed. All during the time of the incriminations against them, the Templars had made
no defense. Six months later, Jacques de
Molay, with sixty of his brethren, was seized
in Pars and forced to confess. They were
first tortured by the royal officials. Subsequently, the latter turned them over to the
Church Inquisitors for further torture. Most
of these Templars were od men, and died
from the inhuman cruelty inflicted upon
them by these representatives of the Church.
The confessions wrung from them were
false; they had been made to confess acts

Page 116

of irreverence and heresy. The Grand Mas

ter was obliged to write a letter in which he
admitted acts against the Church.
The Pope eventually sanctioned the acts
of the Inquisitors, and ordered the arrest of
the Templars throughout Christendom. Perhaps he was dubious of the injustices, for
he later established a new Inquisition to
reconsider the charges against the Templars.
Believing that they were to receive a fair
trial, the Templars withdrew their former
confessions which had been made under
compulsin. They were, however, greatly
deceived! The retraction of their confessions
was punishable by death by fire, a punishment which many were obliged to suffer.
On the 14th of March, 1314, Jacques de
Molay, Grand Master, and another were
brought to a scaffold erected in front of
Notre Dame. They were then supposed to
further confess before the assembled papal
legates and people. Instead, they withdrew
their confessions and sought to make a defense of the Templars to the vast crowds
watching the proceedings. They proclaimed
the innocence of the Order. They were immediately ordered burnt. They were thus
executed in that manner with the approval
of the Romn Church.
What had the Templars accomplished?
Many attributed to them the stemming of
the spread of Islamic power into Europe.
This they may have helped to accomplish,
but it is a moot question as to whether the
spread of Islamic culture into Europe would
have been detrimental to it. Generally, it
is conceded by historians that civilization
would have been advanced by centuries if
the wisdom in the possession of the Mohammedans had been allowed to spread in Eu
rope at that early time. It took several
centuries for knowledge in Europe to equal
and surpass that possessed by the Mohammedans at that time. The Islamic people
were the preservers of the early knowledge
of the Greeks and of the Egyptians.
Perhaps the greatest achievement of the
Templars was the encouraging of virtue
among the valorous and the strong. Many of
the knights had acquired much learning in
the Eastern countries during the Crusades.
They discovered that in the East there was
a civilization of a higher order than to be
found in the cruder society of the Christian


Many Templars were secretly initiated

into the mystery schools of the East, wherein
the wisdom of the past was revealed to
them. Though a Christian Order, the Tem
plars were independent enough of the Church
so as not to be dominated by it in their
thinking. Many became Templars because
within the sphere of influence and the protection of the Order, they could study and
pursue knowledge that they dared not, as
individuis, study outside of such a circle.
The liberal-minded were given a kind of
asylum within the Order of the Knights
Templars. It was these studies, these intellectual pursuits and mystical rituals, that
perhaps gave credence to the rumors that
the Templars were heretics.
Rosicrucian traditional history relates that
many knights had crossed the threshold of
the Order and those in esoteric schools affiliated with it. A number of the knights dared
to inquire into realms of knowledge which
their adventures into Eastern countries had
made possible. It was a knowledge which
lay outside the restricted bounds of inquiry
of the Church.X
Is There Absolute Truth?
A frater in Caada, who, we believe, is
new to our Forum, asks a question: Is there
such a thing as absolute truth in logic and
in human knowledge? If all things are forever changing and in a process of evolution
and devolution, can our objective thinking
ever arrive at truth and ascrtain what is
valid? If our thinking is limited to the total
of our present knowledge, is not what we
assume as valid relative to further knowl
edge or truth of which we are unaware?
This is a question that periodically appears before this Forum. Because of the interest shown in it and its importance to
what is accepted as knowledge and truth,
it justifies further consideration even if the
explanation may seem repetitious. Before
one may entertain any notions as to the
kinds of truth, such as absolute, relative,
and the like, an acceptable definition of
truth should be made. Perhaps no word is
more bandied about than truth, with most
of those using it having no real conception
of its meaning.
Truth may be identified with reality.
However, this must not be construed to mean

APR1L, 1955

just that which has substance of an external

or material nature. Rather, we use here the
word reality to mean existence, that which
is real being that which we assume exists or
has, if you prefer the word, actulity.
Immediately someone may query, Is there
independent reality? Do things have a na
ture as we perceive them? Reality, as ex
perienced by the human consciousness, is
conditioned, as Kant explained, by the categories of our senses. We know and have
demonstrated to ourselves, by the scientific
means at our disposal, that many so-called
realities are but notions and have no exact
archetype beyond our minds. For the pur
pose of defining truth, it will suffice to say
that reality is that which has a kind of ex
istence to us. It is that which we accept
and act upon as having a specific kind of
nature. Thus we say that something is red;
others may perceive it as red also, and thereby confirm our sense experience. Its reality
to us, then, for all practical purposes, is
red, regardless of its actual causal nature
and its relation to light waves and to the
structure of our eyes.
Reality, in this regard, is not to be limited
to the impressions received by our peripheral
senses. Our thoughts, coming as the conse
quence of reasoning and judgment, may
likewise have this quality of reality to us.
The numeris, two and two, seem to me to
add to four. The syllogism, No finite be
ing is exempt from error; all men are finite
beings; therefore, no man is exempt from
error, also seems to be real to me. It has the
quality of existence, of being. It is not tangi
ble; it is, in fact, abstract. Yet it has a
definiteness that, to my reason, has a kind
of substance, it is equal, in my acceptance
of it as an experience, to that which I see,
hear, or feel.
It is obvious, then, that the significance
which I confer upon truth is the equivalent
of that which is real to me. When we say
with conviction to another that such-andsuch is true, do we not mean by this that
it is real? It has an actual existence to us.
It is positive. It has a being or nature cor
responding to the idea associated with it.
Succinctly, then, truth is what is real. Of
course, we mean by this what appears as
real to us.
From the very outstart of the analysis, we
have qualified the word reality. We have

Page I I 7

conceded that reality is contingent upon the

categories, the qualities, of the human senses
and the individual interpretation of them.
Man cannot know reality as it may be, as
he does not directly experience its nature.
Its impulses act upon his sense organs and
produce sensations. There may be, and undoubtedly is, a vast difference between the
sensation and its primary cause. If we assume this premise, then reality to us must
change with our sense impressions and our
interpretation of them. As we extend the
power of our receptor organs, such as sight
and hearing, by means of powerful instruments of detection and magnification, what
once was conceived as the real will no longer
seem so. Our knowledge of reality will thus,
as it has in the past, constantly change.
Likewise will truth change, since we have
identified it with a varying reality. As any
student of history knows, our truths are
relative. What once was accepted as real,
factual and true, as in the Middle Ages, is
no longer such.
What are so-called absolute truths ? They
are presumed to be those points of knowledge
or realities that remain unchanged. They
are etemal, about which there can be no
doubt; they are not capable of being refuted.
There is knowledge now which each of us
might bring forth and say that such conforms to the nature of absolute truth. Ac
tually, however, such is only relative to our
limited capacity at the moment to see its
varying nature. For something to be abso
lute, it would need to have a prmanent
quality, to stand apart from the universal
flux of existence. It would need to be eternally inert, neither adding to or diminishing
its characteristics. Such realities would be
contrary to all we think at present to be
mass and energy or as the laws of same.
Even God is not absolute! This may evoke
protestation and invite challenge. We think,
however, that a moments reflection will
bring agreement with the statement. The
very definitions of God, as had by any collection of people, will disclose that they
entertain no absolute notion of God. As indi
viduis, they have an idea of God but there
is no agreement on the realities of His na
ture. Furthermore, there is no absolute
agreement among human beings that there
is a God. We may cali that section of men
who disbelieve atheists. Nevertheless, the

Page 118

fact that all men do not believe, regardless

of the nature of belief, proves that the belief is not absolute.
The notion of reality is not of a general
nature. It is always an idea of something;
it is specific. Everything we hold to be real
has to us concrete, specific nature or qualities. Therefore, it will not suffice to say that
the notion of the existence of reality is uni
versal and, consequently, absolute. No one
has a notion of reality without an associated
idea of its content or consistency. What, in
fact, does reality mean to you? If you have
no meaning, it does not exist to you. If you
have a meaning, it will not have universal
acceptance. There will be others who will
disagree with you. Therefore, your reality
will not be an absolute one.
The fact that there are no absolute truths
should not alarm any one. For the practical
purpose of living, what seems constant and
real to us, and therefore an apparent truth,
is sufficient. For the time being, within the
limits of our understanding, whether they be
for a day or a lifetime, such truths have the
validity of being absolute to us, if not so in
Prayer For the Dead
A frater from West Africa now joins our
Forum to ask: Do we pray for the dead, or
to the dead? And why do we do so?
The prayers for those who have passed
through transition are determined by the re
ligious concepts of those who pray. First,
one does not pray for or to the deceased un
less he believes in immortality. Patently,
one who does not hold to the belief in the
survival of the personality has no need for
such a prayer. A belief that the soul is im
personal and survives by absorption into a
Universal Consciousness would not require
such prayers, as we shall discuss later, even
though this constituted a versin of immor
tality. The average believer in immortality
is not content to think just in terms of the
conservation and preservation of the divine
essence within his being after death. Rather,
he wants to believe that the soul is a higher
form of ego, and that it has a consciousness
of its surroundings after this life; further,
he wants to believe that the soul has selfawareness, knows where it is and who it is,
in terms of its earthly personality and asso-


ciations. This, of course, is a kind of primitive impulsethis desire to immortalize the

characteristics and functions common to mor
tal experience.
There are those, as well, who presume,
as part of their religious beliefs, that the
soul after transition remains in an intermediary state. This may be called Purgatory, that is, a kind of existence where the
soul is conceived as undergoing a purgation
of its sins before it is permitted to again
enter the full grace of the Supreme Being.
The ancient Hebrews also taught such an
intermediary state for the soul after death.
Several other ancient religions have had
these places and periods of trial and test
of the soul before what was thought to be its
final salvation.
For these souls, suspended as it were, be
tween salvation and eternal damnation, the
theologians advcate a series of prayers. The
prayers are not directed to those who had
thus passed through transition, but, rather,
they are pleas of intercession for them; they
are addressed to saints or angelic beings.
These beings, as a result of the prayers and
the performance of specific liturgies of a
sacrosanct nature, would so intercede that
the period of penitence would be lessened.
The catechisms of such sects innumerate
prayers designed for the penitent.
Those souls who are presumed to have
attained a status of divinity approximating
God, who are one of the hosts of angelic
beings in a heaven, have divine powers attributed to them. There are many sects who
subscribe to this conception. In some theologies, there are those who have passed through
transition and who are conceived as having
been imbued with a special efficacy. Theology refers to them as saints. Consequently,
it is thought that they have the prerogative
of exercising their divine powers at will, for
and in behalf of mankind. They are primarily mortals who have passed through
transition and become immortalized. Rituals
and prayers have also been devised in these
religions by which man can, it is taught,
properly approach the saints and have them
intercede for him.
Actually then, prayer to or for the dead
is dependent upon the individuals religious
conception of what occurs to the soul after
transition. Let us presume that one has the
general mystical viewpoint of the souls ex-

Page 119

APR1L, 1955

istence after transition. The soul, it is

thought, is an extensin of the Universal
Soul or consciousness, which pervades all
mankind. The soul is not a segment or
separate substance deposited in man at
birth, according to this view. Rather, it is
a flow as, for analogy, an electrical current
through a circuit. The human body is installed into that circuit and is thus made an
illuminated self-conscious being by the fact
of the flowing through it of this Universal
Soul. It is further contended that there is
no individual soul in mortal man, but rather
a separate manifestation o the whole soul
forc in his being. The soul forc in every
individual human being is in constant association with the universal consciousness
which is resident in all men; thus, all men,
in essence, are United but they are not aware
of this unity objectively unless they evolve
to that understanding. Further, that aspect
of the universal consciousness which is not
flowing through human bodies, that is, the
source itself, is always in intimate contact
with the inner consciousness of man. It is
only required that men come to an objective realization of the unity of their souls
with this Universal .or Cosmic consciousness
pervading all.
Since, according to this mystical conception, there is no distinction between the es
sence of the Universal Soul and that flow of
it through mans being, men are therefore,
in their inner natures, divine! Being fundamentally divine, they have inherently all
the attributes of divinity, as perfection, ab
solute goodness, and omniscience. The soul
in its essence in men can never be corrupt
or in any sense perverted by human con
duct. The soul lies beyond the capacity for
the human will and conduct to affect its di

vine nature. Men, however, may through

their perversity and ignorance, live lives
called evil which only obscure the full func
tion of their divine nature. Such conduct
does not diminish or alter the divine quality
of the soul. To use an analogy which we
have often used, the faulty or inadequate
electrical lamp does neither diminish or
alter the nature of the electrical current in
the circuit into which the lamp has been
This mystical conception further contends
in its progressive explanation that the hu
man soul therefore needs no salvation. It is
never lost or damned. It is, therefore,
never placed in a Purgatory, or intermediary
state. At transition, the soul-personality of
man is absorbed into the whole Universal
Consciousness from which, as said, it has
never been severed. There is no personal
divine will that imposes punishment upon
the soul for sins or evil. The Universal
Soul can obviously not inflict penalties upon
itself. The law of karma, or compensation,
however, causes the individual during his
mortal existence to experience suffering for
wrong deeds, and, conversely, confers the
reward of happiness for virtuous ones. Ob
jectively, man experiences the consequence
of his own actsin this life or in another.
The prayers of the true mystic, therefore,
are neither for the dead, or to the dead.
One does not appeal to the Universal Soul
to purify or redeem itself! Prayers by the
individual, and not through the mdium of
another, should be directed to the Universal
Soul, the Divine Mind within his own be
ing. These prayers are for further under
standing and for the full manifestation of
the power of the Cosmic resident within
ones own self.X

July O through 15,1955

In the




Centered here in the Santa Clara

Valley, among growing cultural and in
dustrial activities, is a seat of learning
dedicated to Rosicrucians everywhere.
Rose-Croix University has long been
the pride of the Order! In it are manifested those ideis embodied in the Search for Truth freedom of investigation, freedom of
thought; tolerance, humanitarianism; the advance of science and reason; the development of
the mystical nature and the unifying properties of Rosicrucian philosophy.
Under competent personal instruction, each Rosicrucian is given an opportunity to express
his views and entertain discussion on those questions in his particular field of interest. Here
theories are converted into useful realities. Here learning is made a pleasure .
The instruction follows the same, simple style of the
monographs. No previous college training is necessary.
Plan now to join with other Rosicrucians in a three-week
course of study, and unforgettable
experiences. Write for the free bookLO W
let, The Story of Learning, which
gives complete information. Address:
June 2 0 - July 9
UNIVERSITY, Rosicrucian Park,
San Jos, California.

June, 1955
Vol. X X V

No. 6

Rosicrucian Forum
A p riva te

p u b lc a tio n fo r m e m b e rs of A M O R C

A LB IN RO IM E R, F. R. C., Granel M a ste r o f Sw eden an d

G ra n d Secretary o f France
(S e e p a g e 133)

Page 122




Dear Fratres and Sorores:
and even the aged. It was considered an
justice to yoke the active, productive eleRecently an alderman in England made a in
of the population with those who
public statement in favor of euthanasia could no
longer share their responsibilities
painless death. What prompted his state in war and
to the economy of
ment was a visit to a public institution where the land. Thiscontribute
attitude was, of course, an
helplessly crippled and deformed children extreme one, especially
the instances of
were patients. A great majority of these the aged who still had inpossession
of their
children had aflictions which were congeni mental
tal; they would never be able to care for
physical infirmities.
themselves or speak. In fact, they exhibited byThe
moralists and religionists object to
less self-consciousness than most lesser anion the principie that it lies not
mals. It is obvious that such beings merely euthanasia
of man to take life under
vegetate. They are but animate masses of
human considerationthat for man to
matter. They are unable even to simply any
do so is comparable to relegating to himself
evalate life in terms of happiness, friend- the
and omniscience of the
ship, hopes or aspirations. With most such Deity.omnipotence
however, are
cases where the abnormality began at birth, not wholly consistentmoralists,
They have
it is not alone a matter of a distorted or de not succeeded in prohibiting capital
formed body, but also of a mental deficiency mentthe taking of life by the legalpunishedict
and of arrested personality.
of society. Apparently, they are of the
The primary and realistic question in a opinion that divine justice is not sufficient
matter of this kind is what is accomplished and that the further punishment of death
by the preservation of such beings? Can must be inflicted. Likewise, the dogmatic
they bring happiness to their families, or do religionists have not been able to remove
they but bring years of heartache and eco- the stigma from modern society of that mass
nomic burden? They are not only unable destruction of human lifewar. Both acts,
to contribute in any small way to the wel- capital punishment and war, are less defare of society but become a liability to it fendable on principie than euthanasia.
as well. Further, they are not able to discern
There are also the occultists, metaphysitheir surroundings and derive any satisfac- cians, and mystics who abhor euthanasia on
tion from the basic life forc flowing through the premise that man, by so doing, is interthem. They are little more than automatons.
fering with Cosmic law. The soul, it is
If society caused them to be put to death declared, is permitted to inhabit an abnormal
painlessly, would suchfree of sentimentali- body at birth, a body distorted and perhaps
ty and religious dogmabe not best for all having an arrested mentality, for the pur
pose of expressing itself in that manner.
The very subject of euthanasia is shocking The self, they say, has a lesson to learn from
to many persons. They, however, often com- the abject experience. It is further contended
pletely dismiss its rational aspects, being in- that the parents, perhaps karmically, are
fluenced almost entirely by their own expected to endure this depressing experience
to compnsate for past violation of some
emotions. Euthanasia is not a new theory,
but actually is a practice with a historical Cosmic precept. These persons declare that
background. As one example of many, the to have the victim of these circumstances
early Macedonians considered the helpless spared a useless life, perhaps one of sufferincurables as a burden upon society. Food ing as well, by means of a painless death
often being inadequate, painless death by the would vilate the Cosmic purposes underlying such instances.
state was the order for the insane, imbecilic,

JUNE, 1955

Page 123

Let us for a moment look with an open

mind upon the postulations made by these
persons to see whether they are wholly jus
tified. We shall begin by taking the ex
ample of the incurable child, the one whose
mental and physical deformities are con
genital. The child, as in many cases, never
acquires that self-consciousness whereby it
is able to completely distinguish between
self and other realities. Its whole activity
consists of involuntary responses to its en
vironment, like some simple organism. It is
incapable of attaining that state of conscious
ness where it would be able to evalate its
environment and its own acts in moral terms.
In other words, it cannot distinguish between
what men cali good or evil. It is not able
to exercise judgment or restraint. In that
state, the soul-personality cannot possibly
evolve. It cannot learn lessons, become cognizant of those deeper impressions which
man attributes to the psyche or soul im
pulses. From a purely polemic point of
view, it may be contended that the intelli
gence of life, called soul, is ineffectual where
there is no self-consciousness. After all, one
must know that he is, and place that con
sciousness of self in a comprehensible rela
tionship to his surroundings and behavior,
before there may be said to be an expression
of soul.
After all, what is that condition which
mystics relate as being the evolution of self?
Is it not ones becoming conscious of the
subtle impressions of the divine presence
within reaching through the subconscious
mind to ones objective state? The develop
ment consists of a series of adjustments and
responses to these finer psychic impulses.
Mystics advcate awakening and heeding
the voice of conscience, the dictates of the
inner beingKnow Y ourself. But all of this,
likewise, requires the mechanism of what is
considered a fairly normal functioning brain
and nervous system. It is not enough to
possess a light within ourselves; one must

also have the faculty of discerning that light

and thereby be able to use it as a guide.
The mystic shouldand really advanced
ones doreconcile the principies and laws
of mysticism with the laws of physical phe
nomena, called science.
It is therefore sound mysticism to ques
tion the speculation that a soul-personality
would be thwarted if such incurable indi
viduis as described were to be subjected to
humane methods of euthanasia. Then, there
is also the matter of being logically con
sistent. The average modem mystic per
sonally applies, and encourages his family
to do likewise, one or more methods of heal
ing. Besides mental healing or faith healing,
he may perhaps patronize a medical practitioner or a drugless physician. Why does
he do so? Is it not to rid himself of some
malady? He wants to abolish pain, the result
of some physical infirmity or subnormal
condition that has resulted. But, by the
reasoning stated above, would not such treatments be likewise interfering with the Cos
mic order of things? Could it not also be said
that it was Cosmically or karmically ordained
that the individual is to experience his discomfiture as a lesson to be learned? If it is
proper not to resign oneself to illness and
pain, and if such does not incur Cosmic
wrong by intervention, then why is eutha
nasia a moral error?
There is much that man does, and rightly,
to correct his circumstances and to make a
change in them. He does not ordinarily
consider himself, by so doing, in conflict
with the Cosmic! Euthanasia is, then, an
attempt by man to likewise make adjust
ments as he thinks best for all concerned.
Obviously euthanasia as a civil practice
would require the mutual consent of the
parents and of unimpeachable physicians.
It could not be made compulsory otherwise.
As to whether the state would ever be justi
fied in surmounting the objections of parents
and church is a moot question. However,

Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every o+her month) by the Department
of Publicaton of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.

Page 124

in many countries of the world today, civil

authorities can compel surgery and medical
treatment for a child where its welfare is
concerned, and over the objections of parents
and church.
The point of this discourse is not an attempt to solve this complex problem, or to
take a stand conceming it, but rather to
present both sides of the issue for your serious
thought upon it.
Music for Meditation
The use of music as a background for
various activities goes back to the beginning
of the development of music. In our tem
ples it is customary to have selections of
music played during certain parts of the
ritual and for meditation periods that may
be observed in connection with a Convocation. This use of music is also frequently
employed by individual members in their
own meditation and concentration. It is
therefore not unusual for us to receive requests concerning suitable types or selections
of music that are most appropriate for medi
tation and during temple convocations.
The history of music is closely related to
the development of various practices in any
ritualistic type of activity. We find in the
earliest civilizations that the development
of music took place simultaneously with the
development of activities that were associ
ated with religin and with other serious or
more solemn practices of individuis in any
type of observance that may have been a
part of their social structure. Music is used
not only in connection with religions and
rituals, but it is also consistently used in
festivals and in other types of observances
that are primarily for entertainment and enjoyment.
The history of music further shows that
its progress is closely related to the emotional life of the individual. That its effects
were sensed more keenly by those who
reached higher degrees of development, insofar as civilization is concerned, is indicated
by the simultaneous development of music,
in most cases, with the advancement of civi
lization. As an example, we find that in
ancient Egypt a great deal of time and con


sideration was given to the study, the prac

tice, and the execution of music. A number
of very fine musical instruments were
evolved and developed. Some of them be
came unique in history and were used particularly in connection with observances in
the temples of the various sections of Egypt
where religious practices and various types
of observances were held.
It is common knowledge that much of the
music of the Western world had an mpetus
for its development in connection with the
early history of the Christian church. In
that way religin has contributed to the de
velopment of the heritage of music which is
ours today. During the past few centuries,
many of the great musical compositions were
related directly to church activities. The
composition, direction, and presentation of
music in the cathedrals and churches provided many composers with their only means
of livelihood.
In considering music for meditation and
temple use, it is also of interest to consider
briefly just what music is. Music may be
thought of as sound created by various in
struments, which combine rather simple
principies. Most musical notes with which
we are familiar today are produced by two
things coming together and producing a
noise, or by a forcing of air through a tube
or some type of hollow structure, or by one
object coming in contact with a tight string
or wire which produces a certain vibra tion.
Music, however, is more than sound alone.
Music is related sound, that is, certain sounds
put together in a manner that is connected.
In that sense, music can be compared with
language: the notes are the letters; the
phrases or measures of the musical score are
the words; the themes are the sentences.
Letters and words by themselves carry little meaning, but they can be combined into
sentences, and sentences into paragraphs
which produce continuity of thought and
express definite ideas. In other words, they
say something. And so it is that the sounds
or notes that compose music can be put to
gether into phrases and themes and arranged
in such order that they produce, in connec
tion with a rhythm, a timing, and a melody,
certain things which can be understood as
a whole. Again, these notes tell us some
thing and the theme is readily understandable.

JUNE, 1955

Music, as explained to us in our mono

graphs, is a universal language. We can
understand it to a certain degree without
knowing the language of the composer who
wrote it. It can be understood in the light
of our interpretation of the effect that the
sound makes upon our consciousness. That
music affects us in various ways can be
proved by a selection that is solemn, or one
that has the rhythm of a march, or music
that is of a faster tempo and usually associated with dancing or other types of festivity.
In addition to the cise relationship of the
development of music with religin, music
has also been associated with many forms
of ritual and drama. The highest form of
music insofar as drama is concerned is, of
course, the opera. Here the theme or idea
that the author attempts to tell is put into
a musical setting and written to be performed as both drama and music. In ritual,
music usually forms the background or the
means of setting the mood for the ritual that
is to be performed. We almost immediately
associate a great cathedral with solemn, processional-type of music. We associate a place
of amusement with music that is light and
gay. In ritual, such as our own nonreligious
Rosicrucian ritual, certain phases of musical
composition are conveyed to the participants
consciousness. These create an attitude of
calmness, also an attitude which contributes
toward the best possible understanding of
the ritualistic presentation, and will set the
stage for what is more important to be accomplished by the ritual itself.
To understand more completely the use
of music as related to meditation, it is im
portant that we thoroughly understand med
itation itself. The subjects of meditation and
concentration are so important that they are
among the first ones introduced in the earliest monographs of the Rosicrucian teachings.
We might say that the processes of medita
tion and concentration are the fundamental
disciplines of the mind. It is through the
channel of concentration and meditation that
we are able to use our mental faculties in
such a way that it is possible for us to gain
in wisdom, experience, and in our over-all
psychic development. Without these two
processes, there would be no use for any
other type of study. These are the channels by which we admit into consciousness
the knowledge that it is essential for us to

Page 125

learn if we are to gain anything from the

experience of life, and if we are to develop
the ability to bring consciousness and Crea
tive mental power to play upon the function
of living and the using of our mental facul
ties creatively.

Upon examining the mechanics of medita

tion and concentration, we will realize that
they are different. Concentration, we might
say, is an active mental process whereas
meditation is a passive mental process. In
other words, when we concntrate we try
to bring all the mental Creative ability that
we have within us to bear upon a certain
thing, such as a problem or something that
we are attempting to learn. Concentration
is the funnel, we might say, through which
our mental faculties are brought to bear up
on the situation to which we wish to give
our attention with the hope of reaching a
Meditation, on the other hand, is a more
or less passive procedure by which we at
tempt to absorb those impressions that may
come into consciousness and to sort out those
that may have valu to us. It is a period
of reflection, of preparation wherein we at
tempt to rest physically and to assemble our
mental attributes so they can be used in
more active mental processes.
We can comprehend consciousness in a
visual way. This can best be done by selecting a symbol to represent consciousness, and
the most perfect symbol for that representation is the circle. The circle is complete and
inclusive, as is consciousness, at any particu
lar time. Our consciousness at any moment
consists of the things which we are perceiving and the memories that are passing
through our mind. In other words, conscious
ness is at any one time a composite of many
impressions that are flashing through our
mind just as if we were viewing a scene
through a window.
Whatever may be our behavior at any
moment is the reflection of our conscious
state. We may be thinking of work that is
immediately at hand, or of problems waiting to be solved that seem difficult at the
moment; we may be having certain physical
sensations which may be pleasant or unpleasant; we may be thinking of an engagement we have to keep tonight or tomorrow,
or of an event that may have occurred yesterday and brought us happiness or sorrow.
All these impressions are constantly pushing

Page 126

themselves into the state of our present con

sciousness or awareness.
We are taught, in connection with the
study of concentration and meditation, the
importance of ridding our consciousness of
all this miscellany of impressions in order
to succeed in concentrating our mind upon
any one thing and really directing our at
tention to it thoroughly and completely. To
thus completely dismiss from consciousness
every impression except one is a most diffi
cult process to learn. Concentrating on one
thing requires a technique that takes prac
tice over a long period of time. The circle
of consciousness, that is, the state of aware
ness which is composed of our sensations
and thinking of the moment, is so completely
our private life, our personal situation at
any moment, that it is difficult to sort out
or to throw any part away or to push out
of our mind the many impressions surging
through consciousness. Even though we may
direct our attention exclusively to a problem
that may be confronting us, we are never
theless constantly pushing back into the un
conscious or subconscious area of our being
those things which we do not wish to have
intrude and bother us at a particular mo
The circle of consciousness, then, is some
thing which we have to learn to control if
we are to concntrate successfully or if we
are to be able to free our minds for the
benefit of inspirational meditation. In con
centration, the attention is directed toward
one fixed thing which becomes the point in
the center of the circle.
Music becomes a valuable aid in concen
tration when it filis our circle of conscious
ness. In meditation or in concentration the
background of music attempts to occupy a
certain amount of our attention, at least
enough of it that certain extraneous thoughts
certain ideas that are cluttering our mind
at a particular timecan be forced into the
background and the music allowed to take
their place. Music becomes to a degree the
content of consciousness, but we need not
direct our whole attention to it. It can be
heard in the background and at the same
time be enjoyed if it is music of a type that
tends to inspire and to make us calm and
relaxed. It is under those circumstances
that we are in the best position either to
enjoy relaxed meditation or to bring defi-


nitely before consciousness a specific prob

lem and direct our whole attention upon it.
In other words, music becomes a filler for
our circle of consciousness; it becomes a
background which tends to shut out those
impressions that might otherwise interfere
with the pur function of meditation and
concentration. The selection of music for
that purpose cannot be definitely regulated
by any absolute criterion. There are only
certain general principies. Obviously, highly
exciting music as used in the most exaggerated form of the dance or martial music
that is used for a military band, is not going to be the type of sound that will captivate our consciousness to make it calm and
at ease. Background music, that is, music
which is built of simple melodies or simple
themes and which is quieting to the con
sciousness, is the most effective type. This
does not mean that all music for meditation
must be extremely soft in volume, but it
means that the ideal music for meditation
runs more or less evenly. Certain themes
and variations, such as the fugue and other
similar structures in music, are those which
are ideal.
It is sometimes best not to consistently
use music of which we are overly fond or
with which we are too familiar. Music with
which we are familiar and the words that
accompany it, if used too often, may distract our attention from the purpose of
meditation and concentration. Furthermore,
music of which we become very fond may
attract our attention to itself r the intricacies of its performance. It is therefore best
to select neutral music as often as possible.
Various compositions can be tried.
In the Rosicrucian Supreme Temple an
attempt is made to select music that is appropriate to various parts of the ritual. No
final solution has been reached concerning
the exact music that should always be used
at any particular time. This is clearly indicated by the fact that we are constantly
looking for new music, and adding selections of different types and moods for this
use. This music is selected with the intention of contributing to the sense of purpose
in the Temple convocations, and to build
up, to the best of our ability, a situation
and an environment suitable for the work
and worship which is the purpose of the
Rosicrucian Temple.A

JUNE, 1955

Fraternalism and Religin

It is obvious that there has been an in
creased interest in religin, particularly in
organized religin, in the past ten years.
Many new religious groups are being formed,
new churches built, and there is much ac
tivity in relation to these groups. By looking
at the church page of any newspaper, one
may see the many choices an individual has
in his desire to gain any religious information. This gives rise to many questions upon
the part of both members and nonmembers
who write to us concerning the Orders posi
tion in regard to various points of religin.
Occasionally a letter is received inquiring
that if we are not a religious organization
why do we ask in our application that an
individual affirm a belief in God. Their
question is based upon the premise that anything that has to do with a belief in God,
a Supreme Being, or a mind which is greater
than the human mind, has to do directly
with religin. The idea that religin has
exclusive control, possession, or interpretation of matters dealing with the Infinite is
a misconception. Man can contmplate,
study, or reason about God, a Supreme Mind,
or a purpose in the universe without necessarily being a part of or participating in a
specific religious activity.
It is of course to be acknowledged that
the definition of religin can be made extremely broad, and if it is made to include
everything that has to do with any power
outside of man himself, then we might conclude that religions province was the province of anything beyond human manifesta
tion or function. Nevertheless, the fraternal
Order can exist independently of any specific
religious interpretation. There can be, of
course, fraternalism in religin and there
can be religin in fraternalism. There are
fraternal organizations which require, or at
least set up as a standard, the religious be
liefs of a certain group or body and it is to
be accepted as a matter of course that all of
its affiliates will be also members of a certain
religin. The reverse could also be true
that a religin could be built upon the con
cepts or the association of a certain group.
However, the larger fraternal Orders are
usually not associated directly with any one
particular religin or religious concept.

Page 127

The Rosicrucian Order, AMORC, is par

ticularly a good example of this. Among its
members are representatives of practically
every existent religin known in the world
today. Due to the intemational extent of the
Order, it is obvious that those who affiliate
with it come from many religious backgrounds. They do not necessarily affiliate
with the organization because of their re
ligious background, but rather to study a
philosophy and a system of thinking that
will assist them regardless of their religious
beliefs and training.
The study of Rosicrucianism in many
cases supplants or complements the religious
belief of the individual. It may even add to
that belief because it brings to the thinking
individual respect for those forces that lie
inherent in man and that are manifestations
of the Absolute or of a Supreme Being. But
on the other hand, this does not necessarily
mean that an individual finds in the teach
ings confirmation of his religious beliefs.
The individual who affiliates with the Rosicrucians must be open-minded and must be
desirous of searching for truth regardless of
where it may exist. This will not detract
from religious feeling or religious association.
In fact, truth should make religin even a
more potent forc in anyones life.
It is therefore our recommendation to
members of this organization that they study
and find solace in those forms of religin
that appeal to them. There is no reason
why they should in any respect give up
their religious ideis. At the same time,
they may go beyond some of the manifesta
tions of their religin in the understanding
of mans place in the world.
Religin, insofar as it relates to the study
of mans ability to live uprightly and to re
late himself to God, is a powerful forc, but
many religious organizations are so overshadowed with their procedure and with
their desires to gain certain control in other
fields, such as politics, economics, and sociology, that they deviate from their most important fieldthat is, of developing within
man a sense of respect and humility insofar
as his relationship to God is concerned. Any
thing that fortifies man for his betterment
to better understand himself and the universe
of which he is a partcontributes to his
well-being. Whether he finds these answers
in the field of religin, philosophy, psychol-

Page 128

ogy, or the occult makes little difference.

The intelligent man draws upon all fields
that are available to him and in his own
mind formulates his final belief and inter
pretaron of the Absolute.
Fraternalism, as exemplified in the Rosi
crucian Order, therefore provides true seekers of truth with a channel by which such
truths may be eventually obtained. It con
tributes to proper livingit gives man respect for God and the forces of the universe,
but it need not detract from the fact that
worship and adoration are a means by which
man finds strength and solace in meeting
the problems and vicissitudes of the course
of life.A
Is Church Attendance Necessary?
A frater arises to address our Forum. He
says: There is something that I would like
to get your opinion or conviction on. It is
the matter of church attendance especially
when church attendance conflicts with our
own tenetsreincarnation, and others. It is
quite possible, for example, for one to have
taken church obligations or made confessions
which give him qualms when he goes to
analyzing them later. It makes it even more
difficult when one has made public pronouncements and given his ame thereto as
subscribing to certain religious principies
with which he is not in harmony at a later
time. If his difference of belief is finally
known, then when he attends church he is
looked upon as a deviationist.
Many progressive-minc^ed persons whose
views have changed with their greater maturity of thought are confronted with this
problem. It is exceedingly unfortunate that
in many faiths children or youths are obliged
to take obligations to a religious creed or
dogma, obligations which would, in effect,
appear morally binding upon them. Such
young persons have little experience with
life. They have had no study of comparative
religions, no familiarity with classical philosophies or contemporary ones. They have
had little exposure to the errors of theology
even the ones of the faith to which they
are blindly required to subscribe. In most
instances, their whole association with re
ligious activity or theological creeds has been
in the church to which their parents sent
them. Their conformity, the obligations they


assume to it are more in the nature of a

compulsin than of intellectual or spiritual
choice. They think that what they have
done is best because of the counsel of their
elders. But will they be so ready to accept
the doctrines to which they have pledged
themselves when they have matured?
The attitude of parents that, What is good
enough for me is likewise good for my chil
drenis erroneous because it is logically unsound. The idea of God is not universally
interpreted; if it were, there would be a
universal religin. The idea of salvation or
spiritual sanctity is likewise not universally
accepted, so also are not the conceptions of
evil, immortality, and spiritual purification.
Each parent has the right to urge, and it is
their duty to guide, their children toward
moral circumspection and an appreciation of
Cosmic unity and omniscience. It is a fallacy, however, for a parent to assume that
his manner of construing these ends in the
form of certain dogmas or creeds is the only
and infallible one. Such an attitude is more
harmful than beneficial. While the youth
is under parental influence, he may not question or rebel from the compulsin being
applied. However, if the youth in his independent thinking later, as an adult, discovers
that the religin to which he formerly subscribed is no longer satisfying, a conflict
occurs. Such a conflict may have deep emo
tional significance. The young man or woman finds that a choice must be made be
tween personal convictions as to what represents truth to them and, on the other hand,
a violation of a solemn oath taken at an
earlier time.
In most instances the insistence of parents
that children or youths take obligations to
their church or faith, is a selfish one, whether
they admit it or not. It is usually psychologically prompted by the motive of wishing
to bind the young person before he or she
might arrive at a counter opinion. It is the
deliberate intention of putting the son or
daughter under a handicap so that he or
she cannot escape into other channels of
thought. These parents defend their position by saying that they are keeping the
child from straying and protecting its spir
itual welfare. Actually, all this could be
accomplished through religious or moral
training without the binding obligations to a
particular sect. A sect that demands such

JUNE, 1955

obligations is also exhibiting selfish motives

regardless of the traditions and other reasons
it cites.
True religin is not an external compul
sin. It is the result of an internal one, a
moral desire to be part of that which, to ones
conscience, is the good and the true. Any
other influence has no spiritual content and
will only eventually result in moral conflict.
Is the child or young person who is compelled or induced to take such oaths at an
early age justified in abrogating them? Un
der certain conditions, Yes. An obligation
should be taken and maintained only if it
represents the plethora of the personality at
the time. It should represent the individuals
full judgment after due inquiry and should
be sanctioned by conscience as being the
right course of action. If the obligation is
consummated under lesser circumstances
than these, it can be said that the self of the
individual did not actually particpate in the
obligation. We may really say that under
such circumstances there is no binding con
trac t, in either the legal or moral sense.
When one in later life finds that in some
other religin, or in metaphysics, mysticism,
or philosophy, there is a more adequate and
more representative truth, one that is soulsatisfying, he is justified in deviating from
the obligations made under the earlier in
Of course, later in departing from earlier
obligations one should not take any steps
that would actually bring injury to others.
Thus, if ones church obligation had included any secret elements, he would be
bound in principie not to divulge them to
others, even if he no longer was attending
its functions. For one to continu to attend
a church because of an obligation made dur
ing a period of immaturity of mind, and to
which pledge he can no longer subscribe in
good faith, constitutes hypocrisy. Such a
state is far more disrespectful and morally
wrong than a quiet departure along new and
more gratifying channels of spiritual study.
When the authorities of the church threaten
to invoke anathema or to imply punishment
in the afterlife for such a departure, one
should then be convinced that it is truly time
for him to make a change. Such acts on the
part of church authorities indcate the wholly
mortal impulse to build or hold together a

Page 129

temporal organization by duress. Such con

duct, in itself, is quite a deviation from a
professed lofty and spiritual motive.X
Can the Psychic Self Be Retarded?
A frater of New York rises to ask our
Forum a question: Can the physical body
do anything to harm or retard the psychic
body or self?
We think of the physical, the corporeal
body, as being distinct from the psychic
self, from the Cosmic Intelligence that re
sides within us. Actually, this dualism is
functional only. There is not a complete
separation of the two, but rather, a parallelism and a mutual dependence upon each
other. Our physical organism is also of Cos
mic origin. Though we term it matter, and
though it is subject to the laws of molecular
structure as is all other matter, it is related
to the whole Cosmic order. Heat, light, electricity, life forc, nerve energyall of these
are correlated in the whole spectrum of Cos
mic phenomena. Each is but manifesting
differently. The body, the physical one, is
a grosser manifestation of the same Cosmic
laws as function through mind and the ego,
which we cali consciousness of the self.
We have explained in our monographs
that there are levels of consciousness. We
have described how consciousness is like a
musical scale with its various octaves. In
each octave we have a realization of a dif
ferent reality, that is, our experiences are
different. The lowest of these octaves is
what we commonly refer to as the objective
consciousness. It is more directly related to
our receptor senses, as, for example, seeing
and hearing. In the higher octaves of con
sciousness, the self, the you, has more direct
contact with the Cosmic Intelligence, which
enters our being with each breath of life.
This Intelligence, by the mechanism of our
being, is implanted in each cell where it performs specific duties. This Intelligence of
the cells, taken collectively, forms a psychic
consciousness having a greater sensitivity
than that of our sense faculties. It is this
exalted united consciousness which we real
ize in our meditations and when in passive
moods, and to which we attribute the term
our psychic body. The psychic body is there
fore not a substance but a more expansive
consciousness. It is more directly in harmony

Page 130

with the whole Cosmic of which it is a part.

We are not dependent for our realization
of it upon our physical mechanism, our body
and its organs. In fact, we cannot perceive
the psychic in the same manner that one
would a material reality.
We see, therefore, that the duality of our
being to which we often refr is functional.
There is a distinction in its expression, but
not in basic kind or essence. The objective
consciousness is bound to the objective senses.
Your realization of the I, the inner self,
is not tied just to your physical functions;
however, both states of consciousness are
part, as we have said, of the one stream
of consciousness. To make this point a little
clearer, we will use the analogy of light and
electricity. They are related phenomena.
For our realization of them, however, they
need separate media, different conditions, in
other words, to manifest to our understanding.
The objective faculties and the subjective
ones of perception, reason, will, and imagina
tion cannot, no matter how we exercise them,
harm the psychic self. They cannot con
tamnate, if you will, the realization of the
higher states of consciousness within us.
Your physical self, in other words, cannot
destroy the psychic body. Even if one were
to take his own life, he has not destroyed the
psychic forc. He has but released it. Just
as matter cannot be destroyed by the changing of its form, so the psychic essence which
impregnates our physical being cannot be
destroyed or harmed by any of our acts. We
can, however, obstruct the functioning of our
psychic body. We can prevent it from hav
ing that freedom of direction which it should
have over the body. When one denies the
impressions of self, the intuitive impulses
which would incline him toward one direc
tion or another, he is then hindering the
expression of the psychic self. He is then retarding the function of his psychic body.
Even if we refuse to be guided by this exalted, immanent Intelligence, and will not
abide by its impressions, we in no way
actually affect its real nature. After all, rejecting an influence is not corrupting its
For further analogy, a sagacious and kind
friend may offer you excellent counsel in
some circumstance. You may completely
refuse to heed his words of advice and


proffered assistance; yet, your rejection has

not diminished in the slightest your friends
capacity to think logically, or his ability to
aid others who are more receptive to his
counsel. So too, is the relationship between
our will and reason on the one hand, and
the psychic Intelligence on the other. If
there is any harm accomplished by such a
hostility of attitude toward our psychic im
pressions, it is only to our objective welfare,
our health and peace of mind. Certainly, we
cannot corrupt or contamnate that Intelligence and Cosmic essence which men cali
The homely analogy of likening a radio
receiver to our consciousness can appropriately be applied here to make this point more
explicit. Let us liken the consciousness to
the radio tuner. It is sensitive to vibrations
of various wave lengths. We can focus our
consciousness, attuning it, if you will, to a
specific wave length of vibrations. Con
sciousness is continually being bombarded by
impulses. Some are from without, as the
vibrations of heat, light, taste, and scents.
When we tune our consciousness to the
wave lengths which are received by our
ears and eyes, for further example, we are
then said to be wholly objective. When,
however, we tune our consciousness to our
faculty of reason i endeavoring to combine
various impressions into new sensations or
ideas, we are then subjective. But when we
withdraw consciousness from external im
pressions and from our own reasoning processes, and figuratively tum the dial to the
range of higher wave lengths, we then receive the impulses which are being transmitted from the Intelligence of the Cosmic
Mind flowing throughout us.
If we decide to keep tuning our conscious
ness to external impulses, to the world of
matter, we thereby shut out the vibrations
that are being transmitted to us from within
by our psychic intelligence. We are then
willingly depriving ourselves of more magnificent experiences. We limit our life. We
may even be impairing our health and happiness, for after all, the psychic intelligence
seeking to get through to us is always working for the harmony of our whole being and
personality with the Cosmic. If you insist
on retaining an unbalanced state of living,
physically and emotionally, by being principally objective and refusing the other as-

JUNE, 1955

pects of your being, you will eventually

manifest the error of your decisin.
Further, the more one keeps attuned to
the physical aspect of his being, the less becomes his power to respond to the higher
psychic impressions. Figuratively, the con
sciousness gets into a groove. He finds it
difficult to respond to the finer and less vigorous vibrations of the Cosmic. For further
analogy, it is like one whose ears are continually deluged by extremely intense sounds,
as of gun shots or of a pneumatic drill, for
hours each day. Such a person acquires a
kind of tone-deafness. His hearing is impaired, at least temporarily, for all sounds
beyond or below the range of the sounds to
which he is accustomed. So, too, one who
persists in confining his consciousness to the
objective realm becomes handicapped. Even
tually, he may even deny the existence of
the qualities of his psychic selfonly because he is no longer able to discern them.X
Achievement of the Mystical Viewpoint
In retrospect, the mystical experience
gives a meaning to routine living previously
lacking and provides a perspective within
which lifes vales can be better appreciated.
It is, as the mystics who have reported their
experiences have agreed, a means of bringing further enlightenment, of causing the
questions which perplex and irrita te us to
be approachable in a way that gives them
meaning and sense. The mystic may not
as a result of one or a hundred experiences
be able to solve all the problems of his life,
but he gains a perspective that helps toward
better adjustment. He gains a source of
supply, of help and support that he previous
ly did not have. It is through the combina tion of these experiencesthe ability that
the known can be felt and that the difference
between the knower and the known can be
bridged and that consciousness can be one
that inspiration is carried over into the daily
life of the individual.
Plotinus expressed these experiences by
saying, The Supreme is cise at hand, radiant, above the knowable. Here we may put
aside all learning. At this stage, swept up
ward in beauty, suddenly lifted on the crest
of the wave of the spirit, the seeker sees,
never knowing how. The visin floods the
eyes with light, but it shows not some other

Page 131

thingthe light is the visin. Seeing and

seen are one. Object and act of visin are
identical. No memory remains of past see
ing. Before, the consciousness had known.
Now all knowing is drowned in the surge
of love, in the intoxication of rapture. In
this raptness lies profoundest happiness.

Again, we have analyzed the expression

of a mystic that has been parallel to similar
experiences in the lives of all those indi
viduis who have attained a degree of mys
tical insight. I direct the attention of those
who would question the validity of mystical
experience to the consideration that this consistency, these principies which seem to be
fundamental to the lives of those individuis
who have entered into and participated in
mystical experience, could not be accidental
or by mere coincidence so systematically the
same fundamental experience, had the re
ports by the mystics been the ravings or
imaginings of disordered minds.

On the contrary, the mystics are complete

personalities. The individuis who have stood
out as the greatest of mystics in human his
tory are those who conducted their lives
with not less than normal efficiency and
many even excelled it. They were thus very
specifically distinguished from mere visionaries who had ideas that were never worth
while to be put into practical application.
Many mystics have been leaders of men,
leaders of countries, leaders of religions, of
philosophies; many individuis whose ames
are recorded with the greatest respect in the
pages of history are those who drew upon
the mystical experience and thereby upon
sources other than themselves by which to
gain the abilities and leadership which they
To emulate the great mystics is our privilege. It is a privilege and in a sense a
duty because, through the mdium of mys
ticism, man can reach his proper position in
the Cosmic scheme. Mysticism can become
human experience insofar as we as indi
viduis participate in it and prepare our
selves for that way of life. Men can deliberately cultvate a way of life which will
increase the number of mystical experiences
and the validity of knowledge that comes
from these experiences and at the same time
enlarge the range and the content of the
revelation that comes through this process.
This is the procedure by which man can

Page 132

correct his position in relation to his environment and by which he can properly rearrange the experiences of life and the things
with which he must deal so that experience
has meaning.
There are of course requirements. There
is nothing that can be attained without paying a price. We cannot, as I stated earlier,
find a compromise between materialism and
idealism; the stand must be taken one way
or the other and to emphasize one means
to give us the other. A requirement for the
mystic life is a nonattachment to the ordinary goods of life. This does not mean a
complete disregard of the physical world.
An individual does not have to become an
ascetic, but he has to develop a proper evaluation of vales. He must be able to analyze,
as he lives within the environment of which
he is a part, which of those things can be
utilized for worth-while constructive purposes
and those which must take secondary place.
This concept is a matter of analysis, a mat
ter of drawing upon the experiences of those
who have reported their mystical experiences
to us and of drawing upon our own experi
ence and using it constructively.
The process of mystical achievement is not
all negative; that is, it is not merely the
giving up of worldly possessions and worldly
experience that will bring about the mystical
state of mind. A person can become a dreamer and accomplish nothing. There is a positive phase to the attainment of the mystic
way of life. This positive side is the practice
of certain exercises that produce efficiency
in concentration, meditation, and contemplation. These exercises make it possible for
the individual to enter into those experiences
which precede the mystical revelation. With
out that procedure, nothing is gained.
In Rosicrucianism, which is a well-rounded
philosophy directing the individual toward
the mystical life, there are step-by-step
methods by which we are taught to utilize
these exercises of the mind and of the body
which tend to create conditions conducive
to psychic development. Such exercises build
up within us the ability to be receptive to
those impressions which come essentially
through the mystical experience itself. There
fore, we are constantly developing insofar
as we are attempting to apply and become
perfect in the performance of these simple
exercises and experiments. These exercises


produce efficiency in being prepared to recognize the valid mystical experience when
it takes place. If, on the other hand, we
direct our effort toward always grasping for
some material thing, we will never raise our
consciousness above the level of the thing
for which we seek, the thing toward which
we reach our hand to grasp.
A persons ideis can never be higher than
his aims. The aim, if limited in scope, will
produce ideas that are limited in scope. The
unlimited aim, the desire to experience this
oneness with the consciousness with which
we can enter into an intmate relationship
with this unity is the experience which will
bring about a dedication to vales which
have more reality and more effectiveness
within our day-to-day lives than anything
of a material nature which we can possess.
Through directing our attention toward
the mystical experience, we can find our
inspiration and direct our aim toward the
same accomplishment. It is constantly a
process of exercise within our own con
sciousness and our looking upward toward
those aims that are higher than that which
we have already achieved. We must aspire
toward perfection if we expect to utilize the
message which experience can convey. The
mystical process, let me repeat, is a dynamic
process. It is the filling of life, the filling of
consciousness with a purpose and with an
aim that can become an actual expression
within our selves. It is something that we
cultivate and build up to be the most im
portant in our lives; it is the ultimate of
the breadth of human conception because
mysticism is fundamentally no more or less
than a ame applied to the process by which
we relate ourselves to God.
Whichever way we want to go, the choice
is ours. True, we are handicapped by certain
limitations of our strength, our bodies, our
environment, but man can rise above all of
them. Most of us do not do thismost of
us do not have motivation sufficient to drive
us to forsaking those things which impede
the progress which we hope to attain. We
should, however, acknowledge the progress
we have made. The fact that your mind
meets in this reading other people who have
decided to direct their attention toward
evolvement is a step which the materialist
has not yet taken. You have at least given
word support to the principie that there are

JUNE, 1955

vales greater than those which are immediately accessible within your physical
Whether we all become proficient in the
mystical process is still a choice of our own;
it is a choice which we can make if we want
to pay the price. The end of all ends, the
ecstasy of living, Plotinus said, is the mys
tical experience of the soul. He that has the
strength, let him arise and draw unto him
self, foregoing all that is known by the eyes,
turning away forever from the mortal beauty that once made his joy. All our labor is
for this, lest we be left without part in the
noblest experience, which to fail of is to fail
This Issues Personality
A combination of circumstances destined
Frater Albin Roimer, F.R.C., for a prominent Rosicrucian role. His mission, it would
appear, was to serve AMORC in an inter
na tional capacity. Frater Roimer, a native
of Sweden, received his early education in a
missionary school. After subsequent educa
tion, he became a medical gymnast. In that
capacity he was greatly interested in various
phases of therapeutics or healing. This
brought him to inquire into the motives of
persons and the effects of them upon their
lives, emotionally and otherwise. His investigation into the various concepts held by
persons about their function in life led him
to a study of occultism and mysticism.
In the year 1939 he affiliated with the
Rosicrucian Order, AMORC, in Sweden. The
Grand Lodge of that Jurisdiction at the time
was located at Malmo. The teachings found
immediate response within him and he diligently and enthusiastically applied himself
to them. In 1948, he and his wife, Alice,
also a member of AMORC, journeyed to
Rosicrucian Park to attend a term of RoseCroix University and the International Convention. Hoping to be of assistance to the
Swedish Grand Lodge of AMORC, he availed
himself of the opportunity while in San Jos
to study the Orders methods of operation in
America. It was providential that he did,
for shortly thereafter, the transition of Frater
Antn Svanlund, beloved Grand Master of
Sweden, occurred. Frater Roimer was recommended for the office of Grand Master;

Page 133

his recommendation was approved by the

Imperator and he was duly installed.
During the subsequent years, Frater
Roimer, with the aid of his loyal wife and
with considerable effort and personal sacrifice, rehabilitated the Rosicrucian Order in
Sweden. He introduced many innovations,
the result of his study in Rosicrucian Park.
The first Convention under his direction in
Sweden was attended by the Imperator,
Frater Ralph M. Lewis, and other dignitaries
of the Order in Europe.
With the recent transition of Soror Jeanne
Guesdon, Grand Master of AMORC of
France, Frater Roimer was once again required to assume great responsibility. Meeting in France last April with the Imperator
and with Frater John La Buschagne, direc
tor of the AMORC administrad ve office in
London, England, it was decided that he
should succeed Soror Guesdon. Consequently,
Frater Albin Roimer is now also Grand
Secretary of AMORC of France. From the
Grand Lodge offices in France, he directs the
combined Jurisdictions of Sweden and
France. His most proficient wife and a
capable administrative staff assist him. His
authority was conferred upon him in France
by the Imperator.
Frater Roimer is vigorous, determined, and
practical. He functions at all times in accord with his high idealism. He is another
excellent representative of the Rosicrucian
teachings in practice.X
The Domain of Destiny
We are proud to announce the completion
of a new traveloguein both color and sound
through Rosicrucian Park. In a very ex
cellent manner, this film takes one through
the Supreme Temple, the administra tion of
fices, the museums of AMORC, and to lab
oratories and libraries. Your visual tour is
quite comprehensive in enabling you to see
several of the offices and personalities of the
Supreme and Grand Lodge. The photography
also portrays the magnificent spacious lawns,
shrubs and flowers, of Rosicrucian Park. The
film is a modera and completely new versin
of a much earlier film of the same title.
Domain of Destiny, as the film is titled, is
exceedingly interesting and instructive to
Rosicrucians, as well as to their friends and
the general public. It is 16 mm. in size.

Page 134

Lodges and chapters are invited to write to

the Technical Department of AMORC to
schedule this film for local showing.
Obviously, the film has, as well, excellent
propaganda valu and should be shown at
public gatherings. It has been exhibited with
success before civic groups, service clubs,
womens organizations, and various fraternities. If you, as an individual member, can
make arrangements for the exhibition of this
film before any group of fifty or more per
sons, it will be provided free of charge. Cer
tain guarantees, of course, must be made in
addition to the necessary anticipated attendance. We must be assured that the film
will be shown by an experienced projectionist
who will take every precaution against damage. A film of this kind is expensive. Neglect
may permit it to be badly scratched requiring replacement with a new print at a cost
of several hundred dollars.
Since Domain of Destiny is likewise good
entertainment, make arrangements to have
it shown at some event of an organization,
club, or society with which you may have
connections. As we have only a limited
number of prints of this film and these are
in constant circulation, the Technical De
partment must have advance notice of approximately sixty days to fill your requirements. The film will be shipped to you with
out cost of any kind. The receiver, however,
will assume the expense of its proper return
to the Technical Department of AMORC.
There are other films of AMORC for
similar purposes. If you are not familiar
with them, write to the Technical Depart
ment for full information. Most of these
films are also in color and sound and 16 mm.
in size. A new film in black and white and
sound, dealing with the ruins of the ancient
Inca Empire, is now in the process of production. It was filmed in the interior of
Per, high in the Andes Mountains and re
veis the culture of these mysterious and fas
cina ting peoples. It is not expected to be
available for release until the first of next
year, so this announcement is made considerably in advance.
These sound films, and color slides as
well, accompanied by taped discourses on a
variety of subjects, are part of the function
of the Rosicrucian Technical Department.
Our Sound-Recording department is kept
busy producing various tapes of recordings


of discourses by the officers of the Order.

This department also produces dramatic
travelogue narrations and audio instructions
of various kinds. Most of these sound tapes
are available only to Rosicrucian member
bodies, however,such as lodges and chap
ters. All of these functions are part of the
membership service facilities of the Order
and its promotional activities. This material
has a world-wide circulation, some of it be
ing presented in several languages.X
Applying Law of the Triangle
A soror now asks the Forum, Can you
give us some examples orwillustrations of the
application of the Law of the Triangle in
daily life?
The Law of the Triangle as explained in
the monographs concerns the Law of Opposites or contrares and their unification
from which occurs manifestation. It is as
well a law of development by which a har
monious relationship is made manifest. As
Hegel, the philosopher, pointed out, we have
first thesis, then antithesis, and finally in the
relationship of the two we have synthesis.
Much of the phenomena of the Law of the
Triangle is psychological in its origin. It
has to do with the conditioning of our minds
and with the limitations of our sense categories. What we perceive to have a positive,
a definite nature, we also imagine to have
an opposite or negative state. This negative
may be nothing more than the complete
absence of the positive quality.
For analogy, nothing is the conception of
the absence of something. We first must
have knowledge of some thing before we
can conceive of a state wherein that thing
or any other does not exist. We cannot con
ceive at first of nothing, for that has no
existence, and we would not know it was
nothing until we had previously experienced
something. Thus we can understand that
the conception of positive and negative reali
ties includes their imposing limitations upon
each other. These qualifying conditions
create, to our consciousness at least, a third
state or condition which embodies the other
In any enterprise that we are undertaking there must be more than two elements
taken into consideration. We are the moving
element, the active one. The next element

JUNE, 1955

is the person or condition to be acted upon,

which is relatively the passive one. The re
sult of our action, the effect that follows
from it, is the third element, or third point
of the triangle. This third point must be
analyzed, given as much thought in advance
as are the other two points of the triangle.
Much personal failure in enterprises, even
in personal projects in our daily lives, is
due to a lack of consideration of this third
point of the triangle. The individual per
haps just plunges in. He proceeds to act
upon the second person or condition. He
may have an objective in mind which is to
a degree the third point of the triangle.
However, the Law of the Triangle necessitates that one realize that an end is not just
the result of number one acting upon number
two. Two also in a less positive manner
exerts an effect upon number one. The orig
inal action exerted by number one is conse
quently to a great extent altered or mitigated
by its contact with number two.
When, for analogy, a person fires a projectile at an object to estmate the effect it
will have, he must first have knowledge of
the object fired upon. It must be determined
what resistance the object will offer to the
velocity of the projectile, or otherwise the
anticipated result, the point three of the
triangle, will be a failure.
In seeking to attain certain results or bjectives, individuis will sometimes in their
planning by-pass point two of the triangle.
They and their plans are point number one.
The end which they hope to attain is point
number three of the triangle. In their en
thusiasm, they admbrate the importance
of, or completely overlook, the intermedate
point two. As a result, they do not succeed.
Number one cannot act by itself. There
must be two causes for every effectone the
active and the other the relatively passive.
If one, for further analogy, wishes to at
tain success in a material way in life, to
enjoy prosperity, we shall say, and the luxuries and physical comforts it affords, he
must consider in advance point number two
of the triangle. There is first the individual
with his ambition and initiative. There is
then the objective as the point number three,
the desired end of wealth or prosperity. How
is point one to be bridged over to point three?
Before point three can be realized, the in
dividual must have some intellectual quality,

Page 135

profession, skill or trade which he can sell

as point two. It is only in doing something,
in acting upon, evolving, and developing
something that there can arise out of such
the third condition of success.
We have in this Forum in the past defined
success as the satisfactory culmination of
an enterprise. Unless you take part in some
enterprise, render a service, or make a commodity, you cannot possibly know success.
It must be realized that success is not tangi
ble. It is not a thing in itself, but rather
a state or condition arising out of two other
elementsone the moving and the other
the passive.
In applying the Law of the Triangle to
daily life, the formula is to determine in
advance as much as is possible the relation
ship of the three points of the triangle. It is
readily admitted that sometimes either the
second or the third point may be x, the unknown quantity: for example, the young
man or young woman who desires to be at
the top in the business world. The question
is, the top of what business? They should
not concern themselves at first with an ultimate end, but rather with the intermedate
step. What activity should they indulge in?
What vocation or profession should they
prepare for? What education, training, or
experience is first needed? A concentration
on one of these things plus hard work, initi
ative, and the application of intelligence will
help bring into being point threesuccess.
The same Law of the Triangle may be
applied to marriage. What is the emperament of each of the parties who are to enter
into matrimony? A consideration of their
potentialities, their character, moral sense,
education, and initiative should be consid
ered if the third condition, a happy marriage,
is to be eventually realized. If this is not
done, if one or the other does not reveal
his potentialities, the unity of the two opposites may produce a third condition, a
marriage state that is not compatible.X
Are There Guardian Angels?
A soror rises now to address our Forum.
She says: Are there really guardian angels,
protective, divine beings who concern them
selves with the welfare of human mortals?
We know that the Bible and theological
works, directly and indirectly, imply such

Page 136

entities. Further, are such beings associated

with a concern for human kind, a concern
also attributed to Cosmic Masters? What is
the origin of the belief in divine spirits and
The concept of benevolent forces and en
tities, as wholly or semisupernatural beings,
does not have its origin in the Christian Bible
or in the Od Testament. A study of the
culture and the magico-religious beliefs of
the Aryans, and of the peoples of ancient
Babylon and Egypt, shows that they, too,
had such notions. Also, an examina tion of
the religious ideas of primitive peoples of
our times who have no knowledge of Biblical
literature, or, in fact, of the ideas of the
ancients, disclose notions of protective gods
or entities.
The idea of demons and spirits is associ
ated with thaumaturgy and the earliest form
of religin, known as animism. The latter
belief is the concept that all things, both
animate and inanimate, are alive. The life
within the object may be possessed of a willful intelligence, constituting a thinking, designing entity. There is then conceived to be
a parallelism between the intelligence of the
object and man. In other words, the entity
thought to be embodied within the object,
whether it be stone or tree, is motivated by
the same emotions and ends as man. Thus,
the object may hate, love, fear, experience
suffering or pleasure. It would likewise re
talate for an injury or an effrontery as
would mortals. Consequently, mans relation to these objects caused him to imagine
the kind of thought and will that each displayed. If, for example, a boulder was dislodged on a slope of a mountain and, rolling
down, nearly or actually did strike a passing
person, the action was presumed to be teleological, that is, an intentional cause. Such
an act was considered malevolent; the
boulder, in other words, was thought to possess a demon, an entity, whose whole func
tion was to per form evil acts.
Conversely, natural phenomena or objects
whose functions are beneficial to man, were
attributed to the kind intentions of a be
nevolent spirit. From these concepts arse
the magico-religious practices, on the one
hand, of invoking the powers of these spirits
to work in behalf of mankind, or, on the
other, of conducting rites and ceremonies to
appease the gods or spirits by the proffering


of gifts. Students of comparative religin

and anthropology can discern the develop
ment of the idea of angels, devils, and de
mons from these primitive concepts. A
certain mythology was constructed around
the tales; these were eventually ensconced
in the hagiography, that is, the sacred writings of various sects, to become venerated
even to our day.
There are persons who resent any assumption that the dogma of their religious sect has
a relationship to any earlier or primitive
notions of man. Each religious devotee
and the Christian is more often not an exceptionwould like to think that the doc
trines of his faith are pristine. He makes
very little study of his own theology, or he
would know that much of its dogma and of
the living religions are syncretic; they have
been borrowed from each other and from
religions which, to the average man, are
almost unknown. Any student of history,
philosophy, and comparative religin knows,
too, that most of the doctrines incorpora ted
in the beliefs of the denominations of Christianity have parallel concepts in religions
antedating themsometimes by centuries.
Blind faith adds very little to our spiritual
unfoldment. It often compels one to hate
truth so as to preserve the erroneous conviction that what one believes is original and
It is interesting to note the various and
often conflicting theories of the Christian
fathers on the origin, nature, and function
of angelic beings. It became necessary for
the apologists, those early theologians who
sought to defend the claims of Christianity,
to explain the kind of beings that sacred
literature referred to as angels. Further, there
was the dangerous inclination toward the
establishment of a cult of angels; men were
inclined to direct their worship to them instead of to the members of the Holy Trinity.
The belief in angels also offered excellent
grounds for the superstitious notions and
practices that men inherited. To discourage
this trend, the early fathers found it desirable to explicitly define the qualities of an
gels and their proper relations to mankind.
We shall first consider the theories advanced for the creation of the angelic beings.
Chrysostom, Greek Christian theologian, re
lates that angels were possessed of an incorporeal nature; their substance, it was said,

JUNE, 1955

was not of matter. He further relates that

angels are less liable to sin than man,
but they are not incapable of it. Ambrose
and Jerome, Latin church fathers, were of
the opinion that angels were created before
the material world carne into existence. They,
too, held that angels were beings without
physical bodies. Saint Augustine contended
that angels are spirits of an incorporeal
substance. He further affirmed that they
are invisible, sensible, rational, and intelli
gent immortals; they were created directly
from out of the Holy Spirit and thus were
th true sons of God. The noted Thomas
Aquinas, in his Tractatus de Angelis relates:
Angels are altogether incorporeal, not com
posed of matter and form; (they) exceed
corporeal beings in number, just as they ex
ceed them in perfection; differ in species
since they differ in rank, and are incorrup
tible because they are immaterial.
From the foregoing, the creation of angels,
according to the theological theories, is from
the Holy Spirit, or directly out of the nature
of God. They have a substance or being
that is not of a corporeal, or material nature.
The further assumption being that since they
are not composed of material substance, they
cannot be corrupted at all or, at least, are
less susceptible to evil influences.
The theory of angelic function, according
to these Christian authorities, is likewise interesting, though conflicting. Origen, early
Christian writer, informs us that angels are
the ministers of God. Their purpose is to
aid in promoting the salvation of man. In
fact, according to Clement of Rome, whole
hosts of Gods angels stand by ministering
to His will. There is also an obscure ref
erence to the effect that to some of them
He gave also to rule over the ordering of the
earth, and he charged them to rule well.
Justin defines the functions of angels as
beings who are commanded by God to care
for men and all things under heaven. From
Justins versin we gain the notion about
angels as being assigned in a supervisory
capacity over the various functions of nature,
including mankind, to see that Divine will
is obeyed. Justin also accounts for evil as
being the transgression of angels. These are
angels who had transgressed the Divine appointment, and by sinful intercourse with
women produced offspring who are demons.
These demons, says Justin, subdued the hu

Page 137

man race and sowed seeds of wickedness. It

is interesting to note that all angels are,
therefore, not good. There are those who fail
from high grace, actually committing sins
and becoming tempters. Sometimes, accord
ing to the versin of Justin, these are referred to as demons; others retain their
designation as angels notwithstanding their
perverse conduct.
Athenagoras, another Greek writer on
theology, defines the function of angels:
. . . to direct the providence of God over
those things ordered and created by Him.
Thus, we have God as the principal executive, and the angels as his subalterns. Origen
also refers to the angels of the Church as
the latters invisible bishops. The angels,
as we understand Origen, are to intercede for
man, to present the prayers of the faithful.
However, he admonishes mankind that these
angelic beings should not, in themselves, be
worshipped. Their powers should not be
invoked; there should be no cult of angels.
Tertullian, noted Latin father, relates that
angels look down upon mankind from heav
en, their principal function being to record
the sins of Christians. The angels, Tertul
lian further tells us, are corrupted by their
own free will. They are not corrupted by
any external compulsin but rather because
they intentionally deviate from the course
of divine purposeas theology relates it,
they have fallen from high estte. From
such fallen angels, Tertullian contines, have
sprung a race of demons. It is these demonic
beings who are said to inflict on mankind
all of the evils man experiences, such as
diseases and disasters. A further act of de
mons, according to this same authority, is
the deluding of men, causing them to prac
tice idolatry.
Saint Augustine postulates that the func
tion, the duty, of good angels is to announce
to men the will of God, offer to Him our
prayers, to watch over us, to love and help
us. These angels are said to form the heavenly city of God and to minister alike to
Christ and to the church fathers.
The great mystical writer who influenced
Christian theology considerably is Dionysius,
the Areopagite (A.D. 500). Considerable ref
erence is made to Dionysius concepts in the
Rosicrucian monographs. He wrote of a
celestial hierarchy. This consists of three
orders, each order being further subdivided

Page 138

into three, or a triad. The first order was

the highest, the one next to God. The lowest
was nearest mankind. If we think of these
orders as being like steps with the Deity at
the top and mankind at the bottom, we gain
a better picture of this hierarchal idea. Each
of these orders was composed of angelic be
ings arranged in ranks, those closest to God
having greater illumination than the rank
or order nearest below.
These orders constituted a spiritual hierarchy or graduated scale of divine beings.
The members of each triad or order of three
were equal to each other. The power of
God emanated downward through these
beings to mankind. Further, men were encouraged to climb upward, to return to spir
itual perfection by ascending through these
orders to the consciousness of God. This con
cept of Dionysius was perhaps influenced by
the earlier Neoplatonic doctrine of emanations, which taught that a radiation from the
perfect One descended to matter, the emanations or radiations becoming less perfect as
they descended and became more distant from
their Divine source. The notion is perhaps
also derived from the similar and earlier
Gnostic concept of aeons.
Thomas Aquinas, on the subject of the
function of angels, relates that they cannot
be localized; neither can they be in more
than one place at the same time. He explains that angels are not pur thought because a created, active being having a substance is different from the reality of pur
mind itself. This assumes that angels though
not having a corporeal substance, do have a
nature which distinguishes them from a
merely isolated mind, or just thought itself.
Thomas Aquinas also says of angels that
They have a far greater knowledge of God
than man. They also have a limited knowl
edge of future events. They have will, but
it manifests only in one directionGood.
They are devoid of passion. This, we see,
contradicts the view of other Christian
theologians that angels may deviate from
divine purpose by the exercise of their will
in the direction of evil.
In general, the function of angels from the
preceding comments of the theologians, would
appear to be the ministering unto the will
of God, or Supreme Being. They have the
performance of certain duties in the direction


of natural phenomena and the spiritual af*fairs of men.

In the realm of angelic guardianship of
men, collectively and particularly, the Chris
tian authorities have much to sayand again
their views conflict. Hermas, one of the
apostolic fathers, taught the doctrine of
guardian angels. He proclaimed that each
man has two angelsone of righteousness,
and the other of wickedness. Here again,
we find the idea that all angels are not
committed to acts of goodness. The good
works are inspired by angels of righteous
nessEvil works by angels of wickedness.
Origen assigns to each nation its guardian
ngel. However, it is related that God re
serves Israel for His own inheritance.
Origen, too, contends that each individual
has his guardian ngel to whom is entrusted the soul of the believer. This guard
ian ngel is presumed to protect the individ
ual from the power of the devil. The guardian
ngel is apparently not infallible because
Origen admonishes us that if it fails, the soul
comes under the influence of an evil one.
Basil, the Greek father, is of the opinion that
the guardian ngel is drawn away by sin as
smoke drives away bees . . . Though Augustine has angels watching over mankind in
the collective sense and being concerned
with the care of nations, he does not assign
a guardian ngel to each individual.
We must not overlook the psychological
factor in mans wanting a guardian ngel,
or its equivalent. Each individual at some
time in his life, becomes cognizant of the
limits of his own capabilities. It is thus
gratifying and inculcates a sense of security
to believe that one is under the aegis, the
protective influence, of some transcendental
power. It is the same sense of security that
a child has in the belief that in the event
of misfortune his parents are omnipotent,
and will somehow extricate him from the
situation. It is this realization of lack of
self-sufficiency and confidence that causes
men to want to believe that they are individually guided and protected. Men resort
to all sorts of means to invoke these tran
scendental personal powers. In fact, this very
belief in individual guardian angels resulted
in the cult of angels to which we have referred, and this began to rival the power
of the Church hierarchy. It is likewise for
this reason, as we have shown, that some

JUNE, 1955

of the early fathers in alarm declared against

believers invoking angels or praying to them.
From the mystical conception, no intermediary, as an ngel, or a personal Master,
is truly needed. Mysticism advocates an in
tmate and immediate consciousness of the
Divine Presence or the Cosmic Mind. This
attainment of knowledge of the Cosmic is
accomplished through ones own self. The
premise of mysticism is not to seek intercession by external beings, but rather, to
achieve individual attunement directly with
the Divine or Cosmic Mind. Pur mysticism
is in opposition in this respect to orthodox
theology and church dogma, as the latter
in the main depends upon certain external
factors for mans communion with God.
Mysticism takes the position that man may
personally bridge the gap between his mortal
consciousness and spiritual attainment. This
bridge requires tHe awakening of the inner
light, a Dawn of Illumination. To the mystic, all liturgy and creed are thought to be
incidental, merely an aid by which the in
dividual attains the personal knowledge of
What Is Self-Consciousness?
A frater now directs a question to our
Forum. What causes a person to change
from unconsciousness to self-consciousness?
One minute the mind can be asleep or unconscious, and the next it may awake and
be self-conscious. Does the subconsciousness
speed up the activity of ones brain, causing
one to have self-awareness? According to my
understanding of what I have read, one has
to be using his sight, hearing, and feeling
to be self-conscious. But if I shut my eyes,
plug my ears and lie very quiet, I can still
be completely self-conscious.
The common definition of self-consciousness is an awareness of self. This, how
ever, needs further qualification. One must
need ask: And what is the self of which one
is aware? To attempt to answer that ques
tion thoroughly now would be impossible because it is a complex subject. However, upon
first blush, we mean by self the ego, the I, as
distinguished from all other reality. This self,
as we note, has various categories. For ex
ample, if I perceive my arms and my legs
and if I touch my physical person, I say
that these sensations constitute my self. How

Page 139

ever, these impressions, especially the visual

ones, are not thoroughly convincing. I could
be seated in such a position that a foot near
meeven clothed in a similar shoemight
appear to be mine. Only, when I want to
move might I find that it was anothers foot
protruding and not mine. Self, then, is not
our objective, external appearance. As the
frater has related, if I block out the sensible
impressions, those of my receptor senses, I
will still continu to have the realization of
self. I will continu to exist to myself. What
then causes that consciousness of our own
being? Of what does it consist?
We can never fail to have a realization
of some sensation when we are either in
an objective or a subjective state. For anal
ogy, even when we seek to block out our
peripheral sense impressionsthat is, when
a blindfold covers our eyes, and our ears and
nose are plugged,we are yet conscious of
certain internal stimuli. We may sense internal pressure or feel the rhythmic pulsation
of the heart or of our breathing. In this,
there is a distinction of which we are aware.
We realize that apart from such impressions,
the feelings of our own organs, there also
exists Will. We sense that we have the func
tion of volition, the ability to choose, to
arbitrarily change from one set of impres
sions to the focusing of attention on another.
In other words, there is a consciousness of
consciousness. There is the realization of
intelligence, and the realization that we can
set aside in mind, a group of stimuli apart
from the very consciousness itself which experiences them.
The whole faculty of consciousness itself
is realized when we are either objective or
subjective. More simply stated, the knower
and that which is known are both known to
the same consciousness. Let us use the anal
ogy of a mirror to make this statement more
comprehensible. When we gaze into a mirror
we see not only our own face, but we also
see the mirror itself. So too, with conscious
ness, or the sensibility of the life forc within
us, it reflects as sensations, as images, the
impulses that register upon it. Likewise, it
registers the subtle vibrations of its own inherent nature. All other things realized have
qualities, characteristics, if you will, which
are related to our senses, such as hard, coid,
fragrant, loud, and large. The notion of
self, on the other hand, has no such specific

Page 140


quality. It is realized only as the power of

discernment and of volition. As Descartes so
succinctly expressed it: I think, therefore
I am. Mechanically described, we may say
that consciousness in man has such a complexity as to be able to record itself.
When we are unconscious, as under the
influence of an anesthetic, we do not have
this realization of self. The mechanism of
the mind by which consciousness is realized
is not functioning. The function of certain
areas of brain have been arrested by the
anesthetic, and consequently the impressions
of self do not register any more than do
visual or auditory vibrations of the external
world. This must not be construed to mean
that the essence of self, its basic nature, is
confined to, or limited by the organ of brain.
Consciousness of which self consists contines
to exist even in the anesthetized person, that
is, that sensitivity which makes conscious
ness possible. However, certain functions of
self are retarded and suppressed as the result
of the anesthetic. The subconscious activity
is continued. The intelligence, for further
example, contines to direct the functions of
the cells. The life forc in the anesthetized
person is resident, but it cannot reflect itself
in that manner which we discern as selfawareness. For further analogy, when one
breaks a mirror in which an object has been
reflected, the image is gone. Or, if he covers the mirror, the image is likewise gone.
Most assuredly, however, we would not take
the position that the object had also disappeared. We know that we would only need
to uncover or to replace the mirror, and the
image, the reflection, would again be visible.
The self can and does realize itself, that
is, have existence on other levels of conscious
ness than the objective and the subjective.


These other levels are of the subconscious.

They lie behind the borders of the objective
and the subjective. The things which we do
or experience objectively may at times reach
through, go beyond the borders of that state
of consciousness, and have an effect upon
other levels of the subconscious, influencing
the other aspects of self. We may not be
aware of their subtle impact upon these
other aspects of self. Emotional disturbances
are examples of those conditions which may
affect the deeper self. Eventually, these as
pects may return in the form of strange
stimuli or sensations to the objective self.
On some occasions we may have peculiar
anxieties, fears, or notions that we cannot
directly connect with any experience. It is
because these have returned to us from a
deeper subconscious level. The latent im
pressions of self, when they again enter the
objective, associate ideas with them which,
in fact, may have no true relationship to
their origin. They may be symbolic only
of what originally disturbed this conscious
ness of the consciousness, or the nature of self.
Whenever the brain is functioning in such
manner that there are manifested those
mental states of the objective or the subjec
tive, there will then be had, as well, the
consciousness of self. Under such conditions,
consciousness of self is almost inescapable.
In deep concentration, the faculty of atten
tion being focused upon some problem, one
may not momentarily be aware of selfwith
this experience we are all familiar. It is
because the stimuli of the ideas concentrated
upon are more intense than is our realization
of our consciousness, that is, of the self.
Whenever the intensity of the concentration
lessens slightly, then this awareness of self
is again sensed.X

fluty O tkiouy J5, 9 5 5

JUNE, 195S

Page 141

INDEX OF VOLUME XXV (Comprising the entire Six Issues of the 25th Year)

NOTEThe small letters after the page numbers refer to positon on page: a, upper half of first column; b, lower
half of first column; c, upper half of second column; d, lower half of second column. Titles of articles are italicized.

About the Masters, 10-13

Abstraction: 29b
James-Lang theory, 29c
Cannon theory, 29c
Metaphysical, 38c
Achievement of the Mystical Viewpoint, 131-133
Affiliation with other organizations, 45b-47a
Piscean, 39a
Aquarian, 38d-41a
Effect upon man, earth, 40b, c, d, 41a
Ambrose (on angels), 137a
Appraisal of self, 16b-d, 17
AMORC: 8a, c, d, 11c, 46c, d, 62b-d, 78a-81a
Cultural activities, 79c-d
Dues, 80a
Facts about, 78-81, 127c
Lectures by officers, 80b
Nonprofit, 79a
Officers of, 75b-76c, 77a
Projects (future), 79d, 80d-81a
Revenue sources, 79b
Technical Department, 79d, 134b
Angelic function, 137b-d, 138b-d
Angels? Are There Guardian, 135-139
Angels, mystical concept of, 139a
Animism, 136a, b
Applying Law of the Triangle, 134-135
Aquarian Age? What is the, 38-41
Are Projected Personalities Masters? 101-103
Are There Guardian Angels? 135-139
Art Gallery, 8b, 51 d, 79c
Astrology, 39a, 40b, 58b, 91 d, 92a, b
Athenagoras, 137c
With Cathedral, 43d
Prayer for, 44a
Automation, 98-99
Avatars, 85b, c, d

Bacon, Francis, 61c

And magnetic healing, 82c
Balance, 17a, 23b, 32c, 66d
Baldwin I, King of Jerusalem, 114d
Ballantyne, Dr. J. W.
Antenatal clinics, 66b
Basil, 138c
Bequests Help, Your, 7-8
Better Business Bureau, 9d
Bigness, Prejudice Against, 111-113
Body, The Soul Slects Its, 13-15
Comic, 18c
Mansions of the Soul, 52b
Semioccult fiction, lid
Bossard, Dr. Gisbert L., 98, 110
Breathing Harmful? Is Deep, 103-106
Breathing: Hind practice of, 104b-105b
Related to soul, 103-104
Science of, 105a

Can Projection be Wrongly Used? 55-58

Can the Psychic Self Be Retarded? 129-131
Cathedral, Contacting the, 43-45

Causality, 7a
Causes of War, 50-52
Celestial hierarchy, 137d-138a
Chamberlain, William Henry, 109d
Chance, 58b, 59a-c
Charity, 35d-36a, 37a, b
Child Culture Institute, 66b
Child, Influencing the Unborn, 63-66
Choice of Incarnation, 32-35
Christian apologists, 136d
Christianity and angels, 135-139
Chrysostom, 136d
Church Attendance Necessary? Is, 128-129
Clement, 137b
Congenital deformities, 122a, b, 123a
Conscience: 9a, 10a, 20d, 77b, 78a
Guardian of the Threshold, 57a
Consciousness: 125d, 130c-d, 139d, 140d
Cell, 104a
Cosmic, 18b, 32c
Divine, 18b, 30b
Levels of, 42b, 44d, 129d, 140b, c
Planes of, lOd, 71c
Self-consciousness, 15c, d, 17a
State of realization, 44b-c
Universal, 55c, 118b
Consent Make Right? Does Common, 77-78
Contacting the Cathedral, 43-45
Contemplation: 17c, d
Capacity for, 110a
Convocation, first Temple in Holland, 6a
Coops, Jan, Grand Master of the Netherlands, 2, 5
Correspondence, principie of, 91c, d, 92c
Cosmic: 38d
And projection, 56-57, 102d
Attunement with, 43a-45a
Consciousness, 18b, 44d, 55c, 71a, c
Doctrine of compensation, 58c
Intelligence, 14b, 30a, 139a
Intuition, 61 d
Justice, 78b-c
Laws, 45b, 122d
Soul cycle, 42d
Cosmic Visualization, 93-94
Council of Solace, 8b
Creating, mental, 93c
Crookes, Sir William, 29b
(vacuum tube)
Crusades, 113-116
Cures, Nature, 66-67

Dead, Prayer For The, 118-119
Dean, Charles Dana:
Quote from, 43c
Death Advisable? Is Painless, 122-124
Demons, 137b, c, d
Depth of Memory, The, 67-69
Dignity, Human, 35-37
Dionysius, the Areopagite, 137d-138a
Diplomacy, 9c
Discovery of Self, The, 52-54
Distinctions We Should Make, 18-20
Diversity, Which? Unity or, 94-95
Do Stars Influence Us? 91-93
Does Common Consent Make Right? 77-78
Does God Evolve? 37-38
Does Luck Exist? 58-59

Page 142


Domain of Destiny, The, 133-134

Dreams: 60a-b
And memory, 68c
Duality, 45d, 130a

Ehrmann, Roland, Inspector General of Union of
South Africa, 73, 76
Emanations, doctrine of, 138a
Emotion, 27b, d, 53a, 57c-d, 64b, d, 65a-d
Energy, 94d, 95a
Environment and Spiritual Progress, 90-91
Epidaurus, inscription at, 81c
Epistemology, 19a
Equinoxes, precession of, 39a, d, 40a, b, d
Escape from Reality, 22-23
Ethics, 77d-78a
Ethics or Expediency, Which? 8-10
Eugenics: 21a
Genes, 64b-c
Euthanasia, 122-124
Evolution vs. Revolution, 2-3
Evolve? Does God, 37-38
Expediency, Which? Ethics or, 8-10
Experience of the M y Stic, 69-71
Emanations, doctrine of, 138a

Facts You Ought to Know, 78-81

Faith Healing? What is, 81-83
False Idealism, 74-76
Fallacies in Reasoning, 100-101
Faraday, Michael, 29b
(electromagnetic field)
Fatalism, 33d, 92a
Fatalism Logical? Is, 6-7
Fear: 5a, 57d, 65d
Of competition, lile
Ferrer, St. Vincent, 82b
Film of Rosicrucian Park, 133d-134a
Franklin, Benjamin, 61c
Fraternalism and Religin, 127-128
Function, angelic, 137b-d, 138b-d

Glands, adrenal, 65d
Gnostic concept of aeons, 138b
Choice of, 106-109
Concept of, 27d, 37d, 85c, d, 90a
Experienced, 54a, b
Primitive ideas of, 38a
Reality of, 38b-d, 41 d
Revelation of, 89d
GodefTroi de Saint-Omer, 114c
Gods, Many, 106-109
Grand Inquisitor, ll5d
Great White Brotherhood, 11c, 12b

Hand, cures by right, 82b
Harmony and balance, 17a, 23b, 44d, 66d
Has Every one Psychic Powers? 29-31
Absent, 83b
Faith of patient, 81c, d
Magnetic, 82c

Mental, 82d, 83a, 123c

Priest-physician, 81b
Spiritual, 83b
Hegel, 134c
Heredity, 64a, b, 65a
Hermas, 138c
Hertz, Heinrich Rudolph, 29b
(electromagnetic waves)
Celestial, 137d-138a
Of loves, 26c
Of individuis, 35b
Hospitalers, 114b
Hugues de Payens, 114c
Human Dignity, 35-37
Human Experience, Mysticism As, 31-32
Hunch, 30b, 31a
Hypnosis, 56d, 57b, d
Hypocrisy, 129b

Idealism, False, 74-76
Illuminated personalities, 10b
Imagination, 61a-b, 69c
Impersonal Love, 26-28
Incamation, Choice of, 32-35
Evolution of, 41 d
First, 42b, c
Not predestination, 33d
Purpose of, 34a
Theory of, 33a
Indigestin, mental, 46c, d
Influencing the Unborn Child, 63-66
Information, 18c, d
Cosmic, 14b, 30a
Human, 36c
In other planetary systems, 42c
Intuition, 30a, b
Is Church Attendance Necessary? 128-129
Is Deep Breathing Harmful? 103-106
Is Fatalism Logical? 6-7
Is Painless Death Advisable? 122-124
Is Sterilization Proper? 20-22
Is There Absolute Truth? 116-118

Jacques de Molay, 115d
James, Williams, 64d
Jerome, 137a
Justin, 137b

Karma: 22a, 33b, 53d, 101b, 119c, 122d, 123d
Causes of, 58c
Kichingargha, 12b
Knights Templars? What Are the, 113-116
Knowledge: 18c, 20a, 70a-d, 117c
Applied, 19d
Conceptual, 19c
Intuitive, 30a, 31a
Of comparative religin, 46b
Perceptual, 19b
Kroomata, 12b
Kut-Hu-Mi, 12a-b

JUNE, 1955

Page 143

La Buschagne, John, director London office of
AMORC, 133c
Of averages, 59b-c
Of probability, 59a, c
Of the Triangle, 71 d
Levels of consciousness, 42b, 44d
Lewis, Dr. H. Spencer: 5d, 12b, 43b-c, 52b
Buddhist bishop, 46b
Jan Coops and, 5d, 6a
Persecution of, 62b-d
Lewis, Ralph M., 12b, 46b
Library, Rosicrucian Research, 8a
Desire, 26d
Intellectual, 27c
Transcendental, 27c, d
Spiritual ecstasy, 28d
Love, Impersonal, 26-28
Luck Exist? Does, 58-59
Lustration, 40c, 43d-44a
Luther, Martin and Pietists, 82a

Machine, Man v s 98-99
Magico-religious beliefs, 136a
Magnetic healing:
Bacon, Francis, 82c
Fludd, Robert, 82c
Paracelsus, 82c
Maha Bodhi Society, 46b
Development of, 32b, 33a
Duality of, 45d
Emotions, 53a, 57c-d, 64b-d, 65a, d, 66a-b
Free agent, 6d
Hampered by custom. 9d-10a
Psychic evolution, 34d
Vibratory matrix, 55a, b
Man vs. Machine, 98-99
Many Gods, 106-109
Master K. H., 12b
Masters, About the, 10-13
Masters? Are Projected Personalities, 101-103
Appeal to, 11b
As personal guide, lia
Class, 75d-76a
Cosmic, lOb-c, 85b, lOld, 102b-d
Development of, 35b-c
K. H., 12b
Moria-El, 12c-13b
Mastership? What Price, 61-63
Materialism, 10a, 31c, d
Meaning of Religin, The, 83-90
And individuality, 67d
Images in, 60d
Storehouse of, 67d, 68d
Memory, The Depth of, 67-69
Mental creating, 93c
Mental telepathy, 83a
Mesmer, Franz Antn, 82d
Divine, 119d, 139a
Human, 52a
Imagination, 61a-b, 69c
Primitive, 64a
Subjective, 56d-57a, 61b, 67c
Superstition, 63d
Mind-cause, 91 d

Mohammedans: 113c, 115a

Culture of, 116b
Monastery, secret, 12b
Moon, influence of, 92d
Morality: 9d, 16c, 20d, 21 d, 22b-c, 26d-27a, 77d
Principies of, 36b, 108c-d
Moria, 12c-13b
Mount Shasta, 12a
Museum, Egyptian, 8b, 5Id, 79c
Museum, Science, 8b, 79c
Mystic, Experience of the, 69-71
Mystical pantheism, 38b
Mystical Viewpoint, Achievement of the, 131-133
Mysticism as Human Experience, 31-32
Mysticism, critics of, 69b-d
Mystics and mysticism, 131b-132d

Natural law, 7a
Nature Cures, 66-67
Nervous system, sympathetic, 30c, 65d
New Souls, World. Population and, 41-43
Nous, 65c
Nez, Carlos, Grand Councilor for Latin America,
50, 54

Organizations, Other, 45-47

Origen, 137b, c
Other Organizations, 45-47

Pagan, 113b
Peace of mind, 4d
By projection, 55b
Of mystics, 62a-63b
Phobia of, 57b-d
Personality, This Issues, 5, 47, 54, 76, 110, 133
Philip IV, of France, ll5c-d
Philosophy, 28d, 31b, 32a, b
Photosynthesis (Cosmic rays), 92c, d
Piscean Age, 40c-d
Places, Strangely Familiar, 60-61
Pleasure, right or wrong, 22b-d
Plotinus, quotes from, 70c, 71b, 131b, 132a
Pope Boniface VIII, 115c
Pope Clement V, 115d
Pope Urban II, 113d
PostScript, 109-110
Awe of, 111b
Fear of, lile
For possession, 50c
Personal, 50b
Potential, 112b-c
Prayer For the Dead, 118-119
Predetermination, 6b
Prejudice, 84d, 86d
Prejudice Against Bigness, 111-113
Prenatal influence:
Clinics, 66b
Doctrine of, 66a
Greeks, 63c
Hebrews, 63d
James, Wm., 64d
Primitive mind, 64a
Pride, The Weight of, 15-18
Procreation, a Cosmic right, 21c
Projection be Wrongly Used? Can, 55-58
Psychic body, 129d, 130a-b
Psychic Powers? Has Everyone, 29-31
Psychic Self Be Retarded? Can the, 129-131

Page 144


Pur and Applied Thinking, 28-29

Purgatory, 118c, 119c
Pursuit of happiness, 36d

Reality, 38b, c, d, 116d, 117a, b, 118a
Reality, Escape from, 22-23
Realization, 44b, c, 52d
Reason, 34b-c, 86d, 87a
Faculty of, 36c
Primitive, lOOd-lOlc
Reasoning, Fallacies in, 100-101
Religin, Fraternalism and, 127-128
Religin, The Meaning of, 83-90
Responsibility in life, 52d, 68d-69a
Revelation, 89c-d
Revolution, Evolution vs., 2-3
Roimer, Albin, Grand Master of Sweden, Grand
Secretary of France, 133
And the sciences, 45b
Child Culture Institute, 66b
Convention, 46d, 54d
Convocation in Holland, 6a
Digest, 42c, 103b, I lla
Exercises, 105c-d, 132b-c
Forum, 28c
Fraternalism, 127c, 128a
Museum and Art Gallery, 8b, 51 d, 79c
Order, 8b, 12b, 45b-c, 46d, 47a, d, lOOd
Philosophy, 3c-5b, 17a, 45b-d, 90b, 132b
Planetarium, 8b
Principies, 77c, 105c-d, 108b, 109b-d
Purpose of, 45d
Reason for failure, 45c
Study, 127c
Teachings, 30b, 45d-46a, 67c, 93a
Templar members, 116c
War and the, 6a
Rosicrucian? W hy am 1 a, 3-5

Saad, Salim Constantine, Grand Master, Amenhotep
Grand Lodge of Egypt, 25, 47
Saint Augustine, 137a, d
Science, pur and applied, 29a-b
Self-control, 36b
Self: 26a, 122d
And church obligations, 128b, 129a
Consciousness, 123a-b
Ego, 52d, 53a, 139b
Evolution of, 123b-c
Realization of, 52d, 53a, 54a, 55d
Subjective, 60b
Self-Consciousness? What is, 139-140
Self, The Discovery of, 52-54
Semantics, 18c
Service: 23c, d
To humanity, 61c, d
Simplicity, 16c-17d
And breath, 103-106
Consciousness, 104b
Universal, 119a
Soul-personality: 123a
New ones, 41b-d
Opportunity given to, 61d
Source of, 42a
Subconscious self, 30b
Withdrawn, 41 d

Soul Selects Its Body, The, 13-15

Souls, World Population and New, 41-43
Spinoza, Baruch, 62d-63a
Spiritual Progress, Environment and, 90-91
Stars Influence Us? Do, 91-93
Sterilization Proper? Is, 20-22
Strangely Familiar Places, 60-61
Metaphysical, 30d
Reasons for failure in, 45c
Suggestion, power of, 83c

Telechime, llOd
Telepathy, mental, 83a
Templars, Knights:
As bankers, 115b
Members of Rosicrucian Order, 116c
Torture of, 115d-116a
Tertullian, 137c, d
Of incarnation, 33a
Quantum and relativity, 29c
Thinking, Pur and Applied, 28-29
This Issues Personality, 5, 47, 54, 76, 110, 133
Thomas Aquinas, 137a, 138b
Thutmose III, 12b
Tractatus de Angelis (quote), 137a
Triangle, Applying Law of the, 134-135
Truth? Is There Absolute, 116-118
Twain, Mark. 61c

Unity or Diversity, Which? 94-95

Visualization, 44b-c, 45a, 93-94
Visualization, Cosmic, 93-94
Vital Life Forc, 55c, 104a

Wall Street Journal, 109d

War, Causes of, 50-52
Weight of Pride, The, 15-18
What Are the Knights Templars? 113-116
What is Faith Healing? 81-83
What Is Self-Consciousness? 139-140
What is the Aquarian Age? 38-41
What Price Mastership? 61-63
W hy am I a Rosicrucian? 3-5
Will, 26c, 36d-37a
Wisdom, 18c, 19d-20a
Words, meaning of, 18c
World Population and New Souls, 41-43

Your Bequests Help, 7-8

Ecliptic of sun, 39a
Meaning of, 39b
Other terms for, 39b, c
Rulers of, 39a, b
Signs of, 39c

August, 1955
V olu me X X V I

No. 1

Roscrucan Forum
A p rv a te

p u b lic ato n fo r m e m b e rs of A M O R C

Doctor H. Spencer Lewis, late Im pe rato r o f A M O R C , seated n his sanctum -offce a t the v e ry
d e sk a t which the frst issue of ths publicaton w a s conceived, a quarter o f a century a go .


Page 2


Dear Fratres and Sorores:
A quarter of a century ago, this publication, The Rosicrucian Forum, was bom. It
had been conceived quite some time previously by our late Imperator, Dr. H. Spencer
Lewis, but conditions did not make its issuance feasible until 1930. Since that mem
orable date, The Rosicrucian Forum has been
subscribed to by members in nearly every
part of the world. It has never missed an
issue even during the turbulence of the Second World War. The policy laid down by
Dr. Lewis, that it was to be an exclusive
magazine for members only, has always been
conformed to also. Its obviously limited circulation has made possible greater freedom
of expression in matters related to the confidential teachings of the Order.
The Rosicrucian Forum has likewise, except for its front and back covers, adhered to
its original policy of confining all its pages
to text. It has avoided interior illustrations
and advertisements. It has thus assumed a
conservative and scholarly appearance which,
we believe, is worthy of the interest of the
Rosicrucian student. To a great extent the
subscriber to The Rosicrucian Forum reveis
himself as the more intensive student. His
subscription indicates a more inquiring and
analytical mind. The reader of the Forum
wants to know more about the subjects of
his interest. All who refer to themselves as
students are not necessarily alike in the
depth of their interest or profundity of
thought. In study, as in other things, there
are levels or degrees of perseverance. The
Rosicrucian Forum reader is one who goes
beyond what is required of him in his monographs.
We think it appropriate to quote Dr. H.
Spencer Lewiss Greetings as they appeared
in the initial issue of this publication:
I am happy to have this opportunity to
greet our members through the channel of
our newest publication. I have not had an
opportunity to read through all of the matter
that is to appear in the first issue, and I

am not quite sure of how much of the interesting discourses and discussions occurring
at headquarters in my prvate class instructions have been taken down by the stenographers and prepared for this publication. I
do know, however, that it is a real joy to
realize that hundreds of other members, if
not thousands of them, will eventually have
this special information that has heretofore
been limited to those who assemble from
time to time in my study for prvate instruction.
Most of the matter discussed in these sessions could find no place in any of our
regular lectures, inasmuch as it deais with
personal problems, or with matters disconnected from the points in the graded lectures.
On the other hand, every one of the discus
sions has been filled with intense helpfulness not only to those in the class but to
me, because it is through the working out
of the problems of our members, and the
discussion of the teachings with those who
are the most advanced, that we have been
able to bring out of the shadows many important points that have heretofore seemed
insignificant. It is only through test and
application that we come to realize the true
importance and power of some of our prin
Therefore, I greet each one of the readers
of this publication and welcome you into my
personal gathering, not as an eavesdropper,
but as one who deserves to have this infor
mation, and were it not for such a publica
tion as this, the possibility of contacting the
knowledge brought forth in these prvate dis
cussions would be meager, indeed.
May peace and power come to each of
you and bring you joy and happiness.
Those who were on our staff during the
time that Dr. Lewis prepared the text for this
publication will remember his literary method. He would be seated in his large office,
now retained as the A.M.O.R.C. Conference
Room, before a desk often piled high with
correspondence. This consisted of letters

AUGUST, 1955

Page 3

principally directed to him by members and

officers of the A.M.O.R.C. throughout the
world. Some of such correspondence had
been addressed to various members of our
Instruction Department. It was of such nature, however, that it was decided it should
be answered personally by Dr. Lewis because
of his greater insight into the matters therein contained. Behind him was a large window over which was lowered a green venetian
blind. This blind was so arranged that the
sunlight emitted but a soft green glow into
the room. This crepuscular lighting created
an atmosphere of tranquillity conducive to
The Imperator would select a letter, read
it intently for a few minutes and then put it
down and begin to dictate in a firm but low
tone of voice. There would be no hesitancy
in his speech, no pauses to collect thoughts
or a need to reframe ideas. His diction was
excellent; the inflection of his voice was conversational; there was an absence of mandatory implication so often experienced in dictation or in oration. His phraseology, though
sufficient to communicate his ideas, was never
pedantic or abstruse. The most profound
thoughts were readily comprehended and appreciated alike by academicians and those
who lacked a higher education. In this regard he had a Socratic quality of challenging
thought and satisfying inquiry without appearing either to be speaking down to one
group or over the heads of another.
Though the contents of the Forum articles
speak for themselves, those who were so
fortnate as to hear the late Imperator dic
tate were amazed by his sagacity and acu
men. Rarely did he need to refer to a text
or reference work when dictating on historical or technical matters, his memory being
exceptional and his fount of knowledge, encyclopedic.
In those early and formative days, the
members in a certain high degree of the
A.M.O.R.C. were relatively small in number
and, as a consequence, Dr. Lewis took it as

an obligation on himself to answer personally

all their questions pertaining to the teach
ings. This, in addition to his numerous other
duties, however, was a considerable task. The
questions asked by these members and the
answers he gave constituted the principal
content of each issue of The Rosicrucian
Forum. In those issues throughout the years
until 1939, the personality of Dr. Lewis lives
on. It is my desire, sometime within the
next few years, to compile a book of these
articles with subjects arranged in related
order. There could be no greater tribute to
Dr. H. Spencer Lewiss memory or any
greater aid to the Rosicrucian student. Some
of these choice articles have now been made
into discourses for our Rosicrucian lodges,
chapters and pronaoi and have proved their
continued usefulness and inspiration in that
Time has necessitated some modification in
the preparation of The Rosicrucian Forum
but without deviation from Dr. Lewiss
conception of its purpose. It is no longer possible for the incumbent Imperator to per
sonally answer all the correspondence of
members of any one degree in the Order.
Instead of feeling chagrined because of these
circumstances, we should, as members, rejoice. It is evidence of the growth and accomplishment Dr. Lewis so desired for our
beloved Order. However, every article appearing in The Rosicrucian Forum by the
present Imperator and his worthy assistant,
the Supreme Secretary, is based on direct
questions asked by the fratres and sorores, or
they are an elaboration on some point or
principie of the Rosicrucian teachings.
The Rosicrucian Forum is, in no sense,
a commercial publication. It accepts no paid
advertisements and is supported only by that
portion of the membership who subscribe to
it. Its issuance, therefore, is mainly a mem
bership service and labor of love.

Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U .S . Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Park, San Jos, California.

Page 4

Facts About the FUDOSI

Because some persons are wont to attach
a mysterious significance or some ulterior
purpose to the past dissolution of the Fdration Universelle des Ordres et Socits Initiatique (F. U. D. O. S. I.), the following
facts are presented. The information herein
given is quoted from The FUDOSI, an international journal of that organization issued
in November, 1946:
In 1908, the famous Dr. Encausse, who
is better known under his mystical ame of
Papus, tried to gather in a vast Initiatique
Federation all the authentic and regular Orders who give to their followers and adepts
the traditional teachings of the Mysteries.
He held in Paris a great Congress where all
the Spiritualistic (spiritual) Rites had been
invited. But his Federation was unable to
organize and carry on such a work. In 1914
began the first World War. Papus was mobilized as a military doctor and suddenly
passed through transition in 1916.
In 1930, the European Imperator of the
Rose + Croix, Sar Hieronymus, Sar Peladans
disciple, deemed it advisable to take up again
this idea to harmoniously federate all the
initiatique movements. He, therefore, opened
extensive negotiations with representatives
of several Orders and Societies and, on the 8th
of August, 1934 he successfully and officially
opened the first International Convention of
the new Federation in which fourteen Orders
or Societies were duly represented. Other
confidential Conventions were held in Brussels in 1936 and 1939 and in Paris in 1937.
The dreadful war we have just passed
through kept the Orders and Societies from
all active work or co-operation ever since
1939, and it is only after overcoming
most Unusual obstacles and difficulties, and
through secret means, that some contact was
maintained between America and Europe
during the long and hard years of the hu
man upheaval and of the enslaving of Eu
rope. But, in spite of cruel persecutions, of
arrests, of the Gestapos questionings, of p
lice raids and searches, the sacred and
initiatique work never stopped and the flambeau regularly passed on from hand to hand,
at times in most unexpected and inaccessible
places, such as church towers and ancient
crypts. It was, therefore, with great joy that,
thanks to the valuable friendship between


all the leaders of the Federation, the various

Orders were able to meet again in a fraternal
gathering and to organize their work.
Some persons, whose minds have not as
yet received sufficient ligfat, have been wondering why it was necessary to gather in a
Universal Federation the Initiatique Orders
and Societies which, in their own field of
work, enjoy the most absolute and complete
freedom and perfect autonomy and independence. To this query we may reply
that, more than in anything else, it is in
the Initiatique work that the greatest vigilance is indispensable and that a strict and
active international discipline must be exercised.
We must acknowledge, and regret, that
there exist many false prophets and a number of so-called Initiates who use, for selfish
and tyrannical purposes of domination, the
pretext of initiation to thrust themselves on,
and exploit, gullible and sincere persons. It
was high time to warn the public against
these false leaders and against noxious doc
trines which they taught to trusting souls.
In each country, each authentic and reg
ular Order knows its imitators and such
false prophets. It was necessary to watch
these clandestine movements, to expose these
impostors or instruments of hidden and unavowed forces, in all countries, wherever
they be operating, and thus avoid any con
fusin between the regular and authentic
Orders and false organizations that are harmful or that give teachings that have nothing
to do with the Universal Tradition and Esotericism.
And also it was necessary that the au
thentic Orders be careful in selecting their
members and their officers and in maintaining their adepts and students on the right
path of the true doctrines, obliging them to
follow a strict line of discipline, rational,
sincere, and conscientious work, so as to
avoid radical teachings and heterodoxy. . . .
It is our much regretted (lamented) Imperator, Dr. H. Spencer Lewis (Sar Alden),
who created and drew the Universal Sym
bol of the F.U.D.O.S.I. (shown for years in
the A.M.O.R.C. literature). He presented it
to the members of the Congress in 1934 and,
owing to its profound significance, its uncommon and original combination, it was
unanimously adopted. It represents the Mys
tical Egg which, in Egypt, of od, involved

AUGUST, 1955

all the Mysteries. In its center are two

bipolar magnets, representing the two hemispheres united in one same spiritual brotherhood. Initiation is indeed universal and all
men of good will are entitled to it, whatever
be their birth country. An unfinished triangle and incompleted square are coupled
together in its center, because all traditional
initiations, far from combating each other,
are complementary, one to the other, so as
to give a unique Light to the Neophyte. The
holy Cross in the center represents the Christian current of Initiation, whereas the square
symbolizes the Hellenic Initiation and the
triangle, the Martinist Initiation. This Sym
bol thus achieves the miracle of realizing
the spiritual unity.
During the Convention held in Paris in
1937, our Brother, Sar Iohannes, showed to
the astonished members of the Congress that,
by placing the symbol of the F.U.D.O.S.I. on
the revolving disc of a phonograph and giving it an increasing speed, there carne a moment when a new esoteric symbol appeared
which, by itself, involved and vivified all
other symbols; the true Swastika of the Tra
ditional Hind Initiation. . . .
The chief executives of the F.U.D.O.S.I.
were the three Imperators, Sar Alden (Dr.
H. Spencer Lewis of the A.M.O.R.C.); Sar
Hieronymus (of the Rose + Croix of Europe);
and the late Augustin Chaboseau of the
Martinist Order; and the Chancellor of the
Federation, Sar Elgim (Jean Mallinger).
Numerous international conclaves were held
in Brussels and in Paris under the direction
of all or a majority of these illustrious officers. After the transition of Dr. H. Spencer
Lewis, the incumbent Imperator of the
A.M.O.R.C., Ralph M. Lewis, succeeded to
the office of one of the three Imperators of
the F.U.D.O.S.I. He, too, participated in these
conclaves in Brussels and Paris and deliberated upon their important matters.
By the issuance of much literature in several languages and through the mdium of
the journals of the respective member orders
and societies, as, for example, the Rosicru
cian Digest, the purposes of the F.U.D.O.S.I.
were gradually achieved. Information gathered through the representativos of this august body was published, disclosing the false
claims of the pseudo and clandestine organizations. The sincere and thoughtful investi-

Page 5

gators of the esoteric were alerted to the

impostor societies. Though many of such
false groups, mostly small numerically, still
exist, their efforts are ineffectual. The real
investigator of occult, mystical, and metaphysical societies, now knows the true character of the false bodies. Those individuis
who persist in affiliating with such clandes
tine movements are of a type of mentality
that must learn through severe experience
of their wrong judgment.
As was stated in the official F.U.D.O.S.I.
journal, from which we have quoted, the
initiatique orders and societies had originally, in their respective fields, enjoyed the
most absolute and complete freedom and perfect autonomy and independence. When,
therefore, the work for which the F.U.D.O.S.I.
carne into existence had been achieved, the
officers of the respective organizations of
which it was composed thought it was advisable thereafter to concntrate all their
efforts once again upon their individual so
cieties. To maintain the F.U.D.O.S.I. indefinitely, when its main purpose was served,
would have been an economic burden on
many of these esoteric orders which had just
emerged from the destruction of the war in
Europe. Further, with there being no longer
any great need to pursue the aims of the
F.U.D.O.S.I., the various societies and orders,
through their representatives, might inadvertently tend, in their enthusiasm and loyalty
to their own doctrines, to impose their views
upon their fellow members. This would, of
course, defeat the harmony of the F.U.D.O.S.I.
It was becoming evident that this cndition
might creep in as a result of the human
equation. The principal officers, therefore,
decided that it was time for a harmonious
dissolution of the F.U.D.O.S.I.
The final document of dissolution, as
drawn up on the date of August 14, 1951,
at a conclave of the officers in Brussels, sets
out the reasons for the dissolution in detail
and then concludes with the following statement:
1The FUDOSI is dissolved on this day,
14th of August, 1951;
2Each and every one of the affiliated
movements will maintain its initiatic
autonomy and independence, without
being bound in whatsoever manner to
the other Orders;

Page 6

3None of the Orders previously affiliated to the FUDOSI will be allowed

to reconstitute it without a written
agreement signed by the Orders
founders, or may take advantage of
it in the future;
4The present declaration will be published by the various Orders in their
own publications without any commentary.
Brussels, the 14th of August, 1951.
This document was signed by Sar Hieronymus, Imperator of the Rose + Croix of
Europe, Ralph M. Lewis, Imperator of the
A.M.O.R.C, and Jean Mallinger, Chancellor
of the FUDOSI, who, as said, met in conference in Brussels, Belgium, on the above-mentioned date. The document was prepared in
two languages, English and French. The
English versin, carrying the signatures and
seis of the above officers, is in the vault of
the A.M.O.R.C. at Rosicrucian Park. It, with
numerous other documents, is available for
inspection to all members attending the In
ternational Rosicrucian Convention in San
Jos annually. In fact, committees composed
of members examine this and other docu
ments every year. Any and all other mem
bers of the AMORC, who are in good
standing, may inspect it at the Grand Lodge
of the AMORC at any time upon formal request in advance.
AMORC, as a consequence of this conference, as well as the other orders and societies
of the F.U.D.O.S.I., discontinued the use of
the F.U.D.O.S.I. official emblem in its publi
cations. Such discontinuance does not imply
that any member society was expelled, re
moved, or disqualified in any way. Ugly
rumors to such an effect are worthy only
of the various enemies against whose attacks
the F.U.D.O.S.I. was originally constituted.
If and when circumstances require, as before,
the reactivation of the F.U.D.O.S.I. as a militant body for the defense of truth, it will
again be called into existence. As AMORC,
through the efforts of the late Dr. H. Spencer
Lewis, was one of the chief functioning powers in the furthering of the purposes of the
F.U.D.O.S.I., so it will be again, if there be


Are the Good Always Poor?

A soror asks: Why do so many inventors
and writers become famous and rich while
leading immoral lives, and yet the poor who
are good morally receive no earthly riches
and fame?
There is no parallel extant between ma
terial success and moral rectitude. The rewards of a morally circumspect life, one
lived in accordance with conscience, are not
to be found in mortal fame or wealth. The
wages of sin, we have been told, are death;
but the wages of virtue are not necessarily
a plenitude of worldly goods. It is likewise
an erroneous conception to think that everyone who is a pauper is of a highly moral
and spiritual character. Among the impoverished, you will find vileness of thought and
iniquity, as well as among those who are
affluent. Being a success in a trade or profession does not imply that one is any less
moral than someone else. We believe that
an analysis of the known facts of the lives
of such personages as Thomas Edison, Henry
Ford, the Wright brothers, Michael Faraday,
and hosts of other inventors and scientists,
would show them as morally conventional
as any other less-known group of people.
In our daily lives, each of us is guilty of
acts and behavior which are less than cir
cumspect; and if the focus of public attention
were to fall upon these acts, it would incriminate us. The public does not know most
of us, so our lives are not subject to scrutiny.
Once an individual is in the light of public
interest because of his business or professional attainments, every act of his life is
open to analysis and criticism. His moris
may then be considered by a certain crosssection of the public as what they should
not be. However, the moris of famous per
sons in most instances do not fall below the
average of the same section of the critical
The moral life should be indulged not
for public recognition. The morally upright
person should find his satisfaction in knowing that he lives in harmony with his own
conscience. If it is true that one cannot buy
spiritual insight and peace of mind, then
one should not expect, likewise, material
compensation because he is striving to attain
the virtues. If one is morally circumspect
and also in economic distress, the latter con-

AUGUST, 1955

dition is wholly the result of his environment or perhaps his lack of ability. There
are many persons who live a devoted, moral
life, and they are sincere in their religious
affiliation, but they may be nevertheless
stupidand often lazy. It is thus to be expected that such persons will have less
opportunity for advancement and accomplishment in any material field.
Conformity to a moral code does not carry
with it an assurance that one will be exempt
from struggles with the vicissitudes of life.
It is true that a clean-living and clean-thinking person is a more apt channel for Cosmic
inspiration and for intuitive guidancebut
he must also make the effort to achieve
success in some material endeavor. One cannot go about just wearing the mantle of
virtue and expect that the material rewards
of life will be made miraculously manifest
for him. It is likewise quite true, statistically
as a law of averages, that many spirituallyminded persons who are industrious and intelligent are yet poor. Their poverty may
be, and usually is, a combination of unfortunate economic and other circumstances
which have nought to do with their religious
convictions or moris.
There is still another aspect to this subject
upon which comment should be made. The
inventor, as well as the successful writer in
the nonfiction field, must have visin and
must be progressive. He cannt allow himself to be hampered by often obsolete con
ven tions and ethics. He is thus able, through
the flexibility of his intelligence, to see the
perfunctory actions of society and its foibles.
He will, consequently, rebel against them,
and at a time usually far in advance of the
eventual social changes. As a consequence
of his bold writing and visin, he becomes a
victim of the criticism of those who lack his
visin, or who are hypocritical in their living
and beliefs. The conduct of such an individ
ual is then condemned as being iconoclastic,
sacrilegious, or even generally immoralall
of this, of course, without any justification.
As we look back upon the life and times
of Thomas Jefferson with our now generally
broader perspective, we understand why he
was execrated and libeled as an atheist by
many of his orthodox, illiberal contemporaries. His mystical concepts far transcended
their notions. During the Victorian era,
much conduct which today is generally ac-

Page 7

cepted as being of good propriety, would

have been shocking and held to be immoral
by the populace of the time.
By the foregoing, we do not mean to imply
that every individual who has attained fame
and wealth today has likewise been of a
highly moral plae in his conduct. Many
persons gain wealth and success in some en
deavor only by a complete disregard of all
moral precepts. These have set for themselves
an objective in life to which all decency and
moral vales are sacrificed, all of their energy and intelligence being centered in one
direction. We cannot always judge their
personal happiness by the material baubles
with which they later surround themselves.
Such individuis ofttimes never know that
peace profound that comes from simplicity
of living and sincerity to oneself. They are
frequently cursed with an inexorable restlessness which keeps them changing from
one diversin to another to find the satisfaction that many less affluent persons know.
However, there are many persons who are
wealthy and yet have retained their spiritual
dignity. They have learned how to employ
their material gains in such a way and so
impersonally as to bring satisfaction to their
psychic and moral selves.X
Death and Transition
A soror now rises to address our Forum.
She says: This query is in regard to the fre
quently used expression, transition, which
is substituted in much of the Rosicrucian
litera ture for the simple word, death. While
I am aware that it refers to the survival
of the soul, and is considered spiritually more
accurate, still, this word is so frequently
used by those who fear physical death that
it has acquired (to me) repugnant connota tions. If death is not to be feared, since sur
vival of the soul is assured, why should the
Rosicrucians, who are scientists, fear the sim
ple, accurate and unprettified word, death?
The Rosicrucians substitute the word tran
sition for death, but most certainly not because of any fear of the latter. Rather, since
the word death has so varied a theological
and philosophical connotation, some of which
definitions are quite opposed to the Rosicru
cian concept, it is logical to supplant the
word with one that has a more intimate
significance to members. Almost all religious

Page 8

sects and moral philosophies proclaim an

afterlife; they adhere to the doctrine of the
immortality of the soul. However, most of
these beliefs and systems of thought assume
that death is a permanent truncating of mor
tal existence. It is thought to constitute a
final end of life on earth. They believe that
death is not merely the dissolution of the
body, but the termination for eternity of the
souls expression on earth. Simply put, the
majority of these other concepts do not concur in the doctrine of reincarnation.
The Rosicrucian philosophy professes a
belief in the return of the soul, its re-embodiment in a mortal form upon earth. The
Rosicrucian Order does not insist that the
member accept this view. There is a con
siderable valu to be found in the teachings
whether one subscribes to the doctrine of re
incarnation or not. Obviously, a failure to
accept the idea makes abstruse and complicated other propositions in the teachings
built upon that premise. Since the premise
of reincarnation is part of the Rosicrucian
teachings, death is looked upon only as a
change of consciousness. In other words, it
is only a transition from one State of awareness to another. The body is dropped, its
mechanism is discarded, and that form of
consciousness known as the mortal mind becomes nonfunctional. The inner aspect of
consciousness, or self, is preserved in a manner difficult to define in terms of mortal experience. Since this exalted consciousness
attributed to soul is declared to eventually
reside again in the body and to be associated
wilh a realization of mortal realities, or the
world, the whole cycle is looked upon as
merely a series of changes of consciousness.
Thus, there is the preference for the word
To the average religionist, death is a most
terrifying and horrible experience. Part of
its horror is, of course, primitive and instinctive. Life and self-consciousness ever
strive to preserve themselves. Whatever circumstance tends to oppose them or bring
about a suspensin of their activities precipitates a sense of helplessness and futility
resulting in great fear. In fact, in all society, the biological mysteries, as one ethnologist has referred to them, have always
been precipitates of wonder and of fear.
These are birth, pberty, and death.
Aside from what may be said to be the


natural instinctive fear of death, most re

ligious teachings concerning the afterlife
have a tendency to inclcate a further dread
of the experience. Theology has long laid
stress upon the punishment for sin to be inflicted after death for those who have not
atoned here. Though theological creeds, codes,
and liturgies have given extensive explanations of how the sinner is to expiate for his
sins, the devotee is frequently left in doubt
as to his salvation. Purgatory with its fantastic burning of souls, and hell as a place
of great torment of them, are dramatized
and actualized by the priesthood and most
of the clergy. To escape these completely,
or any long confinement in them, is usually
made a complex affair, shrouded in much
mystery, superstition, and ignorance.
Even in our time, religin has assiduously
built up this concept of punishment in the
afterlife. It has intentionally made it a terri
fying experience so as to retain its control
of the mass mind through fear. It has, for
example, made it appear that salvationes
cape from such tormentcan only be had
through an unquestioned allegiance to the
church and its hierarchy. The threat of excommunication and refusal to confer the
sacraments upon a religionist is the strongest
tie the church has upon the will of the
individual. However, when the individual
no longer fears the afterlife, no longer believes in an actual purgatory and hell, the
act of excommunication is a meaningless and
futile rite. The individual is then neither
psychologically or otherwise affected by the
To the Rosicrucian, whether it be con
tended his views are fact or theory, they are,
at least, logically more consistent than many
of the theological concepts pertaining to
death and after-existence. The Rosicrucian
philosophy expounds that salvation and compensation are to be had here on earth. It
is here where we have consciousness of that
deeper self which men allude to as soul. Here
is where there is that evaluation of the experiences of reality on the one hand, and
the immanent urges of that called conscience
on the other. It is here, too, where we ex
perience that ecstasy, that afflatus of the
soul that places men en rapport with the
Cosmic. It requires the mortal mind to
evalate the various states of consciousness
to which the self is capable of attaining. It

AUGUST, 1955

is here, too, where we make compensation

for the violations of Cosmic and natural
laws. Our thoughts and deeds are causative,
and the effects we experience are the real
heaven and hell.
The Rosicrucian likes to believe that he is
given the opportunity to adjust to lifes experiences and to compnsate and make
amends, if you will, for his errorsif not
in this existence, then in another life here
on earth. The Rosicrucian likewise conceives
the soul as an extensin of the Divine Con
sciousness in man. Therefore, the soul is
never corrupt and need not be saved, for
it cannot be lost. We provide our own rewards, and in numerous ways, inflict our
own punishment. The word transition, to
the Rosicrucian, better symbolizes these views
than the unqualified word death.X
The Scope of Perception
It would seem that mans scope of percep
tion is almost unlimited. It is obvious that
one of mans primary functions is that of an
observer of phenomena or a perceiver of
phenomena. We live in a world composed
of phenomena. Everything about us is in a
state which we term existence; that is, it is
something that exists other than ourselves
and has a degree of actuality.
We perceive the objects of the physical
world and we know that our environment
exists; that is, the world about us is in ex
istence, and we are made aware of it through
the perceptive apparatus with which we are
equipped. Every thing we know of the physi
cal or the phenomenal world is that which we
have perceived or a result of the understanding of what someone else has perceived. It
would therefore seem that our scope of per
ception is unlimited. We adjust ourselves
to the world in which we live as a result
of what we perceiveor at least we think
we make a reasonably satisfactory adjustment. On the other hand, we know that we
make many errors, that mans adjustment to
the physical world is imperfect, and that we
do not completely understand all of its functioning or our relationship to it. This fact
brings us to realize that actually our knowledge of the physical world is limited.
Apparently, mans five physical senses
serve him quite adequately, but they do not
serve him in absolute perfection. The five

Page 9

physical senses are themselves limited not

only in their range of vibrationthat is,
the vibrations which can make an impression and register upon these sensesbut
also in the structure of the physical senses.
Physiologists who have made a study of
the complex structure of the sense organs
are aware that these are not in any sense
of the word perfect. Any research in the
most modem literature available on the hu
man senses makes it clear that our knowledge of the sense organs and how they
operate is limited, and also that we are
limited in the knowledge which we are able
to perceive through these senses. When we
consider how much we depend upon our
five senses for information and for adjust
ment to the world in which we live, it
causes us to consider carefully how much
we can depend upon them. Authorities on
the subject agree that the operation of our
sense perceptors is far from perfect. This
fact causes us to realize that we cannot be
an absolute judge of our environment if dependent upon our senses alone. Neither the
physiologist or the psychologist can tell us
exactly how our senses operate. We do not
know the actual means by which the sense
organs function. We only know in general
that they operate and are sensitive to certain vibratory forms.
For example, the eye is sensitive to light.
It perceives light and operates much in the
manner of a camera, but exactly how these
light impulses are translated from the retina
of the eye through nerve endings into the
brain, producing the sensation of sight, is
something that still lies beyond the complete
ability of the scientist or the physiologist to
explain. Even more difficult is the explanation of the senses of hearing, taste, and
smell. The nerve endings of these senses
are of such nature that they bring us the
perception of the world in a limited extent
insofar as their ability to perceive is con
cerned, but exactly how sound waves are
translated into terms of sound within the
brain is a mystery still unsolved by the hu
man intellect.
On the other hand, we cannot avoid the
conclusin that most of us find adequate
the five senses with which we are equipped.
Without attempting to analyze them or becoming technical insofar as their operation
is concemed, we believe they are reasonably

Page 10

efficient. We see, feel, hear, taste, and smell

to an extent that which has become more
or less habitual with us. We use these
sensations that are accumulated within con
sciousness, as a result of the sense organs,
sufficiently so that we are able to perceive
a degree of the outside world. We get by
as it were, and we think of our sense faculties as being reasonably efficient because we
have reasonable success in our communication with the world outside ourselves.
Actually, we live in two worlds: (1)
public and (2) prvate. The public world
is that of phenomena, which we perceive
with our sense organs. The perceptions re
sult in the sensations that produce a mental
impression which is a composite of con
sciousness. When we are at any place at
any time, we have in consciousness, as a
result of our perception, certain sensations
that transate themselves to us in a manner
that makes us aware of the position and
place in which we are. Through combination of memory and the sense of sight, we
produce what is normally called a mental
picture within our mind. This picture enables us to relate the existence of things
about us as they are at the moment to other
sensations that we have perceived in the
past. Through memory and perception we
are able to orient and adjust to the environ
ment in which we find ourselves momentarly.
Whether or not what I perceive is identical to what you perceive is something that
can neither be pro ved or disproved. I look
at a certain color which I have been taught
is red. Actually, what I perceive is the reflection of light against a certain physical
object. Part of the suns rays, or the white
light that may strike upon that object, is
absorbed and part is reflected. What is reflected enters my eye, and as a result of
the sensation I am aware of the color red.
You and I have been taught that a certain
type of sensation registered in the conscious
ness is the color red. Whether you would
recognize as red what I consider red is some
thing that we cannot prove because we all
perceive within the prvacy of consciousness.
In consciousness we relate the various forms
of perception that enter into our conscious
ness and cause us to interpret the external
world as we see fit and as we have been
taught to adjust ourselves to it.


It would seem that, since the various

sense organs of the human being appear to
be similar in each individual, what one perceives would be identical with what another
perceives. However, not only are we limited
by the differences in the physical organs
themselves and in our understanding of them,
but also we are limited in the effect of con
sciousness and attention upon any particular
event or condition existent at the moment.
It is a well-known fact that witnesses are
often unreliable in reporting the sequence
of events that caused an accident or some
other event. On the witness stand, individ
uis with no intent to lie or perjure them
selves, have reported conflicting evidence
when they were supposedly giving an eyewitness account of a single event. It would
appear to the uninformed that these individ
uis were making up their individual stories.
Actually, each is a report of the individuals
conscious awareness resulting from certain
perception rather than the perception itself.
An event that takes place before two or
more people will be interpreted not only
within the range and limitations of each
individuals physical senses, but it also will
be colored by the experience, memory, and
various sensations of that individual which
are related as a result of their own conscious
direction of the sensations that compose con
This is also true in the analysis of literature. Many individuis will approach a
book, a letter, a manuscript with the idea of
confirming something that they already be
lieve. We occasionally find individuis reading into Rosicrucian litera ture informa tion
that is not there. I recently had the experi
ence of an individual completely misinterpreting the purpose and scope of our booklet
Liber 777 that describes the functions of the
Cathedral of the Soul. This individual interpreted the booklet as being an essay in
favor of spiritism and pointed out that its
principies were the same basic principies
that are taught by Spiritualism. Actually,
the content of the book is far removed from
any thing of this nature. This book neither
condemns or recommends Spiritualism; it
has nothing to do with the subject. Yet an
individual in attempting to seek a confirmation of his own beliefs, read into this manu
script things that were never there. He also
interpreted the book as if it had been re-

AUGUST, 1955

cently written, while in reality many of our

members know that it was written over
twenty years ago by a former Grand Master.
Consciousness constantly alters and changes
the scope of our perception. We look for
that which we seek, and frequently, sometimes to our disadvantage, we find it. We
change our viewpoints and thereby alter
what we see or otherwise perceive. We are
constantly adjusting our perception to adapt
il to the concepts already existent within the
mind, and for this reason some individuis
reach a place where they are referred to as
being old-fashioned or reactionary. If an in
dividual is constantly attempting to confirm
that which he already believes or that which
he hopes will happen, he will constantly be
picking out of all the things he perceives
those things which go to confirm the par
ticular point he believes. As a result in con
sciousness he will honestly assemble a series
of ideas and principies that are consistent
with what he wants to believe and what he
hopes will be true.
We are also aware that insofar as our relationship to the world in which we live is
concerned, there can be other differences be
tween that world and the privacy of our
own thoughts. Philosophy has raised the
perennial question, to what extent do the
things which we perceive agree with the ac
tual thing perceived? or to state this in an
other way, ar perception and what we
perceive identical? If we apply the Rosicru
cian terminology to this problem, we can
state it in this manner. Actuality, in accordance with the Rosicrucian monographs, is
identical with ph}rsical phenomena; that is,
that which exists in the physical world we
refer to as actuality. The functions and
manifestations of the material world are designated in the Rosicrucian teachings under
the term actuality. In other words, to put
this definition into the simplest terms, ac
tuality is the physical world which we can
perceive through our physical senses.
Now again referring to the philosophical
problem which was previously raised, are
perception and actuality identical? Do we
see what actually exists? The most simple
explanation of this problem is known as
naive realism: the belief that the external
world, the world of actuality, is identical
with what we perceive. But logic does not
confirm this. We are intelligent beings, and

Page I 1

we have already realized or analyzed that

there is a difference between the actual
world and that which we perceive because
our perceptions are colored with our own
ideas, with our own associations, and to a
certain degree with our prejudices. What we
perceive is a world of actuality, but we real
ize that which we create within our own
consciousness. Working with the results of
perception as raw material, which we bring
into consciousness, we alter what we perceive
to fit the needs of our present circumstances
and of our wishes, desires, hopes, and prej
udices. The world of actuality is only known
to us through our realization.
Again, we will refer to Rosicrucian termi
nology. To distinguish from actuality, reali
zation is what we believe a thing to be. If
I see an object in the distance and interpret
it as being a man walking toward me, my
realization of the actuality of the object
which I see is that perception in conscious
ness which results in a man. In other words,
I realize a man and insofar as my realiza
tion is concerned for that moment, it is com
plete and true in terms of my own experi
ence, my own consciousness and complete
understanding of the situation. The actuality
which I am perceiving is realized as a man.
If, on the other hand, as I approach closer
to that object, I learn that it is a post with
a stick across it that at a distance makes it
appear to be a man, I will come to the
understanding that my realization was inaccurate since it was based upon the misinterpretation of the perception which had
come to my eye that made me believe the
actuality was a man.
Many things can cause errors of percep
tion. It may be that I am nearsighted and
cannot see clearly enough at a distance to
be able to properly identify the object. It
may be that my attention was superficial
and not sufficient to arrive at an accurate
conclusin. It may have been that I was
expecting a man to be at about that partic
ular place and my glance seeing an object
there immediately interpreted the object as
being a man. In other words, the limitation
of the senses, the content of consciousness,
and the ability of our perceptive apparatus
to perceive a thing adequately, caused the
actuality to be interpreted in a way that
was in conformance to my conscious state
at the moment and had no bearing upon

Page 12

the actuality itself. Realization produced a

man. It is true that further analysis proved
that realization to be wrong, but, for the mo
ment, the realization was complete and I
acted, behaved and functioned, as if I had
perceived a man. This is the important difference between realization and actuality.
We as human beings function upon a
level of consciousness which is based upon
our perception at the particular moment.
The behavior and the state of consciousness
which exists at any time is based upon our
realization not upon our actuality; that is,
whether or not there was an actual man
that produced the realization within my con
sciousness did not matter insofar as my be
havior was concerned. I may have moved
forward to meet the man. I may have remembered certain incidents of previous association with the man wrhom I expected I
would soon be meeting. Realization was the
important factor in my consciousness for
that moment. I was concerned only with the
realization that had come as a result of a
sensation which was produced by an actu
ality that tumed out to be a post.
Hundreds of illustrations bearing out this
same principie could be brought out of the
experiences of almost every individual. We
have all had experiences in which our reali
zation of a situation has not proved to be
consistent with actuality and as a result
some tragic or humorous situations have resulted. There is a popular cartoon series be
ing shown at a number of theaters which
is based upon this principie. It concems
a nearsighted character who misinterprets
everything because of his inability to see
properly. As a result many humorous situ
ations develop, of course, greatly exaggerated
in this cartoon, but this series has proved
popular because people like to laugh at the
mistakes of others. The principie illustrates
the same idea I have attempted to elabrate
upon here. We base our conclusions, many
of our actions, and much of our behavior
upon the realizations that we have of the
world. If we are in error through some
manner or other in coming to a particular
realization, then we do not adjust ourselves
properly to actuality and our behavior is in
The errors of perception, particularly in
the field of visual phenomena, are well exemplified by the many optical illusions used


as illustrations of the ability of the eye to

perceive and also utilized by magicians and
those who perform sleight of hand in order
to deceive an audience. The fact that the
sense of sight cannot always be relied upon
to function accurately shows us that we must
constantly be on the alert to analyze those
situations which we perceive. The eye adjusts itself, more or less, to the situations
with which it is familiar, and will interpret
all those situations that it perceives in the
same manner. We cannot at this point go
into the scope of function of the various op
tical illusions, but they have always fasci
na led man and are based upon the principie
of relationships; that is, we perceive a thing
in a certain relationship that makes it ap
pear to be different from what it actually is.
As a result we misinterpret the length of
lines, the height of objects, or other common associations which are prevalent in most
optical illusions. When we give attention or
study to any of the simple geometrical illu
sions that are used in textbooks to illustrate
the unreliability of the eye, we must bear
in mind not only that we are mistaken when
we look at these illusions, but also that they
are an extreme example of the limitations
of the perceptive ability of the human being.
Actually, we know very little about the
physical world. That does not mean that we
are inadequate, that we live without proper
realization of the world because we do gain
a certain knowledge, but there is so much
still unknown that we should be very humble before all phenomena. Those who gain
too much pride in the contemplation of the
world and believe that they have mastered
it actually do not realize that the human
race is still young and, even though it has
existed for centuries, it may still be centuries in the future before the human race
will be able to assemble the answers to the
mysteries which yet remain unexplained.
We are placed in this physical world to
gain certain experience and certain knowl
edge. We have been equipped with sense
faculties that help us to perceive this world,
and we should use them to the best of our
understanding and ability. At the same time
we should become aware that our perception
is limited, that our senses deceive us, and
that what we perceive is not always what
we actually think it to be.
If we perceive illusions and know our

AUGUST, 1955

senses misinterpret lines and drawings, then

many other things which we perceive may
also be illusions. If you show a child some
of the usual optical illusions, he will accept
them at face valu; that is, he will interpret
them as being exactly what he perceives
them to be. He does not attempt to analyze
the fact that he is seeing something actually
different from what does exist. He simply
accepts visual evidence at face valu. We
are not much different from the child in
many ways. We will go through this par
ticular day perceiving things which we pre
sume to be actualities as they exist. We
accept those things as perceived much in the
manner we have always accepted them. No
one points out the difference to us, or if
they do we have a tendency to believe that
they are wrong or possibly not quite sane.
There seems to be no one to determine what
particular field of perception is consistent
with actuality and what is illusion. We live
in this world of physical phenomena, and
insofar as our intelligence, our interpretation, and our experience is concerned, we
believe we interpret it, but actually might it
not all be a world of illusion with our actions based on our failure to perceive the
truth that exists behind the manifestations
we perceive?
We know so little. If I make no other
point in these comments, I would like to
convince all who will give attention to these
ideas that the scope of knowledge that exists
and which is still unknown is so vast that
the very thought of it should cause any intelligent person to realize how little he knows
and understands of the world in which he
now exists. We have gained much in knowl
edge in the course of human history up to
the present time, but that knowledge is absolutely nothing in comparison with what
is still unknown. The greatest achievements
of man have but touched the outer circle of
the field of physical phenomena. We cannot
logically depreciate what man has already
gained, but we must realize that he is still
young in his understanding of the physical
world. He is like a child when the child
first leams to talk. In the ability to use
language he has gained a great deal, but we
well know that such a child is not yet in
a position to make decisions that will affect
all the experience of his later life. Furthermore, if we are to realize how limited our

Page 13

understanding of the physical world is, then

how much more limited is the world of psychic phenomena which has only been touched
upon insofar as mans experience is con
The scope of experience before man which
is to understand the rest of the physical
world that is unknown and then to go on
into the psychic world, shows that eternity
is none too long a time for man to become
familiar with his existence, his place in it,
and the scope of creation. This should also
help us not to be disco uraged if we feel
that our understanding of the psychic world
has not grown as much as we think it should.
If we still are unable to properly interpret
all the physical world of which we are a
part, and in which we live, surely we can
realize that our lack of complete interpretation of the psychic world is only logical.
Before we can master psychic phenomena,
we must master physical phenomena, and
we may be, insofar as human experience is
concerned, many centuries away from the
mastery of physical phenomena. Consequently, the absolute mastership of psychic
phenomena can still be a great accomplishment lying in the future of our experience.
We are intelligent beings and we should
become alert to the situations that exist at
the moment. The individual who is able to
push himself ahead in human society today
is one who can recognize the lack and limits
of knowledge as well as the extent of that
knowledge. He will constantly be alert to
observe all the laws of physical phenomena
and to acknowledge the laws of psychic phe
nomena. Growth within the scope that we
are able to use and realize is the step that
is for us today.A
What is the Kabbalah?
A frater rises to ask our Forum, What is
the relationship or valu of the study of the
Kabbalah as presented by the Rosicrucian
The Kabbalah is historically of Jewish
origin, though many of its prominent exponents have claimed for it a mysterious
beginning dating far into antiquityeven
probably from an unknown race. Broadly,
it may be defined as a system of metaphysics, particularly stressing ontology and
creation. It concerns itself with the relation-

Page 14

ship of man to the initial cause and to the

powers and forces of the universe. It professes the divulging of certain keys to natural
forces by which man may command the
phenomena of nature to do his bidding. In
this sense, the Kabbalah has been, and was
long considered by many as, a magical art.
In no sense was the word magic used by the
great Kabbalists to mean the invoking of supernatural forces or powers of malevolent be
ings. The traditional Kabbalists and the true
occultists defined magic as a secret art by
which uncommon knowledge of Cosmic laws
and powers might be used for the welfare of
man. We might say that the Kabbalah, from
this point of view, was a metaphysical
The Kabbalah first carne to public attention in Europe or to those interested in related subjects in the 14th century. There
is every indication that it was known to
occult societies and particularly to the Rosi
crucians long before that time. The Kabbalahs profundity and its endeavor to provide
man with a direct connection to the deity
and his divine powers made an impression
upon Christian scholars during the 15th cen
tury in Europe. We are told that a leading It alian scholar, Pico della Mirandola,
urged Pope Sixtus (A. D. 1471-84) that doc
trines of the Kabbalah should be accepted as
part of the Christian doctrines. Thus, the
Kabbalah carne to have different meanings
to different groups of people. It depended
not alone upon the interpretation of it by
a specific group, but how they imagined
they might employ it to their own use. Some
saw in the Kabbalistic teachings an attempt
to explain metaphysically the Book of Genesis, and to reveal the unknown secrets of
nature. By these groups, Abraham was
thought to have been the originator of the
Kabbalah and there is, we are told, sufficient
reason to believe that he had at least made
a substantial contribution to it. In fact, in
the Sepher Yezirah, one of the books of the
Kabbalah, appears the statement: After
that our father Abraham had seen and pondered over, investigated, and understood these
things, he designed, engraved and composed
them and received them into his power.
Other groups saw in the Kabbalah a theurgic
method of gaining control over nature for
personal advantage. Still others looked upon


the Kabbalah as a sort of intellectual game

by which numbers and letters were used
both to propound and to solve philosophic
The word Kabbalah means tradition. It
is stated that some learned Jews have maintained that, in addition to the written law,
the Bible, or the spoken law, the Talmud
and Midrash, the Kabbalah had equally di
vine secret teachings never written or spo
ken except by initiation. Esdras, one of the
Apocrypha or books commonly banned from
the Bible, declares that the Lord told Moses:
These things shalt thou declare, and these
shalt thou hide. There is every reason to
accept the traditional idea that the Kabba
lah was a religio-Science teaching of the
ancient Jews and certain of their contemporaries. It was an attempt to explain the
phenomena of the universe along spiritual
and physical lines, that is, to disclose how
the phenomena of nature are directly the
consequence of law and not arbitrary manifestations.
Such teaching was beyond the comprehension and general knowledge of the masses
of the time. It was profound and exalted
above the common knowledge of the day.
Consequently, it was reserved for the indi
vidual who, by his moral and intellectual
life, had shown his worthiness to receive the
same. It was, in all probability, one of the
mystery teachings of antiquity, accepting the
word mystery with the connotation attached
to it at that period. The manner of divulg
ing such a teaching was almost always by
way of initiation. These initiations were
ordeals for testing the qualifications of the
seeker for an exceptional gnosis; the whole
initiatory rite being an introduction to the
unique wisdom.
The Sepher Yezirah, the first book of the
Kabbalah, is thought to be the oldest and
twice refers to Abraham as its author, a
quotation of which we have given. Another
ame for the Sepher Yezirah is the Book of
Creation. It has been traced back to the 6th
century but it is, very obviously, of a much
older source. It constitutes the main intro
duction to the collection of books of which
the Kabbalah consists. The Kabbalah is, like
the Bible, a number of books placed in a sequential order according to contents. Other

AUGUST, 1955

principal books of the collection are: the

Sepher Dtzenioutha or Book of Concealed
Mystery, and the Book of the Greater Holy
Assembly. The part of the collection which
includes these three is called Zohar, which
literally means Shining Light.
The origin of the Zohar, we are told by
one source to show the diversified nature of
the accounts of the beginning of the Kabba
lah, was the teaching of a celebrated rabbi
of Galilee in the second century. This rabbi
was Simen ben Yohai, a renowned miracle
worker. The enthusiasm shown by the peopie for his achievements, and the following
he acquired, aroused the Romn authorities.
He was eventually condemned to death by
them, but escaped and hid in a cave for
thirteen years. It is in this cave, according
to legend, that there were later found the
magic books of the Zohar.
The largest of these books is The Greater
Holy Assembly. This work discusses the
mystical properties of God and how they have
extended themselves to bring forth the physi
cal universe and man. It expounds that these
Creative divine properties are inherent in
both letters and numbers and can be utilized by man if he knows their right combination. The third book of the Zohar, the
Sepher Dtzenioutha, is more fully concemed
with the application of the forms of Kabbalistic letters and numbers and the secret of
their magical (natural law) properties. We
might, for analogy, say that this work is one
of formulae and procedure. The Book of
Concealed Mystery opens with the words:
The Book of Concealed Mystery is the work
of equilibrium of balance. In a lengthy
but scholarly manner, this equilibrium of
balance is declared to be an equal balance
between contrares. It is the balance between
any set of opposing forces. Thus true equi
librium is a harmony of rest and freedom
from stress. When two forces are equal in
strength, like two men pulling on separate
ends of a rope, motion ceases and is succeeded by a state of rest. This rest may
result in a kind of amalgamation of the
qualities of both the opposite forces. Thus,
if light and darkness are equalized, it is de
clared, we have that balance that is shade
or the quality of both those contrares. This
work then relates that the ancient symbol
for this equilibrium of balance is a circle

Page 15

with a point in the center. It implies that

the contrares are thus unified as symbolized
by the circle and the point in the center
thereof alludes to the concentration of their
integrated forces.
The first principal axiom of the Kabbalah
is the ame of the deity which is held to
be ineffable. Translated in the versin
of the Bible, this is I am that I am or
Existence is existence. Metaphysically,
this may be construed that God Is. He is
Absolute Being, whose nature is potentially
everything. Thus a more specific description is impossible. However, the Kabbalists
did not hold that God was formless. His
nature was a composite of many attributes
and powers. This form was not to be idolatrized. Eliphas Levi, renowned philosopher,
occultist and Kabbalist, says, in his Historie
de la Magie: The Kabbalists have a horror
of everything that resembles idolatry. They,
however, ascribe the human form to God
but it is a purely hieroglyphic (symbolic)
figure. They consider God as the intelligent,
living and loving Infinite One.
The word Sephiroth, used frequently in
the Kabbalah, in general means numercal
emanations. There are 10 Sephiroth, nu
meris 1 to 10. These numeris have an
abstract or symbolic meaning in relation to
the deity. Some say that Pythagoras system of numbers, wherein he attributes prop
erties to numbers and claims each expression
of nature has its number, was derived from
the Kabbalistic theory of numbers and sym
bolic vales. This, however, we very much
doubt. Pythagoras was a student of the
Egyptian mysteries. He studied at Heliopolis, Egypt, under the guidance of the learned
priesthood there. The greater part of his exceptional knowledge, which resulted in par
ticular in demonstrating the mathematical
relationship of the musical scale, was undoubtedly a knowledge imparted to him by
the learned Egyptians at Heliopolis who
taught the early sciences. There is every
probability that, if the Kabbalah has the antiquity attributed to it, it has inchoate the
early secret wisdom of the Egyptian mystery
Among the Sephiroth or numbers, singly
and in combination, it is declared, are to be
found the development of the person and
attributes of God. In other words, Gods

Page 16

nature has a numerical valu and His pow

ers are expressed in the sound of certain
spoken letters, the Creative power of God,
therefore, being in the spoken word. This
very concept dates back to the Memphite
teachings of ancient Egypt. The god Ptah,
whose principal seat of worship was Memphis, was called the Architect of the Universe.
He created or objectified his thoughts, we
are told, by the spoken word. Some of the
Sephiroth are male and some are female,
this being the principie of duality. Before
the deity first manifested himself as male
and female, the universe could not subsist.
It was, as we are told in Genesis, formless
and void. When, metaphysically speaking,
there was a unity of the two contrares,
male and female, positive and negative, there
existed that equilibrium, that arresting of
motion, that prevented creation. It was only
through their separation and distinct manifestation that the necessary motion of crea
tion carne into being.
The first Sephira is Number One, the
monad of Pythagoras or the self-contained
Creative unit. Leibnitz theory, as set forth
in his Monadology, may have been influenced by the early Pythagorean doctrine
of the monad. In this numeral One all the
other 9 numeris are hidden according to
the Kabbalistic teachings. The One, it is
explained, is indivisible and likewise incapable of multiplication. Divide 1 by itself and
you still have 1. Multiply 1 by 1, and it
remains unchanged. Thus the Number One
in the Kabbalahas in other systems of
metaphysical philosophyrepresents the de
ity, the great Father. One is the self-sufficient, the integrated, power of all creation.
How does 1 add to itself? How does it expand or acquire its diversified expressions
which account for the particulars of the
world? If we are able to define in any
manner this One, the Absolute or God, it
must have an image of itself, we are told.
This image is really, according to the Kab
balah, a reflection of itself which is called
Ediolon. It can be seen that it was necessary
to give forc and motion to the One to ex
plain the multiplicity of its forms. A thing
cannot act upon itself. It must act upon
something else by which change occurs. The
One is complete; it is a sol reality. Nothing else exists upon which it can act.


Therefore, the Kabbalah expounds the con

cept of the One having a reflection of itself.
This results in a duad.
Vibration, it is stated, begins between the
One and its reflection. This vibra tion is the
Creative interaction, the forc or energy by
which creation occurs. The whole 10 Seph
iroth are declared to represent Heavenly
man or primordial being. The ten numbers
and twenty-two letters are the foundation
of all things. These numbers and letters
have a direct nexus with the vibration existing between the One and its reflection. They
are, in other words, the key to the universal
vibratory energy. He (God) hath formed,
weighed, transmuted and created, with these
22 letters, every living being and every soul
yet uncreated. According to the Kabbalistic
teachings, twenty-two letters are formed by
the voice and impressed in the air. These
letters are audibly uttered in five situations:
in the throat; guttural sounds; in the palate; through the teeth, dentis; and by the
lips, labial sounds. In this statement do we
find the early beginnings of the use of vowel
sounds to evoke certain powers and forces.
Ibn Ezra, noted Hebrew philosopher, was
born in Toledo, Spain, in 1092 A.D. [Scholastics refer to him as Abenare or Avenard.]
He was, as well, an astronomer, physician
and poet. He was prominent at the time in
the capacity of grammarian. In writing on
the Kabbalah, he said of the Numeral One,
the self-contained monad: God, called the
One, is the creator of everything. This ame
of God signifies the One that is self-existing,
requiring no other cause for existence. And
if it be considered that, from an arithmetical
point of view, One is the beginning of all
numbers and all of them are composed of
units, it will be found that this is the One
which, at the same time, is the whole. . . .
The soul of man has been brought hither
in order to cause it to seeto see the writ
ing of God.
Certainly the foregoing is sufficient reason for Rosicrucians to have a familiarity
with the Kabbalah. It is one of the oldest
metaphysical systems known to man. It is
one of the earliest attempts at a science to
relate man to God and to the physical forces
of the universe. Any student of philosophy,
metaphysics, or occultism will immediately
see the eclectic relation of many systems of

AUGUST, 1955

thought extant today with that of the Kab

balah. It constitutes an insight into the
thought of our ancient forebears, many of
whose notions we continu to perpetate.
A word of caution, however, is necessary.
The Kabbalah, like many ancient teachings,
has been corrupted. A number of contemporary writers have written pamphlets and
books upon the subject which are wholly
their own interpretations. They have not
attempted an accurate representation from
early translations. They have had preconceived ideas as to what the Kabbalah should
be or what it really meant and have altered
it accordingly. Others have bent the contents of the Kabbalistic teachings so as to
conform to some teaching of their own. The
Rosicrucian instruction on the Kabbalah,
though not infallible, is a sincere attempt
to present, as closely to the original transla
tions as possible, the true Kabbalistic ideas.
It will suffice to say that a Rosicrucian
who does not study the Kabbalah will not
be hindered in his progress in the Rosicru
cian teachings. However, one who does study
it will find it intellectually profitable, at
Power of Habit
A recent letter asked if certain courses
of study that are currently advertised could
assist an individual in breaking a habit.
There must be many people trying to break
certain habits because there is much comment upon habits and announcements of
means, devices, and courses that will assist
an individual in breaking what is established as a fixed habit. We are, to an extent,
victims of habit. But at the same time we
depend upon them. Many things that we
do through the day are the result of habit,
and without such habits we would have to
devote much more time and effort toward
the accomplishment of these things that are
necessary in our daily lives. Habits are
useful mechanisms which take over and automatically carry us through many circumstanees of our daily routine.
There is a tendeney to exaggerate or elab
rate upon habits that may be injurious to
our health and well-being. Such habits are
probably brought to our attention more than
the habits that are useful and assist us in

Page 17

carrying on our everyday work. It is of

course acknowledged that we all probably
have habits that may not be conducive to
the best of health and the best of the per
formance possible by us, but we seldom take
inventory of the many other habits that are
to our benefit and even to our good. Many
of the things which most of us do automatically are beneficial; in fact, we each
probably have more beneficial habits than
injurious ones and, furthermore, many in
jurious habits seem to become more so when
our attention is directed to them too often.
Habits are established through use. They
are the development of a technique in the
most elementary analysis; that is, we develop the ability to do a thing without directing too much conscious attention to it.
We dress, for example, without thinking too
much about it. We automatically go through
the motions that accomplish our daily tasks.
Many of the things which we do in connection with our occupation are habitual. Cer
tain phases of our daily work, such as reaching for the telephone, or even dialing a
number, or reaching for our pen, paper, or
whatever tools wre may use, are habitual.
If we do not find the object when our hand
reaches the point where it should be, we are
surprised and our attention is directed to
circumstances that would otherwise have
gone unnoticed.
Habits, then, are something to be cultivated, not to be condemned. Possibly there
is too much attention given to the breaking
of habits and not enough to the making of
desirable, useful, and good habits. Habits
can be established, and anything that can
be established can be broken. Any habit that
can be developed can also be discontinued.
You use, in a sense, the same process in re
verse, and the reason the process of habitformation seems easier than that of habitbreaking is probably due to our attention
being directed in a different manner.
When we form a habit, we do not as a
rule begin with the conscious effort to establish a particular pattern or habit. We
do not necessarily have the concept of habit
in mind in forming it as we have when we
attempt to break it. Rather, we see an end
we want to accomplish. We want to gain
the ability to perform a certain act or do a
certain thing, and in our desire to gain that

Page 18

end we often overlook the steps that it takes

to create the habit that brings it about. Consequently, once a habit is established we forget that a process existed in bringing it into
existence because at that time our minds
were directed beyond the accomplishment of
the thing itself.
By applying this same principie to the
breaking of a habit that we want discontinued, we might find the breaking of that habit
somewhat easier. On the other hand, when
we attack the problem of breaking a habit
most of us think in terms of the habit it
self; we concntrate upon it and in that way
we set in motion the functions of the body
and mind that tend to carry out the habit
rather than to inhibit it.
Actually, the breaking of one habit is best
performed by substituting another in its
place, by inhibiting the performance. If a
habit annoys you, move or change the position of some of the objects that are connected
with the functioning of that habit. Bring
something else into the pattern or the pic
ture that will attract attention, and at the
same time devote attention toward the new
aim that you hope to accomplish. If you
are going to break a habit you are going
to do something in its place, so work to
ward the creation of that new thing rather
than entirely to directing yourself to the
breaking down of the od pattern. In this
way you concntrate, as it were, upon a
purpose rather than upon the destruction of
an established pattern.
In the study of the Rosicrucian teachings
we are actually in the process of developing
many habits. Every monograph should be
the pattern by which a trend or step is taken
toward the development of new habits. Not
only are we gaining a new point of view
and the development of techniques which
will make it possible for us to live better,
possibly more successfully, more happily, but
we are developing individual units of these
processes that are most important to our allover well-being. Each monograph presents
principiesprincipies that we want to in
corprate into our life and experience. If we
are to so incorprate them that they become
a worth-while thing or have a true valu
within our life, we must have them become
a part of us, and in becoming a part of us
become more or less automatic in their func


tion and performance and, in that sense, fit

into the category of a habit.
We cannot expect a study of a system of
thought to change our whole lives unless that
system is used. If, after the study of the
Rosicrucian teachings or any phase of them,
an individual hopes to replace all bad habits
with good habits with no effort upon his own
part, then he is approaching the whole mat
ter of living with an improper attitude. Ac
tually, we must remember that we cannot
expect the Cosmic, or God, to do anything
for us that we might be able to do for our
selves. If we were not given the potentialities we have, we might be more in a position
to cali upon divine aid to do things for us.
We are given the abilities to develop and
these we can use ourselves, and the strength
that we find for livingthe strength that
we find to meet the problems of existence
is what comes up in our consciousness through
development of our own abilities and innate
It is therefore important, if we are to
continu or attempt to speed up our evolutionary growth, to take inventory of our
habits, stop and give them a little consideradon, list those which we find desirable and
of aid to us so that we can cultivate them.
Those that annoy us can be brought to our
attention and then a new aim selected that
will take their place and in that way we
will be able to grow in the devising of means
and methods and purposes that will have
more valu to us and, in turn, will contrib
ute to our well-being and happiness. Above
all things, we must draw upon the knowl
edge that is available.
We so frequently overlook the convenience
with which we receive Rosicrucian teachings
in the form of monographs. They come in
the mail, we accept them, we do not alwys stop to realize that the content of
one monograph .may be the evolvement of
thought of many people over a long period
of time. Let us determine to draw upon that
experience and knowledge, to incorprate in
to our lives the points of information and
the instruction given us for the develop
ment of good habits and good techniques,
so that we can use this knowledge and de
velop our habits from a pattern that has

AUGUST, 1955

proved to be a means of bringing man the

best that is possible in the course of liv
Some Aspects of Projection
The subject of projection has been fre
quently discussed in these pages. It is obviously a topic, a subject, of Rosicrucian
teachings, upon which there will be repeated questions because it is something
which is not familiar in the everyday life
of most of us prior to the time of studying
subject matter such as is covered within the
Rosicrucian teachings. It is not the intent
of these comments to proceed into analysis
of the methods and procedures of projection.
Such are to be found at the proper place
in the monographs and should be reviewed
by those who have already passed that point,
and should be anticipated by those who have
not yet reached that point in their studies.
In anticipation, it should be borne in mind,
too, that the proper development of the prin
cipies taught in the preceding monographs
is important toward the understanding and
the useful and beneficial application of the
subject when it is taught.
I wish at this time to point out some of
the psychological phases of projection that
may assist the student, who is studying and
practicing the exercises in connection therewith, to have a better background for the
understanding of the procedure and the proc
ess which is taught in our monographs. In
presenting this contemplation on projection,
we will be assisted by considering a new
definition of the subjecta definition that
will place the subject matter in an entirely
different perspective from that in which we
have previously considered it.
This informal definition is, to consider pro
jection as the cavareness of the illusion of
space and time. In our earliest monographs
the fact was brought to our attention that
space and time are not the physical entities that we normally conceive them to be.
In our daily lives we cope with our environ
ment, and, in relation to that environment,
we have set up the realization of space and
time so consistently within our consciousness
that most of us unconsciously consider space
and time to be the same type of actuality
or entity as is any object in this room. We

Page 19

look upon space as being only different in

composition from a table, for example, that
occupies spaceand consider time in the
same mannereach being only a different
type of measurement from the foot ruler or
the yardstick that we may have in our home
or office.
Actually, space and time are conditions
which are primarily the concept of con
sciousness. In other words, we are taught
that the whole existent universe is the re
sult of certain vibratory energy constantly
in manifestation. As physical beings we are
equipped to directly perceive some of that
vibratory energy. In other words, the physi
cal objects in this room, including its walls,
that we see as we look around are the type
of vibrations of which we are constantly
aware, and to which our eyes attune as we
become conscious of the perception of light
which is reflected from those objects. With
out light we would not see them. We also
know them by the function of our other
senseswe can feel them, for example, if
we are cise enough. But what lies in the
room in addition to these physical objects,
as we normally cali them, are still vibra
tions; that is, vibrations are existent everywhere, and what seems to be the vibrations
that are not interpretable within our con
sciousness in terms of our physical percep
tion, we normally cali space. In other words,
they appear to be gaps in human conscious
nessgaps because we do not have the proper
mechanical equipment with which to per
ceive these particular vibrations that are
Time is also similar. Time is a span of
consciousness. Time is very illusory. If we
are enjoying ourselves, we know that time
passes quickly. If we are burdened with
toilsome work, particularly if it is something
we dont want to do, time passes very slowly.
These relative conditions make us realize
that these entities that we commonly cali
time and space are actually conditions ex
istent primarily within our own conscious
state. The realization that they are illu
sions in the strict sense of the word, that
time and space do not exist to the Infinite,
enables us to comprehend that projection is
merely the circumvention of the ordinary
limitations of time and space of which we
are normally aware.

Page 20

In the process of projection we are con

cerned primarily with an expansin of con
sciousness. Consciousness, being a vibratory
energy in itself like all other things, is not
limited merely to the cranium or to the
physical brain. It vibrates unceasingly everywhere but it takes training for us to utilize
all of it. The random movements of a baby
indicate that consciousness is a very minor
feature of his existence. He does not coordinate thoughts, actions, or principies; coordination has to be gradually developed.
Gradually awareness takes place and he becomes able to put together in consciousness
and in thought and behavior a unified func
tion. But once we gain sufficient knowledge
of consciousness and a sufficient control over
our perception to take into consideration the
world in which we normally function or can
exist with the least effort, we fail to realize
that consciousness may have possibilities of
expansin beyond that point; that is, we
limit it to our immediate needs. As long as
we can find something to eat and a place
that is comfortable to stay when we do not
have to work, many of us are satisfied and
consciousness is developed no further.
Actually, projection is a continuation of
the development of consciousnessthe abil
ity to make ourselves aware of situations
that seemingly are limited by our ordinary
day-to-day concept of time and space. Once
the illusion of space and time is banished
from consciousness, then projection, or the
realization of conditions outside the normal
limitations of our brain perception and thinking, is immediately opened up to us.
We also must learn that there is a vast
difference between physical and mental contacts and impressions. It may seem strange
that we should strive for perfection and attunement, projection, assumption, and other
processes that we are taught in our higher
degrees, but we must bear in mind the fact
that we are already aware that there is a
difference between a physical and a mental
impression. If I touch a table, I receive a cer
tain physical sensation that is transmitted to
my brain. This becomes a concept within con
sciousness and causes me to have a certain
realization that is connected with the physi
cal thing which I am touching and with
previous memories and association. But if
I think about touching a table, although I


can be conscious of almost the identical

sensations and impressions, we all know that
they are different. If you do not believe
this, then the next time you are hungry
think of eating a meal and see if it gives
you the same satisfaction as though you were
actually eating one. This is an illustration
of the difference between physical and men
tal concepts and experiences.
It is therefore to be realized that since we
can live, as it were, on two planes, a physi
cal and a mental one, insofar as our relationship to the physical world is concerned, we
can also live on still another plae insofar
as our relationship to the psychic or Infinite
world is concerned, and that our impressions,
sensations, concepts, and other means of
awareness will be different and our ability
to perceive them must be cultivated. Only
time and experience and applied effort are
known to be the way by which man can
gain the ability to improve his knowledge
and the extent to which he can function.
Therefore, if we are to become proficient
in the psychic arts as well as the mental
and physical arts, we are going to have to
practice them just as we have had to practice the development of all techniques that
may be a part of our behavior.A
On Faith and Belief
A frater, addressing our Forum, says:
Possibly it is not out of order to repeat
my suggestion that our Forum consider the
distinction between faith and belief or what
relationship they may have.
It is first appropriate to make a distinc
tion between knowledge and faith, A discussion of knowledge usually precipitates one
immediately into the realm of the abstract
and into the lengthy subject of epistemology
and its various theories. For our purpose
here, however, we may presume to give a
brief explanation of the nature of knowl
edge. All that is realized through percep
tion or reflection and which has the quality
of reality to us is knowledge. What we
are aware of objectively and which assumes
specific qualities to our senses, as, for ex
ample, color, dimensin, sound, is a point of
knowledge. Further, whatever is communicated to us, as a written or spoken word,
and which symbolically becomes associated

AUGUST, 1955

with ideas we have personally experienced,

is likewise knowledge because it acquires a
reality to us. This is knowledge through
When we reason, combining the elements
of our thought, and arrive at a conclusin
that seems self-evident, we have then reflective or conceptual knowledge. Such con
cepts, if logical and if not refuted by
objective experience, are as specific a knowl
edge to us as anything we may have seen
or heard. To know is to have that realiza
tion by which something comes to have re
ality to our minds. One may think, yet he
may not necessarily know. All that we think
does not have positive existence to us. We
often doubt the validity of our thoughts as,
for example, in conjecture and speculation.
When we know something, we mean that
we have that consciousness of an impression
or an idea that makes it appear to have as
much existence as we do to ourselves. We
cannot always immediately substantiate, that
is, make factual, many of our most logical
conclusions. Nevertheless, if they have such
forc of conviction, because of their rational
connections, as to be accepted by us as a
reality, they are then a point of knowledge.
Faith is a substitution for knowledge. It
is a reliance upon a thing or circumstance
whose reality has not been intimately ex
perienced. I have faith that the sun will
shine on another day but I have not yet ex
perienced that future day. It is not, there
fore, actually a point of knowledge. Faith
consists of dependence upon the implied na
ture or quality of that in which we have
faith. Wherever there is faith, there is that
which suggests to the mind the probability
of fulfillment of a certain condition. Since
I have experienced the suns reappearing
many times, I deduce from that fact that
it will continu to do so. That deduction is
not related to immediate experience. There
fore, it is faith.
It might be asked, And what is the dif
ference between this definition of faith and
reflective knowledge as we discussed it previously? The elements of reflective knowl
edge, with the exception of the conclusions
derived from them, are founded upon ex
perience. This very explanation as to the
distinction between faith and knowledge is
an example of reflective knowledge. I have

Page 21

inquired into the basis of the faith of others

and myself and I have observed the processes
of a persons thinking. Such is factual to
me. To me at least they are realities. There
fore, they are points of knowledge. Upon
them, then, I have based my proposition as
to the nature of faith which is to me reflec
tive knowledge. My conclusin developed
out of the realities of my experience; in
other words, in some instances faith does
parallel reflective knowledge. But since faith
does not universally do so, we cannot declare
it to be the equivalent of knowledge.
Faith, generally, is dependent upon prob
ability and implication. One is said to have
faith in the authority of the clergy of a cer
tain sect. As a consequence, all statements
made by such individuis with respect to
the doctrinal matters of the sect are taken
upon such implied authority. They are thus
not knowledge born of either intimate ex
perience or of reflection upon such experi
ence. A child has faith in the opinions and
statements of his parents. The child looks
upon his parents as omniscient and pre
sumes that the statements which they make
constitute reality or truth. Though tradition
has made faith a virtue, in reality it may
often be a deterrent to the acquisition of
knowledge. Faith is often blind. It is interwoven with emotional qualities. Where there
is religious devotion or love for some source
of information, there is then no inclination
to be skeptical of that source. There is, in
other words, a sense of loyalty toward the
object of love or reverence which tends to
restrict open inquiry into the ideas which
it imparts. Further, this loyalty of faith is
sometimes so militant as to refuse to con
sider any factual data which may oppose it.
In the absence of empirical knowledge,
that conveyed by the receptor senses, or con
clusions based upon the same, faith pro
vides a sense of security. It may fill a void
in experience and satisfy curiosity. One may
have faith in the contents of a sacred writing by virtue of his inability to disprove it
and because it provides a certain moral and
psychological satisfaction. But one must be
ready to reject this implicit faith and the
entire contents of the work whenever the
phenomenal world discloses that certain of
its statements are factually false or that they
must not be interpreted literally. To do

Page 22

otherwise s to obstruct knowledge. As a

personal opinion, we would venture the
statement that faith must be placed in a
secondry relationship to knowledge. The
latter, in the majority of instances, is more
expedient and therefore potential with per
sonal accomplishment.
Belief has a similarity to reflective knowl
edge. All that we believe is not possible of
objectivity, that is, of being experienced ob~
jectively. You may, for further analogy, be
lieve that there is an underlying cosmic
energy in which all else has its origin. Extensive research in physics and astrophysics
may compel a logical theory that such a primary kinetic energy underlies the most
minute particulars of the universe of which
man has knowledge. It may be believed
then that this primary energy must conform
to certain basic laws of other energy known
to man. This conclusin, obviously, is parallel to what we have considered reflective
knowledge to be. The belief is so positive
that it, too, as sumes a reality to us. It
does, however, fall short of perceptual knowl
edge in the fact that it cannot be objectively
confirmed by our receptor senses.
Belief is inferior to perceptual knowledge
in that it is principally subjective, though
its ideas may arise out of the observation
of phenomena. Perceptual knowledge, on the
other hand, is actually both objective and
subjective. What we see has reality to our
sense of sight and is, as well, accepted by
our reason because its qualities are perceivable. I will, for analogy, not reason against
the form of something that persists to my
faculties of sight and touch. Belief must,
therefore, be subordinated to perceptual
knowledge for the reasons given. We must
not persist in our beliefs when objective ex
perience refutes them. To adhere to a be
lief, notwithstanding fact, is to resort to
faith, a mere allegiance to probability or
implied knowledge.
The beliefs of many persons are but con
ditions of faith. Such individuis have not
arrived at their beliefs as a result of their
own reasoning and consequent conviction.
They but accept notions communicated to
them which are often devoid of any elements
which are demonstrable to the individual so
believing. These so-called beliefs, we repeat,
fall wholly within the category of faith.


Much of our learning, so far as conviction

of it is concerned, is but faith. We do not
take the trouble or do not have the means
of empirically proving that which is imparted to us, so we rely on the authority
of the source.X
Are There Soulless Beings?
A soror now addresses our Forum: I recently read an article regarding an instrument lately perfected which is used to
register the heartbeats of an infant just be
fore and during birth. It was stated that
no doubt many stillborn children died for
lack of oxygen and also it was thought that
the lack of oxygen at this crucial time might
be the cause of many weak-minded children
or children without a conscious mind. The
thought carne to me: Do these weak or imbecilic children have a soul? Is it possible
for a human being to live and have no soul?
These questions I submit to our Forum.
Unless a thing is realized, it is not of us.
We may have a particular faculty or a ma
terial possession but, unless we are aware
that we have the same, it has no real part in
our conscious nature. The fact that others
may perceive something as being related to us
is of no valu to us unless we can be made to
have the same realization of it. What one
cannot realize he cannot consciously utilize.
It is undoubtedly true that there is much of
our composite being of which we are not
aware and which in some manner contrib
utes to our existence as well as our being.
Nevertheless when we speak of ourselves,
we mean our ego, our conscious entity.
Therefore, that which lies beyond our selfrealization is lost to our personal conscious
Upon this premise one is, in fact, soulless
until he has that awareness of self that constitutes what man designates as conscience,
the moral sense or soul. The soul is a manifestation of Divine consciousness and Vital
Life Forc within the physical organism of
man. It is a function or state of self which
man comes to discern. Psychologically, we
can say that soul is a high degree of selfconsciousness. Eventually, this awareness of
certain immanent urges and sensations creates the notion to the mind of a reality set
off and apart from the physical organism. It

AUGUST, 1955

becomes to the mind an entity independent

of the world and of the body and it is given
the identity of soul. In other words, man has
come to say: This quality, this functional
characteristic of my being, I refer to as soul.
If one has no such conscious response to
these inner sensations and mandates or transcendent aspects of self, to himself, then he
has not soul. To himself, because of the lack
of perception of his deeper consciousness, he
is soulless. A man has soul only when he
realizes it. The function of soul is to make
the mortal side of man cognizant of its nexus
with a power that transcends the mortal be
ing. Where this function, for any reason, is
not activethat is, it is dormantthat being
for all purposes of soul is, in fact, soulless.
Man has attributed, in part, his supremacy to other living conscious things on the
grounds of his highly developed self-consciousness or soul. Whenever for any reason he
lacks this quality, he no longer is superior
in a Divine sense lo other animals. Rosi
crucians contend that all living things have
soul essence in them. The Divine conscious
ness is universal. It permeates the lower ani
mals as well as man. The phj^sical structure
of these lower animals, the organism of the
brain or the nervous system, does not make
possible that sense of introversin of con
sciousness, as in man, that brings about a
realization of the indwelling intelligence.
Therefore, a dog may be said to have the
element of soul but not its function, for he
is incapable of that more extensive realiza
tion of self.
One who is an imbecile is, therefore, soul
less in this same sense. He is not able to
respond to the essence of soul, of realizing
the Divine quality of his own being. Again
we repeatthis, of course, does not mean
that the individual is devoid of that essence
from which the consciousness of soul emerges.
The connection is there but the reflective
mechanism by which it manifests is nonoperative. It is for this reason, in discussing
karma, that we have said that imbecilic per
sons are not examples of karma, for they
personally are unable to realize karmic effects. One must have an awareness of those
causes which he has induced through his
thoughts and deeds before karma is effective.

Page 23

Certainly it will be agreed that one is neither

effectively punished or rewarded who has
not experienced the causes of the same.
Likewise, this fact enters into ones guilt
or whether he is to be adjudged evil from
the consequences of his acts. Unless it can
be shown that a person knew that what he
has done is in violation of the accepted moral
sense or contrary to what is right, he is not
morally guilty. He may be guilty in a legal
sense and, therefore, be punished or at least
prevented from a continuation of his acts.
If, however, he is unable to evalate his acts
in accordance with the standard of conduct
which is related to the commonly accepted
virtues, he has committed no moral wrong.
We excuse infants for this lack of moral
valu and judgment of their acts. Likewise,
there are others whose soul in effect is so
suppressed in its manifestation that they are
declared to be, in principie, soulless.
Contrary to traditional beliefs, our soul is
dependent upon the normal functioning of
the organ known as brain. The essence of
soul exists, of course, independent of the
brain; that is, the brain is in no way the
creator of it. Certain areas of the brain,
however, in connection with our nervous and
glandular systems, make possible the full
functioning of this soul essence, the Divine
consciousness. We may use the homely anal
ogy of a finely produced motion picture.
The story it has to portray is excellent:
technically, the film is splendidly produced;
there is fine photography, sound recording,
Processing, editing, and the multitude of details that enter into the perfect film. How
ever, an ineffective or damaged projector,
optical, and sound system, may reproduce a
distorted versin of the film. In fact, the
projector may even be unable to project the
perfect film at all. When the are lamp in
the theater suddenly ceases to function, the
screen goes dark. No intelligent person in
the audience would think the film had vanished or dissolved or that there was no film
at all. Rather, he would realize that the
mechanism was unable to manifest the prop
erties of the film. So, too, some are soulless
in their functional nature as human beings,
even though they, and every other human
being, possess the soul essence.X

to m d m d w j
HAVE YOU ever looked with concern at the
language habits and customs which your child is
acquiring? Do you want to bring out the best
qualities of your child and, as well, adapt him admirably for the world of tomorrow? What is the
proper psychological attitude for the development
of a child before and after birth?
If the mothers diet, improper clothes, and insufficient sleep affect the unborn child, then what
effect does worry, fear, and anger have upon it?
What should or should not be curbed in the parent or the child to cultvate Creative abilities early
in life? The ability to develop the personality from
babyhood, to avoid harmful habits, and awaken
latent talents, impels the parent to consider seriously the important period before and after the
child is born. It is said, give me a child for the
first seven yearsbut it is also imperative that
the parent begin before the first year of the infants life!


/ 4 c c e fe t

'ie e

The Golden Age of Pericles in Ancient Greece

taught the creation of a pleasant environment to
appeal to the sense of beauty in the parents. The
right start was and still is an important factor in
the birth and development of a child. The Child
Culture Institute ofers a F re e explanatory book
for the enlightenment of prospective parents, or
those with young children. You owe it to your
child to inquire. Address:

Ghilc) Qultuie Institute


R o s ic ru c ia n P a rk



October, 1955
Volume X X V I

No. 2

Rosicrucian Forum
A p rv a te

p u b lic a tio n fo r m e m b e rs of A M O R C

C A M P EZELL, F. R. C., G ran d Councilor of A M O R C for Southw estern States, U. S. A.

Page 26



Dear Fratres and Sorores:
from its environment, the object may assimilate elements which cause it to take on
Should you go ahead? Is the progress you larger proportions, or to become more comdesire advisable? It is not an exaggeration plex, without losing its identity. This de
to say that much of the dissatisfaction which velopment, then, can mean a greater func
some persons experience in life is due to the tion, or extensin of the attributes, or the
progress which they have sought and made.
size of an object. For example, the ferns of
Progress is advancement, the moving toward the steaming tropical jungles are a develop
an objective. However, one can advance ment over the same species grown in an
toward darkness as well as light. Likewise, environment less favorable to them. Evolu
one can advance in a descent, as well as in
tion can also mean that development which
an ascent. We are, for example, all progress- is a concatenation of changes. Starting at
ing toward od age, yet od age is hardly its apparent irreducible minimum something
an end to be desired. Emphasis, therefore, becomes a number of other things, eventualshould not be put upon progress as a method, ly returning to its original form. The most
but rather upon the end toward which prog complex of the changes is held to be the
ress is directed. If your ends or ideis in life highest point of that development. Such
are inconsistent with the functions of nature
cycles of development or evolution are comor the actual welfare of society, then when mon in nature. The acom becomes the oak,
you progress toward them, you are per- which in tum brings forth other acoms.
haps retrogressing from health, success, and The cell develops a complex, living form
a human being which in turn produces
In ordinary experience, what we desire other cells to form the embryo, et cetera.
becomes to us an objective. The approach to
Environment and heredity produce mutait is progress. If we want a house, and we tions, alterations in the structural and func
acquire a lot and the funds to build, we say tional nature of living things. We are also
we are making progress. Often, though, the inclined to cali such changes evolutionary
progress in one direction may constitute ret- refinements. Thus an animals legs become
rogression in another. We may be obliged more slender and its paws or hooves smaller,
to make such sacrifices from an ethical, as the dogs, for example, by which it is able
moral, or physical point of view, that as a to attain greater speed and agility. The idea
whole we may have lost rather than gained that this process is a refinement, however,
exists entirely in our consciousness. To na
It is possible to evalate human progress, ture, one necessity has no greater valu than
that is, progress in human affairs, by com- another. The fish that becomes a reptile,
parison with progress in nature. We speak and the reptile that becomes a mammal,
of the evolutionary trends in nature. We with the change of climatic or geographical
think of such an evolutionary process as be conditions, from natures point of view, were
ing progress. What is nature moving from not progressions, they were actually only
or to? As applied to nature, evolution seems adaptations. The refinements, so-called, of
to be a development. Things have an irre their functions, the discarding of some at
ducible minimum of reality to us. Below tributes and acquiring of others was just a
that minimum, the object no longer has ex way of making each equal to the demands
istence to us. Consequently beginning with
of its existence. Only by mans conception
that minimum, the only change which is of the standards of living things is the mampossible, so far as we are aware, is the de mal an advancement from the fish. We hold
velopment of the object. This development
a diamond to be of greater valu than car
may occur as an accretion. In other words,
bn, from which it is created, merely be-


Page 27

cause it has greater valu to us. The diamond

is not an evolvement from carbn, in the
sense of having a greater valu in the scheme
of nature.
The only development or real evolution
in nature is that series of successive changes,
by which a thing becomes more complex9
not just different. This complexity is a retaining by a thing its original principal attri
butes, and the elaborating upon them or the
acquiring of others related to them. A com
plete metamorphosis, by which a thing becomes something else, with less or just
different characteristics cannot be considered
a true evolutionary process. Only that which
has a cyclical change in nature, which began with a simple state and attained a com
plex one, and then recurs in simple form is
evolution in the sense of actual development.
In our human affairs, then, we have a
norm by which to judge our progress. Prog
ress does not just consist, in our affairs, of
a change from what we have or are to what
we want to have or wish to be. It must be
an extensin of what we have or are. You
have not become more complex, you have
not extended yourself, if you have acquired
greater learning at the sacrifice of your
health. You have not, by the same reasoning, progressed if you have gained great
wealth and economic security at the expense
of your self-respect and peace of mind.
Progress is not a shuffling of our virtues and
inherent assets, a discarding of some for
others. It must mean an elaboration of the
same evaluation which we put upon self to
day. This does not mean that a substitution
of a right concept for a wrong one is not
progress. The recognition of a virtue is most
certainly the equivalent of its elaboration.
It is presumed that you recognize that a
healthy body and mind are basic requirements of the human, in the physical and
mental sense. It is presumed that you recog
nize that observation and thought, or study
and reflection are necessary for the intelli-

gent direction of self and your surroundings.

It is presumed that you recognize the need
of social unity, of working with your fellows
collectively, and yet preserving for them and
for yourself certain inherent rights and freedom of expression. If you recognize these
factors as necessary to human existence and
welfare, then anything which expands them,
gives them more complexity, is real progress.
Anything which may tend to suppress them
or cause them to retrograde, no matter how
appealing to the imagination it may be is
not an advancement from simplicity to com
plexity, but just change.
We are all today talking about the progress
we want, or which we expect to materialize
in the more or less immediate tomorrow. Is
all that we so anticipate a true progress, or
may it not just be a deviation from the
present? Advancing toward some ideis we
have may actually be a retrogression from
the above necessary vales which we should
put upon our existence.
(Reprinted from ForumAugust 1944)

Living the Teachings

A frater now says: I have just been

reading the monthly bulletin of our chapter
and have come across an article entitled
Effective Help. This article reads as follows: New members often wonder how the
teachings can help them in their daily work.
Here is a simple way expressed by one of our
fratres: I am being wamed or informed
two or three days ahead if I am going to
run into trouble at work. Depending on this
reliable information, all I do is to be very
careful. I sort of double-check everything I
do and, with my co-workers, I try to keep
my mouth closed, and this always keeps me

Entered as Second Class Matter at the Post Office at San Jos, California,
under Section 1103 of the U . S. Postal Act of Oct. 3, 1917.
The Rosicrucian Forum is Published Six Times a Year (every other month) by the Department
of Publication of the Supreme Council of A M O R C , at Rosicrucian Parle, San Jos, California.

Page 28

out of trouble. Its as easy as that, but you

have to know it.
1, too, am a new member and the thought
expressed here strikes me as being unusually
simple and outstanding in that, regardless of
whether one is pre-warned or notbeing
very careful-^double-checking on things
and keeping ones mouth shut are primary
requisites of success. If this frater has learned
that through the teachings of Rosicrucianism,
he needs nothing further in life. I would
enjoy knowing your (the Forums) reaction
to this thought.
We do not quite agree with the frater
that the above conduct alone is an assurance
of success in life. There are several other
factors needed. However, these qualities of
character to which he refers are very helpful. One of the first principies of the teach
ings is the need to develop or rather to manifest our intuition. Immanuel Kant conferred
upon intuition the quality of a priori
knowledge., He held that there is a synthesizing or combining power of the mind that
puts our experience into an order from which
truth or real knowledge can be extracted.
On the other hand, John Locke, English
philosopher, inveighed against the idea that
there is an innate knowledge. When men
have found some general propositions that
could not be doubted of as soon as understood, it was a short and easy way to conclude them innate.
There is a happy compromise between the
concept, on the one hand, that there is implanted in the minds of men a complete
wisdom as a collection of ideas and, on the
other hand, the notion that all knowledge is
the direct result of objective experience. We,
as Rosicrucians, contend that there is a
deeper synthesizing judgment of the human
mind that is innate or intuitive. This intui
tion is of experience inbred in the human
mind and organism. It is part of mans harmonious relationship with the whole Cosmic
scheme of which he is a part. We believe
that mans judgments and experiences, if
brought before this bar of intuition, are
properly evaluated. At such a time we feel,
rather than know, them to be either wrong
or right. Therefore, we can act in accordance with such innate impulses if we will.
There are definite categories or limits of
the mortal intelligence and faculties as we


know. Whenever an experience is contrary

to these categories, if we have developed that
sensitivity by which we can realize them, we
intuitively respond to them. There is derived from the experience a kind of psychic
judgment which in no way is objectively
apparent. This judgment either vigorously
impresses the mind with an opposing view
or it may actually confirm our reasoning,
giving it a kind of self-evidence.
What we may think of as a premonition,
as knowing something in advance as this
frater says, is a psychic perception of the
subtle elements of things and circumstances
that we cannot as yet objectively discern.
We may have a knowledge not born out of
what our receptor senses appear to reveal
to us that this or that is to occur. It is as
though we had an x-ray quality to our con
sciousness that can penetrate an object and
reveal its flaws which our eyes do not detect. This premonition is then an intuitive
perception, the consequence of psychical pow
ers. The Rosicrucians, as we have said, stress
in the early phases of their teachings the
need for cultivating and relying upon this
faculty of intuition. They caution against
presuming that a mere opinion or disinclination to act upon our experiences is a
true intuitive impulsethere is a vast dif
ference. The derision by some rationalists of
intuition has been based upon this common
confusion of its nature and the belief by
many that intuition consists of an actual
reservoir of innate facts or points of knowl
edge to be withdrawn like objects from a
Being cautious is instinctive. When one
exercises caution it is indicative that some
experience which he encounters is not perspicuous to him. Man has learned through
untold generations that things which are not
thoroughly comprehended or fully apparent
may have lurking within them an element
of danger. This attitude is very evident in
the behavior of the lower animals. An ani
mal will carefully approach any unfamiliar
object or circumstance prepared either to
flee from it or defend itself from that which
threatens. There is then every need to relate
intuition to caution. One who resorts, at
every possible opportunity, to his awakened
and cultivated intuition, is exercising cau
tion in his affairs. Such a person should be


quite successful if he is also both industrious

and justand has as well a normal degree
of intelligence.
As for the last precaution to which the
frater refers in a homely way, that of keeping ones mouth closed, that, too, under cer
tain conditions is very beneficial. There is
an od adage which, in effect, says: Only
speak when what you have to say is more
golden than your silence. Thoughtless
speech is an uncontrolled power. It goes
forth airnlessly and may do untold harm in
confusing minds or unnecessarily disturbing
persons. The object of speech by man is not
merely a vociferous response to his emotions
as a cry of pain, pleasure, anger, or exclamation. We talkor are presumed tofor
the purpose of communicating ideasthe
transference of intelligence from one mind
to another or others by means of the voice.
One should ask himself before he speaks,
Has what I am about to say any real valu?
If not, it is obvious that silence would be
better. It would prevent us many times from
becoming involved in the aftermath of our
speech, if we would think first.
It is quite true that much of our conversation is impulsive. We automatically give
voice to our feelings and random thoughts.
Therein lies danger. In many instances,
after having spoken, the folly and fallowness of what we have said is finally realized
by us. There is not one of us who has not
at some time in his life wished he could have
retracted a thoughtless impetuous remark
which he has made. It is difficult but neces
sary to hesitate a second in speaking to become conscious of the impact of the idea to
which we are going to give vocative form.
In correspondence, we have found it nec
essary, since we represent not just ourselves,
but a world-wide organization, to write a letter from the point of view of how it will
sound when read aloud to others. Is there
something being said in the letter that you
would not want read back or published a
month or ten years henee? This compels
caution and a judicious presentation of the
thoughts that enter into a letters composition. The same policy, with much advantage,
can and should be displayed in our speaking.
Most of us, in general, in an indirect way,
know these things. The Rosicrucian teachings, however, point out and emphasize the

Page 29

fundamental laws underlying them. As a

consequence, they take them out of the realm
of mere conviction and cause them to be
practical, that is, applicable to everyday liv
Is Karma Deferred?
A frater of the British West Indies arises
now and asks our Forum: May a question
that has been bothering me for a little while
be submitted to the Forum? If effect follows
cause as a natural consequence, how is it that
a persons karma may be deferred? Would
not the Cosmic be precluding the law from
taking its normal course?
Karma, as we have on many occasions
explained, is the law of compensation, or the
law of causlity. It is in-*no way an arbitrary intelligence interceding in the affairs
of men, or is it an act of retribution for
the misdeeds of humans. With this premise
understood and accepted, karma is then re
alized to be entirely impersonal. It is exercised alike against individuis of any station
in life, creed, or race, whose thoughts or
deedsas a causeinvoke it. To the sentimentalists, this may seem harsh, naturalistic,
and merciless. However, in the uniform
exactitude of karma there is to be found
Cosmic justice. One would and should ex
pect a Cosmic precept and law not to be
immured by prejudice or bias.
The responsibility for the consequences of
invoked karma lies always upon humans.
For analogy, one does not try to transfer
to the effect of gravity any injury he may
have suffered when he falls from some
height. Neither should one assume that kar
ma is intentionally adverse or beneficent in
the effeets that follow from the laws of which
it consists. To refer to karmic laws as though
they consisted of a matrix of special phe
nomena, or unique causes and effeets, is erroneous. Karma is a generic term for the
relationship of all laws, both physical and
spiritual, to which man is subject. Karma,
as well, includes the relationships we have
with our fellows and with society at large.
If one acts in such way as to arouse jealousy, hatred, or envy, he has engendered
psychological causes that are bound to re
sult to his detriment. These, too, would come
under the heading of karma. The psycho-

Page 30

logical reactions of those we have hurtor

pleasedsince they are natural law, the phe
nomena of nature, are obviously of karma.
Logically, and as Sir Isaac Newton made
plain in his laws of motion, there is never
a single cause. A thing cannot act upon it
self. It must act upon something else. The
active cause and that which it acts upon
are both causes. The effect rises out of the
interaction between these two causes, the ac
tive and the passive. Therefore, there is al
ways a set or pair of causes for any effect
experienced. There are also no preferred
causes. Man may prefer certain effeets that
come from causes, and therefore, he chooses
active ones that produce them. Cosmically
and in nature, at times, a cause whose effect
ori man may be adverse will be much more
active than one whose results man may pre
fer: For analogy, a cause that might ruin our
health can, on occasion, be more direct and
immediately effective than one which we
might choose to improve our health. We can
so dissipate our life as to bring about illhealth in a very short time, such a cause
being very intense. Those who are ill know
that the most beneficial causes of health, or
of a curative nature, are relatively slow in
their effeets in comparison with those which
are ruinous.
It is cogent that man must seek to know
something of the causes, such as natural
phenomena and Cosmic law, that influence
life. It is obligatory upon him to select those
which are more efficacious and to avoid
equally effective ones that may be adverse.
There is a common saying playing with
fire. This alludes to a behavior which ex
perience has shown precipitates as causes a
series of events from which (if no action is
interposed) seriously adverse effeets will follow. Just as there are such causes which
can be harmful, so, also, there are acts and
thoughts that can work to our advantage.
An active cause is never arrested or
ceases to be until some more active one is
interposed. When this occurs, the first cause
becomes relatively passive to the one which
acts upon it. If one has precipitated a cause,
as a natural or Cosmic law, of which one is
cognizant, he can only escape its effect by
invoking a more active counter-cause. The
new one will either mitgate the former
somewhat, or completely defer it. To illus-


trate this, let us use the further analogy of

a ball on a billiard table. A fast rolling ball
is moving to an undesirable crner of the
table; that crner represents some conditions
or effeets not wanted. Now, if another ball
is set into motion obliquely across the table
so as to collide with the first ball, this first
one will have its course diverted or com
pletely stopped. So, too, we may defer kar
ma by employing thought and deeds of
Karma, as a law of causality, has one
purpose, if we wish to use a term that suggests arbitrary action, and that is, from every
set of causes, effeets must follow. Therefore,
again we sayit is mans responsibility as
to what the effeets shall be. Either intentionally or inadvertently, man institutes the
causes. For man not to be able to defer
karma, would make karma a retaliatory ac
tion, which is not in accord with Cosmic
principies. Does this mean then that one
can escape the effeets of his wrongdoing by
instituting a counter-cause? The only way
a counter-cause can be established is to pre
ciptate one whose nature and function is
distinctly different in every respect. Thus,
what man calis an evil act (which is a cause)
can only be mitigated or deferred by one
whose nature is more harmonious and what
men cali a spiritual good. A spiritual good
is one of motive, as well as of action. Thus,
to invoke a counter-cause to oppose an evilly
engendered one, the motive must be sincere.
The counter-cause cannot merely be to evade
the consequences of ones acts.
Morally right acts that put into motion
constructive causes are not just those determined by a religious code, or are they necessarily limited to the dictates of society.
To act just within the law, whether that be
temporal or ecclesiastical, is not sufficient.
The deed must also conform to ones con
science, to his personal sense of rectitude,
or it will be productive of a cause other
than that desired. A man must act in accordance with the spiritual level of his con
sciousness, that is, as he personally believes
the right to be. This right, it is patent, must
not be one limited to the personal or selfish
advantage of the individual. One may be
lieve it right to gain whatever he wants;
this, of course, is a response to the lower
nature of man, to the welfare of the im


medate self. But the higher aspect of ones

self-consciousness is more expansive. It includes ones relationships with other humans
as well.
A man cannot set his hand against his
fellows for his own advantage and think
that he is acting in accordance with expan
sive, Cosmic law. Such conduct only in
duces causes of like nature to be instituted
by others against him. Consequently, the in
dividual experiences the effect of the hurt
he has imposed upon others.X
Did Man Evolve?
A frater now presents an interesting question to our Forum. He writes: In Genesis
it states that God created man on the sixth
day, and on the seventh day He rested
having completed his work as far as this
earth was concerned. If his work was com
pleted then, all mankind must have been
created at that timethe sixth day. It does
not indicate that God kept on creating man.
Of course, we understand that a day did
not mean twenty-four hours, but a period
of time. In that case, man could have been
created at different times during that period,
which would make the Soul-Personalities of
different ages.
Some philosophies teach that man evolved
through the mineral, vegetable, and animal
kingdoms. It is my understanding that our
Rosicrucian teachings proclaim that man was
created a Spiritual Being, as Man, and carne
to this earth where he functions in a physi
cal body while here. We are also taught
that at his advent upon this earth, man was
bisexual. The only bisexual animal life we
know of is very low in the scale of evolu
tion. Just where in the evolution of physical
forms did man appear? Was he self-conscious or did he have only animal conscious
ness, or was he a single-celled, bisexual,
animal-like man when he first carne to
As Rosicrucians, we hold to the concept
that man was not a spontaneously created
being. He did not come into existence with
the intelligence and full development of the
faculties which he now possesses. We further
contend that organically man was not cre
ated as he appears, that is, as a homo sapiens.
We are quite cognizant of the fact that this

Page 31

concept is contrary to orthodox theological

notions and the literal interpretation of the
Book of Genesis. Such orthodox views are
not in accord with the knowledge which man
acquired through the sciences. Further, they
are not wholly consistent with the more profound understanding of mystical philosophy.
First, we hold to the position that man
organically, that is, physically, is a developed
being, cali him evolved, if you wish. He is
what he is because he has been thus fashioned by his environment and biological
selection. His eyes and ears, the nose and
hands, the feet, are not arbitrary creations
especially designed for their function. They
are, rather, the adjustment of the living or
ganism to the necessity of its subsistence.
Animals were not given eyes so that they
might see; they have eyes because they do
see. The organs and functions of sight
evolved out of the needs of the organism to
see. For analogy, it does not rain so that
things may grow; rather, things grow because it does rain.
This concept does not detract from the
principie that a Divine impulse imbued mat
ter with life. It does not remove an infinite
Intelligence, as a conscious forc, acting
through the phenomena of nature. Instead
of promulgating the idea that the Divine
Intelligence brought forth as a spontaneous
creation the completed physical form of man,
we declare that the Divine impulse was at
first of simpler forces and energies. These
simpler forces and energies persisted. They
are universals. Out of them there evolved
numerous expressions, or the organic forms
that we know, including man. This view
may rob man of the vainglory that he has
set for himself. It makes of him but one
of the creations of the Divine Intelligence,
not the central one for which all exists. It
does not, however, deny that he is the highest manifestation of the Divine on earth in
that he is able to have that self-consciousness by which the Divine is realized.
That man evolves in intelligence should
not be doubted. In our present era there
still exist aborigines who are in their be
havior animal-like. Their offspring, if placed
in modern environment, adjust rapidly,
evolving, if you will, to the manner of living
of modern man. In two or three generations
they display intelligence or a coordinated

Page 32

power of mind equal to that of modern man.

Of course, it may be contended that these
aborigines are already humanswhich they
are. There is no link, to use a hackneyed
term, which has yet biologically established
the fact of mans emergence from any par
ticular lower form of lifeas for example,
the anthropoid apes.
Man has proved in his experimentation
that various forms of life can be altered.
Mutation occurs through such controlled factors, as temperature, nutrition, and stimuli
of various kinds. The similarity of mans
organic system to that of other living things
is a strong and substantial support, at least,
of his biological emergence from other or
ganic beings. The study of the embryo and
the development through which it passes be
fore the human stage is attained is also extremely convincing.
Why should man feel distressed that the
Cosmic life forc and the Divine impulse
has manifested itself through less evolved
and complex formsthat is, from the invertebrate to finally attain the vertebrate?
In our Rosicrucian philosophy, we consider
the body a fulfillment of Cosmic law, as is
all matter, but of a lesser manifestation than
that of the soul-personality. The body is but
the vehicle by which the soul-personality
comes to express itself. Why then the great
concern as to from what substance or pat
tern it has descended? After all, when we
think of man, is it not that high degree of
self-consciousness which is conceived as soul?
We do not define man as a body consisting
of this and that, of organs and systems!
Such mechanisms are only incidental to that
function of the Vital Life Forc and Divine
consciousness within them which produces the
ability to become aware of the infinite cause
and to realize its Cosmic unity with all else.
From the strictly philosophical point of
view, in whatever form there would evolve
that state of consciousness constituting the
attributes of soul, we would then have man.
Though biologically man is a distinct species, mystically and psychologically we con
cede man as a state of mind. Is it not this
state of mind that concerns us most rather
than the physical factors that serve it as a
mdium? If the divine part of man is the
realization of his Cosmic cause, then his
form is, and must be, of subordnate im-


portance. If man can endure another million years, in all probability that exalted
consciousness of which he would consist
would reside in a form quite unlike his
present one.
In many circles today, it is accepted that
intelligences reside on other worlds. The flying saucer enthusiasts enter into long discussions in some of their accounts as to what
these super-intelligences are like. Some of
the descriptions relate these intelligences as
being quite different in appearance to man.
If then there are beings exalted to man in
consciousness, which gives them a more
highly evolved soul-personality, how can
man think that his physical form was spontaneously created by the will of God, as it
now is? Man in his present physical form
would then be inferior to the different species from other worlds which some men assume to be superior.
Let not our ego cloud the real valu of
our being, that is, the consciousness of the
deeper aspects of self. It is that which is
truly man.
Organically, in his simpler forms, man
was probably bisexual. There is every indication of that as we study simple organisms.
In using the term man, we are doing so in
the biological sense. We still hold, that there
is not man, mystically, until he has attained
that state of consciousness of the Divine that
makes him the lofty being he is.X
Dreams and Visions
Fully 75 percent of the dreams and vi
sions reported by our members are so per
sonal and intmate that an analysis of them
would lead us to tread upon very sensitive
ground and an interpretation would be so
personal and intmate and of so little interest
to anyone else that the matter would soon
become boresome and monotonous. Then
again, I cannot conceive of such a plan because I do not know of any individual who
could properly analyze and interpret the
dreams and visions of our members since
the second party is seldom likely to know
all of the points that constitute the background for the dream and visin or the
points that would be emphasized by the in
terpretation. I occasionally have a symbolical or mystical dream that is of intense and


seriously important significance to me, but

I cannot conceive of its being interpreted by
any other person or for any other person
to be able to arrive at its true significance.
For instance: A few weeks ago while
thinking of some matters pertaining to a
laboratory device for demonstrating the har
monios of music and after spending one evening studying the mathematical relationship
of the musical tones, I retired after midnight and, after attending to scheduled contacts I had to make, fell asleep. I was
awakened around three oclock by a very
strong musical note that really brought me
back to wakefulness. At the same instant I
saw a large harp, as used in symphonic orchestras, with one of its strings being played
by a mystical hand. This hand coming from
an invisible arm seemed to be plucking one
string about two thirds of the way down or
nearer the lower end of the string than the
upper end which impressed me as being very
peculiar. In the morning I analyzed this
dream and suddenly realized that it was a
complete explanation of one of the problems
puzzling menamely, that in building my
device I must arrange it so that the musical
string would be plucked nearer to the sound
box rather than at the other end and that I
should take as my fundamental note that
which I had heard. This I discovered, by
playing on my cello, to be the note of D.
Now suppose I had made a report of that
dream to anyone of you or described what
occurred. Without knowing what I was interested in and the problem which greatly
puzzled me, could you have interpreted the
dream or visin? In an attempt to analyze
and interpret the dreams and visions of our
members we must know all of what has
been in their consciousness for some period
of time and which has concerned them not
only for the past few days but for weeks,
months, or years. Often we must also know
what problems are about to arise in the future and to which the dream or visin might
have some relation. For this reason a visin
or a dream to be analyzed would have to be
accompanied by a mass of manuscript that
would take hours of study before attempting
to interpret the dream and even then our
interpretaron might not be associated with
the proper incident or problem that has confronted them or is about to confront them.

Page 33

Thinking of my dream I can recall now that

there were at least four or five other mat
ters of interest to me about that time to
which the dream could have been related by
a second person.
(From Rosicrucian Forum, August 1934)
This Issues Personality
The field of journalism offers one of the
finest avenues for the expression of those
ideis which best serve the public interest.
Through a free press Rosicrucian idealism
also finds its way to the hearts and minds
of people who are searching for more under
standing. Where a member of AMORC is
aligned with joumalistic endeavors, he ex
periences a privilege of expression which can
be mutually beneficial. Such a member is
Frater Camp Ezell, Grand Councilor of
AMORC for the Southwestern States. And
few men have used their association with
the press to better advantage for the good
of all people than has he.
Born July 23, 1894, in Beeville, Texas,
Camp Ezell entered the printing trade upon
graduation from high school. Starting in the
composing room as a printers devil, he eventually became a linotype operator. In this
profession he worked for many of the nations largest daily newspapers. After several
years of learning the mechanics and routine
affairs of a newspaper, Frater Ezell turned
to that phase of newspaper work in which
he found his true mission............speaking
to the people through editorials and special
columns. Backing up his years of experience
with night school and special courses in jour
nalism, he began working with some outstanding writers. This led him to buy and
publish his own newspaper for several years.
Having always had a sentimental attachment to the place of his birth, however, he
soon retumed to Beeville with his wife,
Helen, and for the past ten years has served
as editor of the large weekly Bee-Picayune
in that city.
That part of Frater Ezells history which
is related to his search into occult literature,
mysticism, and finally the Rosicrucian Order,
AMORC, carries all the fascination of a mys
tical adventure. Bom into a religious en
vironment whose doctrinal confines later
became much too rigid for his inquiring

Page 34

mind, he early in life began a study of

comparative religin. This led him to in
vestgate the tenets of many faiths, but, in
his own words, he was always searching for
something he could not find in books. He
tried in vain to find satisfaction in creeds
of various denominations, but not until he
crossed the threshold of the Ancient and
Mystical Order Rosae Crucis did he find
that for which he was seeking.
With that happy unin more than twentyfve years ago, Camp Ezell began a life of
service and dedication to AMORC. His love
for its traditions and landmarks has moved
him to particpate in many Rosicrucian
events which required much of his time
and also extensive travel. He and his wife
were two of only a few Rosicrucian members
from the Western Hemisphere who joined
the Imperator in the sacred ceremony held
in the Kings Chamber of the Great Pyramid near Cairo, Egypt, on August 19, 1953.
On other occasions he has attended Rosicru
cian rallies in New York, Philadelphia, London, and Dallas, and for many years, the
International Convention in San Jos, for
which event he also served as Chairman in
Frater Ezell is that kind of Rosicrucian
who combines greatness in personal achievement with a love for the simpler elements
of life. His hobbies are music, travel, and
good literature. He fnds great joy in caring
for the animals on his small ranch, from
hiking through the woods, attending base
ball games, or from such cultural pursuits
as opera, art exhibits, concerts, and stage
Like Rosicrucians everywhere, Frater and
Soror Ezell have a room in their home set
aside as a prvate sanctum. Here they enter,
with a feeling of humility, to find attunement with the Cosmic. In this way, and in
his diligent attention to the needs of AMORC
in Southwestern United States, Camp Ezell
fulfills his mission and his greatest joythat
of serving the Rosicrucian Order, AMORC,
and the many, many people in need of spirit
ual and material assistance.B
Giving Treatments to Others
Many questions come to us asking us to
outline the ethical and legal aspects involved
in the giving of treatments at home.


In answer to these questions, I want to

say very positively that each and every mem
ber of our organization who is not a licensed
physician should not attempt to give treat
ments to the general public, or to friends, or
neighbors, or especially strangers who may
come to them or solicit their help. The lessons contained in our course of study regarding treatment work, especially those
lessons pertaining to contact treatments
where the patient must be present in the
same room with the one giving the treat
ments, are for the purpose of enabling our
members to take care of any emergency
that may arise in the home to help alleviate
any pain or suffering among members of his
or her family. These lessons are not intended
to make healers or treatment practitioners
out of our members so that they can give
treatments to anyone and everyone. The
Rosicrucian organization is not a healing
cult or a movement for the progression of
any new or od system of therapeutics. The
healing work is purely incidental and is only
one of the phases of our teachings and only
one of the many benefits that come to our
members as a result of their association
with us.
Ethically and legally no member who is
not a licensed physician should give any
treatments to anyone outside of his own
home and he should never do even this with
out the assistance of a regular licensed phy
sician, if he has any suspicion that the
illness may be a contagious one, or a very
serious one, or one which he does not thoroughly understand. It is always better to
cali in a licensed physician to have the pa
tient5s troubles properly diagnosed and prop
erly treated, for such treatment will not
interfere with whatever additional help is
given by our members through our own
methods and it will save many embarrassments.
According to the laws of most states any
person who gives a treatment to another
person with or without any fee or with or
without any attempt to make a complete
cure is practicing medicine within the
meaning of the laws and is therefore liable
to a fine, or imprisonment, or both. When
we speak of a licensed physician we mean
a physician who is licensed by the medical
society or state board and is therefore legally
permitted to practice whatever system he has


studied and from which he has been graduated and received permission to proceed as
a practitioner.
Some of our members have attempted to
treat strangers and to almost set themselves
up in the business of healing. Because of
the great success they have with our princi
pies they find it very attractive to help many
people and build up a reputation as a successful healer. Many of these have found
themselves suddenly face to face with a
legal problem and have been heavily fined
or threatened with imprisonment. It is not
a question of whether they accept fees or a
voluntary donation or anything else. It is
merely that they are violating the law by
giving treatments without being licensed to
do so. I must warn all of our members
against attempting to establish themselves in
the healing work among strangers unless they
are licensed practitioners.
(By Dr. H. Spencer Lewis, from ForumAug. 1933)

Giving Material Help

One of the problems that often perplexes
me because of the difficulty wre find in solving it is that of trying to guide our members
in a rational way in the giving of material
help to others. It is especially difficult when
we find that our members are giving money
or other material things to those who come
to them asking for it. It is so easy to make
mistakes in this regard and, on the other
hand, it is so easy to remain indiiferent
under the belief that one is avoiding the
errors of wrong giving.
We are not the only organization of a
fraternal nature where the members are
approached by those who make a living out
of soliciting help, especially financial help.
I trust that all of our members will read
in the Forum magazine what I am now
saying, for it is for their benefit. There are
two kinds of persons who should be carefully investigated before much help is given
to them. First, there is the person who
claims to be a member belonging to one of
our branches and who lost or mislaid his
membership card and who is now stranded
in some distant city and wants the mem
bers of that city to help him. This is the
kind of solicitation that is well known to
every fraternal organization. In ninety per

Page 35

cent of the cases the one who is pleading

for help is not a member of the organiza
tion at all but has become familiar with
its terminology and general purpose through
reading some of its literature. If very closely
questioned it would be found that he has
never been a member, or at least was a
member for only a few days and was then
either suspended or asked to resign for some
very excellent reason.
Strangers who cali at our branches, or
upon individual members of our Order
asking for help, should be requested to
show a membership card proving that they
are either in good standing or have paid
dues up to within a very recent date. It
may be argued that a person who is in
want could not possibly have his dues paid
up to date, but therein lies the loophole for
the pretender to take advantage of you. If
he cannot show a membership card and
prove he is a member in good standing and
worthy of your special help, then you should
deny him any special favors as a member
until you can investigate. Of course, if you
choose to help such a person in the same
manner as you would any stranger who
may not be a member of this organization,
that is a matter for your own mind and
heart to answer. But you should take into
account the fact that anyone who will stoop
to pretend to be a member of the organiza
tion for the sake of working on your frater
nal sympathy is unworthy of your help
under any circumstances. Some such persons
have gone from city to city and collected
large sums of money and even clothing and
other things upon the promise of repayment
or a retum of the articles.
The second type of person is the one who
lives right in the community of one of our
branches and who has actually been a mem
ber or may be a member at the present
time, but who is constantly soliciting finan
cial help on the grounds that he or she is
unable to find employment or find any means
of support. These persons are few indeed,
for we seldom find an actual member in
our organization who is in such a predicament even during these trying times. But
if anyone claims to you to be in special
need and there is a Sunshine Circle operating in connection with this Lodge or Chapter, then you should have that person go to
the Sunshine Circle and solicit help. The

Page 36

Sunshine Circle will help each person in

the proper way and will prevent you from
making any mistakes by giving to the occasional person who is a professional solicitor
and who has no intention of finding any
work or any other means of support so long
as he or she can beg and borrow.
(By Dr. H. Spencer Lewis, from ForumAug. 1933)

Jess Forgives
Here is a question of mystical interest to
all of our members and yet it involves a
fundamental of theology and Christian doc
trine. One of our members in Minneapolis
asks this question: What is meant by the
statement in the Ninth Chapter and sixth
verse of Matthew which reads: The Son of
man hath power on earth to forgive sins.
This Soror says that according to her un
derstanding the people whom Jess healed
had not sinned against Him and others who
sinned in many ways had not sinned against
Jess in any sense, then why should Jess
forgive them and why should He have the
power to forgive them or why should He
have assumed the arbitrary authority to for
give them? Since sinners had sinned against
God and against divine laws, God alone
should be the one to be able to forgive. She
wants to know if the verse in the chapter
has been correctly quoted or translated.
In the first place, we cannot rely upon
the exact translation of any particular sentence attributed to Jess. The utmost that
we can depend upon, and from a mystical
point of view that is quite sufficient, is the
spirit of the sentences and paragraphs, attrib
uted to Him. We all know that listening
to an orator, preacher, or lecturer delivering
his sermn or listening in person makes an
entirely different impression upon us than
when we read his exact words taken down
precisely by shorthand. In such a case there
is no change in the wording, but there may
be a change in punctuation, since in such
a case the punctuation is more or less arbitrarily used by the reprter, and many
pauses or breaks in the flow of speech which
give emphasis to what the lecturer is saying are overlooked. Then there is the additional shade of meaning that is often given
by the emphasis upon a carefully selected
word in a sentence. All of these are lacking


in a coid, printed form of any discourse.

For these and many other reasons we should
not pin our faith and our understanding to
the precise words used in the Bible.
Every mystic understands that when Jess
said He forgave the sins of others He was
speaking as a representative of God and as
a channel for the Cosmic laws. He meant
that in the mind and consciousness of God
and the Cosmic the sins were being forgiven
to such an extent as any sin can be for
given. Forgiving the sins did not mean
completely neutralizing them, completely
wiping them out of all existence and leaving
the person in the same status as though he had
never committed a sin. It meant the forgiv
ing or prevention of the direct results of the
sin, thereby leaving the sinner only the
burden of remembering the lesson and thus
making proper compensation. Jess meant
to teach this idea and tried to make plain
the fact that if we asked God or the Cosmic or
asked God through Jess, the representative
and Son of God, the emissary of Gods omnipotence, for forgiveness, the very attitude
on our part was one of admission of guilt,
regret for our act, a recognition of the omnipotence of God, and an agreement to make
compensation for our error. All of these combined would neutralize part of the Karmic
debt that would follow any and every violation of divine or natural law. I am sure that
this is the true and correct mystical interpretation of the quoted passage.
(By Dr. H. Spencer Lewis, from ForumAug. 1933)

Making Cathedral Contacts

I think all of us rejoice each time we read
a letter in any of our departmental mail Corn
ing from a member who has suddenly made
a perfect contact with the Cathedral of the
Soul after many weeks, months, or perhaps
a year of futile test and trial.
None of us is able to tell just why some
of our members do not make these contacts
quickly and easily, as a majority do, and
we are riot able to help them in overcoming
the difficulty, whatever it may be. We have
learned, however, through the past years,
that those who continu to try are eventually successful, and when success comes to
them it is abundant, for after a long series
of disappointments the first contact they do


make is generally so supreme and beautiful

as to constitute a rich reward for all of the
delays and worry. In fact, many of those
who seem to have to wait until certain intemal phases of spiritual development are
complete, before making the Cathedral contact, have a more perfect and complete contact when the time is ready and thereafter
have less difficulty in continuing such contacts than those who make them so easily
at the first trial. Many who contact the
Cathedral the first time they attempt to
make the contact make only partial contacts
sufficient to convince them that the contact
is made and they are in attunement but not
sufficient to give them all of the beautiful
realizations they wish. Such members have
to build up gradually the degree of contact
and fullness of its realization until it is what
it should be. Those who are delayed in mak
ing the first contact are evidently carrying
on some inner development that precedes
the contact rather than that which follows
it, and after the contact is once made they
do not have to go through the same developing process as do others. Why this difference
exists we cannot tell, but in the end both
kinds of members attain the same end and
the same degree of rich spiritual attunement.
Let us rejoice for a moment over such a
contact being made after a long and disappointing series of experiments by our good
Frater MacCartney, a medical physician in
Florida. He writes on May 8 of this year
as follows:
It is now 9:20 a. m. and I am quite
elated. I have been very diffident about trying any longr to contact the Cathedral, feeling that I was unworthy and, therefore,
could not bring it into realization. I tried
again last night but found that a number of
radios playing near me interfered, and as a
final trial I proceeded this moming to follow
the usual custom, and what joy! For a few
minutes nothing seemed to happen, and then
I saw a purple light which developed and
became larger and turned into a brilliant
violet, and I knew it was the light of the
sacred triangle in the Cathedral and soon I
was conscious of the fact that the soul of
me was entering within the sacred place.
I am more than delighted and know now
its great peace and power.
We can rejoice not only over the fact

Page 37

that he has had this surprising and inspiring

contact that will remain a conviction and
reality throughout his life, but we know from
the experiences of hundreds and hundreds of
others that having made this contact so completely he will now find it easy, simple, and
beautiful, to lay aside, many times during
the day and evening, the outer, worldly
cloak and self, with all of its triis and
tribulations, worries and problems, and enter
freely and happily into a sacred place where
he will find holy communion, beautiful music, supreme rest, inspiring, vitalizing, intellectual food, and Cosmic peace. He will be
like a dweller upon two planets with the
power to change his place of abode at will.
The world of Light, Life, and Love, free
from earthly things, is now as open to him
as the so-called freedom of the world here
below. What a magnificent thing it is to be
able to transpose oneself from one world to
the other and yet retum and carry on, knowing always that one does not have to wait for
transition or the complete separation of body
and soul to enter into the kingdom of heaven
and find Light, Life, and Love.
I hope that you will keep this in mind in
your contacts with members and tell them
of this incident, typical of thousands of others
who may even now feel in their disappointment that the time may never come when
they will contact the Cathedral. The time
is always cise at hand and trust and confidence are keys which help to unlock the
great closed doors that separate the future
from the present.
(By Dr. H. Spencer Lewis, from ForumAug. 1933)

The Life of the Masters

Here again is the question that has been
asked and answered so many times. It re
lates to that peculiar book called, The Life
and Teachings of the Masters of the Far
East, or with a similar tille, written by Baird
T. Spalding. This book paints very fascinating pictures of an investigators journey into
Tibet and of what he saw and leamed there
regarding the great Masters and their marvelous phenomena. When the manuscript of
the book was first read to me in San Fran
cisco, I condemned it as being absolutely
contrary to the real facts of Tibet as known
to everyone who has had any contact by
correspondence with the teachings of Tibet

Page 38

and who knows anything of the real teachings of those people. Nevertheless, the book
went into print and from the time it fell
into the hands of the people up to the present hour a eonstant investigation of the life
of Mr. Spalding has been made by literary
geniuses and students of human nature. We
have received newspaper clippings from all
parts of America alleging that Mr. Spald
ing has admitted that he never was in Tibet
and never made the contacts described in
his book and did not know anything about
the things he has described. Whatever his
personal life may have been, one thing is
certain, the book is not an accurate account
and is not dependable in this regard, and
our members would do well, indeed, to refrain from taking the book seriously or
recommending it to any seekers as a true
account of the lives of the Masters of the
Far East. Many of the points in the book
have been proven erroneous and so one must
hesitate to recommend and indorse such a
book. Generally speaking, the book is childisheven silly.
There are many books that we constantly
recommend and indorse highly and there are
some books that we condemn as being absolutely worthless because they are not even
good fiction but simply pur and unadulterated falsehood invented for the purpose of
deceiving and making money out of their
sales. When Mr. Spaldings book was still
being revised and prepared for printing it
was offered to us to be sold by us as a part
of the Rosicrucian Library. We knew its
title would lead to a tremendous circulation.
We knew that from a monetary point of
view it would be one of the best books some
publisher could offer for sale for a few
months. But we immediately condemned it
and refused to have anything to do with it
and today we are of the same opinion. The
San Francisco newspapers at one time were
filled with items alleging the admissions on
the part of Mr. Spalding that his book was
not reliable or even based upon reliable information. We know that the stories in that
book of the action and lives of the Masters
are not only inconsistent with the facts but
absurd and insulting to the intelligence of
any thinking person.
(By Dr. H. Spencer Lewis, from ForumJune, 1934)


Jealousy and Love

Our good Frater, Dr. Thomson of Nevada,
enters the Forum this aftemoon with a request that we comment on the emotion of
jealousy or the passion of jealousy, as he
calis it, and reveal its relation to the various
fundamental human tendencies and emotional activities. He says, rightly, that the
general belief is that jealousy is in some way
related to love and that jealousy is bom out
of love. He feels, however, that jealousy is
something that is directly the opposite to
love. What interests him mostly is the fact
that he has observed in his professional career that many forms of ill-health were attributal to long or intense expressions of
jealousy or the maintenance of a jealous
Now before we speak on the ill-effects of
jealousy or how jealousy in the heart and
mind of an individual can produce illness,
let us analyze jealousy itself as an emotion
or passion. First of all, we realize that it
is not something that we can attribute exclusively to human beings for jealousy, like
love, will be found among various species
of animals and in some animals jealousy
becomes a very treacherous thing or leads
to the most treacherous of actions, breaking
down all of the highly developed attributes
in the animal which it has acquired through
years of training at the hands of animal
experts. In fact, animal trainers have told
me that they have little fear of the most
ferocious of animals so long as jealousy is
never born in their hearts or minds and that
once the emotion of jealousy is awakened all
of the fine development of the higher qualities of the animal are annihilated and the
animal returns in all of its mental activity
and emotional expression to the most primitive State of its forbears. There seems to
be something of a destructivo, explosive, uncontrollable, poisonous nature in the emo
tion of jealousy that knows no law, that
listens to no reason, and will not be restrained even when the effects are self-destructive. It is, therefore, one of the most
powerful of all of the destructive emotions
possessed by animals who have the ability
to do any form of reasoning or thinking.
Jealousy is born out of desire and, therefore,
is accompanied by or dependent upon some
degree of analytical reasoning, but the rea-


son is always erroneous for it is based upon

a false premise and is obsessional in its
The desire out of which jealousy is bom
is the desire to possess. It is a strange fact
that the highest emotion known to man and
to animal alike is that of love and that the
greatest good done by man is done through
the impulses of love, and yet love itself can
create expressions of two very opposite passionsnamely, the passion to give and to
share what one loves, and the passion to
own, possess, and control that which one
loves. The one passion is wholly unselfish,
finding its pleasure and happiness in the
joy and happiness of others. The other is
purely selfish, even to the degree of being
miserly and seeking no happiness or pleasure
out of the desire but being willing to see
others suffer and even to bring suffering
upon oneself in order to satisfy the desire
to possess.
We see in these facts that one form of love
is purely harmonious with Cosmic law. Undoubtedly the highest and most sublime emo
tion of the divine consciousness of God is
that of love. His love for men, His love for
all things created by Him, has resulted in
the establishment of laws and the action and
reaction of these laws in a beneficial and
bountiful manner whereby continuous blessings and benedictions are bestowed upon
man. It is through that Gods unbounded
love that we have life and all of the rich
heritage that is ours throughout the universe.
There is not the least restriction upon the
dominating action of love throughout the
universe. When this divine emotion reflects
itself in the heart and mind of man, it
makes him unselfish, sympathetic, and joyful, for he too finds the greatest happiness
in life through loving and sharing that love
and by encouraging in others the desire to
love and to share love. In the material
affairs of life this action manifests itself in
the very broadly human tendency to want
to have others love what we love and enjoy
that which brings us happiness and creates
love in our hearts. Most of the beautiful
things created by man have been conceived
and produced under the impulse of love and
because of mans desire to share with others
that which he loves that others may also
love the same things.

Page 39

Jealousy, on the other hand, is just a re

versal of all of this. It is bom of a selfish
desire to possess and to keep to oneself that
which is loved or enjoyed or valued. The
fire of jealousy is fanned into greater heat
by the very thought that the thing which is
loved is likely to be shared or enjoyed
by others. Therefore, jealousy is not a part
of love or the true opposite to the emotion
of love. Hatred is the opposite of love, but
even hatred will not have the reaction upon
the individual physically and mentally that
is sure to result from the harboring of jeal
ousy in the human breast.
A person who is affected by the emotion of
jealousy is constantly throwing the entire
psychic and physical system of the human
body out of harmony with Cosmic rhythm.
This alone would be sufficient to produce
ill-health. But the continuation of this emo
tion leads to many forms of mental reactions
and these reactions tend to break down the
mental stability and integrity of the objective
mind and brain functioning so that in addition to the effect upon the purely physical
standard of the body the mind is also weakened in its integrity and resistance. To be
jealous and to hold within the human breast
the emotion of jealousy and allow it to express itself in any form (which it inevitably
does) is sure to start the process of destruction in the physical and mental body of man.
It is an insult to the object desired and to
the love that is supposed to be the foundation of the jealousy. When jealousy begins
to manifest itself in destructive ways outwardly as, for instance, attempting to destroy
the object that is loved in order to remove
any further expression of jealousy, the mind
begins to weaken in its rationalism and in
its ability to comprehend things in their true
light and from this moment on the jealous
person is possessed of evil spirits and is in
truth controlled and dominated by one of
the darkest forces of the world of evil. Real
love is gracious and kind, bountiful, generous, and ever seeking to be harmonious with
the universal love of God. It seeks not to
possess the object of its love or to limit it
and restrict it in being loved and enjoyed
by others, but finds happiness and peace in
the knowledge that all enjoy that which is
worthy of being loved.
Undoubtedly there is some degree of sincerity back of every expression of jealousy.

Page 40

It is most certainly true in those Human relations in which love and jealousy are generally involved. When a man loves a woman
deeply enough to have the emotion truly
classified as love, there can be no jealousy,
for love is kind and harmonious and always
unselfish. If the man seeks to own and
control, possess and domnate the object of
his love and becomes jealous because he cannot hold unto himself exclusively the object
of his love, he is transmuting the goodness
of his love into the evil of his selfish desires. Any attempt to restrict love by dominating it and limiting it will be sure to
destroy it, for love is extensive and everincreasing. But it must be unselfish to remain free of the destructive elements. The
same is true of a womans love for man.
These great emotions operating within the
human body are always of two classifications: those which are harmonious with and
a part of the Cosmic laws and principies
and those which are contrary to them and
are of the worldly kingdom. Until man rises
above the one and attains glorification in the
other, he cannot be truly happy and approach a spiritual kingdom.
(By Dr. H. Spencer Lewis, from ForumJune, 1934)

The Fascination of Reincarnation

I believe there is no doubt that the subject of reincarnation is one of the most fascinating of those which occur in the study of
any system of metaphysics, mysticism, or occultism. I base my conclusin on the fact that
few subjects demand the amount of correspondence or number of replies to so many
questions, particularly from early degree students, as does reincarnation. To those individ
uis who are first introduced to the subject,
reincarnation seems to have an extreme fasci
nation. This fascination, in tum, affects the
student in a way that makes him seem to
be unable to secure enough information on
the subject. As a result, there are many
questions upon which the student wants
elaboration and, in spite of what is provided
in the lessons to read and studyor even
the answers to the questions they submit
the questions still keep repeating themselves.
In fact, new questions related to reincarna
tion come frequently to our Correspondence


Reincarnation is not a simple subject. It

is one that we could readily classify as vast.
Its implications include a great scope of hu
man understanding and experience. Nevertheless, it is difficult to explain to members
of A.M.O.R.C. anything about the subject
which they do not already know. They have
studied the presentation of the theories concerning reincarnation which are contained in
the Rosicrucian Monographs, and no doubt
many have read the book by the late Dr.
H. Spencer Lewis, Mansions of the Soul.
These are the two best sources for information concerning reincarnation, and almost
anything else that is written, or said, is
merely a commentary upon the monographs
and this book.
To clarify in other ways, or to provide
additional information concerning the sub
ject, is merely to take individual phases of
the subject and elabrate upon them. We
might also question, why does reincarnation
appeal to the individual? Why do the ques
tions to which I have here referred come
so many times and keep coming from many
groups of students? The same questions occur
month after month and year after year
so that our Correspondence Department becomes familiar with the type. At the point
in the monographs where the subject is in
troduced, sometimes almost the identical
wording is used in questions regarding re
incarnation. The attempt to analyze the
appeal of reincarnation, the attempt to answer why it has such a fascination for the
individual, is an attempt to unravl the mystery of the human mind; and this is of
course impossible.
Reincarnation and its full meaning is
closely related to the whole scheme of things
to the whole scope of life and being. It
is not limited to the point of view of any
one individual, or any one group of indi
viduis; the ideas which compose it must
be constantly judged in connection with a
scope which is universal and therefore limitless. The whole understanding of the sub
ject probably lies beyond the ability of the
human mind to grasp its explanation. Re
incarnation, with its questions, is a part of
the eternal question of the why of existence
and being; it is, therefore, unanswerable.
Reincarnation appeals to the thinking of
individuis and stimulates the mind pri-


marily because of its mystery. It is certainly a mysterious phenomenon to those

who have never heard of it or have not seriously investigated its concept. To the indi
vidual who knows little or nothing of its
theor}^ or principie, it is something so completely outside his experience that it appeals
to him as probably the outstanding mystery
of all experiences. Its mystery lies in the
same appeal as all mysteries appeal to us
as individuis; that is, it is closely related
to the question of the past, the present, and
the future. If you stop to consider carefully,
you will realize how so many mysteries can
be analyzed into interpretations or segments
of time. Reincarnation stimulates the imagination conceming the nature of the past. It
causes the past to be a series of actual events
with which there may have been personal
association rather than events which are
recorded in a history book. It makes us feel
that we are more closely related to the past
than we had ever before been aware of.
The theory of reincarnation alerts the in
dividual to the realization that the past is
not simply a series of events that have been
recorded about somebody else at some other
time, and which therefore are only distantly
and indirectly related to our life and concepts. Reincarnation brings to us the realiza
tion that the same individuis have existed
at various times and in various eras; and we
can imagine that situations and conditions
existed with which these individuis, such as
you and Iand perhaps actually you and I
had to deal in the past in the same way
that we have to deal with various problems
in existence today. Therefore, reincarnation
causes the past not to be merely a record
of events of another time, another period
and another group of people, but rather the
past becomes a living entity that exists in
terms of consciousness as well as in terms
of recorded history because of the possibility
that we may have been related closely to
it, if the theory of reincarnation is true, and
may have actually experienced another pe
riod of history at a different time. This ap
peal of relating or associating our thinking
directly to the past is naturally one reason
that the study of reincarnation appeals to us.
Many individuis, frankly, have studied
reincarnation in the hope that they might
discover who they were in a previous rein-

Page 41

camation. As in the case of many natural

laws and principies, however, the theory is
not so simple. To isolate ourselves as indi
viduis at some point in the past, among
millions of others, would even be a difficult
problem if our memory were continuous.
Actually our memory is so closely associated
with our objective consciousness that we cannot readily reach into the inner recesses of
the memory of the soul. The subject of
memory needs elaboration beyond that which
can be given to it in these comments.
Whether or not we learn of our individual
existence at a certain time and place in the
past, the fascination of the possibility of our
existence still causes the appeal to be made
to our consciousness in seeking more knowledge about such a theory. The fascination
of the study of reincarnation is not, how
ever, completely related to the events of
the past.
The mystery of reincarnation also appeals
to human imagination in that it offers some
explanation of the present. The present is
always inexplicable. It is as it were a great
question mark. To the best of our knowledge, there has never been a period of time
when people were settled and not wondering what was going to occur next. Much
of the behavior of the human race is based
upon their reactions to the uncertainty of
the present and its approach into the future.
To believe that we, today, exist in circumstances that are more difficult, or that cause
a more complicated problem to our particular
experience, is a misunderstanding. To attempt to instill impressions into the minds
of people now living, and particularly young
people, that the situations that face us are
more difficult and more trying than were
those faced by individuis in other periods
of history is a mistake. This does not mean
that the problems which confront us today
are not important and certainly to date many
have not been solved, but it does mean that
they are peculiar to our state of existence
at this particular time.
Intelligent analysis makes us aware that
there have always been and always will be
problems regardless of the period in which
individuis live. Such a point of view causes
materialism to be exaggerated. It also sometimes causes individuis to abandon responsibility, to postpone serious decisions. If

Page 42

individuis live with the concept that they

may be blown up by an atom bomb tomorrow, then the attitude is one of carelessness which ignores present-day experience,
which ignores an attempt to explain the
present by not making it a challenge. Ac
tually we should continually be attempting
to meet the challenge of the times. To fail
to face such a challenge is to tear down the
foundation upon which character and moral
structure is built. If the present is leading
into a future much more undesirable than
the past or the present with which we are
familiar, then we are not going to solve our
problems or answer our questions by giv
ing up our intention to live with the present
merely as best we can.
The present is explained, to a degree, by
the theor}' of reincarnation because every
situation that exists does so because of cer
tain forces and factors that have existed in
the past. This is not a statement that the
past is wholly responsible for the present,
but is a conclusin based upon the general
concept of cause and effect. All causes,
whether they be known or unknown, eventually culminate, and the culmination of
those causes is the manifestation of which
we may become aware at any particular
time. There also exists the manifestation of
causes or processes that have not reached a
point of culmination. We are, regardless of
when and where we live, always challenged
by the existence of circumstances that have
their roots in the past, and a part of their
culmination in the present while other proc
esses aie going on to reach their eventual
culmination at some future time.
Those who regret the fact that they are
living today, who feel that conditions are
beyond their ability to handle, or bewail the
existing circumstances of modern day, should
seriously ask themselves the question, With
my particular mentality, my physical equipment as I am made, and the past circum
stances in which I have existed, how could
I possibly exist anywhere else at a different
time? We are here because the immediate
circumstances act as a means of completing
a phase of our experience. A sound con
clusin to these considerations will bring us
to the realization that, if we are intelligent,
the circumstances surrounding us at this par
ticular time are those which we should ex


perience because they could not be different.

We could not be anywhere else at the mo
ment any more than we could forc a square
peg into a round hole. This is the law of
cause and effect on a universal level. Acknowledgment of this law will make us realize
that our existence, as it may have been in
the past and as our attitude may be now, is,
in a sense, a niche which we had created
and in which our experience must take place.
Another phase of the mystery of reincar
nation is its concern with the future. If re
incarnation brings to consciousness a differ
ent consideration of the past, if it helps us
to a degree to explain the present, it also
holds out hope to the future. Throughout the
record of human existence, it has always
been presumed that the future may be better than the present or the past. Humanity
has always hoped that conditions for life
are better or will improve. Religin thrives
upon this principie, the principie of much
religious doctrine being that regardless of
how things may appear under present cir
cumstances that the future, either in this
life or another, will be better. This appeal
is a constant hope on the part of the indi
vidual that the future will be less oppressive
or less difficult than the present. None of
us live as perfectly as we would like. None
of us have all the things physically, mentally, or spiritually that we would like to
attain. Therefore, any principie, be it reli
gious or philosophical, that holds out hope
for better circumstances in the future naturally has appeal.
While religin and philosophy hold out
such a hope, they offer very little to bring
about its realization. The only real hope
that a better condition may exist in the future, that more happiness, more understand
ing and complete knowledge and growth can
be ours, is within the belief that we live
in a constant, growing, Cosmic scheme of
which our own life is an individual segment. This scheme is something that goes
on growing regardless of what we as indi
viduis may do, and if we can fall into
step with that progress, then we too will
evolve with the growing scheme that is a
part of the universal one, and that as one
part we will grow with it and realize our
place in it. Reincarnation offers that hope
for the future. It offers the hope that we


can be different, that we can have certain

control over our destiny, that we can live
today for the purpose of our own evolvement, that we can choose our behavior, and
by living right, being just, and to the best
of our ability utilizing our own potentialities, we can advance ourselves in attunement with the Cosmic growth, with the
universal growth. Thereby, in each life and
in each moment of life we approach nearer
to God.A
More Suicide Nonsense
In analyzing Freuds nonsensical ideas
regarding suicides, we find that the specialists in Freuds system of psychoanalysis contend that in many cases the person
whom the suicide hates and wants to destroy is his own father. These Freudian
experts contend in their ridiculous system of
psychiatry that the dominance of the father
in the life of every child plays an important
part in shaping his future personality, and
that this natural admiration of the child for
the father develops later on into a sort of
jealousy, suspicion, hatred, or envy, and that
the adult eventually looks upon the father
as the one who is the natural enemy of the
child, or the grown-up child. These experts
claim that in place of affection a simmering
subconscious dislike develops.
Now such statements are typical of the
nonsensical ideas of Freud. If he were speak
ing solely and exclusively of that class of
people known as the abnormal, mental abnormals, or the mentally unsound, there
might be a degree or percentage of correctness in his statement for it is common for
the mentally unsound and irrational to be
lieve that the person who is injuring them
and who is responsible for their confinement
or their imaginary troubles in life is someone cise and near to them, and very often
the mother or father is the one who is censured the most. From my personal dealings
with the unsound and the insane in many
years of specialized study and treatment of
them, I have found, however, that only a
small percentage of them are mentally un
sound, and almost exclusively those suffering from one definite form of mental and
physical unsoundness are continuously obsessed with the idea that their loved ones,

Page 43

particularly mother, father, wife, or husband are responsible for the imaginary
wrongs that have been built up in the un
sound mind. The large majority of these
persons accuse persons outside of their family circles, blame all their troubles upon
someone outside of their immediate family
group, and very generally ame someone
who was either unassociated with any of the
conditions, real or imaginary, which the un
sound person constantly reviews, and very
often the individual selected as a target for
their attacks is a purely imaginary person,
or one who is so indefinitely described and
named as to be impossible of identification.
It would be a strang world, indeed, if
all of the mentally unsound, as well as the
insane, harbored resentment, hatred, envy,
and the desire to kill against a father or
In dealing, however, with the subject of
psychic suicides, the question was asked by
the scientific writer of a newspaper article
whether psychic suicide is a reality, and
whether a person can take his own life with
out shooting or without taking poison, or doing any material things to bring on so-called
death. His question was whether the purely
mental desire to die was sufficient to term
nate a healthy persons life. Now according
to this writer in the New York American of
March 4, 1934, Professor A. A. Brill of Columbia University, an eminent psychiatrist,
answered that such psychic suicide was a
possibility. Dr. Brill in arguing his point
seemed to assume the idea that all persons
desiring to commit suicide are in an abnor
mal mental state, or in other words are in
sane. I am sure we will take exception to
that fundamental assumption, for unless you
prove that having only one irrational, illogical, and unsound idea in the mind constitutes a completely unsound mentality, or a
degree of insanity, you will have to admit
that many persons apparently very rational
are moved to suicide not through any in
sane obsession or abnormal psychological
idea, but by an emotion that is to some
degree perfectly reasonable and yet Cosmically wrong. The man who believes that
by his transition his support will be taken
from the shoulders of those who cannot afford to support him, and his insurance money
or other material effeets will assist the others

Paqe 44

in their fight for the necessities of life, is

not essentially irrational in his thinking, de
spite the fact that his idea is wrong from
a purely social and Cosmic point of view.
The argument regarding psychic suicide
hinges wholly upon the belief on the part
of these strange psychology experts that if a
person determines that he desires to die and
con centrates his thoughts upon it long
enough, and becomes obsessed with the pieture of the method by which he wishes to
die, he will establish within his being certain destruc tive conditions that will bring
about so-called death without the use of poisons or injury to the physical body in any
It is well-known in the treatment of diseases that hopefulness is a very helpful thing
in being able to cure, and that despondeney
and the absence of all hope is a very deterrent factor in the making of cures. On
the other hand, there are thousands of nota
ble examples in the history of therapeutics
proving that those who had abandoned all
hope and who had been told that there was
no hope and who had made all reasonable
and proper arrangements for the immediate
and inevitable transition, and had abandoned
themselves to a quiet position of awaiting
so-called death, were healed and cured in
spite of their mental attitude, and lived a
long life thereafter. Such cases are exceptional, of course, but like James said, it only
takes one white crow to prove that all crows
are not black, and these exceptional cases
prove that the attitude of the mind does not
always destroy or heal according to the
ideas held in it. At any rate these doctors
and scientists should be discussing mental
suicide and not psychic suicide, for they are
using the term psychic erroneously, and I
suspect that they have deliberately done so
in order to make their talks and writings
appear more attractive to the public.
Unquestionably, we affect our health by
our thinking, and unquestionably a despondent, doubtful attitude of abandonment is far
more harmful to the person who is ill than
may be suspected, but just whether a perfectly healthy person can destroy his life or
bring about transition solely through a men
tal attitude is a very doubtful matter, and
even if it is ever proved that such a possi


bility is indicative of a fundamental law, it

still would be mental suicide, and not psychic
(By Dr. H. Spencer Lewis, from ForumApril, 1934)
Music and Rhythm
At this time I want to discuss something that is still one of the most appealing
of all emotional instinets of the human con
sciousness. I have a letter before me from
Frater Cobem who wants to know why
classical music appeals to some, why popu
lar music appeals to others, and why some
do not like jazz while some seem to actually
love it and feel unhappy without it.
Now when you divide music into its vari
ous forms you are dividing harmony by
rhythm, for music is a combination of both
and that which distinguishes the one class
of music from the other is mostly the element of rhythm. Musicians may refer to
the rhythm as movement and there may be
other ames that are familiar to you but,
after all, you will understand exactly what
I mean if I tell each one of you to stop
right now and take a lead pencil and start
tapping it on the desk or table or chair
next to you. If you tap the pencil regularly
with a slight pause after each tap you
will have a form of rhythm. If you vary
that rhythm by tapping the pencil once and
after a long pause give it two taps and
then one again, then after a long pause
three taps cise together, you will have a
different form of rhythm and will be approaching a fundamental or basic principie
of music.
If you will start down the piano keyboard
and strike any one note in the same manner in which you were striking the table or
chair with the pencil, you will find that the
repeating of the one note with the same
rhythm or same time space between two
touches of the note becomes monotonous, because in the first place the rhythm is regu
lar and primitive, and the note does not vary.
If you strike two different notes, alternating
them and having the same space of time
between strokes, there will be no variation
in your primitive fundamental rhythm but
there will be variation in your tones. This
variation in tones will begin to reveal a
melody and, in fact, there are many mar-


velous pieces of classical music in which

two notes are often repeated in this same
manner a number of times. Now if you
liad a third note and go back and forth
between the three with an even amount of
rhythm, you still have unchanged primitive
rhythm but you have an increase in the
melody. By striking note No. 2, then going to note No. 1 and then No. 3 and then
striking No. 3 a second time and going back
to No. 1 and then going to No. 2, you begin
to build up melody even if your rhythm remains fixed. Now with these three notes, if
you start to vary the rhythm by making
longer or shorter pauses between some of the
notes, you will begin to have a higher form
of the development of music.
Classical music and popular music are
created in the same manner. If you strike
two notes at the same time you will have
either harmony or the lack of it, called a
discord. By striking several notes in combi
na tion you have harmony. Now by taking
melody, which means the number of different notes in their periodic relationship to
each other, and some note struck at the
same time, it gives you a chord of harmony
and by varying the rhythm or time a little
you can easily compose a piece of music
which may be classical, popular, or crazy
jazz, just as you choose to make it or cali it.
Now rhythm, or motion, and the periodicity of time between motions and the
cycles of the periods are fundamental princi
pies throughout the universe. Everything in
the universe works according to a law of
motion and in rhythm with all other mo
tions. Your heart beats in rhythm with
some of these other rhythms and so are the
actions of various organs and parts of your
body. Your entire being, therefore, has a
rhythm of its own that is in harmony with
certa in other universal rhythm. If this
rhythm is upset and you are out of harmonic time with fundam ental Cosmic
rhythm, illness is bound to result and you
will be sickly even to such an extent that
injuries may occur to the body.
Because each one of us has a fundamental
rhythm of our own, we are naturally attracted to certain kinds of music that have
an harmonic rhythmic relationship to our
own rhythm. For this reason the strange and
unique syncopated rhythm of jazz is pleas-

Page 45

ing to some persons. The jazz represents

and is attracted to the rhythmic condition
of certain persons bodies and minds while
other forms of rhythm and music are strong
affinities for the rhythm of bodies and minds
of other persons. Reading, thinking, meditating, and other psychic or Cosmic exercises
can change the rhythm of the human body
and therefore certain pieces of music that
were pleasant at one time may now become
unpleasant or inharmonious or distasteful.
Nearly all jazz music and all forms of
modem dancing are based upon primitive
movement and primitive rhythm. For this
reason highly intellectual, cultured, and refined and especially Cosmically developed
persons do not agree with jazz music and
jazz music does not agree with them. But
it is difficult for such a person to pass judgment upon jazz music or to understand why
anyone else likes it and he had better not
attempt to do so. There are certain kinds
of music, harmony, and rhythm that are
like food to my soul and help me in many
other ways and there are but a few chords
and a few movements of rhythm that are
so destructive to my sensitive qualities or
abilities that they are almost maddening at
times. But I would not think of believing,
let alone expressing, the idea that the mu
sic that is disturbing and annoying to me
must likewise be disturbing and annoying
to most people and should, therefore, be
All you have to do is to analyze some of
the travelogues and other moving pictures
that deal with primitive dancing of distant
tribes and which show all the motion and
sound, to see what great joy or great consolation or grief or exuberance certain types
of people get from certain types of music
and rhythm to understand that every form
of music and every form of rhythm has its
proper place in the scheme of things and is
good for someone somewhere. Fortunately,
music is something that most of us can con
trol, select, or modify unless it is coming
from a neighbors radio. For this reason it
has not become the very detrimental thing
that it might be in the lives of some and
I regret to say that too few make use of
the proper kind of music to benefit themselves as they might.
(By Dr. H. Spencer Lewis, from ForumApril, 1934)

Page 46

Improbable Situations
There is 110 doubt that mystery and apparently unusual or unsolvable problems ap
peal to the minds of many human beings.
This natural trait can be used to our ad
vantage. The appeal of the unknown and
the mysterious can bring us both pleasure
and knowledge. If no appeal existed, we
would not exert an effort to do anything
different from that we have done before.
In other words, we would not attempt to learn
or attempt to gain knowledge. Man simply
would not evolve. Man would still be a
cave man or some other type of aborigine
if he had not had the slightest interest in
something that was otherwise unknown and
had attracted him.
On the other hand, the sense of mystery
that man is endowed with gives him another
important faculty, that is, the ability to
reason. Man can draw upon his experience
and knowledge; and, as a result of comparing notes within his own mind, he may from
the facts that he knows and has experienced,
or that may have been explained to him,
draw upon such experiences and knowledge.
By the process of his own mind, he is able
to draw conclusions as he judges information
or situations that come to his attention in
the course of his lifes experience. It is,
therefore, important that man develop his
ability to reason and his ability of judg
ment. It is also possible that the mystery
that may appeal to him, the glamour of the
unknown, or the exaggerated statements of
someone appealing to the gullible, may place
the individual in a classification where he
will be influenced by those situations which
do not bring benefit to him.
The use of reason gives man the quality
that has frequently been called common
sense. Common sense, when used in the full
implication of its meaning, is a most valuable trait. It is very easy for one to be
swept off his feet, as it were, by claims
that are the result of those appealing strictly
to the individual who does not exercise this
use of common sense. Almost every day
one may read in a newspaper of some in
dividual who has lost property, money, or
even life as a result of following the schemes
of individuis who set out simply with the
purpose of taking advantage of some indi


vidual. Such schemes or such actions of

dishonesty are based upon the premise, at
least in the minds of those who perpetrate
them, that the average individual is more
affected by the glamour of the unknown and
by the mystery or the desire to get rich
quick than he is by reason and common
sense. In other words, criminis could not
carry out many of their schemes if in
dividuis exercised common sense. They
would then not fall victims to the appeals
to their imagination and to their hope for
something different.
I received a letter recently in which a
member stated that she had read in a book
of an instrument that had been demonstrated
to photograph past events. This instrument,
according to what the soror wrote, had taken
a picture, so it was claimed, of Washington
delivering his inaugural address more than
a century and a half ago. It was claimed
that this mechanism was able to capture
vibrations that were normally imperceptible
to the human eye, and record the event,
photographically, that had taken place at a
time in the past. Just how the instrument
was able to pick out one isolated event at a
specific time was not explained. The letter
reminded me that this idea is not new.
Some years ago, an enterprising individual
here on the West Coast of the United States
claimed to be able to tune in sounds that
had occurred in the past just as we tune in
a radio station. He could, for example, tune
into the words of the Romn Senate as they
conferred concerning the Romn Empire in
the years of approximately the time of the
birth of Christ. He could tune in the words
of the Sermn on the Mount, or of Lincolns
Gettysburg Address. The basis of his claim
was that these sound vibrations never com
pletely ceased and could be picked up just
as a radio picks up the vibrations sent out
by the radio transmitter.
I was amused by the sorors letter of this
week that now the same thing can be done
with photography because of the incident of
which I have just written. Picking up
sounds in the past was supposed to have
been done when radio was comparatively
a novel thing and everybody was listening
to it to hear the new programs. This photographic idea seems to be affected by tele
visin which is gradually replacing radio as


a mdium of entertainment. The soror ac

tually asked if such a thing were true, and
if it were within our power to explain the
working of such a mechanism or even to
furnish one of them to her for use.
I think that most individuis who will use
the reason and common sense to which I
have previously referred will stop to think
that such instruments are, at least at the
present time, beyond the ability of a hu
man being to assemble. I do not question
the fact that vibrations may go on forever.
If a rock is dropped into an absolutely still
body of water, the ripples from it will first
appear to be quite radical, the water will
be agitated, but gradually they will disappear until the lake appears to return to a
complete smooth State, or as it was before
anything was introduced into it. Actually
the vibrations probably continu beyond the
ability of the human eye to see them, and
it is logical to believe that any vibration,
once started, may go on throughout etemity.
However, to accept the principie that these
vibrations are interpretablethat is, capable
of being grasped and brought back to their
original status or strengthis a different
matter. While the vibration of my voice as
I dictate these comments may affect the air
in this room, in fact may affect the environment around me sufficiently so that peo
ple may be able to hear my voice in the
adjoining rooms, in the hall, or even out of
my window, it does not mean that these vi
brations in understandable form will go on
indefinitely. The vibration may exist but
if you are a mile away, or, as a translation into terms of time, if you are a year
in the future, these vibrations would be so
far removed from their original source that
it is doubtful they could be reassembled in
the form that could, in any manner, repro
duce my voice again.
It is also important in the analysis of any
such statement, as the one to which I have
referred, that there be a fine line drawn be
tween the realm of the probable and the
possible. I have just pointed out that it is
within the realm of possibility that vibra
tions, once set in motion, continu to exist

Paqe 47

forever. That does not necessarily imply

that it is within the realm of probability
that these vibrations can ever be reassem
bled in their exact form and manifestation
at the time of their origin.
It is within the realm of possibility that
man someday may be able to travel in interstellar space. He may be able to visit
the moon, but it is also within the realm
of improbability that you and I will do it
within the next few days. It is well for
us to examine all claims of the kind to
which I have referred and weigh them carefully before deciding whether or not to take
them seriously.
We must also bear in mind that a thing
or an idea may have an element of mystery, but that does not in any way mean
that it is related to the metaphysical, the
mystical, or the occult. There is, to a cer
tain extent, a popular belief that anything
that is of an occult, metaphysical, or mys
tical nature is shrouded in mystery. This is
a front presented by those who are sometimes unscrupulous in their ideas concern
ing these fields.
Actually, nature works in a comparatively
simple form. The complexity of nature lies
in our misunderstanding of its laws. Most
people misunderstand those principies which
we classify as being in the category of the
mystical, the metaphysical, or the occult.
Understanding of their meaning and function causes us to realize that they are not
mysterious, they are not involved, and that
we do not need to elabrate upon the mys
tery or the unknown phase in order to make
them of interest or of valu to us. The
greatest things of life are found in our own
experience and, while there is nothing wrong
in being fascinated by things we do not
know, and by the appeals of the unknown
and of mystery, we would be wise to mod
rate this fascination by common sense so
that we can live a balanced life and be, at
all times, in a mood and with an attitude to
avail ourselves of all the bounties of the
Creator, and attune ourselves to the constructive forces of the Cosmic.A

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S A N JOSE, C A L IF O R N IA , U. S. A.

December, 1955
Volum e X X V I

No. 3

Rosicrucian Forum
A p r v a t e

p u b lic a t o n f o r m e m b e r s o f A M O R C

i. LESLIE W IL L IA M S, F. R. C., G ra n d Councilor of A.M.O.R.C. for Pacific N o rth w e st States, U, $, A,


Page 50



Dear Fratres and Sorores:

A very little of the worlds population today is mystified by the living habits and
culture of modem society. Within the present span of life of those who are middle-aged,
it can be recalled when modera devices would
awe people in remte sections of the world.
The primitive areas of the world were rarely
introduced to the technical advances of civilization. The line of demarcation between
that which stood for the highest human
achievements, especially in the sciences, and
primitive customs was pronounced. The aborigine was very often terrified by the phonograph, the automobile, the rifle, flashlight,
aiid similar common objects of civilization.
The basic and traditional habits of a
primitive people change slowly. Their reluctance to divest themselves of crade ways
of living is not due only to sentimental attachment or tradition; in the main, the
problem is economical. The improved way,
the higher standard of living in the physical
sense, is usually an economical impossibility
for them. They prefer the better but cannot
afford it. However, there is an amazingly
ready acceptance of the technical miracles
of the advanced civilization. Televisin,
which followed the advent of radio, finds the
natives of East Africa, the Egyptian peasant
of the Nile, and the Indians of South Ameri
ca curious but neither awed or fearful.
More and more their culture is being subject
to the inroads of the by-products of civiliza
tion. Jeeps penetra te where once only burros
or llamas trod. Power lines cross deep
canyons and stark mountain ranges where
once only isolated thatched roofs broke the
continuity of virgin land. Lumbering trucks,
manufactured in a land thousands of miles
distant, intrude upon pastoral scenes and
hardly receive any notice from people who
still dress much as did their ancestors of
centuries ago.
Where necessary, these indigenous peopies readily adapt themselves to the use of
technical devices. They become capable
truck drivers; they operate complex powered

farm machinery for large landowners. They

leam, with surprising rapidity, the intricacies of present-day machinery and become
efficient mechanics. The mechanical aptitude that made them proficient in their sim
ple crafts, likewise makes it possible for them
to bridge the development of centuries and
learn the mysteries of todays machines.
My travels during the last twenty years
have often taken me beyond what has been
called the fringes of civilization. I have
intentionally entered remte areas. I sought
to study the customs of the people, their
beliefs, religin, and their concepts of life,
death, and immortality. I have noticed the
tremendous transition taking place with such
peoples, especially in the last decade. It is
becoming more and more difficult to find
a people or culture that has not experienced
an intrusin of the elements of the twentieth
century. Plstic and metal household objects,
simple but practical, are being purchased by
these peoples. Manufactured shoes are tak
ing the place of crude sandals. Needles and
thread are replacing primitive handmade
implements. Corrugated iron is slowly tak
ing the place of straw for roofing. Metal
implements are replacing stone and wooden
agricultural ones. Textiles produced in a
modem plant in Europe or America are
beginning to compete with hand-woven fabrics. Inexpensive simple musical instruments, produced in one of the great cities
of the world, are competing with the tradi
tional ones made laboriously in a stone hut
by a primitive craftsman.
The psychological factor is that most of
these peoples evince no hostility toward the
mechanical age and the facilities it provides.
They are not tradition bound. They acknowledge the superiority of that which an
advanced civilization provides in a material
way. They have no false pride which would
cause them to cling to those customs and
objects which are obviously obsolete. The
new generation, in particular, wants what it
seesthe new, the different. With an improved economy, where these peopleas, for
example, the Peruvian Indians whose habi


Page 51

tat I recently visited high in the Andescan

be gainfully employed, they will live as any
other modern people.
Education, of course, will heighten the
standard of living, especially in such mat
ters as hygiene. Actually education will be
enhanced by the introduction of the producs
of civilization. When these primitive peopies see the advantages of material things
in comfort and pleasure, they will want
them. They leam, subsequently, that many
of these things can only be had provided
they prepare themselves to learn how to use
them and to earn them. Education thus
has to them, at first, a utilitarian purpose,
a way to material ends. After being subjected to the influence of education, the
native intelligence, which is often very high,
responds and finds joy in intellectual attainment for its own sake.
It would appear to this observer that the
gradual unifying of living conditions, causing persons to want and to depend upon
similar devices and to find their livelihood
and pleasure more or less alike, is the first
step toward the establishment of one world.
People are more easily reached objectively
than they are subjectively. An individual
will respond more quickly to an improved
form of transportation or the heating of his
home or to entertainment, for example, than
he will to your concept of God. Religious,
spiritual, and political idealisms are abstract
and are, therefore, intangible. As a conse
quence, they are not easily comprehended.
It is difficult, notwithstanding what missionaries may advcate to the contrary, to show
how your god or your view of the after
life is superior to anothers concept. In fact,
sometimes it is quite questionable, in the
opinion of the writer, whether the missionarys religin has any moral superiority over
that had by the one he seeks to convert.
But show the individual how he may till
his soil more easily, acquire better clothes,
and find simple new pleasures, and you have

won his admiration and respect. When he

discovers that education will enlarge on these
advantages, he is then ready to be introduced to abstract subjects.
The great nations of the world will be
taking a practical step if they continu appropriating sums of money to introduce
freely or cheaply their products to backward peoples. Get such people to live
somewhat alike and their viewpoint, their
visualization and idealism, will begin to con
verge to a common end. When the majority
of peoples come to accept such practices and
commodities as being essential to normal
living, they become less inclined toward
political ideis which may oppose those ways
of living.
Phenomenon of the Human Aura
Of particular interest to all Rosicrucians
is that phenomenon known as the human
aura. To those who do not understand even
though they have experienced the subject,
it seems mysterious, almost supernatural.
Actually, the aura is the result of Cosmic
and natural laws, as are all other phenomena
which we experience. As Rosicrucians, we
know and realize that there is no such thing
as the supernatural. Nothing is beyond
the Cosmic and natural order; everything
is in accordance with it.
In a discussion of the human aura and
how it affects us, it is first necessary to be
gin with a brief analysis of its nature. Mans
body has a radiation extending from it. This
radiation is an energy. We may liken this
radiation to an electromagnetic field, because it has characteristics similar to electricity and similar to magnetism. This
radiation from the human body is vibratory,
as are all energies. But it has, as we have
said, magnetic qualities, as well; that is, it

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Page 52

has what we choose to cali polaritypositive

and negative. The polarity manifests itself,
or is evident to us, by the fact that the
aura will, at times, attract and, at other
times, repelas will the magnetic field
around the poles of a magnet. We cali one
of these polarities of the human aura posi
tive because it is the most infinite in its
manifestation; it is more extensive. By contrast, the other polarity is negative, or finite,
The negative polarity of the human aura
is the result of the material elements which
we consume in our food. The human body
itself is negative because it is an organic
substance made up of the finite mateiial
substances of the earth. We replenish our
body with finite substances and so our physical body, generally speaking, is primarily
negative. These negative properties constituting the spirit energy of our body, contribute
the negative polarity to the human aura.
The other polarity of the aura, the posi
tive, is the result of our taking into our
lungs a Creative energy of a very subtle
and highly vibratory nature. This energy
emanates to the earth from the sun. We
take in this subtle forc, this infinite, vibra
tory essence, with each breath of lifeand
that constitutes the positive element and
polarity of our aura. This positive vibra
tory quality that we take into our being
with each breath is so high in its frequency,
in the rapidity of its vibratory nature, that
it exceeds the vibratory rates of any electrical energy known to manthat is, energy
which we define as electrical.
Therefore, we have two polarities, negative
and positive, which form a kind of electromagnetic field, as we have said, around the
human body. It can be intensified to such
an extent that it will extend itself great distances from the body. Each human aura,
however, is not distinctly separate; it is not
isolated in space, because the human aura
as a vibratory energy, can combine with
other energies which surround us. In our
Rosicrucian teachings we have been told that
the spirit energy of matter, that is, the
energy which causes matter to manifest in
its atomic structure, is negative because it
is finite and limited. We have also been
told that the vital life forc and the psychic
energy which is, as I have said, taken into
our lungs through our breath, is positive


and infinite in its nature. Now, when we

wish to extend our aura, to project it outward to any great distance, it is the positive
polarity that must be extended. We cannot
increase the negative polarity of our aura
and expect the aura to radiate any distance
from the body. It is the positive polarity
of the aura that becomes the mdium, the
vehicle for the projection of our psychic
consciousness, that carries it forth through
time and space.
In our Rosicrucian teachings we are also
given instruction about the intonation of
vowels and how beneficial they may be in
many ways. We know that when we intone
a vowel sound, we set up vibrations in the
air around us. Through our intonations we
disturb the air, and the air becomes a m
dium for transmitting those disturbances, or
vibrations. Those vibrations may be conveyed to other persons who may hear them.
As a result of their hearing themor as a
result of feeling these vibrations in certain
ways in which we shall explainthe psy
chic centers of these persons are stimulated,
are affected, and they respond psychically
and emotionally to such vowels.
As we have been told in our Rosicrucian
monographs, there are a number of psychic
centers. These psychic centers are really
transformers for changing the rates of vi
bration that are high into a lower octave,
so that they will produce certain effects
upon our organism and our mentality. A
few of these psychic centers are the pituitary, the pineal, and the thyroid glands.
When these glands are aroused by the in
tonation of vowel sounds, they stimulate
the sympathetic nervous system, which system is attuned with the Cosmic forces. In
consequence there is caused a greater flow
of the positive vital life forc through our
whole being, and the positive polarity of
our aura increases. As a result, our aura is
extended outward for an infinite distance,
depending upon the amount of stimulation.
When we are cise to one whose aura is
strong and positive, we feel, shall we say,
its magnetic effect; there is a kind of attraction which we respond to psychically. The
aura of such an individual reacts upon our
own sympathetic nervous system and that,
in tum, acts upon our spinal nervous sys
tem and we have a psychic and emotional
response to it. In fact, the human aura


is detected principally by us not in a physical way, but as a psychological and emotional response. We can truly say, therefore,
that we feel an aura because the qualities
of an aura are not directly perceived in the
sense of being seen, as we shall further explain. Severe illness may temporarily weaken
the aura. Illness depletes the vitality; it
upsets the polarity balance of the aura and
causes it to become extremely negative and
limited. It will then not extend itself more
than a few inches from the body.
The auras of a number of people may,
at times, blend, or be made to produce a
mass effect, especially where a group of peo
ple are brought together to conduct an experiment. There will be a general harmony
of their auras and perhaps the effect of a
mass aura which will be very intense. Such
auras, however, are not always positive; this
depends upon the thoughts and actions of
the people. Thus, a group of people meeting
together in love and harmony will have a
positive aura; the aura will be attractive and
appealing. Those brought together under the
intense emotions of hate or fear will have
a negative aura which will be repellent or
disturbing to others.
Groups of persons who gather together for
spiritual purposes, for mystical exercises, for
philosophical discussions of a constructive
nature, will generally manifest a positive
aura as a group; the effects of such an
aura will be beneficial to all who contact
them. Such auras may extend outward at
a great distance from the people who are
so meeting. Now, this does not mean that
all persons who are gathered together conducting a similar work or discussion have an
actual unity of auras. Each persons aura
is slightly different and it is because of that
slight difference that there is that harmonious attraction between them. Actually, two
auras that are identically positive or negative
would repel each other as would two poles
of a magnet having the same polarity.
For analogy, we may compare the exten
sin of the aura from the human body to
that of the projection of a radar beam. We
know that in radar a beam of ultra high
frequency energy approaching the speed of
light, functions like light; it can be projected
in a str a ig h t line, and its angle of reflection
will be sigilar to its angle of incident. In
radar, wheri a beam is sent out and contacts

Page 53

some obstruction, something in its path, it

is reflected back, like light, to its source.
By this means, instruments determine the
location of the obstacles. In a similar way,
a positive aura can be projected outwardly,
and directed so that it may contact the auras
of other persons and various objects whose
nature it may affect in certain ways. Whenever an aura is so projected, if another
individual is at all sensitive to psychic im
pulses, he will sense the projected aura. He
will feel as though there is some presence
around him. He will be conscious of another
personality. Such a person need know nothing about the nature of an aura. After all,
for further analogy, one does not have to
know the physics of light or heat to experi
ence them.
Ones mental attitude and his psychic de
velopment, as well, can change the nature,
that is, the polarity of ones aura. One who
harbors hate, who is inhibited with fear, or
who exhibits extreme jealousy, is in a nega
tive state and, as a result, his aura is nega
tive and contracted. Conversely, one who
displays compassion and love, or spiritual
inclinations, is in attunement with the higher
self of his own being, and as a result, his
aura is positive and more extensive. It must
be realized, of course, that our aura, like
any electromagnetic field, is always composed of both polaritiespositive and nega
tive. But the aura is likewise always
predominantly one or the other polarity in
its manifestation.
Deep breathing adds to the positive po
larity of the aura for we take into our lungs
the vital life forc with its positive qualities.
This energizes our being with a positive
forc. The excess of energy, then, gained
through deep breathing, not only radiates in
our aura, but actually radiates from the ra
dial nerves in each hand. The terminus of
these radial nerves is located in the thumb
and first two fingers. If we hold a glass of
water by placing our hands around it and
breath deeply, we charge the content of that
water with the positive radiations of our
aura. Such water, after being charged by
our aura, has a beneficial effect when taken
internally. The exercise of charging the
water by breathing and affecting it with
radiations from our body need not be carried on any longer than for a period of
about five minutes. Sometimes during this

Page 54

process of charging the water, we will see

certain physical changes in the water itself:
it will seem that slight globules are forming
on the surface; these are similar to the appearance of water under high temperatures
when it is about to reach the boiling poinl
and will soon begin to vaporize.
The aura may be developed by the concentration of its forc and of its quality
that is, by deep breathing and by concen
tra tion upon another with a constructive purpose in mind and the attempt to reach that
person psychically. It is just as though we
concentrated our energy upon the muscles of
our arms by exercising them; as a result,
our muscles would become enlarged and
would tend to become capable of feats of
greater strength. We have been speaking of
the positive aspects of the aura and how we
may develop it by our thoughts and actions.
We have touched upon only the negative
side. Our thinking is highly essential in relation to the development of our own aura.
By negative thoughts we mean destructive
and pessimistic thoughts. Such thoughts keep
our auras so negative that they become, as
we say, body-bound; that is, a negative aura
is more or less limited to the immediate
physical person. Its extensin when it is
primarily negative is almost impossible!
The colors of the aura, or the colors that
are associated with it, are characteristic of
the conditions of our body our general
health and our state of mind. We might
say that the colors are symbolic of the kind
of aura we are manifesting. The colors will
reveal, as well, whether our aura is negative
or positive. Furthermore, the colors of the
aura reveal the causes of the polarity of our
aura, that is, what is causing it to be either
negative or positive.
In connection with this, it is necessary to
make plain to you that actually the auras
have no color inherent in them. An aura
truly does not have color, but it does pro
duce color, or rather, causes us to associate
the idea of color with it. The aura frequency
that is, its vibratory rate, or, we shall say,
its electromagnetic emanationsis so high,
that it is beyond the ocular range, beyond
visible light. Consequently, it is actually
impossible for the radiations of the aura
directly to excite the retina of the eye.
Being similar to an electromagnetic radia
tion, an aura can and does inducethat is,


does bring aboutvibratory changes in other

energies. When the vibrations of an aura
impinge on a field of light, that is, come
in contact with a field of colored lights surrounding a human body, they produce a distinct change in the frequency or vibratory
rates of that light. The impinging of the vi
brations of the aura upon a field of light
produces a subtle change in the color or
light, but the change is sufficient to enable
us to notice it objectively as a slight change
in the field of light itself. In other words,
what we are seeing, then, is not colors in
the aura, but the effeets which an aura pro
duces on a field of light. We see the changes
in the field of light; those changes we men
tally associate with the aura. Those then,
are the so-called colors of the aura. Actually,
what we are seeing are the secondary effeets
of the aura upon light. For this reason, in
most of our aura experiments, we have a
field of light set up by the projection of
certain colors and lights upon a screen. Tho:e
lights are very definitely physically pro
duced. Then, we place an individual before
them and the radiations of his aura produce,
to use technical terms, a beat frequency, an
intermediary vibration, constituting a change
in the field of light. That change or color,
in a lower octave, corresponds to the particu
lar state or condition of the individuals aura.
It is also possible for us to perceive colors
of an aura, or those which are produced by
an aura, without the physical means of col
ored lights. Sometimes when we are cise
to a person and we sense that individuals
aura, we also realize simultaneously a kind
of color sensationthe color seems to surround the person. Actually, we are not see
ing that persons aura, but the vibrations of
the aura impinge upon our sympathetic nerv
ous system. As you have been told in the
monographs, the sympathetic nervous system
is connected with the spinal nervous system
by little nerve branches called rami. The
vibrations of the aura are transformed and
reduced to lower vibrations in the sympa
thetic nervous system and then transmitted
through the connecting rami to the spinal
nervous system. There, these vibrations are
carried to an area in the brain where the
impulses are received as visual sensations
realized as colors. For example, when you
press your fingers against your closed eye,
you produce impulses by that pressure which


are translated in your brain as changing

colorsyet you are not actually seeing any
light or color. Therefore, you can also see
the color of an aura around an individual
without any physical means, but you must
realize that the sensation of color is in your
brain and consciousness not in the auric
Now we will consider briefly some of the
principal colors that considerable experimentation has proved are associated with the
auras polarity and are the result of our
thinking and deeds. The color purple indicates that the aura has a strong positive mag
netic attraction; its effects will extend far.
It indicates that the character of the in
dividual is honorable. There is, as well, con
siderable psychic development. Therefore,
the purple aura is a positive one.
The color violet, that is, a color predominantly violet, indicates an individual who
has an inquiring mind; he is a lover of truth
and knowledge. It also indicates humility
and a mystical zeal. That aura, too, in its
polarity is positive.
The color blue is symbolic of the intellectual type of individual, the lover of truth.
He is given to rationalizing, to thinking
things through. He has a strong sense of justice. We cannot say that he is necessarily
highly developed psychically, but he is spiritually inclined and possesses strong moral
precepts. This aura, too, is positive in its
In an aura, the color green alludes to virginity. It also indicates aspirations to the
finer, nobler things of life. It shows that the
individual is spiritually unfoldingby that
we mean that a psychic development is tak
ing place. That aura, then, is likewise
positive in its polarity.
Bright red as associated with an aura in
dicates that the individual is an extreme
materialist. He is skeptical of anything abstract or idealistic. Furthermore, the in
dividual may be pugnacious and have a
tendency toward bratality. He is definitely
lacking in an aesthetic sense; he has little
love of the fine and the beautiful. Such an
aura in its polarity is negative.
When we are conscious of the color yellow
in relation to an aura, we know that the in
dividual is philosophically inclined. He desires knowledge, but not merely for utilitarian reasons, as a profession or a trade. He

Page 55

wants to know and derives satisfaction from

the displacement of curiosity with facts. Such
a person is also usually kind in his relations
with others. He is noble in his character.
Such an aura, too, is positive in its polarity.
In conclusin, I would like to discuss brief
ly the subject of psychometry, often known
as vibroturgy. This is a field of psychic Sci
ence. It is a means of perceiving or sensing
the vibrations of the nature of things, places
and conditions, without actually objectively
perceiving them. In other words, we sense
the nature of the thing psychically without
actually seeing, tasting, or smelling it. This
psychic science parallels the Rosicrucian explanation of the Fourth Dimensin. In space,
we think of there being three dimensions:
length, breadth, and height. But those three